T33n1707_仁王般若經疏
大正藏第 33 冊 No. 1707 仁王般若經疏
No. 1707 [cf. No. 245]
仁王般若經疏捲上一
吉藏法師撰
佛說仁王護國般若波羅蜜經序品第一
所集不同隨流各異不能具出。天臺智者于眾經中闊明五義。今於此部例亦五門分別(第一釋經名第二齣經體第三明經宗第四辨經用第五論經相)。標其名字示其名下之體明其綱宗辨其功用論其教相。此則一經大意略盡委釋具如法華經初今略明之。
第一釋名者但諸經受名不同。自有單法立名或單譬受稱或單人立名或法譬雙說或人法雙彰。所言單法者如大涅槃等從果法立名。大品般若十地漸備從因受稱。單譬者枯樹七車譬喻等經直引譬事得名也。單人者如七女老女等經也。法譬通說者如華嚴法華金剛般若等經也。人法雙彰者如維摩勝鬘四天王問般若仁王般若等經也。所言佛說者自覺覺他故名為佛聖言宣暢故名說。仁王仁者施恩佈德故名為仁。統化自在故名為王。護國者仁王是能護國土是所護由仁王如法治道。萬民適樂國土安穩若仁王望般若。般若是能護由持般若故仁王安穩由人柄法。仁王是能護般若是所護。今仁王般若皆是能護國土是所護。般若者大智論有二釋。第四十三卷解。般若秦言智慧
【現代漢語翻譯】 現代漢語譯本 大正藏第 33 冊 No. 1707 仁王般若經疏
No. 1707 [cf. No. 245]
仁王般若經疏捲上一
吉藏法師 撰
佛說仁王護國般若波羅蜜經序品第一
所收集的資料各有不同，隨著流傳也各有差異，不能全部列出。天臺智者在眾多經典中廣泛闡明了五重玄義。現在對於這部經典，也按照五門來分別解釋（第一是解釋經名，第二是闡述經體，第三是闡明經宗，第四是辨析經用，第五是論述經相）。標示它的名字，揭示名字之下的經體，闡明它的綱領宗旨，辨析它的功用，論述它的教義特徵。這便是一部經的大致意義，詳細的解釋如同《法華經》的開篇，現在簡略地說明。
第一，解釋經名。但各部經的命名方式不同。有的是用單一的法來立名，有的是用單一的比喻來命名，有的是用單一的人物來立名，有的是法和比喻一起說明，有的是人和法一起彰顯。所說的用單一的法來立名，比如《大涅槃經》等，是從果法來立名。《大品般若》、《十地經》等，逐漸完備，是從因來受稱。用單一的比喻，比如枯樹、七車等譬喻經，直接引用譬喻的事情來得到名稱。用單一的人物，比如《七女經》、《老女經》等。法和比喻共同說明的，比如《華嚴經》、《法華經》、《金剛般若經》等。人和法一起彰顯的，比如《維摩經》、《勝鬘經》、《四天王問般若經》、《仁王般若經》等。所說的『佛說』，是自覺覺他，所以稱為佛，聖人的言語宣揚流暢，所以稱為說。『仁王』，仁者是施恩佈德，所以稱為仁。統治教化自在，所以稱為王。『護國』，仁王是能守護的，國土是所守護的，由於仁王如法治理國家，萬民安居樂業，國家安定穩固。如果仁王仰仗般若（Prajna，智慧），般若是能守護的，由於持有般若，所以仁王安定穩固，由於人執掌法。仁王是能守護的，般若是所守護的。現在《仁王般若經》都是能守護的，國土是所守護的。『般若』，在《大智度論》中有兩種解釋。第四十三卷解釋，般若，秦語（指漢語）的意思是智慧。
【English Translation】 English version Taisho Tripitaka Volume 33, No. 1707 Commentary on the Benevolent Kings Sutra
No. 1707 [cf. No. 245]
Commentary on the Benevolent Kings Sutra, Volume 1
Composed by Dharma Master Jizang
The Sutra of the Benevolent Kings Who Protect the Country Prajna Paramita, Chapter 1: Introduction
The collected materials differ, and their transmissions vary, so they cannot all be fully presented. The Tiantai Master Zhiyi extensively elucidated the Five Profound Meanings in various sutras. Now, for this scripture, we will also explain it according to five aspects (first, explaining the sutra's name; second, elucidating the sutra's substance; third, clarifying the sutra's doctrine; fourth, distinguishing the sutra's function; and fifth, discussing the sutra's characteristics). To indicate its name, to reveal the substance beneath the name, to clarify its guiding principle, to distinguish its function, and to discuss its doctrinal features. This is the general meaning of a sutra, and a detailed explanation is like the beginning of the Lotus Sutra; now, a brief explanation is given.
First, explaining the name. However, the naming of each sutra is different. Some are named using a single Dharma, some are named using a single metaphor, some are named using a single person, some explain both Dharma and metaphor together, and some manifest both person and Dharma together. What is meant by naming using a single Dharma is like the Nirvana Sutra (Mahāparinirvāṇa Sūtra) etc., which are named from the fruit of Dharma. The Mahaprajnaparamita Sutra (Mahā-prajñāpāramitā-sūtra), Ten Stages Sutra (Daśabhūmika Sūtra) etc., are gradually completed and are named from the cause. Using a single metaphor, such as the withered tree, seven carts, and other metaphorical sutras, directly citing the metaphorical events to obtain the name. Using a single person, such as the Seven Daughters Sutra, Old Woman Sutra, etc. Dharma and metaphor are explained together, such as the Avatamsaka Sutra (Avataṃsaka Sūtra), Lotus Sutra (Lotus Sūtra), Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra), Prajnaparamita Sutra (Prajñāpāramitā Sūtra), etc. Person and Dharma are manifested together, such as the Vimalakirti Sutra (Vimalakīrti-nirdesa Sūtra), Queen Srimala Sutra (Śrīmālādevī Siṃhanāda Sūtra), Sutra of the Four Heavenly Kings Asking About Prajna, Benevolent Kings Sutra (Ren Wang Jing), etc. What is meant by 'spoken by the Buddha' is that he is self-aware and makes others aware, so he is called Buddha, and the words of the sage are proclaimed fluently, so it is called spoken. 'Benevolent King' (Ren Wang), benevolence is bestowing grace and spreading virtue, so it is called benevolence. Governing and transforming freely, so it is called king. 'Protecting the country', the Benevolent King is the one who can protect, and the country is what is protected. Because the Benevolent King governs the country according to the Dharma, the people live in peace and contentment, and the country is stable and secure. If the Benevolent King relies on Prajna (Prajna, wisdom), Prajna is the one who can protect. Because of upholding Prajna, the Benevolent King is stable and secure, because people wield the Dharma. The Benevolent King is the one who can protect, and Prajna is what is protected. Now, the Benevolent Kings Sutra (Ren Wang Jing) are both able to protect, and the country is what is protected. 'Prajna', in the Great Perfection of Wisdom Treatise (Mahāprajñāpāramitopadeśa) there are two explanations. Volume 43 explains that Prajna, in Qin language (referring to Chinese), means wisdom.
開善藏師並用此翻。佛國土語般若此翻智慧。又第七十卷解般若不可稱。般若定實相甚深極重智慧輕薄。是故不可稱。莊嚴旻師以此文云般若名含五義智慧。止是一條非正翻譯。二師各執即成論皆不得般若意。問。論既有二文今云何通釋。答且依論解般若有二種。一方便門二實相門。所言翻者約方便門翻為智慧。言不可翻者般若非愚非智故云不可翻也。但解智慧經論不同。凈名經云。分二字解云知一切眾生心念如應說法起于智業。不取不捨入一相門起于慧業。舊釋此文智是有解慧是空解。今則不爾。眾生心念何必是有。入實相門何必是空。謂善得此意也。成實論合解智慧二字。文云真慧名智。此意言慧即是智。又云慧義經中說解智是慧義故名智慧合釋也。問經論何故語言或出或沒或開或合不分明一途示人耶。答聖人非不能一途分明示人而今出沒之言者此有深意。以眾生本來執著難動以是因緣系屬於魔。生死不絕苦輪常轉不悟正道。今若復作一途定說更增其住著所以不定出沒。動其生死根栽令得迥悟正法故不定之說為益厚矣。若學者定執經論一文以成一家之義為謬甚矣。問五部八部內何者攝也。答五部如此經說八部者大品小品光贊放光文殊問金剛般若道行天王問般若。此仁王問般若是天王問般若攝。人王亦是天王也。故
知天王問般若所攝也。
次釋波羅蜜者名彼岸到。波羅名彼岸蜜名為到。舍相會實名到彼岸。又因能達果名到彼岸。應言到彼岸而存胡本名波羅蜜。經者名修多羅此翻為法本。理不自發藉教以顯教為理本。教不自起由理故生理為教本。教理相由並說為本。今正取文為理本。小乘論有五義一出生出生諸義故二涌泉義味無盡故三顯示顯示諸義故四繩墨除邪得正故五結縵貫穿諸義故俗訓為本。經者綖也文經義緯織成行者之心故名經也。言序品第一者發起由藉名之為序。義類相從稱之為品。八內居初名第一也略簡仁王波若位地。名字不同仁王者依瓔珞經云有十四王一粟散王十善下品。二習種菩薩銅輪王。三性種菩薩銀輪王。四道種菩薩金輪王亦名轉輪王。五初地菩薩四天王。六二地菩薩忉利天王。七三地菩薩焰魔天王。八四地菩薩兜率天王。九五地菩薩化樂天王。十六地菩薩他化自在天王。十一七地菩薩初禪王。十二八地菩薩二禪王。十三九地菩薩三禪王。十四十地菩薩四禪王。今言仁王者即是十善下品粟散王。十四王內最下品也。
第二齣經體以五忍十地為體。故下文云五忍是菩薩法具列五忍竟。下結文云名為諸佛菩薩修般若波羅蜜。故知因修般若得證五忍。一切佛菩薩無不由此五忍而成聖。故知五忍十地為體
【現代漢語翻譯】 現代漢語譯本：知天王提問關於般若（Prajna，智慧）所包含的內容。
接下來解釋「波羅蜜（Paramita）」這個詞，意思是到達彼岸。「波羅（Para）」是彼岸的意思，「蜜（mita）」是到達的意思。捨棄表相而領會實相，就叫做到達彼岸。或者說，因為因能夠通達果，所以叫做到達彼岸。應該說「到彼岸」，但保留了胡語（梵語）的原本發音，所以叫做「波羅蜜」。「經（Sutra）」叫做「修多羅（Sutra）」，這裡翻譯為「法本」。道理不會自己顯現，需要藉助教義來彰顯，所以教義是道理的根本。教義不會自己產生，由於道理才產生教義，所以道理是教義的根本。教義和道理相互依存，都可稱為根本。現在主要取文字作為道理的根本。小乘論有五種含義：一、出生，出生各種意義；二、涌泉，意義和味道無窮無盡；三、顯示，顯示各種意義；四、繩墨，去除邪惡而得到正道；五、結縵，貫穿各種意義。世俗的解釋是根本。「經」是線，文字是經線，義理是緯線，編織成修行者的心，所以叫做「經」。說到「序品第一」，發起的原因和憑藉叫做「序」。義理和類別相互跟隨叫做「品」。八個部分中排在第一個，所以叫做「第一」。簡略地說明了《仁王般若經》中的位地。名字不同，「仁王」是依據《瓔珞經》所說，有十四種國王：一、粟散王，行十善的下品；二、習種菩薩，銅輪王；三、性種菩薩，銀輪王；四、道種菩薩，金輪王，也叫轉輪王；五、初地菩薩，四天王；六、二地菩薩，忉利天王（Trayastrimsa）；七、三地菩薩，焰魔天王（Yama）；八、四地菩薩，兜率天王（Tusita）；九、五地菩薩，化樂天王（Nirmanarati）；十、六地菩薩，他化自在天王（Paranirmita-vasavartin）；十一、七地菩薩，初禪王；十二、八地菩薩，二禪王；十三、九地菩薩，三禪王；十四、十地菩薩，四禪王。現在說的「仁王」，就是行十善的下品粟散王，是十四種國王中最下品的。
第二部分說明經的本體，以五忍和十地為本體。所以下文說「五忍是菩薩法」，詳細列出五忍之後，下文總結說「名為諸佛菩薩修般若波羅蜜」。因此可知，因為修行般若才能證得五忍。一切佛菩薩沒有不是通過這五忍而成聖的。所以可知，五忍和十地是經的本體。
【English Translation】 English version: The Knowing Heaven King asks about what is encompassed by Prajna (Wisdom).
Next, explaining the term 'Paramita', it means 'arriving at the other shore'. 'Para' means 'the other shore', and 'mita' means 'arriving'. Abandoning appearances and understanding reality is called 'arriving at the other shore'. Alternatively, because the cause can reach the result, it is called 'arriving at the other shore'. It should be said 'arriving at the other shore', but the original pronunciation of the Hu language (Sanskrit) is retained, so it is called 'Paramita'. 'Sutra' is called 'Sutra', which is translated here as 'the root of Dharma'. Principles do not manifest themselves; they need to be revealed through teachings, so teachings are the root of principles. Teachings do not arise by themselves; they arise from principles, so principles are the root of teachings. Teachings and principles are interdependent and can both be called the root. Now, we mainly take the text as the root of principles. The Hinayana treatises have five meanings: 1. Birth, giving rise to various meanings; 2. Spring, the meaning and taste are endless; 3. Display, displaying various meanings; 4. Ruler, removing evil and obtaining the right path; 5. Knotting, connecting various meanings. The common explanation is the root. 'Sutra' is a thread, the text is the warp, the meaning is the weft, weaving the mind of the practitioner, so it is called 'Sutra'. Speaking of 'Chapter One of the Introduction', the cause and basis of initiation is called 'Introduction'. Meanings and categories following each other are called 'Chapter'. Being the first of the eight parts is called 'First'. Briefly explaining the positions in the 'Benevolent King Prajna Sutra'. The names are different. The 'Benevolent King' is based on the 'Garland Sutra', which says there are fourteen kings: 1. Scattered Kings, those who practice the lower grade of the ten virtues; 2. Habitual Bodhisattvas, Copper Wheel Kings; 3. Nature Bodhisattvas, Silver Wheel Kings; 4. Path Bodhisattvas, Gold Wheel Kings, also called Wheel-Turning Kings; 5. First Ground Bodhisattvas, Four Heavenly Kings; 6. Second Ground Bodhisattvas, Trayastrimsa Heaven Kings; 7. Third Ground Bodhisattvas, Yama Heaven Kings; 8. Fourth Ground Bodhisattvas, Tusita Heaven Kings; 9. Fifth Ground Bodhisattvas, Nirmanarati Heaven Kings; 10. Sixth Ground Bodhisattvas, Paranirmita-vasavartin Heaven Kings; 11. Seventh Ground Bodhisattvas, First Dhyana Kings; 12. Eighth Ground Bodhisattvas, Second Dhyana Kings; 13. Ninth Ground Bodhisattvas, Third Dhyana Kings; 14. Tenth Ground Bodhisattvas, Fourth Dhyana Kings. The 'Benevolent King' mentioned now is the Scattered King who practices the lower grade of the ten virtues, the lowest grade among the fourteen kings.
The second part explains the substance of the Sutra, taking the Five Forbearances and Ten Grounds as its substance. Therefore, the following text says 'The Five Forbearances are the Dharma of Bodhisattvas'. After listing the Five Forbearances in detail, the following text concludes by saying 'It is called the Prajna Paramita practiced by all Buddhas and Bodhisattvas'. Therefore, it can be known that one can attain the Five Forbearances by practicing Prajna. All Buddhas and Bodhisattvas become saints through these Five Forbearances. Therefore, it can be known that the Five Forbearances and Ten Grounds are the substance of the Sutra.
。五忍義下文委釋也。
第三明經宗。夫欲講讀經前須識大旨。此經以無生正觀為宗。離有無二見假言中道。故下文云波若無知無見不行不受不生不滅。以般若不可思議故。不生不滅者是中道之異名。不思議寂滅之別稱亦名佛性即十方佛母。一大事者即其事也。問宗體有何差別。答諸法本來寂滅何宗何體。今欲為緣顯示。于無名相中假名相說分為異也。若就通門宗亦是體體亦是宗。今約別門輪輞喻宗內空喻體。宗如綱領體如毛目。意云振裘持領舉網提綱裘網之體毛目自張宗體之異其義如是。
第四辨經用此經以外內二護為用。內護者下文云爲諸菩薩說護佛果因緣護十地行因緣。所言外護者下文云吾今為汝說護國土因緣。令國土獲安七難不起災害不生萬民安樂名外護也。
第五明教相。夫欲弘宣正法須識教之偏圓。方得了悟所稟之教。若具明教相諸經不同備如法華玄義釋。今略明之。若江東諸師三種分教。一者頓教謂佛初出世頓說深理也。二者漸教謂從淺至深也。三者無方不定教謂深淺無定也。但就漸教中有二說。一云漸有四時此經是第二時說是大乘。二云漸有五時此經是第二時說三乘通教也。二師並說般若是第二時說。故大品云見第二法輪轉。今謂不爾。若以大品對初教云是第二時者。法華譬喻品
【現代漢語翻譯】 現代漢語譯本：五忍義的下文將詳細解釋。
第三，闡明經的宗旨。想要講讀經典，首先必須瞭解其大旨。此經以無生正觀為宗旨，遠離有和無的二元對立，假借言語闡述中道。因此下文說，般若無知無見，不行不受，不生不滅。因為般若不可思議。不生不滅是中道的另一種稱謂，是不可思議寂滅的另一種說法，也稱為佛性，即十方諸佛之母。『一大事』指的就是這件事。問：宗旨和本體有什麼區別？答：諸法本來寂滅，哪裡有什麼宗旨和本體？現在想要藉助因緣來顯示，在沒有名相之中，假借名相來說明，才有了區別。如果就通門而言，宗旨就是本體，本體就是宗旨。現在就別門而言，輪輞比喻宗旨，內空比喻本體。宗旨如同綱領，本體如同毛和眼睛。意思是說，抖動皮衣要抓住衣領，舉起漁網要提起綱繩，皮衣和漁網的本體，毛和眼睛自然張開。宗旨和本體的區別，道理就是這樣。
第四，辨明經的作用。此經以內護和外護為作用。內護是指下文所說的，為諸菩薩宣說守護佛果的因緣，守護十地修行的因緣。外護是指下文所說的，我現在為你們宣說守護國土的因緣，使國土獲得安寧，七難不起，災害不生，萬民安樂，這稱為外護。
第五，闡明教相。想要弘揚正法，必須瞭解教法的偏圓，才能領悟所稟受的教法。如果詳細說明教相，諸經各有不同，詳見《法華玄義》的解釋。現在簡略說明。江東諸師將教法分為三種：一是頓教，指佛陀最初出世時，頓然宣說深奧的道理；二是漸教，指從淺到深地引導；三是無方不定教，指深淺沒有定準。但就漸教而言，有兩種說法。一種說法認為漸教有四個時期，此經是第二個時期，宣說大乘。另一種說法認為漸教有五個時期，此經是第二個時期，宣說三乘通教。兩位法師都認為《般若經》是在第二個時期宣說的。所以《大品經》說，見到第二法輪轉動。我現在認為不是這樣。如果以《大品經》對照初教，說是第二個時期，那麼《法華經·譬喻品》...
【English Translation】 English version: The following text provides a detailed explanation of the meaning of the Fivefold Endurance.
Third, clarifying the doctrine of the Sutra. To lecture on a Sutra, one must first understand its main purpose. This Sutra takes the correct contemplation of non-origination (Wu Sheng Zheng Guan) as its doctrine, staying away from the dualistic views of existence and non-existence, and using language to explain the Middle Way. Therefore, the following text says that Prajna (wisdom) has no knowledge and no perception, does not act, does not receive, does not originate, and does not cease. This is because Prajna is inconceivable. Non-origination and non-cessation are another name for the Middle Way, another way of saying inconceivable extinction, also called Buddha-nature, which is the mother of all Buddhas in the ten directions. 'The one great matter' refers to this very thing. Question: What is the difference between doctrine and substance? Answer: All dharmas are originally in a state of quiescence; where is there doctrine or substance? Now, we want to use conditions to reveal it, borrowing names and forms to explain in the absence of names and forms, and thus differences arise. If we consider the common gate, doctrine is substance, and substance is doctrine. Now, considering the separate gate, the rim of a wheel is a metaphor for doctrine, and the emptiness inside is a metaphor for substance. Doctrine is like the main rope of a net, and substance is like the fur and eyes of a coat. The meaning is that to shake a fur coat, you must grab the collar; to lift a fishing net, you must lift the main rope. The substance of the coat and net, the fur and eyes, will naturally open. The difference between doctrine and substance is like this.
Fourth, distinguishing the function of the Sutra. This Sutra uses inner and outer protection as its function. Inner protection refers to what is said in the following text: explaining to the Bodhisattvas the causes and conditions for protecting the fruit of Buddhahood, and protecting the causes and conditions for the practice of the Ten Grounds (Shi Di). Outer protection refers to what is said in the following text: I am now explaining to you the causes and conditions for protecting the country, so that the country may obtain peace, the seven disasters (Qi Nan) do not arise, calamities do not occur, and the people live in peace and happiness. This is called outer protection.
Fifth, clarifying the classification of teachings (Jiao Xiang). To propagate the correct Dharma, one must understand the partial and complete aspects of the teachings in order to realize the teachings one receives. If the classification of teachings is explained in detail, each Sutra is different, as explained in the Profound Meaning of the Lotus Sutra (Fa Hua Xuan Yi). Now, I will briefly explain it. The teachers of Jiangdong divide the teachings into three types: first, the sudden teaching (Dun Jiao), which refers to the Buddha's sudden explanation of profound principles when he first appeared in the world; second, the gradual teaching (Jian Jiao), which refers to guiding from shallow to deep; and third, the non-directional and indefinite teaching (Wu Fang Bu Ding Jiao), which refers to the lack of a fixed standard for depth. However, regarding the gradual teaching, there are two views. One view is that the gradual teaching has four periods, and this Sutra is the second period, explaining the Mahayana. The other view is that the gradual teaching has five periods, and this Sutra is the second period, explaining the Three Vehicle (San Cheng) common teaching. Both teachers believe that the Prajna Sutra was taught in the second period. Therefore, the Great Perfection of Wisdom Sutra (Da Pin Jing) says that the second turning of the Dharma wheel is seen. I now believe that this is not the case. If the Great Perfection of Wisdom Sutra is compared with the initial teaching and said to be the second period, then the Parable Chapter of the Lotus Sutra (Fa Hua Jing · Pi Yu Pin)...
云昔于波羅捺今復轉最妙。且對初教明亦應是第二時教。涅槃亦云昔于波羅捺今于拘尸那城說大涅槃。亦對初教應是第二時。後學宜自研尋不可妄依舊說也。又十地論師四宗五宗分佛教。今不復繁文闊說。今依菩提流支直作半滿分教。若小乘教名半字名聲聞藏。大乘名滿字名菩薩藏。今尋諸經論斯言當矣。所言小乘半教者若明其至理。但人法二空語。其因果但說有作四諦。斯乃教不盡宗語不極義。說稱小根進成小行有所缺德。名之為半故云小乘名聲聞藏。大乘滿字教者若明其理至極。平等無得正觀不二為宗。語其因果即說無作四諦。斯乃教稱大乘宗語極圓旨。說稱大根進成大行具足無缺。名之為滿故云大乘名菩薩藏也。今此經者二藏之中是大乘滿字菩薩藏攝。是故經言行獨大乘三賢十聖忍中行唯佛一人居凈土。故云大乘滿教謂菩薩藏也。
次入經文。然諸佛說經本無章段。始自道安法師分經以為三段。第一序說第二正說第三流通說。序說者由序義說經之由序也。正說者不偏義一教之宗旨也。流通者流者宣佈義通者不擁義。欲使法音遠布無壅也。所以有三說者欲明勝人致教必有因緣。先明序說開漸既彰。正經宜辨故復正說。聖人大悲無限眾生受化無窮。非止復益當時乃欲遠傳後世故有第三流通也。然此三非是三故
【現代漢語翻譯】 現代漢語譯本：過去在波羅奈國初轉法輪，現在再次宣講最微妙的教義。相對於最初的教法來說，這應該是第二時期的教法。如同《涅槃經》所說，過去在波羅奈國，現在在拘尸那城宣說大涅槃。相對於最初的教法，這也應是第二時期的教法。後來的學習者應該自己研究探討，不可隨意沿用舊說。此外，《十地論》的論師將佛教分為四宗或五宗，現在不再繁瑣地詳細論述。現在依照菩提流支的觀點，直接將佛教分為半字教和滿字教。小乘教被稱為半字教，也稱為聲聞藏。大乘教被稱為滿字教，也稱為菩薩藏。現在查閱各種經論，這種說法是恰當的。所謂小乘半教，如果闡明其至深的道理，只是人空和法空的說法。其因果只說有作四諦。這乃是教法不盡，宗義不極，所說的與小根器相應，所修的只是小行，有所欠缺。因此稱為半字教，也稱為聲聞藏。大乘滿字教，如果闡明其道理至極，以平等無得的正觀不二法門為宗旨。談論其因果，就說無作四諦。這乃是教法契合大乘，宗義達到圓滿的境界。所說的與大根器相應，所修的是大行，具足而無欠缺。因此稱為滿字教，也稱為菩薩藏。現在這部經，在二藏之中，屬於大乘滿字菩薩藏所攝。所以經中說，所行唯獨是大乘，三賢十聖在忍位中修行，只有佛一人居住在凈土。所以說大乘滿教，也稱為菩薩藏。
接下來進入經文。然而諸佛所說的經典本來沒有章節段落。是從道安法師開始，將經典分為三段：第一序說，第二正說，第三流通說。序說，是通過序言的意義來說明經的緣起。正說，是不偏頗的，是整部經的宗旨。流通，流是宣佈的意思，通是不壅塞的意思，想要使佛法之音遠播，沒有阻礙。所以有這三段，是爲了說明殊勝之人宣講教法必定有因緣。先說明序說，開示漸進的道理已經彰顯。正經的義理應該辨明，所以接著是正說。聖人的大悲心是無限的，眾生接受教化也是無窮的。不僅僅是爲了利益當時的人，也是爲了流傳到後世，所以有第三流通。然而這三段並非是截然分開的三個部分。
【English Translation】 English version: In the past, in Varanasi (Benares, a city in India), the first turning of the Dharma wheel occurred, and now, once again, the most subtle teachings are being expounded. Compared to the initial teachings, this should be considered the second period of teachings. Similarly, the Nirvana Sutra states that in the past, in Varanasi, and now, in Kushinagar (a town in India), the Great Nirvana was proclaimed. Relative to the initial teachings, this should also be the second period of teachings. Later learners should investigate and contemplate for themselves, and not simply adhere to old sayings. Furthermore, the commentators of the Ten Bhumi Sutra divide Buddhism into four or five schools, but I will not elaborate on that here. Now, following the view of Bodhiruci (an Indian monk and translator), I will directly divide the teachings into half-word and full-word teachings. The Hinayana (Small Vehicle) teachings are called half-word teachings, also known as the Sravaka-pitaka (Disciples' Collection). The Mahayana (Great Vehicle) teachings are called full-word teachings, also known as the Bodhisattva-pitaka (Bodhisattvas' Collection). Examining various sutras and treatises, this statement seems appropriate. The so-called Hinayana half-teaching, if its profound truth is elucidated, only speaks of the emptiness of persons and the emptiness of phenomena. Its cause and effect only speak of the Four Noble Truths with action (with outflows). This is because the teaching is not exhaustive, the doctrine is not ultimate, what is spoken is appropriate for those with small capacities, what is cultivated is only small practices, and something is lacking. Therefore, it is called the half-word teaching, also known as the Sravaka-pitaka. The Mahayana full-word teaching, if its truth is elucidated to the utmost, takes the non-dual Dharma of equal and non-attainment correct view as its doctrine. Speaking of its cause and effect, it speaks of the Four Noble Truths without action (without outflows). This is because the teaching is in accordance with the Mahayana, the doctrine reaches the state of perfect completeness. What is spoken is appropriate for those with great capacities, what is cultivated is great practices, complete and without lack. Therefore, it is called the full-word teaching, also known as the Bodhisattva-pitaka. This sutra now, among the two pitakas, is included in the Mahayana full-word Bodhisattva-pitaka. Therefore, the sutra says that the practice is solely the Great Vehicle, the Three Sages and Ten Saints practice in the stage of forbearance, and only the Buddha dwells in the Pure Land. Therefore, it is called the Mahayana full teaching, also known as the Bodhisattva-pitaka.
Next, we enter the text of the sutra. However, the sutras spoken by the Buddhas originally had no chapters or sections. It was from Dharma Master Dao'an (a Chinese Buddhist monk) that the sutras began to be divided into three sections: first, the introduction; second, the main body; and third, the conclusion. The introduction is to explain the origin of the sutra through the meaning of the preface. The main body is unbiased and is the doctrine of the entire sutra. The conclusion, 'flowing' means to proclaim, and 'unobstructed' means without blockage, wanting to make the sound of the Dharma spread far and wide without hindrance. So there are these three sections, in order to explain that the teaching of the excellent person must have a cause and condition. First, explain the introduction, the gradual teaching has already been revealed. The meaning of the main sutra should be clarified, so next is the main body. The great compassion of the sage is infinite, and the sentient beings who receive the teachings are also infinite. It is not only for the benefit of the people at that time, but also to pass it on to future generations, so there is the third conclusion. However, these three sections are not three completely separate parts.
三乃是一三耳。序即是正乃至流通即序。例如三寶一三三一也。文處者此經有八品分為三段。第一序品即為序分。第二觀空品下六品為正說分。第三以囑累一品名流通分。若依文判者受持品末佛告月光下即是付屬。但前品明付囑辨不起七難。后品明付囑辨經分齊。故言付屬品名流通也。
就序品中為二。初明證信序。第二明發起序。諸師因此二序雖複種種不同。今以四雙往收義無不盡。第一證信對發起。第二對通序明別序。第三對如來序明阿難序。第四對經前序明經後序。阿難親承音旨名證信序。發起正經故云發起序。眾經同有名通序。發起各異故名別序。佛口自說名如來序。阿難證信名阿難序。佛所說者名經前序。阿難后結集證信名經後序。諸師雖複種種穿鑿煩而無當今置而不論。今且依經前經后一雙以釋二序。二序即為二別。從初至大眾僉然而坐名為經後序。佛在世時未有此序。佛臨欲涅槃時敕阿難云。我滅后結集法藏時當安如是等事。故云佛滅後序。第二從爾時十號下明說經時序。當說經時以事開發故云說經時序。今前明佛滅後序。若依大智論直依文帖釋不辨子段多少。后諸師說亦無定或五或六。今依金剛仙論作六句分別。一如是表信相。二我聞明阿難承旨證述而不作。三一時明聞經時節。四明佛化主。
【現代漢語翻譯】 現代漢語譯本 三是指序分、正說分和流通分這三部分。序分就是經文的開端，乃至流通分就是經文的結尾。例如，《金光明最勝王經》的三寶品、一三品和三身品就是這樣的例子。從經文結構來看，此經有八品，分為三個部分。第一品為序品，即為序分。第二品《觀空品》以下的六品為正說分。第三品以《囑累品》一品為流通分。如果按照經文來判斷，從《受持品》末尾『佛告月光』以下就是付囑。但前一品闡明付囑，辨明不起七難，后一品闡明付囑，辨明經文的界限，所以說《囑累品》屬於流通分。 關於序品，分為兩部分。首先是證明可信的序分（證信序），其次是發起正文的序分（發起序）。各家對此二序的解釋雖然各有不同，但現在用四雙相對的概念來概括，就能涵蓋所有意義。第一，證信序對應發起序。第二，總序對應別序。第三，如來序對應阿難序。第四，經前序對應經後序。阿難親自聽聞佛的教誨，稱為證信序。發起正經的內容，所以稱為發起序。所有經典都有的共同序言，稱為總序。發起的內容各有不同，所以稱為別序。佛親自宣說，稱為如來序。阿難證明可信，稱為阿難序。佛所說的內容，稱為經前序。阿難在佛滅后結集經典時所作的證明，稱為經後序。各家對此的解釋雖然各有穿鑿附會，繁瑣而不恰當，現在暫且不討論。現在先用經前序和經後序這一對概念來解釋這二序。這二序即為兩種別序。從開頭的『如是我聞』到『大眾僉然而坐』，稱為經後序。佛在世時還沒有這個序。佛臨近涅槃時，告誡阿難說：『我滅度后結集法藏時，應當安立如是等事。』所以說是佛滅後序。第二，從『爾時，世尊』（十號是如來十種德號的簡稱）以下，闡明說經時的序分。在宣說經典時，以事件來引發正文，所以說是說經時序。現在先闡明佛滅後序。如果按照《大智度論》，直接按照經文來解釋，不區分小的段落。後來的各家說法也沒有定論，有的分為五段，有的分為六段。現在按照金剛仙論，分為六句來分別。第一，『如是』表示可信之相。第二，『我聞』說明阿難秉承佛的旨意，證明並陳述所聞，而不是自己創作。第三，『一時』說明聽聞經典的時刻。第四，說明佛是教化的主導者。
【English Translation】 English version The three refer to the three parts: the introduction (序分, xufen), the main body (正說分, zhengshuo fen), and the conclusion (流通分, liutong fen). The introduction is the beginning of the scripture, and the conclusion is the end of the scripture. For example, the Three Jewels chapter (三寶品, sanbao pin), the One Three chapter (一三品, yisan pin), and the Three Bodies chapter (三身品, sanshen pin) of the Suvarnaprabhasa Sutra are examples of this. From the perspective of the scripture's structure, this sutra has eight chapters divided into three parts. The first chapter, the Introduction chapter (序品, xupin), is the introduction. The six chapters from the second chapter, the Contemplation on Emptiness chapter (觀空品, guankong pin), onwards, are the main body. The third part is the Conclusion chapter (囑累品, zhulei pin). If judged according to the text, the part from 'The Buddha told Moonlight' at the end of the Acceptance chapter (受持品, shouchi pin) is the entrustment. However, the previous chapter clarifies the entrustment and distinguishes the arising of the seven difficulties, while the latter chapter clarifies the entrustment and distinguishes the boundaries of the scripture. Therefore, it is said that the Entrustment chapter belongs to the conclusion. Regarding the Introduction chapter, it is divided into two parts. First, there is the introduction that proves credibility (證信序, zhengxin xu), and second, there is the introduction that initiates the main text (發起序, faqi xu). Although the explanations of these two introductions vary among different schools, we can now use the concept of four pairs of opposites to summarize and cover all meanings. First, the introduction that proves credibility corresponds to the introduction that initiates the main text. Second, the general introduction corresponds to the specific introduction. Third, the Tathagata's introduction corresponds to Ananda's introduction. Fourth, the introduction before the sutra corresponds to the introduction after the sutra. Ananda personally heard the Buddha's teachings, which is called the introduction that proves credibility. Initiating the content of the main sutra is called the introduction that initiates the main text. The common introduction that all scriptures have is called the general introduction. The content initiated is different, so it is called the specific introduction. The Buddha personally speaks, which is called the Tathagata's introduction. Ananda proves credibility, which is called Ananda's introduction. What the Buddha said is called the introduction before the sutra. Ananda's proof when compiling the scriptures after the Buddha's extinction is called the introduction after the sutra. Although the explanations of various schools are far-fetched, cumbersome, and inappropriate, we will not discuss them for now. Now, let's first use the concept of the introduction before the sutra and the introduction after the sutra to explain these two introductions. These two introductions are two kinds of specific introductions. From the beginning 'Thus I have heard' to 'The assembly sat in unison', it is called the introduction after the sutra. When the Buddha was alive, there was no such introduction. When the Buddha was approaching Nirvana, he told Ananda: 'When I compile the Dharma treasury after my extinction, I should establish such things.' Therefore, it is said to be the introduction after the Buddha's extinction. Second, from 'At that time, the World Honored One' (the ten titles (十號, shihao) are the abbreviation of the ten virtues of the Tathagata), it clarifies the introduction at the time of speaking the sutra. When explaining the scriptures, the event is used to initiate the main text, so it is said to be the introduction at the time of speaking the sutra. Now, let's first clarify the introduction after the Buddha's extinction. If according to the Mahaprajnaparamita Sastra, it is directly explained according to the text, without distinguishing small paragraphs. Later, the statements of various schools are not conclusive, some are divided into five paragraphs, and some are divided into six paragraphs. Now, according to the Vajrasena Sutra, it is divided into six sentences to distinguish. First, 'Thus' indicates the aspect of credibility. Second, 'I heard' indicates that Ananda followed the Buddha's intention, proving and stating what he heard, rather than creating it himself. Third, 'At one time' indicates the moment of hearing the scriptures. Fourth, it explains that the Buddha is the leader of the teachings.
五明住處明說聽有方。六辨同聞證不虛謬。然此六事不可一向屬阿難。
如是我聞 如是我聞得一向屬阿難。一時已下義有兩兼。若阿難結集法藏遺旨令安屬經后。當說經時非可無時處徒眾。以此而望即屬經前也。此是無名相中一時假名分別。不可以定執以為諍論也。然釋如是有二。初釋置如是因緣二釋如是名義。置如是因緣者出處不同今依龍樹釋。何以一切經初安如是者大智論第二捲雲。佛將滅度阿難心沒憂海阿泥盧豆是其從兄。云。汝為傳法藏人不應同於凡夫。若有所疑須及時問。阿難猶抱感。阿泥盧豆教為四問。佛滅度后我等云何行道誰當作師惡口車匿云何共住佛經初作何等語。阿難騰此問佛。佛答初問云。依自法修四念處。答第二問云解脫戒經是大師。答第三問雲車匿應梵法治。答第四問云我三僧祇劫集法藏初應安如是等語。三世諸佛悉如是說也。第二釋如是名義如是者信順之辭。佛法大海信為能入智為能度。言如是者乃為信也。是故有信之人言是事如是是其信相。不信之人言是事不如是是不信相。故經首稱如是也。故肇師云。夫如是者蓋是信順之辭信則所言之理順。順則師資之道成。經無豐約非信不傳其如是者正是信也。又如是者不差異義。今明此法無依無得無戲論。畢竟清凈真實可信故稱如是也。
【現代漢語翻譯】 現代漢語譯本： 五明（聲明、工巧明、醫方明、因明、內明）住處，明白地說聽的方法。六種辯才（義辯、法辯、辭辯、應辯、速辯、樂說辯）共同聽聞，證明不是虛假的。然而這六件事不可以一概地歸屬於阿難（Ananda）。 『如是我聞』（Thus have I heard）這句話可以完全歸屬於阿難。『一時』（At one time）以下的內容，意義上有兩種兼顧。如果阿難結集法藏，按照佛的遺旨安排在經文之後，那麼在宣說經文的時候，不可能沒有時間和地點以及聽眾。從這個角度來看，就屬於經文之前的內容。這只是在沒有名相之中，一時假借名相來分別，不可以執著地認為這是爭論。解釋『如是』（Thus）有兩個方面。首先解釋安放『如是』的因緣，其次解釋『如是』的名義。安放『如是』的因緣，各個出處說法不同，現在依照龍樹（Nagarjuna）的解釋。《大智度論》（Mahaprajnaparamita-sastra）第二卷說，佛將要涅槃（Nirvana），阿難心中充滿憂愁，阿泥盧豆（Aniruddha）是他的堂兄，說：『你作為傳法的人，不應該和凡夫一樣。如果有什麼疑問，必須及時提問。』阿難仍然感到悲傷。阿泥盧豆教他問四個問題：佛滅度后，我們如何修行？誰來做我們的老師？惡口的車匿（Channa）如何相處？佛經開頭應該說什麼？阿難把這些問題問佛。佛回答第一個問題說：『依靠自法，修習四念處（Four Foundations of Mindfulness）。』回答第二個問題說：『解脫戒經（Vinaya Pitaka）是大師。』回答第三個問題說：『車匿應該用梵法來制裁。』回答第四個問題說：『我經過三大阿僧祇劫（Asankhya kalpas）積累的法藏，開頭應該安放『如是』等語。』過去、現在、未來三世諸佛都是這樣說的。其次解釋『如是』的名義，『如是』是信順的言辭。佛法大海，以信為能入，以智為能度。說『如是』，就是爲了表示相信。所以有信心的人說『這件事是這樣的』，這就是相信的表現。不相信的人說『這件事不是這樣的』，這就是不相信的表現。所以經文開頭稱『如是』。所以肇法師說：『『如是』是信順的言辭，相信，那麼所說之理就順暢；順暢，那麼師資之道就成就。經文無論內容多少，沒有信心就不能傳達，『如是』正是信心的體現。』又，『如是』是不差異的意思。現在說明此法無所依、無所得、無戲論，畢竟清凈真實可信，所以稱『如是』。
【English Translation】 English version: The abodes of the Five Sciences (Panchavidya): clear explanations of the methods of listening and speaking. The Six Eloquences (Pratibhana) together heard, proving it is not false or erroneous. However, these six matters cannot be entirely attributed to Ananda. 『Thus have I heard』 (Evam mayā śrutam) can be entirely attributed to Ananda. The meaning of 『At one time』 (Ekasmim samaye) and what follows has two aspects. If Ananda compiled the Dharma treasury, arranging it after the sutras according to the Buddha's last wishes, then when reciting the sutras, it is impossible to be without time, place, and audience. From this perspective, it belongs before the sutras. This is merely a temporary distinction made in the absence of specific characteristics; it should not be rigidly adhered to as a point of contention. There are two aspects to explaining 『Thus』. First, explaining the circumstances for placing 『Thus』, and second, explaining the meaning of 『Thus』. The circumstances for placing 『Thus』 vary in different sources; here, we follow Nagarjuna's explanation. The Mahaprajnaparamita-sastra, Volume 2, states that when the Buddha was about to enter Nirvana, Ananda was filled with sorrow. Aniruddha, his cousin, said, 『As the one who will transmit the Dharma, you should not be like ordinary people. If you have any doubts, you must ask them promptly.』 Ananda was still grieving. Aniruddha instructed him to ask four questions: After the Buddha's Nirvana, how should we practice? Who will be our teacher? How should we deal with the foul-mouthed Channa? What words should be placed at the beginning of the Buddha's sutras? Ananda asked the Buddha these questions. The Buddha answered the first question, saying, 『Rely on self-law and cultivate the Four Foundations of Mindfulness (Catusmrti-pratistanah).』 He answered the second question, saying, 『The Vinaya Pitaka is the teacher.』 He answered the third question, saying, 『Channa should be disciplined according to the Brahma-danda.』 He answered the fourth question, saying, 『At the beginning of the Dharma treasury that I have accumulated over three great Asankhya kalpas, the words 『Thus have I heard』 should be placed.』 All Buddhas of the past, present, and future say the same. Second, explaining the meaning of 『Thus』, 『Thus』 is a word of faith and obedience. The ocean of the Buddha's Dharma can be entered through faith and crossed over through wisdom. Saying 『Thus』 is to express faith. Therefore, a person with faith says, 『This matter is thus,』 which is a sign of faith. A person without faith says, 『This matter is not thus,』 which is a sign of disbelief. Therefore, the sutra begins with 『Thus』. Therefore, Master Zhao said, 『'Thus' is a word of faith and obedience. If there is faith, then the principle spoken of is in accordance; if it is in accordance, then the relationship between teacher and disciple is established. Whether the sutra is long or short, it cannot be transmitted without faith, and 'Thus' is precisely the embodiment of faith.』 Furthermore, 『Thus』 means without difference. Now, it is explained that this Dharma is without reliance, without attainment, and without playfulness, ultimately pure, true, and trustworthy, therefore it is called 『Thus』.
我聞者佛敕阿難出法藏時。當言我從佛邊聞恐人不信阿難以人廢道也。我與無我性無有二為世俗故說我耳。聞亦如是耳根聲塵及以耳識。三處無間和合亦不聞。今言聞者不聞聞也。問阿難是佛得道夜半生年二十五始來事佛。佛自成道所說甚多其人並不在坐。而悉稱我聞者其義如何。答報恩經第六卷具述阿難乞諸愿。所未聞經愿佛重說。故皆是親承也。釋論第二阿難自說偈云。佛初說法時爾時我不見。如是展轉聞佛在波羅捺佛為五比丘初開甘露門說四真諦法。此謂佛重說名展轉聞也。菩薩處胎經云佛在雙林已入金棺起授金手問阿難。自我前來為諸菩薩說大乘方等經汝悉知不。對曰唯佛乃知。又問我昔升忉利天為母說法汝知不。答曰不知。又問我處在龍宮為諸龍說法汝知不。答曰不知。又問我昔處胎轉妙法輪汝知不。答曰不知。如是問竟佛告阿難汝今諦聽我當爲汝一一解脫。如來口密一時並授阿難得佛覺三昧。一時並領阿難得佛覺三昧。出舍利弗問經。阿難修悟不忘禪宿習總持得佛覺三昧也。若依金剛仙論明三種阿難。一大乘阿難即阿難海持大乘法藏。二中乘阿難即阿難陀婆羅持中乘法藏。三小乘阿難即名阿難賢持小乘法藏。今此經理玄相寂因圓果滿。廣大如法界究竟如虛空故云阿難海稱我聞也。問大智論云諸法皆無雲何
【現代漢語翻譯】 現代漢語譯本：我聽聞佛陀敕令阿難（Ānanda，佛陀十大弟子之一，以記憶力強著稱）結集法藏時，應當說『我從佛陀那裡聽聞』，是恐怕人們不相信，認為阿難會因為個人原因而廢棄佛法。『我』與『無我』的體性沒有差別，只是爲了世俗的緣故才說『我』罷了。『聞』也是同樣的道理，耳根、聲塵以及耳識，這三者之間沒有間隔地和合，實際上也無法真正『聞』到。現在說『聞』，實際上是『不聞之聞』。有人問：阿難是佛陀得道之夜半出生，二十五歲才開始侍奉佛陀。佛陀自從成道以來所說的法非常多，那些時候阿難並不在場，卻都稱『我聞』，這其中的含義是什麼呢？回答是：《報恩經》第六卷詳細敘述了阿難乞求諸愿，對於那些沒有聽聞的經典，希望佛陀重新宣說。所以，這些經典都是阿難親自承受的。釋論第二中，阿難自己說了偈子：『佛陀最初說法時，那時我不在場。』像這樣輾轉聽聞，佛陀在波羅奈國（Varanasi）為五比丘（the first five disciples of the Buddha）初次開啟甘露之門，宣說四真諦法（Four Noble Truths）。這指的是佛陀重新宣說，所以稱為『輾轉聞』。《菩薩處胎經》中說，佛陀在雙林（twin sal trees）已經進入金棺，又起身伸出金手問阿難：『自我前來為諸菩薩說大乘方等經（Mahayana Vaipulya Sutra），你都知道嗎？』阿難回答說：『只有佛陀您才知道。』佛陀又問：『我過去升到忉利天（Trayastrimsa Heaven）為母親說法，你知道嗎？』阿難回答說：『不知道。』佛陀又問：『我處在龍宮（dragon palace）為諸龍說法，你知道嗎？』阿難回答說：『不知道。』佛陀又問：『我過去處在胎中，轉妙法輪（turning the wheel of the Dharma），你知道嗎？』阿難回答說：『不知道。』這樣問完之後，佛陀告訴阿難：『你現在仔細聽，我將為你一一解脫。』如來的口密（secret teachings）一時之間全部授予阿難，阿難因此得到佛覺三昧（Buddha-awakening Samadhi）。一時之間全部領悟，阿難因此得到佛覺三昧。出自《舍利弗問經》。阿難修習領悟不忘禪定，宿世的習氣總持，因此得到佛覺三昧。如果依照《金剛仙論》所說，有三種阿難：一大乘阿難，即阿難海，持有大乘法藏；二中乘阿難，即阿難陀婆羅，持有中乘法藏；三小乘阿難，即名阿難賢，持有小乘法藏。現在這部經典，理玄相寂，因圓果滿，廣大如法界（Dharmadhatu），究竟如虛空，所以稱為阿難海，稱『我聞』。有人問：《大智度論》說諸法皆空，為什麼……
【English Translation】 English version: I heard that when the Buddha instructed Ānanda (one of the Buddha's ten principal disciples, known for his excellent memory) to compile the Dharma treasury, he should say 'I heard from the Buddha' to prevent people from disbelieving, thinking that Ānanda might abandon the Dharma due to personal reasons. The nature of 'I' and 'non-self' are not different; it is only for the sake of the mundane world that 'I' is spoken. 'Hearing' is also the same principle: the ear faculty, sound object, and ear consciousness, these three combine without any gap, but in reality, one cannot truly 'hear'. Now, saying 'hearing' is actually 'hearing without hearing'. Someone asks: Ānanda was born on the night the Buddha attained enlightenment and only began serving the Buddha at the age of twenty-five. The Buddha has spoken a great deal of Dharma since his enlightenment, and Ānanda was not present at those times, yet he always says 'I heard'. What is the meaning of this? The answer is: the sixth volume of the Bao En Jing (Sutra of Repaying Kindness) details Ānanda's request for various vows, hoping that the Buddha would re-explain the sutras he had not heard. Therefore, these sutras were all personally received by Ānanda. In the second section of the commentary, Ānanda himself said in a verse: 'When the Buddha first preached the Dharma, I was not present at that time.' Thus, hearing through transmission, the Buddha first opened the gate of nectar for the five bhikshus (the first five disciples of the Buddha) in Varanasi, expounding the Four Noble Truths. This refers to the Buddha re-explaining, so it is called 'hearing through transmission'. The Bodhisattva in the Womb Sutra says that the Buddha, already entered into the golden coffin in the twin sal trees, rose up and extended his golden hand to ask Ānanda: 'Do you know all the Mahayana Vaipulya Sutras that I have spoken to the bodhisattvas before?' Ānanda replied: 'Only the Buddha knows.' The Buddha then asked: 'Do you know that I ascended to Trayastrimsa Heaven to preach the Dharma to my mother?' Ānanda replied: 'I do not know.' The Buddha then asked: 'Do you know that I was in the dragon palace preaching the Dharma to the dragons?' Ānanda replied: 'I do not know.' The Buddha then asked: 'Do you know that I was in the womb turning the wonderful wheel of the Dharma?' Ānanda replied: 'I do not know.' After asking these questions, the Buddha told Ānanda: 'Now listen carefully, I will liberate you one by one.' The Tathagata's secret teachings were all imparted to Ānanda at once, and Ānanda thus attained the Buddha-awakening Samadhi. He comprehended everything at once, and Ānanda thus attained the Buddha-awakening Samadhi. This is from the Shariputra Pariprccha Sutra. Ānanda cultivated and comprehended unforgetting meditation, the accumulated habits of past lives, and thus attained the Buddha-awakening Samadhi. According to the Vajrasena Sutra, there are three types of Ānanda: the Great Vehicle Ānanda, namely Ānanda Sea, who holds the Great Vehicle Dharma treasury; the Middle Vehicle Ānanda, namely Ānanda Bhara, who holds the Middle Vehicle Dharma treasury; and the Small Vehicle Ānanda, namely Ānanda the Wise, who holds the Small Vehicle Dharma treasury. This sutra now, with its profound principles and tranquil appearances, the cause perfected and the fruit fulfilled, is as vast as the Dharmadhatu and ultimately like empty space, so it is called Ānanda Sea, and 'I heard' is said. Someone asks: The Mahaprajnaparamita Shastra says that all dharmas are empty, why...
稱我。答雖知諸法皆無隨俗故。世流佈語假名為我故無過也。
一時佛住王舍城 一時者即說經之時如說涅槃二月十五日。此經三十年正月八日為時。時有三種一三摩耶時即長時。二迦羅時是短時。三佉樓時是不長不短時。今言時者三摩耶時。而眾師雖復穿鑿終成無當。若存龍樹之風須破破一時說三摩耶也。佛者佛國語云佛陀。此云覺者。既自覺悟又能覺他故名為佛。智度論云。佛陀外國語此云智者。知三世眾生數非眾生數也。住王舍城者有三。初明住二明王舍三耆阇崛山。住者天住梵住聖住六慾天名天住。初禪以上名梵住。三乘人名聖住。此三住中佛多住聖住。又有八住一者天住住四禪。二梵住住四無量心。三者威儀住住四威儀也。四者聖住住三空。五者壽命住住五分法身。六者依止住住王舍城耆阇崛山也。七者教化住住十六大國。八者佛住住第一義諦所言住暫時名在。久居名住亦可經停名住也。王舍城者外國云摩訶悅祇伽羅。摩訶言大悅祇此言王舍伽羅此云城。摩伽陀國有十二城。摩訶陀者名持甘露處。凡有十二城者一區祇尼大城二富樓那跋檀大城三阿監車多羅大城四弗迦羅婆大城五王舍大城六舍婆提大城七婆羅捺大城八迦毗羅婆大城九瞻婆城十婆翅多城十一𤘽晱彌城十二鳩樓城。此十二城中后六城佛少住
【現代漢語翻譯】 現代漢語譯本： 問：稱為什麼？答：雖然知道諸法皆空，但爲了順應世俗，世間流傳的語言假託為『我』，因此沒有過失。
一時，佛住在王舍城。（一時指的是說經的時候，例如說《涅槃經》是在二月十五日。這部經的時間是三十年的正月八日。時間有三種：一是三摩耶時（Samaya），即長時間；二是迦羅時（Kala），是短時間；三是佉樓時（Kshana），是不長不短的時間。現在所說的時間是三摩耶時。有些法師雖然穿鑿附會，最終也無法恰當解釋。如果遵循龍樹菩薩的風格，必須破除『一時』是指三摩耶時的說法。）佛（Buddha），是佛國語言『佛陀』（Buddha）的音譯，這裡的意思是『覺者』。既能自己覺悟，又能使他人覺悟，所以稱為佛。《智度論》說：『佛陀是外國語，這裡的意思是智者，知道三世眾生數和非眾生數。』住在王舍城，有三個方面：一是說明『住』，二是說明『王舍』，三是耆阇崛山（Grdhrakuta）。『住』有天住、梵住、聖住。六慾天稱為天住，初禪以上稱為梵住，三乘人稱為聖住。這三種住處中，佛多住在聖住。又有八種住處：一是天住，住在四禪；二是梵住，住在四無量心；三是威儀住，住在四威儀；四是聖住，住在三空；五是壽命住，住在五分法身；六是依止住，住在王舍城耆阇崛山；七是教化住，住在十六大國；八是佛住，住在第一義諦。所說的『住』，暫時停留叫做『在』，長期居住叫做『住』，也可以說經停叫做『住』。王舍城，外國語叫做摩訶悅祇伽羅（Maharajagrha）。摩訶（Maha）意思是『大』，悅祇（raja）意思是『王舍』，伽羅（grha）意思是『城』。摩伽陀國（Magadha）有十二座城。摩訶陀（Mahada）的意思是『持甘露處』。總共有十二座城：一是區祇尼大城，二是富樓那跋檀大城，三是阿監車多羅大城，四是弗迦羅婆大城，五是王舍大城，六是舍婆提大城（Sravasti），七是婆羅捺大城（Varanasi），八是迦毗羅婆大城（Kapilavastu），九是瞻婆城（Champa），十是婆翅多城，十一是𤘽晱彌城（Kaushambi），十二是鳩樓城。這十二座城中，后六座城佛很少居住。
【English Translation】 English version: Question: What is called 'I'? Answer: Although it is known that all dharmas are empty, in order to conform to worldly customs, the language commonly used in the world provisionally calls it 'I', therefore there is no fault.
At one time, the Buddha was staying in Rajagrha (Royal City). 'At one time' refers to the time when the sutra was spoken, such as the Nirvana Sutra on February 15th. The time for this sutra is January 8th of the thirtieth year. There are three types of time: first, Samaya (long time); second, Kala (short time); and third, Kshana (neither long nor short time). The time mentioned here is Samaya. Although some Dharma masters try to interpret it forcefully, they ultimately cannot explain it appropriately. If following the style of Nagarjuna, one must refute the idea that 'at one time' refers to Samaya.) Buddha (Buddha) is a transliteration of the Buddha's language 'Buddha', which means 'the awakened one'. He is able to awaken himself and also awaken others, so he is called Buddha. The Mahaprajnaparamita Sastra says: 'Buddha is a foreign word, which means 'wise one', knowing the number of sentient beings and non-sentient beings in the three worlds.' Staying in Rajagrha has three aspects: first, explaining 'staying'; second, explaining 'Rajagrha'; and third, Grdhrakuta (Vulture Peak). 'Staying' includes heavenly dwelling, Brahma dwelling, and holy dwelling. The six desire heavens are called heavenly dwelling, the first dhyana and above are called Brahma dwelling, and the three vehicle practitioners are called holy dwelling. Among these three dwellings, the Buddha mostly stays in the holy dwelling. There are also eight dwellings: first, heavenly dwelling, staying in the four dhyanas; second, Brahma dwelling, staying in the four immeasurable minds; third, dignified dwelling, staying in the four dignities; fourth, holy dwelling, staying in the three emptinesses; fifth, life dwelling, staying in the fivefold Dharma body; sixth, dependent dwelling, staying in Rajagrha Grdhrakuta; seventh, teaching dwelling, staying in the sixteen great countries; eighth, Buddha dwelling, staying in the ultimate truth. The so-called 'staying', a temporary stop is called 'being', a long-term residence is called 'staying', or it can be said that stopping by is called 'staying'. Rajagrha, in foreign language, is called Maharajagrha. Maha means 'great', raja means 'royal', and grha means 'city'. There are twelve cities in Magadha (Magadha). Mahada means 'place holding nectar'. There are a total of twelve cities: first, Kukundini great city; second, Purnavardhana great city; third, Adakavatara great city; fourth, Phulkarava great city; fifth, Rajagrha great city; sixth, Sravasti (Sravasti) great city; seventh, Varanasi (Varanasi) great city; eighth, Kapilavastu (Kapilavastu) great city; ninth, Champa (Champa) city; tenth, Bhadrika city; eleventh, Kaushambi (Kaushambi) city; twelfth, Kurukshetra city. Among these twelve cities, the Buddha rarely stayed in the last six cities.
。前六城中佛不住前四城多住后二城。二城中多住王舍城為報法身恩。故少住舍婆提為報生身恩故。何故名王舍城此城四天王共造。多有諸王佛是法輪王從多以得稱故名王舍城。摩迦陀國王生一子一頭兩面四手。時人觀之以為不祥王則裂其身首棄之草野。有羅剎女鬼名曰梨羅。還合其身以乳養之。年既成長大有力勢能吞併諸國。獲八萬四千王置五山內。立城治化以多王所舍故云王舍城。諸因緣非一不能具述。
耆阇崛山中 耆阇崛山中者。王舍城有六精舍一竹園精舍。在平地迦園陀長者之所造去城西北三十里。二少力獨上山精舍三七葉穴山精舍四四天王穴山精舍五蛇穴精舍六祇阇崛山精舍。此翻鷲頭山耆阇名鷲崛名頭。此山頂似鷲。王舍城人見其似鷲故因傳名鷲頭山。又王舍城南多諸尸陀林。鳥獸來食多集諸鷲鳥。故云鷲頭山也。五山者東方象頭南方馬頭西方羊頭北方師子頭中央鷲頭也。
與大比丘眾八百萬億學無學皆阿羅漢 與大比丘眾者第六列同聞眾。夫一切經初列眾不出四種。一者影向眾二者結緣眾三者發起眾四者當機眾也。一影向眾者如分身諸佛來聽法也。二結緣眾者於此未悟作後世得悟因緣名結緣眾。三發起眾者法身菩薩更相表發也。四當機眾者說經正被得道眾也。此經既爾余皆類爾就同聞眾
【現代漢語翻譯】 現代漢語譯本： 前六座城池中，佛陀不住在前四座城池，而多住在後兩座城池。在這兩座城池中，佛陀多住在王舍城（Rājagṛha，意為國王的住所），是爲了報答法身之恩。因此，佛陀較少住在舍婆提城（Śrāvastī，意為豐饒），是爲了報答生身之恩。為什麼叫做王舍城呢？因為這座城池是四大天王共同建造的。而且這裡有很多國王，佛陀是法輪王，因為『從多』而得名，所以叫做王舍城。摩迦陀國（Magadha）國王生了一個兒子，一個頭卻有兩個面孔，還有四隻手。當時的人們看到這種情況，認為是不祥之兆，國王就將這個怪物的身首撕裂，丟棄在荒郊野外。有一個羅剎女鬼，名叫梨羅（Līlā），又將這個怪物的身體拼合起來，用乳汁餵養他。這個怪物長大后，力大無比，能夠吞併各個國家。他抓獲了八萬四千個國王，將他們囚禁在五座山裡。他建立城池，進行統治教化，因為這裡是眾多國王被捨棄的地方，所以叫做王舍城。其中的因緣並非只有一種，不能全部敘述。 耆阇崛山中（Gṛdhrakūṭa，意為鷲峰山）——關於耆阇崛山中：王舍城有六座精舍，第一座是竹園精舍（Veṇuvana），位於平地上，是迦蘭陀長者（Kalandaka）建造的，距離城池西北三十里。第二座是少力獨上山精舍，第三座是七葉穴山精舍，第四座是四天王穴山精舍，第五座是蛇穴精舍，第六座是耆阇崛山精舍。耆阇崛山翻譯成鷲頭山，耆阇的意思是鷲，崛的意思是頭。這座山的山頂像鷲。王舍城的人們看到它像鷲，因此就流傳著鷲頭山的名字。而且王舍城的南邊有很多尸陀林（śivathālin，意為墓地），鳥獸來這裡覓食，聚集了很多鷲鳥，所以也叫做鷲頭山。五座山分別是：東方的象頭山，南方的馬頭山，西方的羊頭山，北方的獅子頭山，中央的是鷲頭山。 『與大比丘眾八百萬億學無學皆阿羅漢』——關於『與大比丘眾』：這是第六類聽法的大眾，即同聞眾。一般來說，一切佛經開頭所列的大眾，不會超出四種：第一種是影向眾，第二種是結緣眾，第三種是發起眾，第四種是當機眾。第一種影向眾，比如分身諸佛前來聽法。第二種結緣眾，是指那些在此次法會中沒有開悟，但為後世得悟結下因緣的大眾。第三種發起眾，是指法身菩薩互相啓發。第四種當機眾，是指這部經所要教化的、能夠因此得道的聽眾。這部經是這樣，其他的經也可以依此類推，就屬於同聞眾。
【English Translation】 English version: Of the six cities, the Buddha did not dwell in the first four, but mostly in the latter two. Among these two cities, the Buddha mostly resided in Rājagṛha (meaning 'the abode of kings') to repay the kindness of the Dharmakāya (法身, Dharma Body). Therefore, the Buddha dwelt less in Śrāvastī (舍婆提, meaning 'abundance') to repay the kindness of the physical body. Why is it called Rājagṛha? Because this city was jointly built by the Four Heavenly Kings (四大天王, Caturmahārājakāyas). Moreover, there are many kings here, and the Buddha is the Dharma King (法輪王, Dharma-cakra-pravartana), named 'from many,' hence it is called Rājagṛha. The king of Magadha (摩迦陀) had a son with one head, two faces, and four hands. The people at that time considered it an ominous sign, so the king tore the monster's head and body apart and discarded them in the wilderness. A rākṣasī (羅剎女) named Līlā (梨羅) reassembled the monster's body and nourished it with milk. When the monster grew up, it became immensely powerful and could conquer various countries. It captured eighty-four thousand kings and imprisoned them within five mountains. It established a city and ruled and taught, and because it was a place where many kings were abandoned, it is called Rājagṛha. The causes and conditions are not just one, and cannot all be fully described. Gṛdhrakūṭa (耆阇崛山, meaning 'Vulture Peak')—Regarding Gṛdhrakūṭa: There are six monasteries in Rājagṛha. The first is Veṇuvana (竹園精舍, Bamboo Grove Monastery), located on flat ground, built by the elder Kalandaka (迦蘭陀長者), thirty li (里, Chinese mile) northwest of the city. The second is the Monastery of Ascending the Mountain Alone with Little Effort, the third is the Monastery of the Seven-Leaf Cave Mountain, the fourth is the Monastery of the Four Heavenly Kings' Cave Mountain, the fifth is the Snake Cave Monastery, and the sixth is the Gṛdhrakūṭa Monastery. Gṛdhrakūṭa translates to Vulture Peak, where Gṛdhra means vulture and kūṭa means peak. The top of this mountain resembles a vulture. The people of Rājagṛha saw that it resembled a vulture, hence the name Vulture Peak was passed down. Moreover, there are many śivathālins (尸陀林, cemeteries) south of Rājagṛha, where birds and beasts come to feed, gathering many vultures, hence it is also called Vulture Peak. The five mountains are: Elephant Head Mountain in the east, Horse Head Mountain in the south, Sheep Head Mountain in the west, Lion Head Mountain in the north, and Vulture Head Mountain in the center. 『With a great assembly of eight million billion bhikṣus (比丘, monks), both learners and non-learners, all Arhats (阿羅漢)』—Regarding 『With a great assembly of bhikṣus』: This is the sixth type of audience, the assembly of those who hear together. Generally, the assemblies listed at the beginning of all sutras do not exceed four types: the assembly of shadows and reflections, the assembly of those who form connections, the assembly of those who initiate, and the assembly of those who are ready to receive. The assembly of shadows and reflections refers to, for example, the Buddhas who manifest bodies to come and listen to the Dharma. The assembly of those who form connections refers to those who do not attain enlightenment in this Dharma assembly but form a connection for future enlightenment. The assembly of those who initiate refers to the Bodhisattvas (菩薩) who inspire each other. The assembly of those who are ready to receive refers to the audience that this sutra is intended to teach and who can attain the path as a result. This sutra is like this, and other sutras can be inferred in the same way, belonging to the assembly of those who hear together.
中有二。初別列眾二總結。就別列中眾雖十二大判為三。前之十眾當此土眾第十一他方眾第十二化眾就前十眾。若從大列應先菩薩后及聲聞。若從小列應先列優婆夷等。今何故先列聲聞后列菩薩。然佛法內有二種道。一者顯現道二者秘密道。今以顯現道先列聲聞。復菩薩現漏未盡則形無定方。若在先列恐世人疑故先列聲聞也。就聲聞眾中有五段。一舉大比丘眾名二列數三出位四嘆德五總結。與之言共。大者名勝亦云多。比丘五義如智度論。一名乞士二名破煩惱三名號比丘匹受戒名比丘五名怖魔。乞士者清凈活命如舍利弗因緣說也。破惡者比名惡丘名能能破惡故名比丘。三名號比丘如胡漢夷處各各有號故名比丘。四受戒名比丘五比名能丘名怖能怖魔軍故名比丘比丘非一故複名眾。八百萬億下第二列數。學無學皆阿羅漢下第三顯位地。阿羅漢有三義初阿羅漢名應供二阿羅漢名不生三阿樓佉名殺賊。通徒一一皆有三義。下三果人何故皆名羅漢亦分有三義又舉勝以嘆。
有為功德無為功德 有為功德下第四嘆德。有為功德無為功德者有為舉智德無為是舉斷德。若約境道諦是有為滅諦是無為。施功名功歸已曰德故名功德也。
無學十智有學八智有學六智三根十六心行 無學十智者四諦法比等智他心及盡無生此第四果
【現代漢語翻譯】 現代漢語譯本 中有二：首先是分別列出大眾，其次是總結。在分別列出大眾中，雖然有十二大類，但可以分為三類。前十類大眾屬於此土（指我們所居住的娑婆世界）的大眾，第十一類是他方世界的大眾，第十二類是化現的大眾。在前十類大眾中，如果按照大的順序排列，應該先列菩薩，后列聲聞（聽聞佛法而悟道的修行者）；如果按照小的順序排列，應該先列優婆夷（在家女居士）等。現在為什麼先列聲聞，后列菩薩呢？這是因為佛法內有兩種道：一是顯現道，二是秘密道。現在以顯現道，先列聲聞。而且菩薩的煩惱還沒有完全斷盡，所以形象沒有固定的方向。如果先列菩薩，恐怕世人會產生疑惑，所以先列聲聞。在聲聞眾中，有五個部分：一是舉出大比丘（受過具足戒的男性出家人）眾的名稱，二是列出人數，三是說明地位，四是讚歎功德，五是總結。『與之言共』（這句話原文未解釋）。『大』的意思是殊勝，也可以說是多。比丘有五種含義，如《智度論》所說：一名乞士（以乞食為生），二名破煩惱，三名號比丘（各地的稱呼），四名受戒名比丘，五名怖魔（能使魔軍恐懼）。乞士是指清凈地生活，如舍利弗（Śāriputra）(佛陀十大弟子之一，以智慧著稱)的因緣故事所說。『破惡』，『比』是惡的意思，『丘』是能的意思，能破除惡，所以叫比丘。三是『名號比丘』，如在胡、漢、夷等不同的地方，各有不同的稱呼，所以叫比丘。四是受戒后稱為比丘。五是『怖魔』，『比』是能的意思，『丘』是怖的意思，能使魔軍恐懼，所以叫比丘。比丘不是一個，所以又稱為『眾』。『八百萬億』以下是第二部分，列出人數。『學無學皆阿羅漢』以下是第三部分，說明地位。阿羅漢（Arhat）(斷盡煩惱，證得解脫的聖者)有三種含義：一是阿羅漢名為應供（應受人天供養），二是阿羅漢名為不生（不再輪迴生死），三是阿樓佉（Arhantaka）名為殺賊（殺死煩惱之賊）。通俗地說，每一位阿羅漢都具有這三種含義。下面的三果人（指斯陀含、阿那含等果位）為什麼都稱為阿羅漢呢？也可以分為三種含義來解釋。又舉出殊勝之處來讚歎。 有為功德，無為功德：『有為功德』以下是第四部分，讚歎功德。『有為功德無為功德』，有為是舉智德（智慧之德），無為是舉斷德（斷除煩惱之德）。如果從境（所觀境界）和道（修行道路）來說，道諦（苦滅之道）是有為，滅諦（寂滅之真理）是無為。施加功力名為功，歸於自身稱為德，所以稱為功德。 『無學十智，有學八智，有學六智，三根十六心行』：『無學十智』是指四諦法智、比智等智，他心智以及盡智、無生智，這是第四果（阿羅漢果）的境界。
【English Translation】 English version There are two parts: first, a separate listing of the assembly; second, a summary. Within the separate listing, although there are twelve major categories, they can be divided into three. The first ten categories belong to the assembly of this land (referring to the Saha world where we live), the eleventh category is the assembly from other worlds, and the twelfth category is the manifested assembly. Among the first ten categories, if arranged according to the large order, Bodhisattvas should be listed first, followed by Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings); if arranged according to the small order, Upāsikās (female lay practitioners) and others should be listed first. Why are Śrāvakas listed first and Bodhisattvas later now? This is because there are two types of paths within the Buddhadharma: one is the manifest path, and the other is the secret path. Now, using the manifest path, Śrāvakas are listed first. Moreover, the afflictions of Bodhisattvas have not been completely exhausted, so their forms do not have a fixed direction. If Bodhisattvas are listed first, it is feared that people will have doubts, so Śrāvakas are listed first. Within the Śrāvaka assembly, there are five parts: first, mentioning the name of the Mahābhikṣu (fully ordained male monastic) assembly; second, listing the number; third, explaining the status; fourth, praising the virtues; and fifth, summarizing. 'With words together' (this sentence is not explained in the original text). 'Mahā' means supreme or many. Bhikṣu has five meanings, as stated in the Mahāprajñāpāramitāśāstra: first, a beggar (living by begging for food); second, a destroyer of afflictions; third, a name Bhikṣu (local names); fourth, ordained name Bhikṣu; fifth, a fear of demons (able to make the demon army fear). A beggar refers to living purely, as the story of Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) says. 'Destroying evil', 'Bhi' means evil, 'kṣu' means able, able to destroy evil, so it is called Bhikṣu. Third, 'name Bhikṣu', such as in different places like Hu, Han, and Yi, each has different names, so it is called Bhikṣu. Fourth, after ordination, it is called Bhikṣu. Fifth, 'fear of demons', 'Bhi' means able, 'kṣu' means fear, able to make the demon army fear, so it is called Bhikṣu. Bhikṣu is not one, so it is also called 'assembly'. 'Eight million billion' below is the second part, listing the number. 'Those with learning and without learning are all Arhats' below is the third part, explaining the status. Arhat (a saint who has exhausted afflictions and attained liberation) has three meanings: first, Arhat is named worthy of offerings (worthy of receiving offerings from humans and devas); second, Arhat is named non-arising (no longer reborn in samsara); third, Arhantaka is named killer of thieves (killing the thieves of afflictions). In layman's terms, every Arhat has these three meanings. Why are the people of the three fruits (referring to the stages of Sakṛdāgāmin, Anāgāmin, etc.) all called Arhats? It can also be explained in three meanings. Also, the supreme aspects are mentioned to praise. 'Conditioned merits, unconditioned merits': 'Conditioned merits' below is the fourth part, praising the virtues. 'Conditioned merits, unconditioned merits', conditioned refers to the virtue of wisdom, unconditioned refers to the virtue of cessation. If speaking from the perspective of the realm (the object of contemplation) and the path (the path of practice), the path truth (the path to the cessation of suffering) is conditioned, and the cessation truth (the truth of cessation) is unconditioned. Applying effort is called merit, returning to oneself is called virtue, so it is called merit and virtue. 'Ten wisdoms of the no-more-to-learn, eight wisdoms of the learner, six wisdoms of the learner, three roots and sixteen mental activities': 'Ten wisdoms of the no-more-to-learn' refers to the wisdom of the four noble truths, comparative wisdom, etc., the wisdom of knowing others' minds, as well as the wisdom of exhaustion and the wisdom of non-arising, which is the realm of the fourth fruit (Arhat fruit).
方具。有學八智者是那含人除盡無生具餘八智。言有學六智謂須斯二人除盡無生在無學故。除他心智未得根本禪故。除等智先有非始得故。亦可須陀具六智以等智非須陀人斷結智故除之。三根者。一未智根在見道未重決斷故。二已智根在修道重決斷故。三無智根在無學道更不求勝智故。三藏師云一自性根本是凡夫二引取根十信至十地三得果根佛地。若依大品經論未知欲知根在見道和合九無漏根。作未知欲知根體。二知根在修道中增進九根作知根體。三知已根在無學道增進九根作知已根體。十六心行者若具作經文應云十六心十六行。經家巧故。一十六心該通二法。十六心者依小乘苦法忍苦法智苦類忍苦類智集法忍集法智集類忍集類智滅法忍滅法智滅類忍滅類智道法忍道法智道類忍道類智為十六心也。十六行者四諦下各四行。苦空無常無我因集緣生滅盡妙離道正跡乘。亦名十六諦。又解亦可斷見道惑十六心謂八忍八智是也。若依三藏法師所出十六心者三十心合為四。登地有十金剛心佛地合十六也。
法假虛實觀受假虛實觀名假虛實觀 言法假觀者五陰等法是名法假。五陰成眾生是為受假。取上二假上名是名名假。無體藉他名之為假。法假虛實觀者相形解也。法假是實二假是虛故云法假虛實觀也。名假虛實觀者名假是
【現代漢語翻譯】 現代漢語譯本： 『方具』（Fang Ju）：具有有學位的八種智慧的人，除了那含（Anahan，不還果）之人，因為他們已經斷盡了無生智，其餘的人都具有這八種智慧。所謂具有有學位的六種智慧，指的是須陀洹（S陀洹，入流果）和斯陀含（斯陀含，一來果）這兩種人，因為他們已經斷盡了無生智，所以屬於無學位。除去他心智，因為他們沒有得到根本禪定。除去等智，因為這種智慧是先前就有的，不是一開始就獲得的。也可以說須陀洹具有六種智慧，因為等智不是須陀洹斷結的智慧，所以要除去。三種根：一是未智根，在見道位，還沒有做出重大的決斷。二是已智根，在修道位，正在做出重大的決斷。三是無智根，在無學道位，不再追求更殊勝的智慧。三藏師說：一是自性根本，這是凡夫的根。二是引取根，從十信到十地。三是得果根，這是佛地的根。如果依據《大品經論》，未知欲知根在見道位，和合九種無漏根，作為未知欲知根的本體。二是知根，在修道位中增進九根，作為知根的本體。三是知已根，在無學道位增進九根，作為知已根的本體。十六心行：如果按照經文的完整寫法，應該說成是『十六心十六行』。經文的作者很巧妙地將十六心概括為兩種法。十六心，依據小乘，指的是苦法忍、苦法智、苦類忍、苦類智、集法忍、集法智、集類忍、集類智、滅法忍、滅法智、滅類忍、滅類智、道法忍、道法智、道類忍、道類智，這十六種心。十六行，指的是在四諦下各有四種行相：苦諦下的苦、空、無常、無我；集諦下的因、集、緣、生；滅諦下的滅、盡、妙、離；道諦下的道、正、跡、乘。也叫做十六諦。另一種解釋是，也可以說斷見道惑的十六心，指的是八忍和八智。如果依據三藏法師所說的十六心，三十心合為四，登地有十金剛心，佛地合為十六。 法假虛實觀、受假虛實觀、名假虛實觀：所謂法假觀，指的是五陰等法，這叫做『法假』。五陰構成眾生，這叫做『受假』。取用上面的兩種假，加上名稱，這叫做『名假』。沒有自體，憑藉其他而存在，這叫做『假』。法假虛實觀，指的是相形來理解。法假是真實的，兩種假是虛假的，所以叫做『法假虛實觀』。名假虛實觀，指的是名假是……
【English Translation】 English version: 'Fang Ju' (方具): Those who possess the eight wisdoms of a learner, except for the Anahan (那含, Anagamin) because they have exhausted the wisdom of non-arising; the rest possess these eight wisdoms. The six wisdoms of a learner refer to the S陀洹 (須陀洹, Srotapanna) and the斯陀含 (斯陀含, Sakadagamin), because they have exhausted the wisdom of non-arising, thus belonging to the state of non-learning. Exclude the wisdom of knowing others' minds because they have not attained fundamental dhyana. Exclude the wisdom of equality because this wisdom was present before and not newly acquired. It can also be said that the S陀洹 possesses six wisdoms because the wisdom of equality is not the wisdom of the S陀洹 for severing bonds, so it is excluded. The three roots: first, the root of not-yet-knowing, which is in the path of seeing, where major decisions have not yet been made. Second, the root of knowing, which is in the path of cultivation, where major decisions are being made. Third, the root of no-knowing, which is in the path of no-more-learning, where there is no longer a pursuit of superior wisdom. The Tripitaka master says: first, the fundamental nature, which is the root of ordinary beings. Second, the root of attraction, from the ten faiths to the ten grounds. Third, the root of attaining fruition, which is the root of the Buddha-ground. According to the Mahaprajnaparamita Sutra and its commentaries, the root of not-yet-knowing-but-desiring-to-know is in the path of seeing, combining the nine unconditioned roots as the substance of the root of not-yet-knowing-but-desiring-to-know. Second, the root of knowing, which is in the path of cultivation, increasing the nine roots as the substance of the root of knowing. Third, the root of already-knowing, which is in the path of no-more-learning, increasing the nine roots as the substance of the root of already-knowing. The sixteen mental activities: if following the complete wording of the sutra, it should be 'sixteen minds and sixteen activities'. The author of the sutra skillfully summarizes the sixteen minds into two dharmas. The sixteen minds, according to the Hinayana, refer to the sixteen minds of forbearance and wisdom regarding the Four Noble Truths: the forbearance of the dharma of suffering, the wisdom of the dharma of suffering, the forbearance of the category of suffering, the wisdom of the category of suffering, the forbearance of the dharma of origination, the wisdom of the dharma of origination, the forbearance of the category of origination, the wisdom of the category of origination, the forbearance of the dharma of cessation, the wisdom of the dharma of cessation, the forbearance of the category of cessation, the wisdom of the category of cessation, the forbearance of the dharma of the path, the wisdom of the dharma of the path, the forbearance of the category of the path, the wisdom of the category of the path. The sixteen activities refer to the four aspects under each of the Four Noble Truths: suffering, emptiness, impermanence, and non-self under the truth of suffering; cause, accumulation, condition, and arising under the truth of origination; cessation, extinction, wonderfulness, and detachment under the truth of cessation; path, correctness, trace, and vehicle under the truth of the path. These are also called the sixteen truths. Another explanation is that the sixteen minds for severing the delusions of the path of seeing refer to the eight forbearances and eight wisdoms. According to the sixteen minds explained by the Tripitaka master, thirty minds combine into four, the ten vajra minds of the ten grounds, and the sixteen of the Buddha-ground. The contemplation of the reality and unreality of the dharma-provisional, the contemplation of the reality and unreality of the reception-provisional, the contemplation of the reality and unreality of the name-provisional: The so-called contemplation of the dharma-provisional refers to the dharmas such as the five skandhas, which are called 'dharma-provisional'. The five skandhas constitute sentient beings, which is called 'reception-provisional'. Taking the above two provisionals and adding a name, this is called 'name-provisional'. Lacking inherent substance and relying on others for existence, this is called 'provisional'. The contemplation of the reality and unreality of the dharma-provisional refers to understanding through comparison. The dharma-provisional is real, and the two provisionals are unreal, so it is called 'the contemplation of the reality and unreality of the dharma-provisional'. The contemplation of the reality and unreality of the name-provisional refers to the name-provisional being...
虛法假受假是實。故云虛實觀也。三藏師就三性解。法假是真實性受假是依他性。名假是分別性也法是真實法。假立以對俗受是妄想依他之心。受納前境名假即是一切名相與大品相應也。一一假並稱虛實觀者執著成虛忘境為實觀者觀察觀達為義也。若依正觀明假者不如此。因緣生法即空即假即中言假名者寂滅無得之名也。
三空觀門四諦十二因緣無量功德皆成就 三空者空無相無作空無二十五有名空解脫門。無其十相名無相解脫門於二十五有不作愿求名無作解脫門。亦名三三昧亦名三解脫門此之二法有何等異。三三昧通漏無漏三解脫門一向無漏。三藏師云三假空名三空三空即三無性之理。又解十八空名空門破男女相名無相門不願中求名無作門。四諦者有作無作二種四諦。小乘之人智照未窮智稱有量境不極妙故稱有作。大乘之人以無心之真智照無相之虛宗。境窮智極名為無作。今日所論者是有作四諦分段生死逼迫名苦不虛名諦。業及煩惱名集不虛名諦。寂泊名滅不虛名諦。八道分名道不虛名諦。問云何名諦答有人言以境為諦。若爾一切牛馬畜生亦應有諦。今解不爾。智照如實名之為諦。故思益經云知苦無生集無和合於畢竟滅法中無生無滅。於一切法平等以不二法得道名為聖諦。十二因緣者過去二因現在五果現在三
【現代漢語翻譯】 現代漢語譯本：虛假的法、虛假的感受、虛假的名是真實的。所以說這是虛實觀。三藏法師用三自性來解釋：法假是真實性，受假是依他性，名假是分別性。法是真實的法，假立是爲了對應世俗；受是妄想依他之心，領受接納之前的境界；名假就是一切名相，與《大品般若經》相應。每一個『假』都並稱為虛實觀，執著于『假』就成了虛妄，忘記境界就成了真實，觀察者通過觀察通達其意義。如果依據正觀來明白『假』，就不是這樣。因緣所生的法，即是空、即是假、即是中道，所說的『假名』，是寂滅而無所得的名稱。
三空觀門、四諦、十二因緣，無量功德都能成就。三空指的是空、無相、無作空，是脫離二十五有的空解脫門。沒有那十種表相，稱為無相解脫門；對於二十五有不產生願望和追求，稱為無作解脫門。也稱為三三昧，也稱為三解脫門，這兩種法有什麼不同呢？三三昧貫通有漏和無漏，三解脫門則一向是無漏的。三藏法師說，三假空名為三空，三空就是三無性的道理。又解釋說，十八空名為空門，破除男女相名為無相門，不在願望中追求名為無作門。四諦有有作和無作兩種四諦。小乘之人智慧照見尚未窮盡，智慧稱為有量，境界不夠精妙，所以稱為有作。大乘之人用無心的真智照見無相的虛宗，境界窮盡，智慧達到極致，稱為無作。今天所討論的是有作四諦：分段生死逼**迫稱為苦，不是虛假的稱為諦；業和煩惱稱為集，不是虛假的稱為諦；寂靜止息稱為滅，不是虛假的稱為諦；八正道稱為道，不是虛假的稱為諦。有人問：『為什麼稱為諦？』回答說：『有人認為以境界為諦。』如果這樣，一切牛馬畜生也應該有諦。現在的解釋不是這樣，智慧如實照見才稱為諦。所以《思益經》說：『知苦無生，集無和合，於畢竟滅法中無生無滅，於一切法平等，以不二法得道，稱為聖諦。』十二因緣指的是過去二因，現在五果，現在三
【English Translation】 English version: False dharma, false reception, and false name are real. Therefore, it is called the contemplation of emptiness and reality. The Tripitaka Master explains it in terms of the three natures: false dharma is the nature of reality, false reception is the dependent nature, and false name is the nature of discrimination. Dharma is the real dharma, established provisionally to correspond to the mundane; reception is the mind of dependent arising with delusion, receiving and accepting the previous realm; false name is all names and forms, corresponding to the Mahaprajnaparamita Sutra (Dapin banruo jing). Each 'false' is collectively called the contemplation of emptiness and reality; attachment to 'false' becomes illusory, forgetting the realm becomes real; the observer understands its meaning through observation.
If one understands 'false' according to right contemplation, it is not like this. The dharma arising from conditions is emptiness, is falsity, is the Middle Way; the so-called 'false name' is the name of stillness and no attainment.
The Three Doors of Emptiness Contemplation, the Four Noble Truths, the Twelve Links of Dependent Arising, and immeasurable merits can all be accomplished. The Three Emptinesses refer to emptiness, signlessness, and wishlessness, which are the doors of emptiness liberation that escape the twenty-five existences. Having none of the ten characteristics is called the door of signlessness liberation; not generating desires and pursuits for the twenty-five existences is called the door of wishlessness liberation. It is also called the Three Samadhis, also called the Three Doors of Liberation. What is the difference between these two dharmas? The Three Samadhis penetrate both defiled and undefiled, while the Three Doors of Liberation are always undefiled. The Tripitaka Master says that the emptiness of the three falsities is called the Three Emptinesses, and the Three Emptinesses are the principle of the three non-natures. It is also explained that the eighteen emptinesses are called the door of emptiness, breaking the characteristics of male and female is called the door of signlessness, and not seeking in desires is called the door of wishlessness. The Four Noble Truths have two kinds: with action and without action. People of the Small Vehicle (Hinayana) whose wisdom and insight have not yet been exhausted, their wisdom is called limited, and their realm is not exquisite, so it is called with action. People of the Great Vehicle (Mahayana) use the true wisdom of no-mind to illuminate the illusory essence of signlessness; the realm is exhausted, and wisdom reaches its peak, so it is called without action. What is being discussed today is the Four Noble Truths with action: the suffering of segmented birth and death is called suffering, and what is not false is called truth; karma and afflictions are called accumulation, and what is not false is called truth; stillness and cessation are called extinction, and what is not false is called truth; the Eightfold Path is called the path, and what is not false is called truth. Someone asks: 'Why is it called truth?' The answer is: 'Some people think that the realm is truth.' If so, all cattle, horses, and livestock should also have truth. The current explanation is not like this; wisdom illuminating reality is called truth. Therefore, the Vimalakirti Nirdesa Sutra says: 'Knowing that suffering has no birth, accumulation has no union, in the ultimate extinction dharma there is no birth and no death, being equal in all dharmas, attaining the path with non-dual dharma is called the Noble Truth.' The Twelve Links of Dependent Arising refer to the two causes of the past, the five effects of the present, and the three
因未來二果故云十二也。無量功德皆成就下第五總結也。
復有八百萬億大仙緣覺非斷非常四諦十二緣皆成就 復有八百萬下第二列緣覺眾有四。初舉數二標名三嘆德四總結初八百萬者舉數也二標名有三別。初。大仙緣覺者昔因中作國王。將諸婇女入園遊戲竟暫時睡息。未睡之間樹林精妙色葉蓊鬱忽爾婇女毀壞。王即思惟我不久亦當如此。以外況內即成大辟支佛故名大仙緣覺。二佛去世后閑居靜室結跏趺坐獨悟思惟。忽然成道名獨覺辟支佛。三有七生須陀洹藉前解脫分善根。人七天七反生更不受第八生即成小辟支佛。三種辟支佛中先者最大從因緣以得道故名大仙緣覺也。非斷非常下第三嘆德。觀十二因緣過去二因緣成現在五果非斷。現在三因緣入未來非常。又從緣生故非斷生已滅故非常又因緣相續有非斷即法無自性非常。皆成就者第四總結也。問緣覺出無佛世無師自悟今何故列為同聞眾。答諸大仙人在雪山中悟因緣以得道今聞如來放光動地尋光而來。故阿難即列為同聞也。第三菩薩眾有五初列數二標名三位地四嘆德五總結。
復有九百萬億菩薩摩訶薩皆阿羅漢實智功德方便智功德 九百萬億者列數九千萬為九百億。菩薩摩訶薩下二標名。摩訶薩翻為大道心眾生應云摩訶菩提薩埵。此言大道心眾生以義訓釋
【現代漢語翻譯】 現代漢語譯本 因為未來二果的緣故，所以稱為十二因緣。『無量功德皆成就』是第五個總結。
『復有八百萬億大仙緣覺非斷非常四諦十二緣皆成就』，『復有八百萬』是第二部分，列舉緣覺眾，分為四個方面：一是列舉數量，二是標明名稱，三是讚歎功德，四是總結。首先，『八百萬』是列舉數量。其次，標明名稱有三種區別。第一，『大仙緣覺』，過去在因地時是國王，帶著眾多婇女進入花園遊玩，結束后暫時休息睡覺。還沒睡著的時候，樹林精妙的景色和茂盛的樹葉忽然毀壞。國王因此思惟：我不久也會這樣。以外在的現象比況內在的自身，於是成就大辟支佛，所以稱為『大仙緣覺』。第二，佛陀去世后，閑居在安靜的房間里，結跏趺坐，獨自領悟思惟，忽然成道，稱為獨覺辟支佛。第三，有七生須陀洹（Srotapanna，入流果），憑藉之前的解脫分善根，在人界和天界七次往返，不再受第八次生死，就成就小辟支佛。這三種辟支佛中，前者最大，因為從因緣中得到，所以稱為『大仙緣覺』。『非斷非常』是第三個方面，讚歎功德。觀察十二因緣，過去二因緣成就現在的五果，不是斷滅。現在三因緣進入未來，不是恒常。又因為從因緣生，所以不是斷滅，生起后滅去，所以不是恒常。又因緣相續存在，不是斷滅，即法沒有自性，不是恒常。『皆成就』是第四個方面，總結。問：緣覺出現在沒有佛陀的時代，沒有老師而自己領悟，現在為什麼被列為同聞眾？答：這些大仙人在雪山中領悟因緣而得道，現在聽聞如來放光動地，尋找光明而來。所以阿難（Ananda）將他們列為同聞眾。第三部分是菩薩眾，分為五個方面：一是列舉數量，二是標明名稱，三是位地，四是讚歎功德，五是總結。
『復有九百萬億菩薩摩訶薩皆阿羅漢實智功德方便智功德』，『九百萬億』是列舉數量，九千萬為九百億。『菩薩摩訶薩』是第二部分，標明名稱。摩訶薩（Mahasattva）翻譯為大道心眾生，應該說摩訶菩提薩埵（Mahabodhisattva）。這裡說大道心眾生，是用義理來解釋。
【English Translation】 English version It is called the Twelve Nidanas (Dvadasanga-pratityasamutpada, twelve links of dependent origination) because of the two future fruits. 'Immeasurable merits are all accomplished' is the fifth conclusion.
'Again, there were eight million trillion Great Immortal Pratyekabuddhas (Pratyekabuddha, Solitary Buddha) who accomplished the non-cessation and non-permanence of the Four Noble Truths (Aryasatya) and the Twelve Nidanas.' 'Again, there were eight million' is the second part, listing the Pratyekabuddha assembly, divided into four aspects: first, listing the number; second, stating the name; third, praising the merits; and fourth, concluding. First, 'eight million' is listing the number. Second, stating the name has three distinctions. First, 'Great Immortal Pratyekabuddha,' in the past, in the causal stage, was a king who took many concubines into the garden to play, and after it ended, they temporarily rested and slept. Before falling asleep, the exquisite scenery of the forest and the lush leaves suddenly deteriorated. The king then thought: I will also be like this soon. Using external phenomena to compare with the internal self, he then attained the Great Pratyekabuddha, so he is called 'Great Immortal Pratyekabuddha.' Second, after the Buddha (Buddha) passed away, he lived in a quiet room, sat in the lotus position, and independently realized and contemplated, suddenly attaining the Way, called Solitary Awakened Pratyekabuddha. Third, there are Seven-Life Srotapannas (Srotapanna, Stream-enterer), relying on the previous roots of liberation, returning seven times in the human and heavenly realms, no longer receiving the eighth birth, and then attaining the Small Pratyekabuddha. Among these three types of Pratyekabuddhas, the former is the greatest, because it is obtained from conditions, so it is called 'Great Immortal Pratyekabuddha.' 'Non-cessation and non-permanence' is the third aspect, praising the merits. Observing the Twelve Nidanas, the two past causes accomplish the five present fruits, which are not cessation. The three present causes enter the future, which is not permanence. Also, because it arises from conditions, it is not cessation; after arising, it ceases, so it is not permanence. Also, the continuity of conditions exists, it is not cessation, that is, the Dharma has no self-nature, it is not permanence. 'All accomplished' is the fourth aspect, concluding. Question: Pratyekabuddhas appear in times without Buddhas, realizing on their own without a teacher, so why are they now listed as part of the assembly of hearers? Answer: These Great Immortals realized the Way in the Himalayas (Himalayas) through conditions, and now hearing the Tathagata (Tathagata) emit light and shake the earth, they came seeking the light. Therefore, Ananda (Ananda) listed them as part of the assembly of hearers. The third part is the Bodhisattva (Bodhisattva) assembly, divided into five aspects: first, listing the number; second, stating the name; third, the position; fourth, praising the merits; and fifth, concluding.
'Again, there were nine million trillion Bodhisattva-Mahasattvas (Mahasattva, great being) who all possessed the merits of Arhat (Arhat) true wisdom and the merits of expedient wisdom.' 'Nine million trillion' is listing the number, ninety million being nine hundred billion. 'Bodhisattva-Mahasattva' is the second part, stating the name. Mahasattva (Mahasattva) is translated as great-minded beings, and should be called Mahabodhisattva (Mahabodhisattva). Here, great-minded beings are spoken of, using the meaning to explain.
。亦云開士以道開物故也亦云道人以道所成故。皆阿羅漢下第三位地羅漢有三義菩薩亦有三義故菩薩為羅漢也。大集經云大法菩薩名阿羅漢大品經聲聞若智若斷皆是菩薩無生法忍故云皆阿羅漢也。實智功德下第四嘆德。實智者實相般若。方便智者方便般若此實方便實此方便實方便也。亦云鑒虛照實名實智清凈功用不著名方便智。功德者施功名功歸已曰德亦云忘功遺德故云功德也。
行獨大乘四眼五通三達十力四無量心四辯四攝金剛滅定一切功德皆成就 行獨大乘者不雜二乘名行獨大乘又菩薩有二種。一者三乘化二者純大乘演贊其純大乘故云行獨大乘。四眼者肉天慧法。以菩薩在因未得佛眼也。五通者身通天眼天耳他心宿命。以菩薩漏未盡故除漏盡通。三達者一宿命達二天眼達三漏盡達。此三能知自他事虛及實名為達。道理三達是佛得菩薩隨分亦云仰習果德。十力者菩薩十力。一發心堅固力二大慈力三大悲力四精進力五禪定力六智慧力七不厭生死力八無生法忍力九解脫力十無礙力。四無量心者慈悲喜捨。慈能與樂悲能拔苦。喜與眾生增上樂舍舍于煩惱又舍上三心。四辯者一法辯識萬法名體為諸法立名。二辭辯者解一切眾生六道種種殊方異類言音。三樂說辯者自有無窮辯樂為彼說。又善見眾生樂聞之機名樂說辯。四
【現代漢語翻譯】 現代漢語譯本： 也有一種說法，開士（菩薩）以道開啟萬物，所以稱為開士；也有一種說法，道人（修行者）以道成就自身，所以稱為道人。這些阿羅漢是低於第三位地的羅漢。羅漢有三種含義，菩薩也有三種含義，所以菩薩也是羅漢。《大集經》說，大法菩薩名為阿羅漢。《大品經》說，聲聞（聽聞佛法者）的智慧和斷除煩惱都屬於菩薩的無生法忍，所以說他們都是阿羅漢。實智功德以下是第四部分，讚歎功德。實智指的是實相般若（如實智慧），方便智指的是方便般若。這種實智就是方便，這種方便就是實智。也可以說，鑑別虛妄，照見真實，名為實智；清凈功用，不執著名相，名為方便智。功德指的是施加功勞，稱為功，功勞歸於自己稱為德，也可以說忘記功勞，遺留恩德，所以稱為功德。
『行獨大乘』，四眼、五通、三達、十力、四無量心、四辯、四攝、金剛滅定一切功德都成就。『行獨大乘』指的是不雜於二乘（聲聞乘和緣覺乘），名為『行獨大乘』。菩薩有兩種，一種是三乘化現，一種是純大乘。這裡讚歎的是純大乘，所以說『行獨大乘』。四眼指的是肉眼、天眼、慧眼、法眼，因為菩薩在因地修行，尚未得到佛眼。五通指的是身通、天眼通、天耳通、他心通、宿命通，因為菩薩的煩惱尚未斷盡，所以沒有漏盡通。三達指的是宿命達、天眼達、漏盡達。這三種能力能夠知曉自己和他人的事情的虛實，稱為達。從道理上說，三達是佛才能得到的，菩薩只是隨分獲得，也可以說是仰慕和學習佛的果德。十力指的是菩薩的十種力量：發心堅固力、大慈力、大悲力、精進力、禪定力、智慧力、不厭生死力、無生法忍力、解脫力、無礙力。四無量心指的是慈、悲、喜、舍。慈能給予快樂，悲能拔除痛苦，喜能給予眾生增上快樂，舍能捨棄煩惱，也能捨棄上三種心。四辯指的是法辯，認識萬法的名體，為諸法立名；辭辯，瞭解一切眾生六道種種不同地域的語言；樂說辯，自有無窮的辯才樂於為他人說法，又善於觀察眾生樂於聽聞的時機，名為樂說辯；
【English Translation】 English version: It is also said that Bodhisattvas (Kaishi) open up all things with the Dao (the Way), hence they are called Kaishi; it is also said that Daoists (Daoren, practitioners) achieve themselves through the Dao, hence they are called Daoren. These Arhats are below the third level of Arhats. Arhats have three meanings, and Bodhisattvas also have three meanings, so Bodhisattvas are also Arhats. The Mahasamghata Sutra says that the Great Dharma Bodhisattva is named Arhat. The Mahaprajnaparamita Sutra says that the wisdom and cessation of afflictions of Sravakas (listeners of the Dharma) all belong to the Bodhisattva's non-origination forbearance, so it is said that they are all Arhats. The section below 'True Wisdom and Merit' is the fourth part, praising virtues. True wisdom refers to the Prajna (wisdom) of true reality, and expedient wisdom refers to the Prajna of expedient means. This true wisdom is expedient, and this expedient means is true wisdom. It can also be said that discerning the false and illuminating the true is called true wisdom; pure function, without attachment to names and forms, is called expedient wisdom. Merit refers to exerting effort, called 'gong' (merit), and attributing merit to oneself is called 'de' (virtue). It can also be said that forgetting merit and leaving behind kindness is called merit.
'Practicing solely the Great Vehicle,' the four eyes, five supernormal powers, three understandings, ten powers, four immeasurable minds, four kinds of eloquence, four means of attraction, Vajra Samadhi, all merits are accomplished. 'Practicing solely the Great Vehicle' refers to not mixing with the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), called 'Practicing solely the Great Vehicle.' There are two types of Bodhisattvas, one is the transformation of the three vehicles, and the other is the pure Great Vehicle. Here, it praises the pure Great Vehicle, so it says 'Practicing solely the Great Vehicle.' The four eyes refer to the physical eye, heavenly eye, wisdom eye, and Dharma eye, because Bodhisattvas are practicing in the causal stage and have not yet attained the Buddha eye. The five supernormal powers refer to the power of the body, heavenly eye, heavenly ear, knowing others' minds, and knowing past lives, because the Bodhisattva's afflictions have not been completely exhausted, so there is no exhaustion of outflows. The three understandings refer to understanding past lives, heavenly eye, and exhaustion of outflows. These three abilities can know the truth and falsehood of one's own and others' affairs, called understanding. In terms of principle, the three understandings are only attained by the Buddha, and Bodhisattvas only attain them partially, or it can be said that they admire and learn the Buddha's fruition. The ten powers refer to the ten powers of the Bodhisattva: the power of firm resolve, great compassion, great pity, diligence, meditation, wisdom, not being weary of birth and death, non-origination forbearance, liberation, and unimpededness. The four immeasurable minds refer to loving-kindness, compassion, joy, and equanimity. Loving-kindness can give happiness, compassion can remove suffering, joy can give beings increasing happiness, and equanimity can abandon afflictions, and also abandon the above three minds. The four kinds of eloquence refer to Dharma eloquence, recognizing the names and forms of all dharmas, and establishing names for all dharmas; eloquence in language, understanding the languages of all beings in the six realms in various regions; eloquence in joyful speech, having endless eloquence and being happy to speak the Dharma for others, and also being good at observing the opportunities when beings are happy to listen, called eloquence in joyful speech;
義辯者經云無量劫集毗伽羅論故得法辨集第一義故得義辨。四攝者一佈施引不信眾生令入信。二愛語引已入者令修行。第三利行令修行者得解利益。四同事菩薩同其事業引之入聖位也。金剛滅定者三藏師云。通十地皆名金剛又得十地上忍也。金剛者亦名首楞嚴三昧。夫金剛者咀壞萬物不為萬物所壞。菩薩以此智慧斷煩惱。不為煩惱所壞。釋論三種金剛如金剛輪能滅煩惱。是金剛力碎身舍利是金剛三昧金剛滅定是。一切功德皆成就者第五總結也。
復有千萬億五戒賢者皆行阿羅漢十地迴向五分法身具足無量功德皆成就 第四明五戒賢者眾有四。初列數二標名三嘆德四總結也。初千萬億舉數五戒賢者標名如提婆波利等問佛何不為我說四六戒。佛答五戒者天地之大數在天即為五星在地為五嶽。在人為五藏在陰陽為五行。在帝為五帝在世為五德。在色為五色在法為五戒。以不殺生配東方東方是木木主于仁仁以養生為義是故以不殺生配東方。北方是水水主于智智者不盜竊為義故以不盜配北方。西方是金金主于義行義之人豈可邪淫耶故以不邪淫配西方。南方是火火主于禮禮防于失飲酒之人多有過失故以不飲酒配南方。中央是土土主于信妄語之人乖角兩頭。是真失信故以不妄語配中央。賢者調心修道名賢。假名行人名之為者。
【現代漢語翻譯】 現代漢語譯本 《義辯者經》中說，經過無量劫積累毗伽羅論（Vikalpa，分別論），因此獲得法辨，積累第一義（Paramārtha，勝義）因此獲得義辨。 四攝是指：一、佈施（Dāna）攝，用佈施來引導不相信佛法的人，使他們進入信仰。二、愛語（Priyavacana）攝，用和藹的言語來引導已經進入信仰的人，使他們修行。三、利行（Arthakriyā）攝，使修行的人得到解脫的利益。四、同事（Samānārthatā）攝，菩薩與眾生從事相同的事業，引導他們進入聖位。 金剛滅定，三藏法師說，通達十地（Daśa-bhūmi）的菩薩都可稱為金剛，又獲得了十地上忍（Kṣānti）。金剛也稱為首楞嚴三昧（Śūraṅgama-samādhi）。金剛能夠摧毀萬物，卻不被萬物所摧毀。菩薩用這種智慧斷除煩惱，不被煩惱所摧毀。釋論中有三種金剛，如金剛輪能夠消滅煩惱，這是金剛力。碎身舍利是金剛三昧，金剛滅定是。『一切功德皆成就』是第五個總結。 又有千萬億持守五戒的賢者，他們都修持阿羅漢（Arhat）的果位，將十地（Daśa-bhūmi）的功德迴向，五分法身（Pañca-dharma-kāya）具足，無量的功德都成就。第四部分說明持五戒的賢者，分為四個方面：一是列舉數量，二是標明名稱，三是讚歎功德，四是總結。首先，『千萬億』是舉例說明數量，『五戒賢者』是標明名稱，例如提婆波利（Devapāli）等問佛，為什麼不為我說四戒和六戒？佛回答說，五戒是天地的大數，在天是五星，在地是五嶽，在人是五臟，在陰陽是五行，在帝王是五帝，在世間是五德，在顏色是五色，在佛法是五戒。不殺生與東方相配，東方是木，木主仁，仁以養生為意義，所以用不殺生與東方相配。北方是水，水主智，有智慧的人不會盜竊，所以用不盜竊與北方相配。西方是金，金主義，行義的人怎麼會邪淫呢？所以用不邪淫與西方相配。南方是火，火主禮，禮可以防止過失，飲酒的人多有過失，所以用不飲酒與南方相配。中央是土，土主信，說妄語的人言行不一，是真正失信，所以用不妄語與中央相配。賢者調伏內心修持佛道稱為賢。只是掛名的修行人稱為『者』。
【English Translation】 English version The Yi Bian Zhe Jing (Sutra on Eloquent Discourses) says that one accumulates Vikalpa (discriminatory thought) over countless kalpas, thus obtaining eloquence in Dharma. Accumulating Paramārtha (ultimate meaning) leads to eloquence in meaning. The Four Sangrahas (Four Ways of Gathering Disciples) are: 1. Dāna (giving) sangraha: using generosity to guide unbelieving beings to enter faith. 2. Priyavacana (kind speech) sangraha: using kind words to guide those who have already entered faith to practice. 3. Arthakriyā (beneficial action) sangraha: enabling practitioners to attain the benefit of liberation. 4. Samānārthatā (cooperation) sangraha: Bodhisattvas engage in the same activities as beings, guiding them to enter the holy position. Vajra Samādhi (Diamond Samadhi): The Tripitaka master says that those who have attained the Ten Bhumis (Daśa-bhūmi) are all called Vajra, and they have also attained the forbearance of the tenth ground (Kṣānti). Vajra is also called Śūraṅgama-samādhi. Vajra can destroy all things but is not destroyed by all things. Bodhisattvas use this wisdom to cut off afflictions and are not destroyed by afflictions. The commentary mentions three kinds of Vajra, such as the Vajra wheel that can destroy afflictions, which is Vajra power. Shattering one's body into relics is Vajra Samadhi. Vajra extinction meditation is. 'All merits are accomplished' is the fifth conclusion. Furthermore, there are countless billions of virtuous ones who uphold the Five Precepts. They all practice the attainment of Arhatship (Arhat), dedicate the merits of the Ten Bhumis (Daśa-bhūmi), possess the fivefold Dharma body (Pañca-dharma-kāya), and all their immeasurable merits are accomplished. The fourth part explains the virtuous ones who uphold the Five Precepts, divided into four aspects: first, listing the number; second, stating the name; third, praising the virtues; and fourth, concluding. First, 'countless billions' illustrates the number. 'Virtuous ones who uphold the Five Precepts' states the name, such as Devapāli and others who asked the Buddha why he did not speak of the four and six precepts. The Buddha replied that the Five Precepts are the great numbers of heaven and earth. In the heavens, they are the five planets; on earth, they are the five mountains; in humans, they are the five organs; in yin and yang, they are the five elements; in emperors, they are the five emperors; in the world, they are the five virtues; in colors, they are the five colors; and in the Dharma, they are the five precepts. Not killing is associated with the East, and the East is wood, and wood governs benevolence. Benevolence takes nurturing life as its meaning, so not killing is associated with the East. The North is water, and water governs wisdom. The wise do not steal, so not stealing is associated with the North. The West is metal, and metal governs righteousness. How can one who practices righteousness commit sexual misconduct? So not committing sexual misconduct is associated with the West. The South is fire, and fire governs propriety. Propriety prevents faults, and those who drink alcohol often have faults, so not drinking alcohol is associated with the South. The Center is earth, and earth governs faith. Those who lie are inconsistent in their words and actions and truly lose faith, so not lying is associated with the Center. The virtuous who tame their minds and cultivate the path are called virtuous. Those who are merely nominal practitioners are called 'ones'.
皆行阿羅漢下第三嘆德。阿羅漢者此通名以分有無生不著義又復修羅漢向名行阿羅漢。十地謂歡喜離垢明炎燒然難勝現前遠行不動善慧法雲。迴向謂十道種始從救護一切眾生離眾生相乃至第十法界無量回向。迴向有二種一者下回向所修功德與一切眾生。二者所作功德迴向薩波若是上回向。五分法身者謂戒定慧解脫解脫知見也。凡夫惑累以五陰為身聖人清高以五分法身為體。無量功德下第四總結也。
復有十千五戒清信女皆行阿羅漢十地皆成就始生功德住生功德終生功德三十生功德皆成就 第五復明清信女眾有四。初舉數二標名三嘆德四總結。初十千者舉數清信女者標名外國云優婆夷此云清信女夷者名女。皆行阿羅漢者十地等如上說始生入地心。住生經𢝜住地心。終生滿地心。三十生者十地一一地各有三生。謂入住滿十地合為三十生也。皆成就者第四總結也。
復有十億七賢居士德行具足二十二品十一切入八除入八解脫三慧十六諦四諦四三二一品觀得九十忍一切功德皆成就 第六明七賢居士眾亦四。初列數二標名三嘆德四總結。初列數有十億者十千為一萬十萬為一億百萬為十億。七賢居士下第二標名。七賢有二義一依小乘者。一五停心觀二別相念處三總相念處四暖法五頂法六忍法七世第一法。此等調心順道
【現代漢語翻譯】 現代漢語譯本： 『皆行阿羅漢下第三嘆德』。阿羅漢（Arhat）：這是一個通用的名稱，根據斷絕生死、不執著的意義來區分。又，修習阿羅漢果位的修行者，被稱為『行阿羅漢』。 十地（Ten Bhumis）：指歡喜地（Pramudita）、離垢地（Vimala）、明地（Prabhakari）、炎地（Arcismati）、難勝地（Sudurjaya）、現前地（Abhimukhi）、遠行地（Duramgama）、不動地（Acala）、善慧地（Sadhumati）、法雲地（Dharmamegha）。 迴向（Parināmanā）：指十道種，最初從救護一切眾生、遠離眾生相開始，乃至第十法界無量的迴向。迴向有兩種：一是下回向，將所修功德給予一切眾生；二是將所作功德迴向薩波若（Sarvajña，一切智），是上回向。 五分法身（Fivefold Dharma-kāya）：指戒（Śīla）、定（Samādhi）、慧（Prajñā）、解脫（Vimukti）、解脫知見（Vimukti-jñāna-darśana）。凡夫被迷惑和煩惱所束縛，以五陰（Pañca-skandha）為身；聖人清凈高尚，以五分法身為體。 『無量功德下第四總結也』。
『復有十千五戒清信女皆行阿羅漢十地皆成就始生功德住生功德終生功德三十生功德皆成就』。第五部分說明清信女眾，分為四個方面：一是列舉數量，二是標明名稱，三是讚歎功德，四是總結。 『初十千者舉數清信女者標名』。外國稱為優婆夷（Upāsikā），這裡稱為清信女，夷（ikā）的意思是女。 『皆行阿羅漢者十地等如上說始生入地心。住生經𢝜住地心。終生滿地心。三十生者十地一一地各有三生。謂入住滿十地合為三十生也。皆成就者第四總結也』。
『復有十億七賢居士德行具足二十二品十一切入八除入八解脫三慧十六諦四諦四三二一品觀得九十忍一切功德皆成就』。第六部分說明七賢居士眾，也分為四個方面：一是列舉數量，二是標明名稱，三是讚歎功德，四是總結。 『初列數有十億者十千為一萬十萬為一億百萬為十億。七賢居士下第二標名。七賢有二義一依小乘者。一五停心觀二別相念處三總相念處四暖法五頂法六忍法七世第一法。此等調心順道』。
【English Translation】 English version: 『皆行阿羅漢下第三嘆德』 (The third section praises the virtues of those who practice as Arhats). Arhat (阿羅漢): This is a general term, distinguished by the meaning of severing birth and death and non-attachment. Furthermore, practitioners who cultivate towards the state of Arhat are called 『practicing Arhats.』 Ten Bhumis (十地): Refers to Pramudita (歡喜地, Joyful Ground), Vimala (離垢地, Stainless Ground), Prabhakari (明地, Luminous Ground), Arcismati (炎地, Radiant Ground), Sudurjaya (難勝地, Difficult to Conquer Ground), Abhimukhi (現前地, Face to Face Ground), Duramgama (遠行地, Far Reaching Ground), Acala (不動地, Immovable Ground), Sadhumati (善慧地, Good Intelligence Ground), and Dharmamegha (法雲地, Cloud of Dharma Ground). Parināmanā (迴向): Refers to the ten types of dedication, starting from saving all sentient beings and being apart from the appearance of sentient beings, up to the immeasurable dedication of the tenth Dharma Realm. There are two types of dedication: first, the lower dedication, which is to give the merits cultivated to all sentient beings; second, to dedicate the merits made to Sarvajña (薩波若, all-knowing), which is the higher dedication. Fivefold Dharma-kāya (五分法身): Refers to Śīla (戒, morality), Samādhi (定, concentration), Prajñā (慧, wisdom), Vimukti (解脫, liberation), and Vimukti-jñāna-darśana (解脫知見, knowledge and vision of liberation). Ordinary people are bound by delusion and affliction, taking the Pañca-skandha (五陰, five aggregates) as their body; sages are pure and noble, taking the Fivefold Dharma-kāya as their essence. 『無量功德下第四總結也』 (The fourth part below summarizes the immeasurable merits).
『復有十千五戒清信女皆行阿羅漢十地皆成就始生功德住生功德終生功德三十生功德皆成就』 (Again, there were ten thousand laywomen who upheld the five precepts, all practicing as Arhats, all accomplishing the ten Bhumis, accomplishing the merits of the initial birth, the merits of the abiding birth, the merits of the final birth, and accomplishing the merits of the thirty births). The fifth part explains the assembly of laywomen, divided into four aspects: first, listing the number; second, stating the name; third, praising the virtues; and fourth, summarizing. 『初十千者舉數清信女者標名』 (The first, 『ten thousand,』 lists the number; 『laywomen』 states the name). In foreign countries, they are called Upāsikā (優婆夷), here they are called laywomen, where ikā (夷) means woman. 『皆行阿羅漢者十地等如上說始生入地心。住生經𢝜住地心。終生滿地心。三十生者十地一一地各有三生。謂入住滿十地合為三十生也。皆成就者第四總結也』 (『All practicing as Arhats,』 the ten Bhumis, etc., are as explained above. 『Initial birth』 enters the mind of the ground. 『Abiding birth』 dwells in the mind of the ground. 『Final birth』 fulfills the mind of the ground. 『Thirty births』 means each of the ten Bhumis has three births, namely entering, abiding, and fulfilling, totaling thirty births. 『All accomplished』 is the fourth summary).
『復有十億七賢居士德行具足二十二品十一切入八除入八解脫三慧十六諦四諦四三二一品觀得九十忍一切功德皆成就』 (Again, there were ten billion virtuous laymen, complete with virtues and conduct, possessing the twenty-two qualities, the ten all-entrances, the eight eliminations, the eight liberations, the three wisdoms, the sixteen truths, the four truths, the four, three, two, and one qualities, attaining ninety acceptances through contemplation, and accomplishing all merits). The sixth part explains the assembly of the seven virtuous laymen, also divided into four aspects: first, listing the number; second, stating the name; third, praising the virtues; and fourth, summarizing. 『初列數有十億者十千為一萬十萬為一億百萬為十億。七賢居士下第二標名。七賢有二義一依小乘者。一五停心觀二別相念處三總相念處四暖法五頂法六忍法七世第一法。此等調心順道』 (The first, 『ten billion,』 lists the number, where ten thousand is one myriad, one hundred thousand is one hundred million, and one million is ten hundred million. 『Seven virtuous laymen』 below is the second, stating the name. There are two meanings of seven virtuous: one according to the Hinayana, including: first, the five stopping-the-mind contemplations; second, the separate aspect mindfulness; third, the general aspect mindfulness; fourth, the warmth dharma; fifth, the peak dharma; sixth, the forbearance dharma; seventh, the worldly first dharma. These harmonize the mind and accord with the path).
故名為賢。二依大乘一初發心人二名有相行人。三名無相行人四名方便行五名習種性六性種性七道種性。此七在地前調心順道名為七賢。言居士者外國積財滿億名居士。德行具足下第三嘆德嘆德。中有三初總次別後結。別中有六門嘆。一嘆其道品二十二品者此人有見道前唯具四念處四正勤四如意足五根五力合二十二道品也。第二嘆十一切入。入之言處青黃赤白地水火風空處識處為十也。三嘆八勝處亦名八除入。一內有色相外觀色少若好若丑。二內有色相外觀色多若好若丑。三內無色相外觀色少若好若丑。四內無色相外觀色多若好若丑。五青六黃七赤八白。第四嘆八解脫。一內有色相外觀色二內無色相外觀色。三觀凈色四空處五識處六無所有處七非相處八滅盡解脫。第五嘆三慧謂干慧地名聞慧四善根名思慧苦忍已上名修慧。六嘆四諦十六諦如上說。言四三二一品者嘆德中第三結釋有三義。一所謂四三二一品觀得九十忍者四即四現忍。從下向上舉之暖第四頂第三忍第二世第一法是第一四即四現忍。三即除前暖法。二即除前頂法一即除前忍法四三二一合。十品觀欲界至非想九地即為九十忍也。第二義者四即四諦。三即三諦二即二諦一即一實諦。言得九十忍者地前三賢一習種性二性種性三道種性於此三十心中作下中上三品觀三
【現代漢語翻譯】 因此被稱為賢人。二是依據大乘，一為初發心人，二名為有相行人，三名為無相行人，四名為方便行，五名為習種性，六為性種性，七為道種性。這七個在地上之前調伏內心，順應正道，稱為七賢。說到居士，在外國積蓄財產滿一億的稱為居士。德行具足，下面第三部分是讚歎德行。讚歎德行中，有三個部分，首先是總說，其次是分別敘述，最後是總結。分別敘述中有六個方面來讚歎。一是讚歎他的道品，二十二品是指此人在見道之前，唯獨具備四念處（觀察身、受、心、法是無常、苦、不凈、無我）、四正勤（已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起）、四如意足（欲如意足、精進如意足、心如意足、觀如意足）、五根（信根、進根、念根、定根、慧根）、五力（信力、進力、念力、定力、慧力），合起來是二十二道品。第二是讚歎十一切入。入的意思是處所，青、黃、赤、白、地、水、火、風、空處、識處，合為十。三是讚歎八勝處，也叫八除入。一是內有色想，外觀看少量顏色，無論是好是醜。二是內有色想，外觀看大量顏色，無論是好是醜。三是內無色想，外觀看少量顏色，無論是好是醜。四是內無色想，外觀看大量顏色，無論是好是醜。五是青色，六是黃色，七是赤色，八是白色。第四是讚歎八解脫。一是內有色相，外觀看色。二是內無色相，外觀看色。三是觀凈色。四是空處。五是識處。六是無所有處。七是非想處。八是滅盡解脫。第五是讚歎三慧，指干慧地（指未得禪定的智慧）名為聞慧，四善根（暖、頂、忍、世第一法）名為思慧，苦忍（見道位最初的智慧）以上名為修慧。六是讚歎四諦，十六諦如上所說。說到四三二一品，讚歎德行中第三部分的總結有三個含義。一是所謂四三二一品觀，得到九十忍，四即四現忍。從下向上舉例，暖是第四，頂是第三，忍是第二，世第一法是第一，四即四現忍。三即除去前面的暖法。二即除去前面的頂法，一即除去前面的忍法，四三二一合起來。十品觀欲界到非想九地，即為九十忍。第二種含義是，四即四諦（苦、集、滅、道），三即三諦（苦、集、滅），二即二諦（苦、集），一即一實諦（滅）。說到得到九十忍，地上之前的三賢，一為習種性，二為性種性，三為道種性，在這三十心中作下、中、上三品觀，三 現代漢語譯本：因此被稱為賢人。二是依據大乘，一為初發心人（剛開始發菩提心的人），二名為有相行人（執著于外在現象的修行人），三名為無相行人（不執著于外在現象的修行人），四名為方便行（善於運用各種修行方法的人），五名為習種性（通過後天學習而具備佛性種子的人），六為性種性（先天具備佛性種子的人），七為道種性（具備修行正道種子的人）。這七個在地上（菩薩十地之前）之前調伏內心，順應正道，稱為七賢。說到居士，在外國積蓄財產滿一億的稱為居士。德行具足，下面第三部分是讚歎德行。讚歎德行中，有三個部分，首先是總說，其次是分別敘述，最後是總結。分別敘述中有六個方面來讚歎。一是讚歎他的道品，二十二品是指此人在見道（證得初果）之前，唯獨具備四念處（觀察身、受、心、法是無常、苦、不凈、無我）、四正勤（已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起）、四如意足（欲如意足、精進如意足、心如意足、觀如意足）、五根（信根、進根、念根、定根、慧根）、五力（信力、進力、念力、定力、慧力），合起來是二十二道品。第二是讚歎十一切入。入的意思是處所，青、黃、赤、白、地、水、火、風、空處、識處，合為十。三是讚歎八勝處，也叫八除入。一是內有色想，外觀看少量顏色，無論是好是醜。二是內有色想，外觀看大量顏色，無論是好是醜。三是內無色想，外觀看少量顏色，無論是好是醜。四是內無色想，外觀看大量顏色，無論是好是醜。五是青色，六是黃色，七是赤色，八是白色。第四是讚歎八解脫。一是內有色相，外觀看色。二是內無色相，外觀看色。三是觀凈色。四是空處。五是識處。六是無所有處。七是非想處。八是滅盡解脫。第五是讚歎三慧，指干慧地（指未得禪定的智慧）名為聞慧，四善根（暖、頂、忍、世第一法）名為思慧，苦忍（見道位最初的智慧）以上名為修慧。六是讚歎四諦，十六諦如上所說。說到四三二一品，讚歎德行中第三部分的總結有三個含義。一是所謂四三二一品觀，得到九十忍，四即四現忍。從下向上舉例，暖是第四，頂是第三，忍是第二，世第一法是第一，四即四現忍。三即除去前面的暖法。二即除去前面的頂法，一即除去前面的忍法，四三二一合起來。十品觀欲界到非想九地，即為九十忍。第二種含義是，四即四諦（苦、集、滅、道），三即三諦（苦、集、滅），二即二諦（苦、集），一即一實諦（滅）。說到得到九十忍，地上之前的三賢，一為習種性，二為性種性，三為道種性，在這三十心中作下、中、上三品觀，三
【English Translation】 Therefore, they are called 'Worthy Ones'. Secondly, according to the Mahayana, the first is the 'Initial Aspirant', the second is the 'Practitioner with Form', the third is the 'Practitioner without Form', the fourth is the 'Practitioner of Expedient Means', the fifth is the 'Trainee in Seed Nature', the sixth is the 'Seed Nature', and the seventh is the 'Seed Nature of the Path'. These seven, before reaching the grounds (Bhumis), tame their minds and align with the path, and are called the 'Seven Worthy Ones'. As for 'Upasaka' (lay practitioner), in foreign lands, one who accumulates wealth of one hundred million is called an Upasaka. Having complete virtue and conduct, the third part below praises virtue. In praising virtue, there are three parts: first, a general statement; second, a separate description; and finally, a conclusion. In the separate description, there are six aspects to praise. First, praise for their 'qualities of the path', the twenty-two qualities, which refer to this person, before attaining the 'path of seeing' (Darshana-marga), possessing only the Four Foundations of Mindfulness (observing the body, feelings, mind, and phenomena as impermanent, suffering, impure, and without self), the Four Right Exertions (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, generating wholesome states that have not yet arisen, and maintaining wholesome states that have arisen), the Four Bases of Supernormal Powers (desire, effort, mind, and investigation), the Five Roots (faith, effort, mindfulness, concentration, and wisdom), and the Five Powers (faith, effort, mindfulness, concentration, and wisdom), which together make up the twenty-two qualities of the path. Second, praise for the 'Ten All-Accomplishing Spheres'. 'Entering' means places: blue, yellow, red, white, earth, water, fire, wind, space, and consciousness, making ten in total. Third, praise for the 'Eight Victory Bases', also called the 'Eight Eliminating Entries'. First, internally having the perception of form, externally viewing a small amount of color, whether good or bad. Second, internally having the perception of form, externally viewing a large amount of color, whether good or bad. Third, internally having no perception of form, externally viewing a small amount of color, whether good or bad. Fourth, internally having no perception of form, externally viewing a large amount of color, whether good or bad. Fifth is blue, sixth is yellow, seventh is red, and eighth is white. Fourth, praise for the 'Eight Liberations'. First, internally having the perception of form, externally viewing form. Second, internally having no perception of form, externally viewing form. Third, contemplating pure color. Fourth, the sphere of infinite space. Fifth, the sphere of infinite consciousness. Sixth, the sphere of nothingness. Seventh, the sphere of neither perception nor non-perception. Eighth, the liberation of cessation. Fifth, praise for the 'Three Wisdoms', referring to the 'dry insight ground' (wisdom without meditative absorption) called 'Hearing Wisdom', the 'Four Roots of Goodness' (warmth, peak, forbearance, and the highest mundane dharma) called 'Thinking Wisdom', and 'Forbearance of Suffering' (the initial wisdom of the path of seeing) and above called 'Cultivation Wisdom'. Sixth, praise for the 'Four Noble Truths', the sixteen aspects as mentioned above. Regarding the 'Four, Three, Two, One Qualities', the conclusion of the third part of praising virtue has three meanings. First, the so-called 'Four, Three, Two, One Qualities' of contemplation, attaining ninety acceptances (kshanti), 'Four' means the 'Four Immediate Acceptances'. Listing from bottom to top, 'Warmth' is the fourth, 'Peak' is the third, 'Forbearance' is the second, and 'Highest Mundane Dharma' is the first, 'Four' means the 'Four Immediate Acceptances'. 'Three' means removing the preceding 'Warmth' dharma. 'Two' means removing the preceding 'Peak' dharma, 'One' means removing the preceding 'Forbearance' dharma, the 'Four, Three, Two, One' combined. The ten qualities contemplate the desire realm to the ninth ground of neither perception nor non-perception, which becomes ninety acceptances. The second meaning is that 'Four' means the 'Four Noble Truths' (suffering, origin, cessation, path), 'Three' means the 'Three Truths' (suffering, origin, cessation), 'Two' means the 'Two Truths' (suffering, origin), and 'One' means the 'One Ultimate Truth' (cessation). Regarding attaining ninety acceptances, the three worthy ones before reaching the grounds, first is the 'Trainee in Seed Nature', second is the 'Seed Nature', and third is the 'Seed Nature of the Path', in these thirty minds, contemplating the lower, middle, and upper qualities, three English version: Therefore, they are called 'Worthy Ones'. Secondly, according to the Mahayana, the first is the 'Initial Aspirant' (one who has just generated Bodhicitta), the second is the 'Practitioner with Form' (one who is attached to external phenomena), the third is the 'Practitioner without Form' (one who is not attached to external phenomena), the fourth is the 'Practitioner of Expedient Means' (one who is skilled in using various methods of practice), the fifth is the 'Trainee in Seed Nature' (one who has acquired the seeds of Buddhahood through learning), the sixth is the 'Seed Nature' (one who is born with the seeds of Buddhahood), and the seventh is the 'Seed Nature of the Path' (one who has the seeds for practicing the correct path). These seven, before reaching the grounds (before the ten Bhumis of a Bodhisattva), tame their minds and align with the path, and are called the 'Seven Worthy Ones'. As for 'Upasaka' (lay practitioner), in foreign lands, one who accumulates wealth of one hundred million is called an Upasaka. Having complete virtue and conduct, the third part below praises virtue. In praising virtue, there are three parts: first, a general statement; second, a separate description; and finally, a conclusion. In the separate description, there are six aspects to praise. First, praise for their 'qualities of the path', the twenty-two qualities, which refer to this person, before attaining the 'path of seeing' (Darshana-marga, the attainment of the first fruit), possessing only the Four Foundations of Mindfulness (observing the body, feelings, mind, and phenomena as impermanent, suffering, impure, and without self), the Four Right Exertions (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, generating wholesome states that have not yet arisen, and maintaining wholesome states that have arisen), the Four Bases of Supernormal Powers (desire, effort, mind, and investigation), the Five Roots (faith, effort, mindfulness, concentration, and wisdom), and the Five Powers (faith, effort, mindfulness, concentration, and wisdom), which together make up the twenty-two qualities of the path. Second, praise for the 'Ten All-Accomplishing Spheres'. 'Entering' means places: blue, yellow, red, white, earth, water, fire, wind, space, and consciousness, making ten in total. Third, praise for the 'Eight Victory Bases', also called the 'Eight Eliminating Entries'. First, internally having the perception of form, externally viewing a small amount of color, whether good or bad. Second, internally having the perception of form, externally viewing a large amount of color, whether good or bad. Third, internally having no perception of form, externally viewing a small amount of color, whether good or bad. Fourth, internally having no perception of form, externally viewing a large amount of color, whether good or bad. Fifth is blue, sixth is yellow, seventh is red, and eighth is white. Fourth, praise for the 'Eight Liberations'. First, internally having the perception of form, externally viewing form. Second, internally having no perception of form, externally viewing form. Third, contemplating pure color. Fourth, the sphere of infinite space. Fifth, the sphere of infinite consciousness. Sixth, the sphere of nothingness. Seventh, the sphere of neither perception nor non-perception. Eighth, the liberation of cessation. Fifth, praise for the 'Three Wisdoms', referring to the 'dry insight ground' (wisdom without meditative absorption) called 'Hearing Wisdom', the 'Four Roots of Goodness' (warmth, peak, forbearance, and the highest mundane dharma) called 'Thinking Wisdom', and 'Forbearance of Suffering' (the initial wisdom of the path of seeing) and above called 'Cultivation Wisdom'. Sixth, praise for the 'Four Noble Truths', the sixteen aspects as mentioned above. Regarding the 'Four, Three, Two, One Qualities', the conclusion of the third part of praising virtue has three meanings. First, the so-called 'Four, Three, Two, One Qualities' of contemplation, attaining ninety acceptances (kshanti), 'Four' means the 'Four Immediate Acceptances'. Listing from bottom to top, 'Warmth' is the fourth, 'Peak' is the third, 'Forbearance' is the second, and 'Highest Mundane Dharma' is the first, 'Four' means the 'Four Immediate Acceptances'. 'Three' means removing the preceding 'Warmth' dharma. 'Two' means removing the preceding 'Peak' dharma, 'One' means removing the preceding 'Forbearance' dharma, the 'Four, Three, Two, One' combined. The ten qualities contemplate the desire realm to the ninth ground of neither perception nor non-perception, which becomes ninety acceptances. The second meaning is that 'Four' means the 'Four Noble Truths' (suffering, origin, cessation, path), 'Three' means the 'Three Truths' (suffering, origin, cessation), 'Two' means the 'Two Truths' (suffering, origin), and 'One' means the 'One Ultimate Truth' (cessation). Regarding attaining ninety acceptances, the three worthy ones before reaching the grounds, first is the 'Trainee in Seed Nature', second is the 'Seed Nature', and third is the 'Seed Nature of the Path', in these thirty minds, contemplating the lower, middle, and upper qualities, three
十心合有九十品觀名九十忍也。第三三藏師解四即四果三即三果二即二果一即一果。言九十忍者二十二品從登地已上至佛合十一位十一位有定慧二品合二十二品。修行此法從二十二品至四三二一合八十一品。從此法出四禪四空滅定合九十忍也。一切功德下第四總結也。
復有萬萬億九梵三凈三光三五喜樂天天定功德定味常樂神通十八生處功德皆成就 第七列梵眾有四初總標數二別列名數三嘆德四總結初以萬數萬故故云萬萬億也。三凈下第二別列數。三凈者第三禪三天謂小凈無量凈遍凈三光是第二禪三天謂少光無量光光音。三梵者是初禪三天一梵眾二梵輔三大梵。五喜樂天者四禪有九天。一果實天二小果天三廣果四無相。此四天不論唯列后五五喜樂者是。五凈居天此人喜樂論義名喜樂。一無煩二無熱三善現四善可見五色究竟。天定功德下第三嘆德。天定者報定即是報禪報五陰也。功德定者凈定即是凈禪善有漏五陰。味者即是味定愛著禪定也。常樂神通者修得神通報得神通二種也。十八生處功德皆成就總結上四禪十八天也。
復有億億六慾諸天子十善果報神通功德皆成就 第八列欲界六天眾有四。初列數二列名三嘆德四總結。初億億者億億重數也。六慾天下第二列名。四天王東方提頭賴吒此云持國主。南方毗
【現代漢語翻譯】 現代漢語譯本 十心合起來共有九十品觀，名為九十忍（指修行過程中對各種境界的忍受）。第三種三藏師的解釋是：四即四果（阿羅漢果），三即三果（阿那含果），二即二果（斯陀含果），一即一果（須陀洹果）。說到九十忍，二十二品是從登地（菩薩初地）以上到佛的十一位，十一位有定慧二品，合起來是二十二品。修行此法，從二十二品到四三二一，合起來是八十一品。從此法門出來，四禪、四空、滅盡定，合起來是九十忍。『一切功德下』是第四個總結。 又有萬萬億九梵天、三凈天、三光天、三五喜樂天，他們的天定功德、定味（對禪定的執著）、常樂（永恒的快樂）、神通、十八生處（色界十八天）的功德都成就。第七部分列舉梵眾天，分為四個部分：一是總標數量，二是分別列舉名稱和數量，三是讚歎功德，四是總結。首先用萬來計數，所以說『萬萬億』。『三凈下』是第二部分，分別列舉數量。三凈天是第三禪的三天，即小凈天、無量凈天、遍凈天。三光天是第二禪的三天，即少光天、無量光天、光音天。三梵天是初禪的三天，一梵眾天、二梵輔天、三大梵天。五喜樂天是四禪的九天。一果實天、二小果天、三廣果天、四無想天。這四天不論，只列舉後面的五喜樂天。五凈居天，這些人喜歡談論義理，所以稱為喜樂。一無煩天、二無熱天、三善現天、四善見天、五色究竟天。『天定功德下』是第三部分，讚歎功德。天定，是報得的禪定，也就是報得的五陰。功德定，是凈定，也就是清凈的禪定，善的有漏五陰。味，就是味定，愛著禪定。常樂神通，是修得的神通和報得的神通兩種。『十八生處功德皆成就』，總結了上面的四禪十八天。 又有億億六慾諸天子，他們的十善果報、神通功德都成就。第八部分列舉欲界六天眾，分為四個部分：一是列舉數量，二是列舉名稱，三是讚歎功德，四是總結。首先，『億億』是億的重數。『六慾天下』是第二部分，列舉名稱。四天王天，東方是提頭賴吒（Dhatarastra，持國天），此云持國主。南方是毗
【English Translation】 English version Ten minds combined have ninety categories of contemplation, called the ninety 'kshanti' (忍, endurance). The third Tripitaka master explains: four means the four fruits (Arhat), three means the three fruits (Anagamin), two means the two fruits (Sakrdagamin), and one means the one fruit (Srotapanna). Speaking of the ninety 'kshanti', the twenty-two categories are from the stage of entering the ground (first Bhumi of a Bodhisattva) upwards to the Buddha, totaling eleven positions. These eleven positions have two aspects, 'samatha' (定, concentration) and 'vipassana' (慧, wisdom), totaling twenty-two categories. Practicing this method, from the twenty-two categories to four, three, two, one, totaling eighty-one categories. Emerging from this Dharma, the four 'dhyana' (禪, meditations), the four 'arupa-samapatti' (空, formless attainments), and 'nirodha-samapatti' (滅定, cessation attainment) combine to form the ninety 'kshanti'. 'All merits below' is the fourth conclusion. Furthermore, there are countless billions of the nine Brahma heavens, the three Pure heavens, the three Radiant heavens, and the three Five Joyful heavens. Their heavenly 'samadhi' (定, concentration) merits, the 'taste' (味, attachment) of 'samadhi', constant bliss (常樂, eternal happiness), 'abhijna' (神通, supernormal powers), and the merits of the eighteen realms of existence (色界十八天, eighteen heavens of the Form Realm) are all accomplished. The seventh part lists the Brahma assembly heavens, divided into four parts: first, a general indication of the number; second, a separate listing of names and numbers; third, praise of merits; and fourth, a conclusion. First, using 'ten thousand' to count, hence the saying 'countless billions'. 'Three Pure below' is the second part, separately listing the numbers. The three Pure heavens are the three heavens of the third 'dhyana', namely Lesser Purity, Immeasurable Purity, and Universal Purity. The three Radiant heavens are the three heavens of the second 'dhyana', namely Lesser Light, Immeasurable Light, and Radiant Sound. The three Brahma heavens are the three heavens of the first 'dhyana', one Brahma Assembly, two Brahma Retinue, and three Great Brahma. The Five Joyful heavens are the nine heavens of the fourth 'dhyana'. One Fruitful Heaven, two Small Fruit Heaven, three Broad Fruit, four Non-Thinking. These four heavens are not discussed, only the latter five Joyful heavens are listed. The Five Pure Abodes, these people like to discuss doctrines, hence the name Joyful. One No Affliction, two No Heat, three Well Appearing, four Well Seeing, five Ultimate Form. 'Heavenly 'samadhi' merits below' is the third part, praising merits. Heavenly 'samadhi' is the 'vipaka-samadhi' (報定, resultant 'samadhi'), which is the resultant 'dhyana' and the resultant five 'skandhas' (五陰, aggregates). Merit 'samadhi' is pure 'samadhi', which is pure 'dhyana' and wholesome 'samsaric' (有漏, with outflows) five 'skandhas'. 'Taste' is the 'taste' of 'samadhi', attachment to 'dhyana'. Constant bliss and 'abhijna' are two types: cultivated 'abhijna' and resultant 'abhijna'. 'The merits of the eighteen realms of existence are all accomplished' concludes the above four 'dhyana' and eighteen heavens. Furthermore, there are countless billions of the six desire realm gods, their merits of the ten wholesome karmas and 'abhijna' are all accomplished. The eighth part lists the six heavens of the desire realm, divided into four parts: first, listing the number; second, listing the names; third, praising the merits; and fourth, a conclusion. First, 'countless billions' is a multiple of billions. 'Six desires below' is the second part, listing the names. The Four Heavenly Kings, in the east is Dhatarastra (提頭賴吒, Holder of the Realm), which means 'Holder of the Country'. In the south is Vi
留勒叉此云增長主。西方毗留博叉此云雜語主。北方毗沙門此云多聞主。二者忉利天此云戲樂亦云三十三天。三者炎摩天此云善分亦名善時。四兜率陀天此云知足五者化樂天自化樂具而娛樂也。六者他化自在天他化五欲樂具而自在受樂名他化自在也。十善下第三嘆德不起十惡即為十善得六天報故云十善報也。功德皆成就下第四總結也。
復有十六大國王各各有一萬二萬乃至十萬眷屬五戒十善三歸功德清信行具足 第九列人王眾亦有四初列數二明眷屬三嘆德四總結。初云十六國者列數也。各各下明眷屬也。五戒十善下三嘆德。三歸功德者佛未出歸敬邪三寶。諸天邪師以為佛寶四韋陀等以為法寶諸外道等以為僧寶。如來出世方歸敬正三寶。清信行者四信成就故云清信也。又普得大乘正信名清信也。言具足者佛法僧戒四信隨分具足也。
復有五道一切眾生 第十列五道眾或聖慈力得來法會應列六道。修羅鬼道攝故也。
復有他方不可量眾 第十一列他方聖眾文相可知也。
復有變十方凈土現百億高座化百億須彌寶華各各座前華上有無量化佛有無量菩薩比丘八部大眾各各坐寶蓮華華上皆有無量國土 第十二列變化眾此是不思議菩薩故能變十方凈土及佛眾等來至此土。就文為三。一明不思議力能變土。
【現代漢語翻譯】 現代漢語譯本：留勒叉（Virudhaka，增長天王），意為增長主。西方毗留博叉（Virupaksha，廣目天王），意為雜語主。北方毗沙門（Vaisravana，多聞天王），意為多聞主。二者忉利天（Trayastrimsa Heaven），意為戲樂，也稱為三十三天。三者炎摩天（Yama Heaven），意為善分，也稱為善時。四兜率陀天（Tusita Heaven），意為知足。五者化樂天，自己變化出快樂的器具而娛樂。六者他化自在天（Parinirmita-vasavartin Heaven），憑藉他人變化的五欲之樂而自在享受，名為他化自在。十善下，第三部分讚歎功德，不起十惡即為十善，因此得到六慾天的果報，所以說十善報。功德皆成就下，第四部分是總結。 復有十六大國王，各自有一萬、二萬乃至十萬的眷屬，他們具足五戒、十善、三歸的功德，清凈的信心和行為都具足。第九部分是列舉人王大眾，也有四個方面：一是列舉數量，二是說明眷屬，三是讚歎功德，四是總結。初云十六國者，是列舉數量。各各下，是說明眷屬。五戒十善下，是第三個方面，讚歎功德。三歸功德，是指佛未出世時，人們歸敬邪三寶，將諸天、邪師認為是佛寶，將四韋陀等認為是法寶，將各種外道等認為是僧寶。如來出世后，才歸敬真正的三寶。清信行者，是說四種信心成就，所以稱為清信。又普遍得到大乘正信，也稱為清信。言具足者，是指佛法僧戒四信隨分具足。 復有五道一切眾生，第十部分是列舉五道眾生，或許是聖慈悲的力量使得他們來到法會，應該列舉六道。因為修羅道和鬼道已經被包括在內了。 復有他方不可量眾，第十一部分是列舉他方聖眾，文句的含義可以理解。 復有變化出十方凈土，顯現百億高座，化現百億須彌山，寶華，每個座位前方的華上有無量化佛，有無量菩薩、比丘、八部大眾，各自坐在寶蓮華上，華上都有無量國土。第十二部分是列舉變化眾，這是不可思議菩薩的力量，所以能夠變化出十方凈土以及佛的眷屬等來到此土。就文句來說，分為三個方面。一是說明不可思議的力量能夠變化出凈土。
【English Translation】 English version: 'Liulecha' (Virudhaka, the King of Growth), meaning the Lord of Growth. 'Xifang Pilubochacha' (Virupaksha, the King of Wide Eyes), meaning the Lord of Varied Speech. 'Beifang Pishameng' (Vaisravana, the King of Much Hearing), meaning the Lord of Much Hearing. Secondly, 'Daolitian' (Trayastrimsa Heaven), meaning Playful Joy, also known as the Thirty-Three Heavens. Thirdly, 'Yanmotian' (Yama Heaven), meaning Good Division, also known as Good Time. Fourthly, 'Doushuaituo Tian' (Tusita Heaven), meaning Contentment. Fifthly, 'Hualetian', enjoying oneself by transforming pleasurable objects. Sixthly, 'Tahuazizaitian' (Parinirmita-vasavartin Heaven), freely enjoying the pleasures of the five desires transformed by others, hence the name 'Tahuazizaitian'. Below 'Ten Virtues', the third part praises the merits, not arising from the ten evils is equivalent to the ten virtues, thus obtaining the reward of the six desire realms, hence it is said to be the reward of the ten virtues. Below 'All merits are accomplished', the fourth part is a summary. Furthermore, there are sixteen great kings, each with ten thousand, twenty thousand, or even one hundred thousand attendants, possessing the merits of the five precepts, ten virtues, and the three refuges, complete with pure faith and conduct. The ninth part lists the assembly of human kings, also with four aspects: first, listing the numbers; second, explaining the attendants; third, praising the merits; and fourth, summarizing. 'Chu yun shiliu guo zhe' (The initial saying of sixteen kingdoms) refers to listing the numbers. 'Ge ge xia' (Each below) refers to explaining the attendants. 'Wu jie shi shan xia' (Below the five precepts and ten virtues) is the third aspect, praising the merits. 'San gui gongde' (Merits of the three refuges) refers to the fact that before the Buddha appeared in the world, people took refuge in the heterodox three jewels, considering the gods and heterodox teachers as the Buddha Jewel, the four Vedas as the Dharma Jewel, and various heretics as the Sangha Jewel. Only after the Tathagata appeared in the world did people take refuge in the true three jewels. 'Qing xin xing zhe' (Those with pure faith and conduct) refers to the accomplishment of the four kinds of faith, hence they are called 'Qing xin' (pure faith). Furthermore, universally obtaining the correct faith of the Mahayana is also called 'Qing xin'. 'Yan juzhu zhe' (The saying 'complete') refers to the fact that the four faiths of Buddha, Dharma, Sangha, and precepts are complete according to their respective capacities. Furthermore, there are all sentient beings of the five paths. The tenth part lists the beings of the five paths, perhaps due to the power of the Holy Compassion that they came to the Dharma assembly, and the six paths should be listed, because the Asura path and the ghost path have already been included. Furthermore, there are immeasurable multitudes from other realms. The eleventh part lists the holy assembly from other realms, and the meaning of the sentences can be understood. Furthermore, there are transformations of pure lands in the ten directions, manifesting hundreds of billions of high seats, transforming hundreds of billions of Mount Sumeru, precious flowers, with countless transformed Buddhas on the flowers in front of each seat, with countless Bodhisattvas, Bhikshus, and the eightfold assembly, each sitting on a precious lotus flower, and on each flower are countless lands. The twelfth part lists the transformed assembly, which is the power of the inconceivable Bodhisattvas, so they can transform the pure lands of the ten directions and the Buddha's retinue to come to this land. In terms of the sentences, it is divided into three aspects. First, it explains that the inconceivable power can transform the pure lands.
二有無量下明不思議力能現佛及菩薩。三一一佛各各下明不思議力能說般若。初明變土者文云十方者。六方及四維也。凈土者如西方凈土也。百億者百億日月百億須彌也。有無量化佛下二明不思議力能現佛及菩薩。后明八部者一剎利眾二沙門眾三婆羅門四四天王眾五三十三天眾六六慾天眾七魔眾八梵眾。又言龍鬼八部者一乾闥婆二毗舍阇此二屬提頭賴吒天王。三名鳩盤荼四名薜荔多此二屬毗留勒叉天王。五龍六富單那此二屬毗留博叉天王。七名夜叉八名羅剎此二屬毗沙門天王。
一一國土佛乃大眾如今無異一一國土中一一佛及大眾各各說般若波羅蜜他方大眾及化眾此三界中眾十二大眾皆來集會坐九劫蓮華座其會方廣九百五十里大眾僉然而坐 一一佛及大眾各各說般若者三明不思議力能說法。上來別列十二眾竟。他方大眾下別列十二眾內第二總結眾多少。言他方大眾者結前第二他方眾。言及化眾者結前第三變化眾。言此三界中者結前第一此方十二眾。言十二眾者總結前三眾。九劫蓮華者九層華座也。廣九百五十里者。如雙林法會十二由旬能容巨眾。今會亦爾。雖復局狹而容甚多也。大眾僉然而坐者皆坐聽法也。問何故諸天有不聞法者。三途而來受道。答天臺智者言。於此涅槃經于戒緩者不名為緩。于乘緩者乃名為
【現代漢語翻譯】 現代漢語譯本 二、有無量下，說明不可思議的力量能夠顯現佛和菩薩。（無量：數量極多，無法計算；下：指下文；不可思議力：指佛菩薩所具有的超越常人理解範圍的力量。） 三、一一佛各各下，說明不可思議的力量能夠宣說般若。（一一佛：每一尊佛；各各：各自；般若：智慧。） 首先說明變土，文中說『十方』，指的是六方和四維。（十方：東、西、南、北、東南、東北、西南、西北、上、下；六方：東、西、南、北、上、下；四維：東南、東北、西南、西北。）『凈土』，就像西方凈土一樣。（凈土：清凈的國土，沒有煩惱和痛苦。）『百億』，指的是百億個日月和百億個須彌山。（百億：數量極多；日月：太陽和月亮；須彌：須彌山，佛教宇宙觀中的中心山。） 『有無量化佛下』，第二點說明不可思議的力量能夠顯現佛和菩薩。（化佛：佛的化身。） 後面說明八部，指的是一、剎利眾，二、沙門眾，三、婆羅門，四、四天王眾，五、三十三天眾，六、六慾天眾，七、魔眾，八、梵眾。（剎利：古代印度社會中的統治階級；沙門：出家修道者；婆羅門：古代印度社會中的祭司階級；四天王：佛教中的護法神；三十三天：佛教中的天界；六慾天：佛教中的天界；魔：障礙修行的力量；梵：清凈。） 又說龍鬼八部，一、乾闥婆（Gandharva），二、毗舍阇（Pisaca），這兩個屬於提頭賴吒天王（Dhritarashtra）。三、名鳩盤荼（Kumbhanda），四、名薜荔多（Preta），這兩個屬於毗留勒叉天王（Virudhaka）。五、龍，六、富單那（Putana），這兩個屬於毗留博叉天王（Virupaksha）。七、名夜叉（Yaksa），八、名羅剎（Rakshasa），這兩個屬於毗沙門天王（Vaisravana）。
一一國土的佛和大眾多如今沒有什麼不同，一一國土中一一佛及大眾各自宣說般若波羅蜜，他方的大眾和化眾，這三界中的眾生，十二大眾都來集會，坐在九劫蓮華座上，集會的地方寬廣九百五十里，大眾都靜靜地坐著。（一一國土：每一個國土；般若波羅蜜：到達智慧彼岸的方法；他方：其他的世界；化眾：佛的化身所度化的眾生；三界：欲界、色界、無色界；九劫蓮華座：經過九劫時間形成的蓮花寶座；僉然：都，全部。） 一一佛及大眾各自宣說般若，第三點說明不可思議的力量能夠說法。 上面分別列舉了十二眾。 『他方大眾下』，分別列舉十二眾內的第二點，總結眾生的多少。 說『他方大眾』，總結前面第二種他方眾。（他方大眾：來自其他世界的大眾。） 說『及化眾』，總結前面第三種變化眾。（化眾：佛的化身所度化的大眾。） 說『此三界中』，總結前面第一種此方十二眾。（此三界中：指欲界、色界、無色界中的眾生。） 說『十二眾』，總結前面三種眾生。 『九劫蓮華』，指的是九層蓮花座。（九劫：極長的時間。） 『廣九百五十里』，就像雙林法會的十二由旬能夠容納巨大的眾生一樣，這次法會也是如此，雖然看起來侷促狹小，但是容納了非常多的眾生。（雙林法會：佛陀在拘尸那迦羅雙樹林中涅槃時的法會；由旬：古代印度計算距離的單位。） 『大眾僉然而坐』，指的是大家都坐著聽法。（僉然：都，全部。） 問：為什麼諸天有不聽法的？三途的眾生來接受佛法。（三途：地獄、餓鬼、畜生。） 答：天臺智者說，對於這部《涅槃經》，在戒律上稍微放鬆的人，不能稱為放鬆；在乘法上稍微放鬆的人，才稱為放鬆。（涅槃經：佛教經典；戒律：佛教徒必須遵守的規範；乘法：佛教的教義和修行方法。）
【English Translation】 English version Two, 'Having immeasurable lower' explains the inconceivable power to manifest Buddhas and Bodhisattvas. ('Immeasurable': extremely large in number, uncountable; 'lower': referring to the following text; 'inconceivable power': referring to the power possessed by Buddhas and Bodhisattvas that transcends ordinary human understanding.) Three, 'Each Buddha individually lower' explains the inconceivable power to expound Prajna. ('Each Buddha': every Buddha; 'individually': each one separately; 'Prajna': wisdom.) First, explaining the transformation of the land, the text says 'ten directions', referring to the six directions and four intermediate directions. ('Ten directions': east, west, south, north, southeast, northeast, southwest, northwest, up, down; 'six directions': east, west, south, north, up, down; 'four intermediate directions': southeast, northeast, southwest, northwest.) 'Pure Land' is like the Western Pure Land. ('Pure Land': a pure land, free from afflictions and suffering.) 'Hundred billions' refers to hundred billions of suns and moons and hundred billions of Mount Sumerus. ('Hundred billions': extremely large in number; 'suns and moons': the sun and the moon; 'Sumeru': Mount Sumeru, the central mountain in the Buddhist cosmology.) 'Having immeasurable manifested Buddhas lower', the second point explains the inconceivable power to manifest Buddhas and Bodhisattvas. ('Manifested Buddhas': the manifested bodies of Buddhas.) Later, explaining the eight divisions, referring to one, Kshatriya assembly; two, Shramana assembly; three, Brahmin; four, Four Heavenly Kings assembly; five, Thirty-three Heavens assembly; six, Six Desire Heavens assembly; seven, Mara assembly; eight, Brahma assembly. ('Kshatriya': the ruling class in ancient Indian society; 'Shramana': a renunciate who practices asceticism; 'Brahmin': the priestly class in ancient Indian society; 'Four Heavenly Kings': guardian deities in Buddhism; 'Thirty-three Heavens': a heaven in Buddhism; 'Six Desire Heavens': heavens in Buddhism; 'Mara': the power that obstructs practice; 'Brahma': purity.) Also saying the eight divisions of dragons and ghosts, one, Gandharva, two, Pisaca, these two belong to King Dhritarashtra. Three, named Kumbhanda, four, named Preta, these two belong to King Virudhaka. Five, dragon, six, Putana, these two belong to King Virupaksha. Seven, named Yaksa, eight, named Rakshasa, these two belong to King Vaisravana.
The Buddhas and the great assembly in each and every land are now no different. In each and every land, each and every Buddha and the great assembly individually expound Prajna Paramita. The great assembly from other lands and the manifested assembly, the beings in these three realms, the twelve great assemblies all come to gather, sitting on the nine kalpas lotus seat. The gathering place is nine hundred and fifty li wide, and the great assembly sits quietly. ('Each and every land': every land; 'Prajna Paramita': the method to reach the other shore of wisdom; 'other lands': other worlds; 'manifested assembly': the beings transformed by the manifested bodies of Buddhas; 'three realms': the desire realm, the form realm, the formless realm; 'nine kalpas lotus seat': a lotus seat formed over nine kalpas; 'quietly': all, entirely.) Each and every Buddha and the great assembly individually expound Prajna, the third point explains the inconceivable power to expound the Dharma. Above, the twelve assemblies are listed separately. 'The great assembly from other lands lower', lists separately the second point within the twelve assemblies, summarizing the number of beings. Saying 'the great assembly from other lands', summarizing the previous second type of assembly from other lands. ('The great assembly from other lands': the great assembly from other worlds.) Saying 'and the manifested assembly', summarizing the previous third type of manifested assembly. ('Manifested assembly': the great assembly transformed by the manifested bodies of Buddhas.) Saying 'in these three realms', summarizing the previous first type of twelve assemblies from this land. ('In these three realms': referring to the beings in the desire realm, the form realm, and the formless realm.) Saying 'twelve assemblies', summarizing the previous three types of beings. 'Nine kalpas lotus' refers to a nine-layered lotus seat. ('Nine kalpas': an extremely long time.) 'Nine hundred and fifty li wide' is like the twelve yojanas of the Twin Tree Dharma Assembly being able to accommodate a huge assembly of beings. This Dharma Assembly is also like that. Although it looks cramped and small, it accommodates a very large number of beings. ('Twin Tree Dharma Assembly': the Dharma Assembly when the Buddha entered Nirvana in the Twin Sala Tree Grove in Kushinagar; 'yojana': an ancient Indian unit of distance.) 'The great assembly sits quietly' refers to everyone sitting and listening to the Dharma. ('Quietly': all, entirely.) Question: Why are there devas who do not hear the Dharma? Beings from the three evil paths come to receive the Dharma. ('Three evil paths': hell, hungry ghosts, animals.) Answer: Tiantai Zhiyi says, regarding this Nirvana Sutra, those who are slightly lax in precepts cannot be called lax; those who are slightly lax in the vehicle are called lax. ('Nirvana Sutra': a Buddhist scripture; 'precepts': the rules that Buddhists must follow; 'vehicle': the teachings and practices of Buddhism.)
緩。於此作四句分別。自有乘急而戒緩戒急而乘緩俱急俱緩。以其過去持戒修定故生天。以其過去不修慧故不得聞經。三途而來受道者以其破戒墮三途。以其過去世修慧故為聲光所招。俱急俱緩可知。
爾時十號三明大滅諦金剛智釋迦牟尼佛初年月八日方坐十地入大寂室三昧 爾時十號者自此下次釋說經時節就中有七段第一明如來入三昧分第二放光第三現華第四地動第五疑問第六作樂嘆佛並召十方眾來集第七起定。第一入定入三昧分中爾時者當爾之時。十號表德使物歸依。三明表圓鑒三世精識物機。大滅者嘆佛斷德。表自無縛能解於他。金剛者嘆佛智德。又爾時者將欲說法時。十號表名德遠聞為物歸信。三明表見眾生根性。大滅即是涅槃。金剛者非因中金剛是究竟果地金剛道種智也。釋迦能仁也。諸佛各以一德彰號。如彌勒名慈氏。何佛無慈此即以慈為名。名曰慈氏。釋迦能仁亦如是也。初年月八日者此明時節成道三十六年正月八日說此經。佛成道七年方說余般若。案諸文記二十九年至今時應成道后三十六年。成道生年六十六方說此經也。言方坐十地者。以其因圓乃證佛果名方坐十地。此乃反舉昔因非始坐也。又云此是佛十地。初甚深難知廣明智德地。二清凈身不可思議地。三海藏地四神通智德地。五明德地六
【現代漢語翻譯】 現代漢語譯本：緩。對此作出四句區分：有的人乘戒律精進但行為緩慢，有的人戒律鬆弛但行為迅速，有的人戒律和行為都精進，有的人戒律和行為都鬆弛。因為過去持戒修習禪定所以能生天，因為過去不修習智慧所以不能聽聞佛經。從三惡道而來接受佛法的人，是因為過去破戒而墮入三惡道，又因為過去世修習智慧，所以被佛的光明所吸引。戒律和行為都精進或都鬆弛的情況可以依此類推理解。
當時，具備十種稱號（如來十號）和三種明（三明）的大滅諦金剛智釋迦牟尼佛（Śākyamuni Buddha），在正月初八，安坐於十地（Daśa-bhūmi），進入大寂室三昧（Mahā-śūnyatā-samādhi）。當時，『十號』指的是從這裡開始以下解釋經文的時間和因緣，其中有七個部分：第一部分說明如來（Tathāgata）進入三昧的狀態，第二部分是放光，第三部分是顯現蓮花，第四部分是大地震動，第五部分是提出疑問，第六部分是演奏音樂讚歎佛陀並召集十方眾生前來聚集，第七部分是從禪定中起身。第一部分，進入禪定狀態，說明如來進入三昧的狀態。『當時』指的是那個時候。『十號』代表佛的功德，使眾生歸依。『三明』代表圓滿地照見三世，精確地識別眾生的根機。『大滅』是讚歎佛陀斷除煩惱的功德，表示自身沒有束縛，能夠解脫他人。『金剛』是讚歎佛陀的智慧功德。另外，『當時』指的是將要說法的時候，『十號』代表名聲和功德遠播，使眾生歸信。『三明』代表能夠看見眾生的根性。『大滅』就是涅槃（Nirvāṇa）。『金剛』不是因地上的金剛，而是究竟果地上的金剛道種智。釋迦（Śākya）是能仁的意思。諸佛各自用一種功德來彰顯名號，例如彌勒（Maitreya）名為慈氏。難道其他佛沒有慈悲嗎？這只是用慈悲作為他的名號，所以名為慈氏。釋迦能仁也是如此。正月初八，說明了時間和因緣，佛陀成道三十六年後的正月初八宣說了這部經。佛陀成道七年後才宣說其他的般若經典。根據各種文獻記載，從二十九年到現在，應該是在成道后三十六年。佛陀成道時的年齡是六十六歲才宣說了這部經。『安坐於十地』，是因為因地圓滿才證得佛果，所以稱為安坐於十地。這實際上是回顧過去的因，而不是剛開始安坐。又說這是佛陀的十地：第一是甚深難知廣明智德地，第二是清凈身不可思議地，第三是海藏地，第四是神通智德地，第五是明德地，第六...
【English Translation】 English version: Slow. Here, four sentences are distinguished: Some are quick in discipline but slow in action, some are slow in discipline but quick in action, some are quick in both, and some are slow in both. Because of upholding precepts and cultivating samādhi in the past, they are born in the heavens. Because they did not cultivate wisdom in the past, they cannot hear the scriptures. Those who come from the three evil paths to receive the Dharma do so because they broke precepts and fell into the three evil paths. Because they cultivated wisdom in past lives, they are attracted by the light of the Buddha. The cases of being quick or slow in both discipline and action can be understood accordingly.
At that time, Śākyamuni Buddha, possessing the ten titles (Tathāgata's ten epithets), the three kinds of knowledge (threefold knowledge), the Great Extinction Truth, and diamond-like wisdom, on the eighth day of the first month, sat firmly on the ten grounds (Daśa-bhūmi), entered the Great Tranquil Chamber Samādhi (Mahā-śūnyatā-samādhi). At that time, 'ten titles' refers to the explanation of the time and conditions for expounding the scripture from here onwards, which includes seven sections: the first section explains the Tathāgata entering samādhi, the second is emitting light, the third is manifesting flowers, the fourth is the earth shaking, the fifth is raising questions, the sixth is playing music to praise the Buddha and summoning beings from the ten directions to gather, and the seventh is rising from samādhi. The first section, entering samādhi, explains the Tathāgata entering samādhi. 'At that time' refers to that particular time. 'Ten titles' represents the Buddha's virtues, causing beings to take refuge. 'Three kinds of knowledge' represents perfectly illuminating the three periods of time, accurately recognizing the faculties of beings. 'Great Extinction' praises the Buddha's virtue of eradicating afflictions, indicating that one is free from bondage and able to liberate others. 'Diamond' praises the Buddha's wisdom. Furthermore, 'at that time' refers to the time when the Dharma is about to be expounded. 'Ten titles' represents the widespread fame and virtue, causing beings to take refuge and believe. 'Three kinds of knowledge' represents being able to see the faculties of beings. 'Great Extinction' is Nirvāṇa. 'Diamond' is not the diamond in the causal stage, but the diamond-like wisdom of the path in the ultimate fruition stage. Śākya means 'capable of benevolence'. Each Buddha manifests a title with one virtue. For example, Maitreya is named 'the one with loving-kindness'. Do other Buddhas not have loving-kindness? This is simply using loving-kindness as his name, hence the name 'the one with loving-kindness'. Śākya, capable of benevolence, is also like this. The eighth day of the first month indicates the time and conditions. The Buddha expounded this scripture on the eighth day of the first month, thirty-six years after his enlightenment. The Buddha expounded other Prajñā scriptures seven years after his enlightenment. According to various texts, from twenty-nine years until now, it should be thirty-six years after enlightenment. The Buddha was sixty-six years old when he attained enlightenment and expounded this scripture. 'Sitting firmly on the ten grounds' is because the causal stage is perfected, one attains Buddhahood, hence it is called sitting firmly on the ten grounds. This is actually a review of past causes, not the beginning of sitting. It is also said that these are the Buddha's ten grounds: first, the ground of profound and difficult to know, vast and illuminating wisdom; second, the ground of pure body, inconceivable; third, the ocean treasury ground; fourth, the ground of supernatural power and wisdom; fifth, the ground of illuminating virtue; sixth...
無垢炎光開相地七廣勝法界藏明界地八無礙智慧地九無邊億莊嚴迴向能照明地十毗盧遮那智藏地。此出同性經。入大寂室。如來說法先須入定者。觀機審理所以入定也。欲明如來寂而常用用而常寂。豈可有入出之殊。八地已上無出入定。如來豈有入起定耶。正示世人軌則。如來說般若尚入定思惟。況復餘人不思而說耶。
思緣放大光明照三界中復于頂上出千寶蓮華華上至非想非非想天光亦復爾乃至他方恒河沙諸佛國土 文云思緣者。最大教起緣大智明察。故云思緣也。又解思緣者欲說般若思無相義。緣者緣如法性理也。放大光明下說經時節中第二明放光。大光明者是現希有事令未信者生信已信者令得增益亦欲令眾生破無明闇得智慧明也。光有二種一神通光二智慧光。何故放神通光但有緣諸子散在十方。若不放光召集不知說般若之因緣所以放光也。分別法相稱物根機故放智慧光也。照三界中者光之所及也。復頂上蓮華者第三神力。或睹光而發機或見華而得益故現華也。上至非想者華所至也此經明無色界有色也。光亦復爾者同於華也。乃至他方者非但照此方亦遍十方也。恒河沙佛國者表化道相通也。
時無色界雨無量變大香華香如車輪華如須彌山王如雲而下 時無色界者有人解云。無色界雖無粗色有其細色。
【現代漢語翻譯】 現代漢語譯本： 無垢炎光開相地（Vimala-arci-prabhāsa-udghāta-lakṣaṇa-bhūmi）：第七廣勝法界藏明界地（Vipula-jñāna-dhātu-garbha-vyavadāna-bhūmi）；第八無礙智慧地（Asakta-jñāna-bhūmi）；第九無邊億莊嚴迴向能照明地（Ananta-koṭi-vyūha-pariṇāmanālokābhāsa-bhūmi）；第十毗盧遮那智藏地（Vairocana-jñāna-garbha-bhūmi）。這段出自《同性經》。 進入大寂室。如來說法之前必須入定，是爲了觀察根機，審視義理，所以才入定。想要說明如來寂靜而又恒常起用，起用而又恒常寂靜的道理，怎麼會有入定和出定的區別呢？八地菩薩以上已經沒有入定出定之分。如來難道還有入定和起定嗎？這正是爲了給世人展示法則。如來說《般若經》尚且要入定思惟，更何況其他人不經過思考就說法呢？ 思惟因緣，放出大光明，照耀三界之中，又從頂上出現千寶蓮華，蓮華上升到非想非非想天，光明也是如此，乃至照耀到他方恒河沙數諸佛國土。經文中說『思緣』，是說最大的教化，起于因緣，最大的智慧，在於明察，所以說是『思緣』。又解釋『思緣』，是說想要宣說般若的無相之義，『緣』是緣于如法性之理。放出大光明，是說講經的時節因緣中，第二是說明放光。大光明是顯現稀有之事，讓未信的人產生信心，讓已信的人得到增益，也是想要讓眾生破除無明黑暗，得到智慧光明。光明有兩種，一是神通光，二是智慧光。為什麼只放神通光呢？因為有緣的弟子散在十方，如果不放光召集，就不知道宣說般若的因緣，所以才放光。分別法相，適應眾生的根機，所以才放智慧光。照耀三界之中，是說光明所照到的範圍。又從頂上出現蓮華，是第三種神力。有人看到光明而生髮機緣，有人見到蓮華而得到利益，所以顯現蓮華。上升到非想非非想天，是說蓮華所到達的地方。這部經說明無色界也有色相。光明也是如此，和蓮華一樣。乃至照耀到他方，不只是照耀此方，也遍照十方。恒河沙數佛國，是表示化導的道路是相通的。 當時，天空中降下無量的變化大香華，香氣如同車輪，花朵如同須彌山王，像云一樣降落下來。當時，天空中降下無量的變化大香華，有人解釋說，無色界雖然沒有粗糙的色相，但有細微的色相。
【English Translation】 English version: Vimala-arci-prabhāsa-udghāta-lakṣaṇa-bhūmi (The Ground of Stainless Flame Light Opening Manifestations); Vipula-jñāna-dhātu-garbha-vyavadāna-bhūmi (The Seventh Ground of Vastly Victorious Dharma-Realm Treasury of Luminous Realm); Asakta-jñāna-bhūmi (The Eighth Ground of Unimpeded Wisdom); Ananta-koṭi-vyūha-pariṇāmanālokābhāsa-bhūmi (The Ninth Ground of Limitless Billions of Adornments Dedicating Illuminating Light); Vairocana-jñāna-garbha-bhūmi (The Tenth Ground of Vairocana's Wisdom Treasury). This excerpt is from the Sameness Sutra. Entering the Great Tranquil Chamber. The reason the Tathagata must enter samadhi before expounding the Dharma is to observe the faculties and examine the principles, hence the entering into samadhi. If one wishes to clarify the principle that the Tathagata is tranquil yet constantly functioning, and functioning yet constantly tranquil, how can there be a distinction between entering and exiting samadhi? Those above the Eighth Ground no longer have entering or exiting samadhi. Does the Tathagata have entering and arising from samadhi? This is precisely to show the world the proper conduct. The Tathagata still enters samadhi to contemplate when speaking the Prajna Sutra, how much more so should others not speak without thinking? Contemplating the conditions, emitting great light, illuminating the three realms, and from the crown of the head emerging a thousand-jeweled lotus flower, the lotus flower rising to the Heaven of Neither Perception Nor Non-Perception, the light also being the same, even reaching to other lands as numerous as the sands of the Ganges River, to all the Buddha lands. The text says 'contemplating the conditions,' meaning the greatest teaching arises from conditions, the greatest wisdom lies in clear discernment, hence it is called 'contemplating the conditions.' Another explanation of 'contemplating the conditions' is that one wishes to speak of the non-form nature of Prajna, 'conditions' refers to the principle of suchness and Dharma-nature. Emitting great light is the second aspect of explaining the circumstances of the sutra's teaching, which is to explain the emitting of light. Great light is the manifestation of rare events, causing those who have not believed to generate faith, and those who have already believed to gain increase, also wishing to allow sentient beings to break through the darkness of ignorance and obtain the light of wisdom. There are two types of light, one is the light of supernatural power, and the other is the light of wisdom. Why only emit the light of supernatural power? Because the disciples with affinity are scattered in the ten directions, if the light is not emitted to summon them, they would not know the circumstances of expounding the Prajna, hence the emitting of light. Distinguishing the characteristics of the Dharma and adapting to the faculties of beings, hence the emitting of the light of wisdom. Illuminating the three realms means the extent to which the light reaches. And from the crown of the head emerging a lotus flower is the third type of supernatural power. Some generate opportunity upon seeing the light, and some gain benefit upon seeing the lotus flower, hence the manifestation of the lotus flower. Rising to the Heaven of Neither Perception Nor Non-Perception means the place the lotus flower reaches. This sutra explains that the Formless Realm also has form. The light is also the same, like the lotus flower. Even reaching to other lands, it not only illuminates this land, but also illuminates all ten directions. Buddha lands as numerous as the sands of the Ganges River represent that the path of transformation is interconnected. At that time, immeasurable transformed great fragrant flowers rained down, the fragrance like chariot wheels, the flowers like Mount Sumeru, falling like clouds. At that time, immeasurable transformed great fragrant flowers rained down, some explain that although the Formless Realm does not have coarse forms, it has subtle forms.
今解不然。色無色相而無色不色。故云無色界。色慾諸天既聞般若歡喜雨華供養。就中有三。初無色界天雨華二色界天雨華三欲界六天雨華。無色界雨華中有三子句。初雨無量大香華二香如車輪三華如須彌山如雲而下。
十八梵天王雨百變異色華六慾諸天雨無量色華其佛座前自然生九百萬億劫華上至非想非非想天 十八下第二色界天雨百變異色華。第三欲界天雨華中。初明無量華次明華生九百萬億劫華次明華所及處也。初放光欲令眾生破闇得明。次現華欲令眾生修因得果也。
是時世界其地六種震動 是時世界其地六種者第四神力動地。何故動地。欲動眾生有所得心令悟無所得般若也。六動者東涌西沒．西涌東沒．南涌北沒．北涌南沒．邊涌中沒．中涌邊沒。又解如地經說動涌震起擊吼為六也。
仁王般若經疏捲上一終
仁王般若經疏捲上二
吉藏法師撰
爾時諸大眾俱共僉然生疑各相謂言四無所畏十八不共法 爾時諸大眾俱共僉然下。說經時節中第五疑問分。就文有四別。初大眾同疑。各相謂言下第二發言論辨。前已為我等下第三序其疑事。時十六大國王下第四明如來事不可知。初文云僉然者咸皆然也。第二論辨各相謂言者互相咨門也。四無畏者欲出其疑情先舉佛德故明四無
【現代漢語翻譯】 現代漢語譯本： 現在解釋不是這樣。色並非沒有色相，但並非沒有色，所以說『無』。諸天聽聞《般若經》后，歡喜地降下花雨供養。其中有三種情況：第一是無想天降花雨，第二是梵天降花雨，第三是欲界六天降花雨。無想天降花雨中有三個子句：首先是降下無量的大香花，其次是香花像車輪一樣大，再次是花像須彌山一樣，如雲般降下。 十八梵天王降下百種變異顏色的花，六慾諸天降下無量顏色的花，在佛座前自然生出九百萬億劫才出現一次的花，向上到達非想非非想天。十八梵天是第二重天，降下百種變異顏色的花。第三是欲界天降花雨，首先說明花是無量的，其次說明花是九百萬億劫才出現一次的花，再次說明花所到達的地方。首先是放光，希望眾生破除黑暗得到光明。其次是顯現花，希望眾生修因得果。 這時，世界大地發生六種震動。這時，世界大地發生六種震動，這是第四種神力動地。為什麼會動地呢？想要震動眾生有所得的心，讓他們領悟無所得的般若。六種震動是：東邊涌起西邊陷落，西邊涌起東邊陷落，南邊涌起北邊陷落，北邊涌起南邊陷落，邊上涌起中間陷落，中間涌起邊上陷落。另一種解釋如《地經》所說，動、涌、震、起、擊、吼是六種震動。 《仁王般若經疏》捲上一 終 《仁王般若經疏》捲上二 吉藏法師 撰 這時，各位大眾都一起產生疑問，互相詢問：『四無所畏（catu vaiśāradyāni，佛陀的四種無畏）和十八不共法（aṣṭādaśa āveṇikadharmāḥ，佛陀獨有的十八種功德）』 這時，各位大眾都一起產生疑問，這是說經時節中的第五個疑問部分。文章分為四個部分：首先是大眾共同產生疑問。『互相詢問』是第二部分，討論辯論。『之前已經為我們』是第三部分，敘述他們所疑惑的事情。『當時十六大國王』是第四部分，說明如來的事情不可知。第一句說『僉然』，意思是都這樣。第二句『互相詢問』，意思是互相諮詢提問。『四無畏』，想要提出他們的疑問，先舉出佛的功德，所以說明四無畏。
【English Translation】 English version: Now, the explanation is different. Form is not without characteristics, but it is not without form, therefore it is called 'non-being'. After the devas (gods) heard the Prajna Sutra, they joyfully rained down flowers as offerings. Among them, there are three situations: first, the Asaṃjñika Devas (無想天) rain down flowers; second, the Brahma Devas (梵天) rain down flowers; and third, the six desire realm heavens (欲界六天) rain down flowers. In the Asaṃjñika Devas raining down flowers, there are three sub-clauses: first, they rain down immeasurable large fragrant flowers; second, the fragrant flowers are as large as chariot wheels; and third, the flowers are like Mount Sumeru (須彌山), descending like clouds. The eighteen Brahma Kings (十八梵天王) rain down flowers of a hundred varied colors, and the six desire realm heavens rain down immeasurable colored flowers. In front of the Buddha's seat, flowers that appear only once in nine million billion kalpas (劫) naturally grow, reaching up to the Nevasaññānāsaññāyatana (非想非非想天). The eighteen Brahmas are the second heaven, raining down flowers of a hundred varied colors. Third, in the desire realm heavens raining down flowers, first it is stated that the flowers are immeasurable, then it is stated that the flowers are flowers that appear only once in nine million billion kalpas, and then it is stated where the flowers reach. First, light is emitted, hoping that sentient beings will break through darkness and obtain light. Second, flowers are manifested, hoping that sentient beings will cultivate causes and obtain results. At this time, the earth of the world experiences six kinds of shaking. At this time, the earth of the world experiences six kinds of shaking, this is the fourth kind of divine power shaking the earth. Why does the earth shake? It is to shake the minds of sentient beings who have attachment, so that they can realize the Prajna of non-attainment. The six kinds of shaking are: the east rises and the west sinks, the west rises and the east sinks, the south rises and the north sinks, the north rises and the south sinks, the sides rise and the middle sinks, the middle rises and the sides sink. Another explanation, as stated in the Earth Sutra, is that moving, rising, shaking, rising up, striking, and roaring are the six kinds of shaking. The End of Scroll One of the Commentary on the Humane King Prajna Sutra (仁王般若經疏) Scroll Two of the Commentary on the Humane King Prajna Sutra Composed by Dharma Master Jizang (吉藏法師) At this time, all the great assembly together generated doubts, asking each other: 'The Four Fearlessnesses (catu vaiśāradyāni) and the Eighteen Uncommon Dharmas (aṣṭādaśa āveṇikadharmāḥ)' At this time, all the great assembly together generated doubts, this is the fifth doubt section in the time of explaining the sutra. The text is divided into four parts: first, the great assembly jointly generates doubts. 'Asking each other' is the second part, discussing and debating. 'Before, it was already for us' is the third part, narrating the things they doubted. 'At that time, the sixteen great kings' is the fourth part, explaining that the affairs of the Tathagata (如來) are unknowable. The first sentence says 'together', meaning all like this. The second sentence 'asking each other', meaning consulting and questioning each other. 'The Four Fearlessnesses', wanting to raise their doubts, first citing the Buddha's merits, therefore explaining the Four Fearlessnesses.
畏也。一一切智二漏盡三盡苦道四說障道。通名無畏者十住毗婆娑云不懼外難故云無畏。十八不共者。一身無失。二口無失。三念無失。四無異想。五無不定心。六無不知已舍心。七大欲無減。八精進無減。九念無減。十慧無減。十一解脫無減。十二解脫知見無減。十三身業隨智慧行。十四口業隨智慧行。十五意業隨智慧行。十六智慧知過去世無礙。十七智慧知未來世無礙。十八智慧知現在世無礙。
五眼法身大覺世尊前已為我等大眾二十九年說摩訶般若波羅蜜金剛般若波羅蜜天王問般若波羅蜜光贊般若波羅蜜今日如來放大光明斯作何事 五眼者如來一眼即究竟諸道何須此五將境即智故有此五。肉眼者照金剛已還一切諸法皆盡。天眼者照如來果第一義諦名為障外。慧眼者照常無常等一切法空。法眼者照一切有為法因果理事。佛眼者即究竟諸道也。法身者真法為體妙解為軀故云法身也。大覺者覺中之極名大覺也。世尊者外國雲路伽那伽此云世尊路伽名世那伽名尊。前已為我等下第三序疑事。二十九年已說四般若今復三十年初月八日放光明與前何異。于王舍城耆阇崛山說大品至舍衛國說金剛般若天王問般若。后還王舍城耆阇崛山說光贊般若道行般若具出光贊般若。今日如來放大光明斯作何事正出疑情不決辭也。依金
剛仙論明八部般若。此經明五部也。
時十六大國王中舍衛國主波斯匿王名曰月光德行十地六度三十七品四不壞凈行摩訶衍化 時十六大國下第四明如來事不可知文有二初出波斯匿王名。德行下嘆德。初釋名者且明二因緣。若依父母立名曰勝軍。與如來同日而生。後人大雄略能破強敵。凡所斗處恒勝父母立字名曰勝軍。二月光者世人所號也。佛如日光波斯匿王助佛猶如月光故名月光也。德行十地下次明嘆德。所言十地者如上說。六度者一檀舍財為能。二尸羅防非為義。三忍以息瞋為功。四精進以策勤為用。五禪攝心為德。六般若觀達無義。具智度論釋。三十七品者三四二五單七隻八。名雖三十七以十法為根本。謂信戒念定慧精進思惟除喜舍。十中開六合四為三十七。開六者分信為二信根信力。戒分為三正語．正業．正命。念分為四念根．念力．念覺支．正念也。精進有八四正勤．精進根．精進力．精進覺支．正精進。開定為八四如意足．定根．定力．定覺支．正定。開慧為八者四念處．慧根．慧力．擇法覺支．正見也。四不壞凈者信佛信法信僧信戒不壞也。行摩訶衍化者月光所弘大乘也。
次第問居士寶蓋法凈名等八百人復問須菩提舍利弗等五千人復問彌勒師子吼等十千人無能答者 次第問者請決所疑也
【現代漢語翻譯】 現代漢語譯本： 剛仙討論闡明了八部般若（Prajna，智慧）。而這部經則闡明了五部般若。
當時十六大國中，舍衛國（Sravasti）的國王波斯匿王（Prasenajit），他的名字叫做月光（Candraprabha），具備十地（Dasabhumika）的德行，修行六度（Paramita，六種到達彼岸的方法），通達三十七品道品（Bodhipaksadharma，三十七種成道的要素），擁有四不壞凈（Caturyasradha，四種不壞的信心），弘揚大乘教化（Mahayana）。當時十六大國以下第四段，闡明如來（Tathagata）之事不可思議，這段文字分為兩部分，首先是列出波斯匿王的名字。『德行』以下是讚歎他的德行。首先解釋名字，說明兩種因緣。如果按照父母所立的名字，他應該叫做勝軍（Jayasena），因為他和如來同一天出生。後人認為大雄（Mahavira）略微能夠戰勝強大的敵人，凡是他戰鬥的地方總是勝利，所以父母給他立字叫做勝軍。第二個月光這個名字是世人所稱呼的。佛陀（Buddha）如同日光，波斯匿王輔助佛陀，猶如月光，所以叫做月光。『德行十地』以下，其次是讚歎他的德行。所說的十地，如前面所說。六度，第一是檀那（Dana，佈施），舍財是它的作用。第二是尸羅（Sila，持戒），防止過失是它的意義。第三是忍（Ksanti，忍辱），以止息嗔恨為功用。第四是精進（Virya，精進），以策勵勤奮為作用。第五是禪（Dhyana，禪定），攝持心念是它的功德。第六是般若（Prajna，智慧），觀照通達沒有執著。具體可以參考《智度論》的解釋。三十七品，包括三、四、二、五、單七、只八。名義上是三十七品，但以十法為根本。這十法是信、戒、念、定、慧、精進、思惟、除、喜、舍。十法中展開六項，合併四項，就成為三十七品。展開六項，是將信分為二，即信根、信力。戒分為三，即正語、正業、正命。念分為四，即念根、念力、念覺支、正念。精進有八，即四正勤、精進根、精進力、精進覺支、正精進。開定為八，即四如意足、定根、定力、定覺支、正定。開慧為八，即四念處、慧根、慧力、擇法覺支、正見。四不壞凈，是指對佛、法、僧、戒的信心堅定不移。『行摩訶衍化』，是指月光王所弘揚的大乘教法。
依次詢問了居士寶蓋、法凈等八百人，又詢問了須菩提（Subhuti）、舍利弗（Sariputra）等五千人，又詢問了彌勒（Maitreya）、師子吼（Simhanada）等一萬人，都沒有人能夠回答。『次第問者』，是指請求解決疑惑。
【English Translation】 English version: Gangxian discusses and elucidates the Eightfold Prajna (Wisdom). This sutra elucidates the Fivefold Prajna.
At that time, among the sixteen great kingdoms, King Prasenajit (Prasenajit), the ruler of Sravasti (Sravasti), was named Candraprabha (Moonlight), possessed the virtues of the Ten Bhumis (Dasabhumika, Ten Grounds), practiced the Six Paramitas (Paramita, Six Perfections), was versed in the Thirty-seven Bodhipaksadharma (Bodhipaksadharma, Thirty-seven Factors of Enlightenment), possessed the Fourfold Perfect Faith (Caturyasradha, Fourfold Faith), and propagated the Mahayana teachings (Mahayana). The fourth section below 'At that time, the sixteen great kingdoms' explains the inconceivable nature of the Tathagata's (Tathagata) affairs. This passage is divided into two parts: first, it lists King Prasenajit's name. 'Virtues' and below praise his virtues. First, explaining the name, it clarifies two causes and conditions. If according to the name given by his parents, he should be called Jayasena (Victorious Army), because he was born on the same day as the Tathagata. Later people thought that Mahavira (Great Hero) was slightly able to defeat strong enemies, and wherever he fought, he was always victorious, so his parents gave him the name Jayasena. Secondly, the name Candraprabha (Moonlight) is what the world calls him. The Buddha (Buddha) is like the sunlight, and King Prasenajit assists the Buddha like the moonlight, so he is called Candraprabha. 'Virtues of the Ten Bhumis' and below, secondly, praise his virtues. The so-called Ten Bhumis, as mentioned above. The Six Paramitas, first is Dana (Dana, Generosity), giving away wealth is its function. Second is Sila (Sila, Morality), preventing faults is its meaning. Third is Ksanti (Ksanti, Patience), stopping anger is its function. Fourth is Virya (Virya, Diligence), encouraging effort is its function. Fifth is Dhyana (Dhyana, Meditation), gathering the mind is its virtue. Sixth is Prajna (Prajna, Wisdom), contemplating and understanding without attachment. For details, refer to the explanation in the Mahaprajnaparamita Sastra. The Thirty-seven Factors of Enlightenment include three, four, two, five, single seven, and single eight. In name, there are thirty-seven factors, but they are based on ten dharmas. These ten dharmas are faith, morality, mindfulness, concentration, wisdom, diligence, thought, removal, joy, and equanimity. Expanding six items from the ten dharmas and combining four items results in the thirty-seven factors. Expanding six items means dividing faith into two, namely the root of faith and the power of faith. Morality is divided into three, namely right speech, right action, and right livelihood. Mindfulness is divided into four, namely the root of mindfulness, the power of mindfulness, the limb of mindfulness enlightenment, and right mindfulness. Diligence has eight, namely the four right efforts, the root of diligence, the power of diligence, the limb of diligence enlightenment, and right diligence. Opening concentration into eight, namely the four bases of psychic power, the root of concentration, the power of concentration, the limb of concentration enlightenment, and right concentration. Opening wisdom into eight, namely the four foundations of mindfulness, the root of wisdom, the power of wisdom, the limb of dharma selection enlightenment, and right view. The Fourfold Perfect Faith refers to unwavering faith in the Buddha, Dharma, Sangha, and precepts. 'Practicing Mahayana teachings' refers to the Mahayana teachings propagated by King Candraprabha.
He successively questioned the lay practitioners Ratnakara (Treasure Cover), Dharmajala (Net of Dharma), and others, eight hundred people in total. He also questioned Subhuti (Subhuti), Sariputra (Sariputra), and others, five thousand people in total. He also questioned Maitreya (Maitreya), Simhanada (Lion's Roar), and others, ten thousand people in total, but no one was able to answer. 'Successively questioning' refers to requesting the resolution of doubts.
。居士寶蓋乃至師子吼等十千人無能答者。如來放光不知欲說何等法。非下位所知。如來出定會當自說。所以不答也。
時波斯匿王即以神力作八萬種音樂。十八梵六慾諸天亦作八萬種音樂。聲動三千乃至十方恒河沙佛土有緣斯現。彼他方佛國中。南方法戈菩薩共五百萬億大眾俱來入此大會。東方寶柱菩薩共九百萬億大眾俱來入此大會。北方虛空性菩薩共百千萬億大眾俱來入此大會。西方善住菩薩共十恒河沙大眾俱來入此大會。六方亦復如是。作樂亦然。亦復共作無量音樂覺悟如來 時波斯匿王下說經時序中。第六明月光及諸天等作樂嘆佛召集十方眾來聞經。就中有三。初月光作八萬種音樂。二十八梵下諸天作樂嘆佛。三彼他方下明十方菩薩雲集作無量音樂覺悟如來。南方法戈菩薩者各以一德彰其號也。入二禪尚無為聲判所動。今言覺悟如來者此明有機感佛耳。
佛即知時得眾生根即從定起方坐蓮華師子座上如金剛山王大眾歡喜各各現無量神通地及虛空大眾而住 佛即知時下說經時序中。第七明如來起三昧分。知時者大乘法可說之時。得眾生根者知物機熟也。即從定起者明如來善深達緣起善識物機欲現大用故所以起也。如來三業益物上明放光雨華。是身業益物也。空品已下吐音陳教明口業益物也。身口不
【現代漢語翻譯】 現代漢語譯本：居士寶蓋乃至師子吼（均為菩薩名號）等一萬人都無法回答。如來放光，不知想要宣說何種佛法，並非下位者所能知曉。如來出定后自會宣說，所以才不回答。
當時，波斯匿王（Prasenajit，古印度拘薩羅國國王）即以神通力演奏八萬種音樂。十八梵天和六慾諸天也演奏八萬種音樂。聲音震動三千大千世界，乃至十方恒河沙數佛土，有緣者皆能顯現。其他方佛國中，南方方戈菩薩（Fangge Bodhisattva）與五百萬億大眾一同來到此大會。東方寶柱菩薩（Baozhu Bodhisattva）與九百萬億大眾一同來到此大會。北方虛空性菩薩（Xukongxing Bodhisattva）與百千萬億大眾一同來到此大會。西方善住菩薩（Shanzhu Bodhisattva）與十恒河沙數大眾一同來到此大會。六方的情況也都是如此，演奏音樂也是如此。也一同演奏無量音樂來覺悟如來。當時波斯匿王在所說經文的時序中，第六部分說明月光天及諸天等演奏音樂讚歎佛陀，召集十方大眾前來聽經。其中有三點：一是月光天演奏八萬種音樂；二是二十八梵天下諸天演奏音樂讚歎佛陀；三是其他方位的菩薩雲集，演奏無量音樂來覺悟如來。南方方戈菩薩各自用一種德行來彰顯其名號。進入二禪時尚且不會被聲音所動，如今說覺悟如來，這是說明有機緣感應佛陀。
佛陀隨即知曉時機，瞭解眾生的根器，便從禪定中起身，端坐在蓮花獅子座上，如金剛山王一般。大眾歡喜，各自顯現無量神通，地及虛空中的大眾安住不動。佛陀隨即知曉時機等，在所說經文的時序中，第七部分說明如來出三昧之分。知曉時機，是指大乘佛法可以宣說之時。瞭解眾生的根器，是指知曉眾生的根機成熟。從禪定中起身，是說明如來善於深刻通達緣起，善於識別眾生的根機，想要顯現大用，所以才起身。如來的身口意三業利益眾生，上面說明放光雨華，是身業利益眾生。空品以下吐露音聲陳述教義，是口業利益眾生。身口不
【English Translation】 English version: Layman Baogai and even Shizihou (both are names of Bodhisattvas), and ten thousand others were unable to answer. The Tathagata emitted light, not knowing what Dharma he intended to preach, which was not something those of lower rank could understand. The Tathagata would explain it himself after emerging from Samadhi, which is why he did not answer.
At that time, King Prasenajit (King of Kosala in ancient India) immediately used his supernatural power to play eighty thousand kinds of music. The Eighteen Brahma Heavens and the Six Desire Heavens also played eighty thousand kinds of music. The sound shook the three thousand great thousand worlds, and even the sands of the Ganges River in the ten directions of the Buddha lands, those with affinity could manifest. Among the other Buddha lands, Fangge Bodhisattva (Fangge Bodhisattva) from the South came to this assembly with five million trillion people. Baozhu Bodhisattva (Baozhu Bodhisattva) from the East came to this assembly with nine million trillion people. Xukongxing Bodhisattva (Xukongxing Bodhisattva) from the North came to this assembly with one hundred million trillion people. Shanzhu Bodhisattva (Shanzhu Bodhisattva) from the West came to this assembly with ten Ganges River sands of people. The situation in the six directions was also the same, and the playing of music was also the same. They also played immeasurable music to awaken the Tathagata. At that time, King Prasenajit, in the sequence of the sutra being spoken, the sixth part explained that Moonlight Heaven and the heavens played music to praise the Buddha, summoning the ten directions of the masses to come and listen to the sutra. There are three points: one is that Moonlight Heaven played eighty thousand kinds of music; the second is that the heavens below the Twenty-eight Brahma Heavens played music to praise the Buddha; and the third is that Bodhisattvas from other directions gathered, playing immeasurable music to awaken the Tathagata. Fangge Bodhisattva from the South each used a virtue to highlight their name. Entering the second Dhyana still would not be moved by sound, now saying to awaken the Tathagata, this is to explain that there is an opportunity to sense the Buddha.
The Buddha then immediately knew the time, understood the roots of sentient beings, and then rose from Samadhi, sitting upright on the lotus lion throne, like a Vajra Mountain King. The masses rejoiced, each manifesting immeasurable supernatural powers, and the masses in the earth and the void remained still. The Buddha then immediately knew the time, etc., in the sequence of the sutra being spoken, the seventh part explained the division of the Tathagata emerging from Samadhi. Knowing the time refers to the time when the Mahayana Dharma can be spoken. Understanding the roots of sentient beings refers to knowing that the roots of sentient beings are ripe. Rising from Samadhi is to explain that the Tathagata is good at deeply understanding the arising of conditions, good at recognizing the roots of sentient beings, wanting to manifest great use, so he rises. The Tathagata's three karmas of body, speech, and mind benefit sentient beings, the above explanation of emitting light and raining flowers is the body karma benefiting sentient beings. From the Empty Chapter onwards, uttering sounds and stating the teachings is the speech karma benefiting sentient beings. Body and speech do not
孤必兼于意業。意業冥加動地等是意業益物也。將欲現口業所以出定也。方坐蓮華師子座者。蓮華是濡膬欲現奇特相也。師子座者如釋論云。非是實師子亦非木石師子。以如來是人中師子所坐之處若座若床皆名師子也。如金剛山王者。譬如須彌山安處大海不為四風所動。表明如來智慧安處法性虛空不為四種邪師所動。故言金剛山王也。大眾歡喜各各現無量神通者。上見如來入定廣現神力情疑不決故所以不喜。今見出定坐師子座將欲說法。決我等疑生我等解。慶利之深故名喜也。地乃虛空大眾而住者。有神通者在空中停。無神通者在地也。
仁王護國般若波羅蜜經觀空品第二
上來至此明序分。自此下明正說分。序義既周。正宗宜顯所以明正說也。就正宗文中品雖有六義約為四。第一前之三品明能護波若亦名內護。第二護國一品明所護之國亦名外護。第三散華一品示物供物儀令人供養。第四受持一品明弘經人德行相貌。勸將來依憑學經。就前三品即為三別。觀空一品明護果。教化一品明護十地因教物起行。二諦一品論辨二諦不二。護果內非無因為成護果護。因中非無果為明其因。無分別中因果本來清凈。為因緣故作一途說耳。勿作有所得心定執也。所言觀空者。諸佛菩薩以無相妙慧照無相妙境。內外並冥緣
【現代漢語翻譯】 現代漢語譯本： 我必定專注于意業（Manas-karma，心之行為）。意業默默地增益事物，例如震動大地等，這就是意業利益眾生的表現。將要顯現口業（Vak-karma，口頭行為），所以從禪定中出來。將要坐于蓮華師子座（Padma-simhasana，蓮花獅子座）上，蓮花是柔軟的，爲了顯現奇特的景象。師子座，如《釋論》（註釋）所說：『不是真正的獅子，也不是木頭或石頭做的獅子。因為如來（Tathagata，佛）是人中的獅子，他所坐之處，無論是座位還是床，都稱為獅子。』如同金剛山王（Vajra-parvata-raja），譬如須彌山（Sumeru，妙高山）安穩地處於大海之中，不被風所動搖。表明如來的智慧安穩地處於法性（Dharmata，事物本性）虛空之中，不被四種邪師所動搖。所以說金剛山王。大眾歡喜，各自顯現無量的神通，之前看到如來入定，廣泛地顯現神力，心中疑惑不決，所以不歡喜。現在看到出定，坐在獅子座上，將要說法，解決我們的疑惑，生起我們的理解。慶幸利益之深，所以稱為歡喜。大眾有的在虛空中居住，有的在地上居住，有神通的人在空中停留，沒有神通的人在地上。 《仁王護國般若波羅蜜經·觀空品》第二 上面到這裡說明序分。從這裡以下說明正說分。序分的意義已經完備，正宗的教義應該顯現，所以說明正說。就正宗文中的品，雖然有六種意義，概括為四種。第一，前面的三品說明能守護的般若（Prajna，智慧），也稱為內護。第二，《護國品》說明所守護的國家，也稱為外護。第三，《散華品》展示供物的儀式，令人供養。第四，《受持品》說明弘揚佛經的人的德行相貌，勸勉將來的人依憑學習佛經。就前面的三品來說，分為三個部分。《觀空品》說明守護果報。《教化品》說明守護十地（Bhumi，菩薩修行的十個階段）的因，教導眾生髮起修行。《二諦品》論述辨析二諦（Satya-dvaya，真諦和俗諦）不二。守護果報，內在並非沒有因，爲了成就守護果報。守護因中，並非沒有果，爲了闡明其中的因。在無分別中，因果本來清凈，因為因緣的緣故，才做一種途徑的說法。不要產生有所得的心，固定地執著。所說的觀空，是諸佛菩薩以無相的妙慧照耀無相的妙境，內外都泯滅了緣慮。
【English Translation】 English version: I must be attentive to Manas-karma (mental action). Manas-karma silently benefits things, such as shaking the earth, etc. This is how Manas-karma benefits beings. Intending to manifest Vak-karma (verbal action), therefore emerging from Samadhi (meditative absorption). Intending to sit on the Padma-simhasana (lotus lion throne), the lotus is soft, in order to manifest a unique appearance. The Simhasana, as stated in the Shastra (commentary): 'It is not a real lion, nor a lion made of wood or stone. Because the Tathagata (Buddha) is the lion among humans, the place where he sits, whether it is a seat or a bed, is called a lion.' Like the Vajra-parvata-raja (King of Diamond Mountain), just as Mount Sumeru (Mount Meru) is firmly situated in the great ocean, unshaken by the wind. It indicates that the Tathagata's wisdom is firmly situated in the Dharmata (nature of reality) void, unshaken by the four kinds of heretical teachers. Therefore, it is called the King of Diamond Mountain. The assembly rejoices, each manifesting limitless supernatural powers. Previously, seeing the Tathagata entering Samadhi, extensively displaying divine power, their hearts were filled with doubt and indecision, so they were not joyful. Now, seeing him emerging from Samadhi, sitting on the lion throne, intending to teach the Dharma, resolving our doubts, and giving rise to our understanding. Rejoicing in the depth of the benefit, therefore it is called joy. Some of the assembly dwell in the void, some dwell on the ground. Those with supernatural powers remain in the air, those without supernatural powers remain on the ground. The Prajnaparamita Sutra of Humane Kings Protecting the Nation, Chapter 2: Contemplation of Emptiness From the beginning up to here, it explains the introductory section. From here onwards, it explains the main discourse section. The meaning of the introduction is complete, the main doctrine should be revealed, therefore it explains the main discourse. Regarding the chapters in the main discourse, although there are six meanings, they are summarized into four. First, the preceding three chapters explain the Prajna (wisdom) that can protect, also called inner protection. Second, the 'Protecting the Nation' chapter explains the nation that is protected, also called outer protection. Third, the 'Scattering Flowers' chapter demonstrates the ritual of offerings, encouraging people to make offerings. Fourth, the 'Upholding' chapter explains the virtuous conduct and appearance of those who propagate the Sutra, encouraging future people to rely on and learn the Sutra. Regarding the preceding three chapters, they are divided into three parts. The 'Contemplation of Emptiness' chapter explains protecting the result. The 'Transformation' chapter explains protecting the cause of the ten Bhumis (stages of the Bodhisattva path), teaching beings to initiate practice. The 'Two Truths' chapter discusses and distinguishes the non-duality of the two Satyas (conventional truth and ultimate truth). Protecting the result, internally it is not without cause, in order to accomplish the protection of the result. Protecting the cause, it is not without result, in order to elucidate the cause within it. In non-discrimination, cause and effect are originally pure, only because of the cause and condition, a path of explanation is made. Do not give rise to a mind of attainment, fixedly clinging. What is said about contemplating emptiness is that all Buddhas and Bodhisattvas illuminate the wonderful realm of non-form with the wonderful wisdom of non-form, both internally and externally obliterating thoughts.
觀俱寂故言觀空也。故下文云見境見智非聖見也。又言觀者無得正觀也。空者諸法實相法性本際異名也。非二乘所見空也。就此品分為三段。第一明申告大眾。第二從爾時大王下三問答月光咨請明護果之義。第三從佛說法時下明時會得益。就第一申告中有四子句。初知十六國王意二吾今下許說三諦聽下敕聽四時波斯匿王下散華供養。
爾時佛告大眾知十六大國王意欲問護國土因緣吾今先為諸菩薩說護佛果因緣護十地行因緣 爾時佛告大眾者將欲為說所以聖命也。十六大國王意欲問護國土因緣者。王者本欲令七難不起妖災消滅。境土清夷萬民安樂此王者本意。此則生下外護經文即護國品也。吾今先為下二明許說。夫欲衛其內外先立其內行。內行若成外護得備。所以先明內護也。護佛果者即生此品護果經文。護十地行者生下教化品護因經文。
諦聽諦聽善思念之如法修行時波斯匿王言善大事因緣故即散百億種色華變成百億寶帳蓋諸大眾 諦聽下三明敕聽許說。將欲為說先誡約時眾諦聽者即聞慧也。善思念之即思慧也。如法修行即修慧也。時波斯匿王下四散華供養。王言善者述成如來所說也。順理益物名之為善。大事因緣者明說波若言窮理寂。即法華明一大事因緣也。散華者欲明虔敬於法散華供養也。變成寶帳
【現代漢語翻譯】 現代漢語譯本： 因為觀察到一切皆是寂靜的，所以才說觀空。因此下文說，『見境』（所見之境界）和『見智』（能見之智慧）都不是聖人的見解。』又說，『觀者』（能觀之人）如果有所得，就不是真正的觀。』『空』是諸法實相、法性、本際的別名，不是二乘（聲聞乘和緣覺乘）所見的空。這一品可以分為三個部分。第一部分是申告大眾。第二部分是從『爾時大王』開始，通過三段問答，月光菩薩請教護果的意義。第三部分是從『佛說法時』開始，說明當時法會上的眾生所獲得的利益。在第一部分申告大眾中，有四個小部分。首先是知曉十六國王的意圖，其次是『吾今』表示允許宣說，再次是『諦聽』表示敕令聽聞，最後是波斯匿王散花供養。
『爾時佛告大眾知十六大國王意欲問護國土因緣吾今先為諸菩薩說護佛果因緣護十地行因緣』，『爾時佛告大眾者』，這是將要開始說法，所以聖人先告知大眾。『十六大國王意欲問護國土因緣者』，國王們原本希望七難不生，妖災消滅，國土清平，萬民安樂，這是國王們的本意。這對應于生下品中的外護經文，也就是護國品。『吾今先為下』，這部分說明允許宣說。想要守護內外，首先要建立內在的修行。內在的修行如果成就，外在的守護才能完備。所以先說明內在的守護。『護佛果者』，對應于生此品中的護果經文。『護十地行者』，對應于生下品教化品中的護因經文。
『諦聽諦聽善思念之如法修行時波斯匿王言善大事因緣故即散百億種色華變成百億寶帳蓋諸大眾』，『諦聽下』，這部分說明敕令聽聞允許宣說。將要開始說法，先告誡約束當時的聽眾，『諦聽者』，對應于聞慧。『善思念之』，對應于思慧。『如法修行』，對應于修慧。『時波斯匿王下』，這部分說明散花供養。國王說『善』，是贊述如來所說。順應道理，利益眾生，稱之為『善』。『大事因緣者』，說明宣說般若，窮究真理，達到寂滅的境界。這就像《法華經》中說明一大事因緣。散花，是爲了表明對佛法的虔誠和敬意，所以散花供養。變成寶帳
【English Translation】 English version: Because of observing that all is quiescent, it is said to observe emptiness. Therefore, the following text says, 'Seeing the realm' (what is seen) and 'seeing wisdom' (the wisdom that sees) are not the views of a sage.' It also says, 'The observer' (the one who observes) if there is something obtained, it is not true observation.' 'Emptiness' is another name for the true nature of all dharmas, the nature of dharma, the original limit, not the emptiness seen by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). This chapter can be divided into three parts. The first part is declaring to the assembly. The second part, starting from 'At that time, the Great King,' through three questions and answers, Moonlight Bodhisattva asks about the meaning of protecting the fruit. The third part, starting from 'When the Buddha spoke the Dharma,' explains the benefits gained by the beings at the Dharma assembly at that time. In the first part, declaring to the assembly, there are four sub-parts. First, knowing the intentions of the sixteen kings; second, 'I now' indicating permission to speak; third, 'Listen attentively' indicating an order to listen; and finally, King Prasenajit scattering flowers as an offering.
'At that time, the Buddha told the assembly, knowing that the sixteen great kings intended to ask about the causes and conditions for protecting the country, I will now first speak to the Bodhisattvas about the causes and conditions for protecting the Buddha-fruit, the causes and conditions for protecting the practices of the ten grounds.' 'At that time, the Buddha told the assembly,' this is about to begin speaking the Dharma, so the sage first informs the assembly. 'The sixteen great kings intended to ask about the causes and conditions for protecting the country,' the kings originally hoped that the seven disasters would not arise, demonic calamities would be eliminated, the country would be peaceful, and the people would be happy, this is the original intention of the kings. This corresponds to the outer protection sutra text in the following chapter, which is the chapter on protecting the country. 'I will now first,' this part explains the permission to speak. If you want to protect the inside and outside, you must first establish internal practice. If internal practice is accomplished, external protection can be fully prepared. Therefore, first explain internal protection. 'Protecting the Buddha-fruit' corresponds to the sutra text on protecting the fruit in this chapter. 'Protecting the practices of the ten grounds' corresponds to the sutra text on protecting the cause in the following chapter on teaching and transformation.
'Listen attentively, listen attentively, think well about it, practice according to the Dharma. At that time, King Prasenajit said, 'Good, a great cause and condition,' and immediately scattered hundreds of millions of kinds of colored flowers, transforming them into hundreds of millions of jeweled canopies covering the assembly.' 'Listen attentively,' this part explains the order to listen and permission to speak. About to begin speaking the Dharma, first admonish and restrain the audience at that time, 'Listen attentively' corresponds to hearing-wisdom. 'Think well about it' corresponds to thinking-wisdom. 'Practice according to the Dharma' corresponds to practice-wisdom. 'At that time, King Prasenajit,' this part explains scattering flowers as an offering. The king saying 'Good' is praising what the Tathagata said. Conforming to reason and benefiting beings is called 'Good.' 'A great cause and condition' explains speaking about Prajna, thoroughly investigating the truth, and reaching the state of quiescence. This is like the Lotus Sutra explaining a great cause and condition. Scattering flowers is to show reverence and respect for the Dharma, so scattering flowers as an offering. Transforming into a jeweled canopy.
者表明于佛田內行因雖小感果乃大。喻若小華成寶帳也。蓋諸大眾者表慈悲普覆也。
爾時大王復起作禮白佛言世尊一切菩薩云何護佛果云何護十地行因緣 爾時大王復起作禮下品中大段。第二月光咨問護果義。就中有三問答即為三別。初一問答明生法二空本來寂滅與佛果無二。第二問眾生不可得云何可化。答因緣尚寂何況眾生。第三問智空。智若是有可辨照用。智既虛寂云何可辨照。答法尚體空何況于智。初問答中初問后答。就問中二句。初月光清二一切菩薩下出所請之事。初請中。大王復起作禮者。月光既為扣玄之主。將欲興問先表虔敬也。第二所請事中初句請護佛果。后句請護十地行。
佛言菩薩化四生不觀色如受想行識如眾生我人常樂我凈如知見壽者如菩薩如六度四攝一切行如二諦如 佛言云下第二佛答中二。初總標化四生二從不觀色如下別約諸科。釋生法二空不可得。同於如義與佛果無二無別。問月光既稱問護佛果因緣。佛應答佛果事何故云化四生耶。答諸師云云不能具出。今云欲示因果不二明眾生畢竟空與佛無別。故凈名經云。眾生如彌勒如一如無二。例如涅槃云我者即如來藏義。此經所辨四生等一切法悉皆是如與佛無異。若知四生與佛一無二即是護佛果。如此問答豈是世人所解。自非久種
【現代漢語翻譯】 現代漢語譯本：這表明在佛田內行持，即使是很小的因，也能感得很大的果報。譬如一朵小小的花，最終能成就莊嚴的寶帳。而諸位大眾，則象徵著慈悲普照一切。
當時，大王再次起身，向佛作禮並稟告說：『世尊，一切菩薩如何護持佛果？又如何護持十地之行因緣？』當時大王再次起身作禮，這是下品中大段。第二部分是月光菩薩請問護持佛果的意義。其中有三個問答，分為三個部分。第一個問答闡明生法二空，本來就是寂滅的，與佛果沒有差別。第二個問答是：眾生不可得，如何度化？回答是：因緣尚且寂滅，何況眾生？第三個問題是關於智空的。如果智慧是實有的，就可以辨別照用。但智慧既然是虛寂的，又如何辨別照用？回答是：法尚且體性空寂，何況是智慧？第一個問答中，先問后答。在提問中包含兩句。首先是月光菩薩的清凈之心，其次是『一切菩薩』以下，說明所請問的事情。在第一個請問中，大王再次起身作禮，是因為月光菩薩作為開啟玄妙之門的主導者，將要提問，所以先表達虔誠恭敬之意。第二部分是所請問的事情，第一句是請問如何護持佛果，后一句是請問如何護持十地之行。
佛說：『菩薩度化四生，不執著於色，如同不執著于受、想、行、識；不執著于眾生、我、人、常、樂、我、凈；不執著于知者、見者、壽者；不執著于菩薩，如同不執著於六度、四攝一切行；不執著於二諦，如同...』佛說云下，這是第二個部分，佛的回答分為兩部分。首先總標『化四生』，其次從『不觀色』以下，分別就各個方面來解釋生法二空不可得，與『如』的意義相同，與佛果沒有差別。有人問：月光菩薩既然是請問護持佛果因緣，佛應該回答佛果之事，為什麼說度化四生呢？回答是：諸位法師的解釋不能完全列出。現在說，這是爲了顯示因果不二，說明眾生畢竟空，與佛沒有差別。所以《維摩詰經》說：眾生如彌勒，如一如無二。例如《涅槃經》說，『我』就是如來藏的意義。此經所辨明的四生等一切法，都是『如』，與佛沒有差異。如果知道四生與佛一無二，就是護持佛果。這樣的問答，豈是世俗之人所能理解的？如果不是久遠以來就種下...
【English Translation】 English version: This indicates that within the field of the Buddha, even small causes can lead to great results. It's like a small flower that can become a precious canopy. The assembly represents the universal covering of compassion.
At that time, the Great King rose again, prostrated himself, and said to the Buddha: 'World Honored One, how do all Bodhisattvas protect the Buddha-fruit? How do they protect the causes and conditions of the Ten Grounds?' At that time, the Great King rose again and prostrated himself, marking the middle section of the lower division. The second part is Moonlight's inquiry about the meaning of protecting the Buddha-fruit. It contains three questions and answers, divided into three sections. The first question and answer clarifies that the two emptinesses of phenomena and existence are originally quiescent and are no different from the Buddha-fruit. The second question is: Since sentient beings are unattainable, how can they be transformed? The answer is: Even conditions are quiescent, what more sentient beings? The third question is about the emptiness of wisdom. If wisdom were real, it could be discerned and used. But since wisdom is empty and still, how can it be discerned and used? The answer is: Even phenomena are empty in nature, what more wisdom? In the first question and answer, the question comes first, followed by the answer. The question contains two sentences. First is Moonlight's pure mind, and second, 'all Bodhisattvas' below, explains the matter being inquired about. In the first inquiry, the Great King rises again and prostrates himself because Moonlight, as the leader in opening the gate of mystery, is about to ask a question, so he first expresses reverence and respect. The second part is the matter being inquired about, the first sentence is asking how to protect the Buddha-fruit, and the second sentence is asking how to protect the practice of the Ten Grounds.
The Buddha said: 'Bodhisattvas transform the four kinds of birth without being attached to form, just as they are not attached to sensation, perception, volition, and consciousness; without being attached to sentient beings, self, person, permanence, bliss, self, purity; without being attached to knowers, seers, and life-span; without being attached to Bodhisattvas, just as they are not attached to the Six Perfections, the Four Embracing Dharmas, and all practices; without being attached to the Two Truths, just as...' The Buddha said below, this is the second part, the Buddha's answer is divided into two parts. First, it generally states 'transforming the four kinds of birth,' and second, from 'without observing form' below, it explains in various aspects that the two emptinesses of phenomena and existence are unattainable, which is the same as the meaning of 'suchness', and is no different from the Buddha-fruit. Someone asks: Since Moonlight is asking about the causes and conditions of protecting the Buddha-fruit, the Buddha should answer about the Buddha-fruit, why does he say transforming the four kinds of birth? The answer is: The explanations of the various Dharma masters cannot be fully listed. Now it is said that this is to show that cause and effect are not two, explaining that sentient beings are ultimately empty and are no different from the Buddha. Therefore, the Vimalakirti Sutra says: Sentient beings are like Maitreya, like one and not two. For example, the Nirvana Sutra says that 'self' is the meaning of the Tathagatagarbha. All dharmas such as the four kinds of birth explained in this sutra are all 'suchness' and are no different from the Buddha. If one knows that the four kinds of birth are one and not two with the Buddha, then one is protecting the Buddha-fruit. How can such questions and answers be understood by worldly people? If one has not planted seeds for a long time...
善根多值諸佛了悟一切法空只可與此文相應耶。所言四生者從母胎生故名胎生。毗舍佉母生三十二卵名為卵生。如庵羅波利淫女名為濕生。劫初人皆化生也。二不觀色如下別約諸科。明生法二空有二。初廣明空是故一切下第二總結。初明空中四句初明法空。二眾生下明生空。三六度者明行空。四二諦下明二諦境教亦寂。初文言不觀色如者諸解非一。不能具出。今依大智論解。從緣生法體性自無不假智推方無也。此欲明緣觀俱寂也。故大品云。色尚不可得何況非色。如體經意應具明四句。今為存略故但云不觀色耳。受想行識例爾。三藏師云若遣色歸如應云觀色如。而文云不觀色如者。若遣色存如則觀心未凈。今圓觀不觀色不觀如不見空有不見境智也。下去諸句例皆爾也。眾生下第二明生空七句。五陰中生故名眾生空。我者計五陰為我。人者假名行人。常樂我凈者明眾生體空也。眾生顛倒橫計于苦無常無我無凈中計常樂我凈。故言生死空也。今謂眾生我人名顛倒法。常樂我凈四德是清凈法。若能體知此二畢竟空。故云為如。此中欲明生死涅槃不二。如者佛性法性正道不二之異名也。知見壽者意識名知眼識名見色心不斷名為壽者。菩薩者大道心名為菩薩。今謂前明眾生所化今辨菩薩能化。能所皆凈故云如也。第三明行空有三
【現代漢語翻譯】 現代漢語譯本 善根深厚才能值遇諸佛，從而了悟一切法的空性，這（道理）只能與此文相應嗎？所說的四生，從母胎中出生的叫做胎生。毗舍佉母（Visakha-mother）生了三十二個卵，這叫做卵生。像庵羅波利（Amrapali）那樣的情況，叫做濕生。劫初的人都是化生。『二不觀色如』等語句，下面會分別按照各個條目來解釋。闡明生法二空有兩部分。首先廣泛地闡明空性，所以說『一切下』；第二部分是總結。首先闡明空性，其中有四句，第一句闡明法空。第二句『眾生下』闡明生空。第三句『六度者』闡明行空。第四句『二諦下』闡明二諦的境界和教法也都是寂靜的。第一段文字說『不觀色如』，各種解釋不一，不能全部列出。現在依照《大智度論》的解釋，從因緣而生的法，其體性本來就是空的，不憑藉智慧的推究也是沒有的。這裡想要闡明因緣和觀照都是寂靜的。所以《大品般若經》說：『色尚且不可得，何況非色？』按照經文的本意，應該完整地闡明四句，現在爲了簡略，所以只說『不觀色如』。受、想、行、識也是同樣的道理。三藏法師說，如果遣除色而歸於如，應該說『觀色如』。而文句說『不觀色如』，如果遣除色而存留如，那麼觀心就沒有清凈。現在是圓滿的觀照，不觀色，不觀如，不見空，不見有，不見境界，不見智慧。下面的各個句子都是同樣的道理。『眾生下』第二部分闡明生空，有七句。在五陰中產生，所以叫做眾生空。『我』是指執著五陰為我。『人』是指假名安立的行人。『常樂我凈』是闡明眾生的體性是空的。眾生顛倒，橫生計較，在苦、無常、無我、無凈中計較常、樂、我、凈，所以說是生死空。現在說眾生、我、人是顛倒法，常、樂、我、凈四德是清凈法。如果能夠徹底了知這二者畢竟空，所以說是如。這裡想要闡明生死和涅槃不是二。如，是佛性、法性、正道不二的異名。『知見壽者』，意識叫做知，眼識叫做見，色心不斷叫做壽者。『菩薩』，大道心叫做菩薩。現在說前面闡明眾生所化，現在辨別菩薩能化。能化和所化都清凈，所以說是如。第三部分闡明行空，有三句。
【English Translation】 English version Is it only in accordance with this text that one with abundant roots of goodness can encounter all Buddhas and thereby awaken to the emptiness of all dharmas? The so-called four kinds of birth: that which is born from a mother's womb is called 'womb-born'. Visakha-mother (Visakha-mother) giving birth to thirty-two eggs is called 'egg-born'. Like Amrapali (Amrapali), that is called 'moisture-born'. The first people of the kalpa were all 'transformation-born'. The phrases like 'not contemplating form as such', will be explained separately according to the various categories below. Elucidating the emptiness of both existence and dharma has two parts. First, extensively elucidating emptiness, hence 'everything below'; the second part is a summary. First, elucidating emptiness, which has four sentences, the first sentence elucidates dharma-emptiness. The second sentence, 'sentient beings below', elucidates being-emptiness. The third sentence, 'the six perfections', elucidates action-emptiness. The fourth sentence, 'the two truths below', elucidates that the realm and teachings of the two truths are also quiescent. The first passage says 'not contemplating form as such', and the various interpretations differ, and cannot all be listed. Now, according to the interpretation of the Mahaprajnaparamita-sastra, a dharma arising from conditions is inherently empty, and does not exist even without the investigation of wisdom. Here, it is intended to elucidate that both conditions and contemplation are quiescent. Therefore, the Mahaprajnaparamita Sutra says: 'Form is already unattainable, what about non-form?' According to the meaning of the sutra, all four sentences should be fully elucidated, but for the sake of brevity, it is only said 'not contemplating form as such'. Sensation, perception, volition, and consciousness are the same principle. The Tripitaka master said that if one eliminates form and returns to suchness, it should be said 'contemplating form as such'. But the text says 'not contemplating form as such', if one eliminates form and retains suchness, then the contemplation of the mind is not pure. Now it is complete contemplation, not contemplating form, not contemplating suchness, not seeing emptiness, not seeing existence, not seeing realm, not seeing wisdom. The following sentences are all the same principle. 'Sentient beings below', the second part elucidates being-emptiness, which has seven sentences. Being produced from the five skandhas is called being-emptiness. 'I' refers to clinging to the five skandhas as self. 'Person' refers to a practitioner established by a provisional name. 'Permanence, bliss, self, purity' elucidates that the nature of sentient beings is empty. Sentient beings are inverted, giving rise to calculations, calculating permanence, bliss, self, and purity in suffering, impermanence, non-self, and impurity, so it is said to be the emptiness of birth and death. Now it is said that sentient beings, self, and person are inverted dharmas, and the four virtues of permanence, bliss, self, and purity are pure dharmas. If one can thoroughly know that these two are ultimately empty, therefore it is said to be suchness. Here it is intended to elucidate that birth and death and nirvana are not two. Suchness is a different name for the non-duality of Buddha-nature, Dharma-nature, and the right path. 'Knower, seer, life-span', consciousness is called knower, eye-consciousness is called seer, and the uninterruptedness of form and mind is called life-span. 'Bodhisattva', the great aspiration mind is called Bodhisattva. Now it is said that the previous explanation elucidated what sentient beings are transformed by, and now it distinguishes what Bodhisattvas can transform. Both what can be transformed and what is transformed are pure, so it is said to be suchness. The third part elucidates action-emptiness, which has three sentences.
句。一六度二四攝三總一切諸行法。明此等一切菩薩行法皆如故有也。第四明二諦如者。以空有為世諦有空為第一義諦。故涅槃云第一義諦如即世諦如。佛言如是如是至后二諦品自當別釋。
是故一切法性真實空不來不去無生無滅同真際等法性無二無別如虛空是故陰入界無我無所有相是為菩薩行化十地般若波羅蜜 是故下第二總結答上問護果護因。文有二。初結上生法二空同法性等真際無二無別。明四生如與佛如無異即明護果義。是為菩薩行化。十地下結答護十地行因緣義明菩薩觀解即護因義。初結上生法二空。文言一切法性者實相之異名也。真實空者非二乘所解空也來無所從名不來去無所至名不去。然法性雖無去來。而宛然去來。不生不滅者法本不生有何滅乎。同真際者同於諸法實際也。等法性者釋論云。法名涅槃性名本分種。等者一切諸法中悉有安樂性。安樂性者即涅槃之異名也。無二無別者有人言。無人在法外名無二。無法在人外名無別。今謂不然。明四生與常樂四德無二無別也。如虛空者總喻無人法也。是故陰入界無我結上人無我。無所有相結法無我。是為菩薩下明菩薩觀解。即結答上護因問以悟無所得故能證十地波若也。故金剛般若云皆以無為法而有差別。見自他皆無為即以無為為菩薩體也。
【現代漢語翻譯】 現代漢語譯本：句。一，六度（六種波羅蜜：佈施、持戒、忍辱、精進、禪定、智慧），二，四攝（佈施、愛語、利行、同事），三，總括一切諸行法。說明這一切菩薩的修行方法都和原來一樣存在。第四，說明二諦如：以『有』和『空』為世俗諦，『有空』為第一義諦。所以《涅槃經》說，第一義諦的『如』就是世俗諦的『如』。佛說，『如是，如是』，到後面的二諦品會另外解釋。
因此，一切法的自性是真實空性，不來不去，無生無滅，與真際相同，等同於法性，無二無別，如同虛空。因此，五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界，色界、聲界、香界、味界、觸界、法界，眼識界、耳識界、鼻識界、舌識界、身識界、意識界）都是無我、無所有之相，這就是菩薩的行化，十地（菩薩修行的十個階段）的般若波羅蜜（通過智慧到達彼岸）。 因此下文第二部分總結回答上面的問題，即守護果報和守護因地。分為兩部分。首先總結上面所說的生法二空，與法性等同，與真際無二無別。說明四種生（胎生、卵生、濕生、化生）的『如』與佛的『如』沒有差別，這就是守護果報的意義。『是為菩薩行化』，下文總結回答守護十地行因緣的意義，說明菩薩的觀解就是守護因地的意義。首先總結上面所說的生法二空。文中的『一切法性』是實相的另一個名稱。『真實空』不是二乘（聲聞乘和緣覺乘）所理解的空。『來無所從』叫做不來，『去無所至』叫做不去。然而，法性雖然沒有去來，卻又宛然有去來。『不生不滅』，法本來不生，哪裡會有滅呢？『同真際』，是說與諸法的實際相同。『等法性』，《釋論》中說，『法』是涅槃，『性』是本分種。『等』是說一切諸法中都有安樂性。安樂性就是涅槃的另一個名稱。『無二無別』，有人說，沒有人存在於法之外叫做『無二』，沒有法存在於人之外叫做『無別』。現在我認為不是這樣。是說四生與常樂我凈四德無二無別。『如虛空』，總的來說是比喻無人法。『是故陰入界無我』，總結上面所說的人無我。『無所有相』，總結上面所說的法無我。『是為菩薩下』，說明菩薩的觀解。總結回答上面守護因地的提問，因為領悟到無所得，所以能夠證得十地般若。所以《金剛般若經》說，都以無為法而有差別。見到自己和他人都是無為，就是以無為作為菩薩的本體。
【English Translation】 English version: Sentence. 1. Six Pāramitās (Six perfections: Dāna (generosity), Śīla (discipline), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom)), 2. Four Saṃgrahavastus (Four means of conversion: giving, kind speech, beneficial action, and identification), 3. Summarizing all Dharmas of practice. Explaining that all these practices of Bodhisattvas exist as they always have. Fourth, explaining the 'suchness' of the Two Truths: considering 'existence' and 'emptiness' as the Conventional Truth, and 'existence in emptiness' as the Ultimate Truth. Therefore, the Nirvana Sutra says that the 'suchness' of the Ultimate Truth is the 'suchness' of the Conventional Truth. The Buddha said, 'It is so, it is so,' which will be explained separately in the chapter on the Two Truths later.
Therefore, the nature of all Dharmas is truly emptiness, not coming, not going, without arising, without ceasing, identical to the limit of reality (Bhutatathata), equal to Dharmata (the nature of Dharma), without duality, without difference, like space. Therefore, the five Skandhas (form, feeling, perception, mental formations, consciousness), the twelve Āyatanas (six sense organs: eye, ear, nose, tongue, body, mind; and six sense objects: form, sound, smell, taste, touch, dharma), and the eighteen Dhātus (eye-dhatu, ear-dhatu, nose-dhatu, tongue-dhatu, body-dhatu, mind-dhatu, form-dhatu, sound-dhatu, smell-dhatu, taste-dhatu, touch-dhatu, dharma-dhatu, eye-consciousness-dhatu, ear-consciousness-dhatu, nose-consciousness-dhatu, tongue-consciousness-dhatu, body-consciousness-dhatu, mind-consciousness-dhatu) are all without self, without any possession. This is the Bodhisattva's practice of transformation, the Prajñāpāramitā (perfection of wisdom) of the Ten Bhumis (ten stages of Bodhisattva's path). Therefore, the second part below summarizes the above question, which is to protect the result and protect the cause. It is divided into two parts. First, summarize the emptiness of both arising and Dharma mentioned above, which is identical to Dharmata and without duality from Bhutatathata. Explaining that the 'suchness' of the four kinds of birth (womb-born, egg-born, moisture-born, and transformation-born) is no different from the 'suchness' of the Buddha, which is the meaning of protecting the result. 'This is the Bodhisattva's practice of transformation,' the following summarizes the meaning of protecting the cause and condition of the Ten Bhumis practice, explaining that the Bodhisattva's view and understanding is the meaning of protecting the cause. First, summarize the emptiness of both arising and Dharma mentioned above. 'The nature of all Dharmas' in the text is another name for the real aspect. 'True emptiness' is not the emptiness understood by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 'Coming from nowhere' is called not coming, 'going to nowhere' is called not going. However, although Dharmata has no coming and going, it clearly has coming and going. 'Without arising, without ceasing,' Dharma originally does not arise, so where would there be cessation? 'Identical to Bhutatathata' means identical to the reality of all Dharmas. 'Equal to Dharmata,' the Shastra says, 'Dharma' is Nirvana, 'nature' is the inherent seed. 'Equal' means that there is bliss nature in all Dharmas. Bliss nature is another name for Nirvana. 'Without duality, without difference,' some say that no one exists outside the Dharma is called 'without duality,' and no Dharma exists outside the person is called 'without difference.' Now I think it is not like this. It means that the four kinds of birth are without duality and without difference from the four virtues of permanence, bliss, self, and purity. 'Like space' is a general metaphor for no person and no Dharma. 'Therefore, the Skandhas, Āyatanas, and Dhātus are without self,' summarizing the no-self of person mentioned above. 'Without any possession' summarizes the no-self of Dharma mentioned above. 'This is the Bodhisattva's practice below' explains the Bodhisattva's view and understanding. Summarizing the answer to the above question of protecting the cause, because one realizes that there is nothing to be obtained, one can attain the Prajñā of the Ten Bhumis. Therefore, the Diamond Sutra says that all are differentiated by unconditioned Dharma. Seeing that oneself and others are unconditioned is to take unconditionedness as the essence of the Bodhisattva.
白佛言若諸法爾者菩薩護化眾生為化眾生耶 白佛言下第二問答。月光重請前義眾生尚不可得。云何可化就。文有二初問次答。問中有三初領上義。若諸法爾者牒前也。二舉疑事。菩薩護化眾生者王雖聞上說四生同真際等法性。猶執眾生與佛有異。若如上解直是護化眾生何關護佛果。三正難若如上說眾生畢竟空寂。菩薩為化眾生者王聞佛上說眾生相寂即作空解。云無能化所化故生疑也。
大王法性色受想行識常樂我凈不住色不住非色不住非非色乃至受想行識亦不住非非住 大王下第二答文有五別。初約悟入以答。若就諸佛菩薩心本無所化及能化。二約出用隨世諦故有可化眾生耳。三還結歸悟入。四明邪正二見皆名為見。五結若能隨俗名字見。實無所見名正見也。第一就悟入答者文言法性即色受想行識。問何故就法性以答眾生無始來著有情深故佛舉性空以答。法性者第一義空之異名也。就此文有二初約法明不住。何以故下釋不住義是正見。初約五陰四德俱離名言同絕四句顯不住行。言不住色者知色空不住不但不住色非色亦不住。亦色亦空亦不住不但不住亦色亦空亦不住非色非空。言語道斷心行處。滅故言不住非不住。又言不住非非色者既言色非色俱不可得住。豈況非非色當有住也。
何以故非色如非非色
【現代漢語翻譯】 現代漢語譯本：佛對國王說：『如果一切諸法本性如此，那麼菩薩護持教化眾生，是爲了教化眾生嗎？』 佛對國王說之後是第二段問答。月光國王再次提出之前的疑問：眾生尚且不可得，又如何能夠教化？這段經文分為兩部分，首先是提問，然後是回答。提問部分有三點：首先是領會之前的含義。『若諸法爾者』是承接前文所說。第二是提出疑問。『菩薩護化眾生者』，國王雖然聽聞之前所說的四生同真際等法性，但仍然執著于眾生與佛有差別。如果按照之前的解釋，僅僅是護持教化眾生，這與護持佛果有什麼關係？第三是正式發難。『若如上說眾生畢竟空寂，菩薩為化眾生者』，國王聽聞佛陀之前所說眾生相寂，就理解為空無所有，認為沒有能教化和所教化，因此產生疑問。 『大王，法性即是色、受、想、行、識，具有常、樂、我、凈四德，不住於色，不住于非色，不住于非非色，乃至受、想、行、識，也不住于非非住。』 大王之後是第二段回答，分為五個部分。首先是依據悟入來回答，如果就諸佛菩薩的心而言，本來就沒有所教化和能教化。第二是依據出世間的功用，隨順世俗的諦理，所以有可教化的眾生。第三是迴歸到悟入。第四是說明邪見和正見都名為見。第五是總結，如果能夠隨順世俗的名字相，實際上沒有所見，這稱為正見。第一部分是依據悟入來回答，經文說：『法性即是色、受、想、行、識。』 問：為什麼依據法性來回答？因為眾生無始以來執著于有情很深，所以佛陀舉出性空來回答。法性是第一義空（Paramārtha-śūnyatā）的另一種說法。這段經文分為兩部分，首先是依據法來闡明不住。『何以故』之後解釋不住的含義，這是正見。首先是依據五陰（Skandha）、四德（Four virtues）都遠離名言，同歸于絕四句（Tetralemma），來顯示不住的修行。說『不住色』，是知道色是空，不住於色，不僅僅不住於色，也不住于非色，也不住于亦色亦空，也不住于非色非空。言語道斷，心行處滅，所以說不住于非不住。又說『不住非非色』，既然說色和非色都不可得住，何況非非色會有所住呢？ 『為什麼呢？非色如同非非色。』
【English Translation】 English version: The Buddha said to the king, 'If all dharmas are inherently so, then does the Bodhisattva protect and transform sentient beings for the sake of transforming sentient beings?' The Buddha's response to the king is the second part of the question and answer. King Moonlight raises the previous question again: sentient beings are already unattainable, so how can they be transformed? This passage is divided into two parts, first the question, then the answer. The question part has three points: first, to understand the previous meaning. 'If all dharmas are inherently so' is a continuation of what was said before. Second, to raise doubts. 'The Bodhisattva protects and transforms sentient beings', although the king heard the previous saying that the four types of birth are the same as the true reality and the nature of dharmas, he still clings to the idea that sentient beings are different from the Buddha. If according to the previous explanation, it is only protecting and transforming sentient beings, what does this have to do with protecting the fruit of Buddhahood? Third, to formally challenge. 'If, as said above, sentient beings are ultimately empty and still, and the Bodhisattva transforms sentient beings', the king heard the Buddha's previous saying that the characteristics of sentient beings are silent, and understood it as empty and non-existent, believing that there is no one who can transform and no one who can be transformed, thus creating doubt. 'Great King, the nature of dharmas is form (Rūpa), feeling (Vedanā), perception (Saṃjñā), volition (Saṃskāra), and consciousness (Vijñāna), possessing the four virtues of permanence (Nitya), bliss (Sukha), self (Ātman), and purity (Śubha), not abiding in form, not abiding in non-form, not abiding in non-non-form, and even feeling, perception, volition, and consciousness, also do not abide in non-non-abiding.' After 'Great King' is the second part of the answer, divided into five parts. First, it answers based on enlightenment, if in terms of the minds of all Buddhas and Bodhisattvas, there is originally no one to be transformed and no one who can transform. Second, it is based on the function of transcending the world, following the mundane truth, so there are sentient beings who can be transformed. Third, it returns to enlightenment. Fourth, it explains that both wrong views and right views are called views. Fifth, it concludes that if one can follow the names and appearances of the mundane world, in reality there is nothing to be seen, this is called right view. The first part is to answer based on enlightenment, the scripture says: 'The nature of dharmas is form, feeling, perception, volition, and consciousness.' Question: Why answer based on the nature of dharmas? Because sentient beings have been deeply attached to sentient beings since beginningless time, so the Buddha raises the emptiness of nature to answer. The nature of dharmas is another way of saying the ultimate emptiness. This passage is divided into two parts, first, it explains non-abiding based on dharma. After 'Why?', it explains the meaning of non-abiding, this is right view. First, it is based on the five aggregates, the four virtues, all being far from names and words, all returning to the cessation of the four sentences (Tetralemma), to show the practice of non-abiding. Saying 'not abiding in form', is knowing that form is empty, not abiding in form, not only not abiding in form, but also not abiding in non-form, nor abiding in both form and emptiness, nor abiding in neither form nor emptiness. The path of language is cut off, the place of mental activity is extinguished, so it is said not to abide in non-abiding. It also says 'not abiding in non-non-form', since it is said that both form and non-form are unattainable to abide in, how much more so would non-non-form have something to abide in? 'Why? Non-form is like non-non-form.'
如世諦故三假故名見眾生一切生性實故乃至諸佛三乘七賢八聖亦名見六十二見亦名見大王若以名名見一切法乃至諸佛三乘四生者非非見一切法也 何以故下釋上不住義。非色如者非折色然後始空。色體本來空故云非色如。非非色如者非離色外別有空色則空也。第二隨世俗故眾生可化。文有二初舉惑本二能化由惑故見世諦所化也。文言世諦故三假故。如來依世諦三假故名見一切眾生即有能化也。第三還結成上悟入眾生不可得義也。文言一切眾生性實故。一切眾生即前所明四生也。性實故一切眾生即體是寂皆性實也。第四明邪正二見俱是見著。文言乃至諸佛下此句即通舉凡聖故言乃至。下更分別邪正。小乘以六十二見為邪。計諸陰有即常見執諸陰無即斷見。因此斷常生六十二見。然解六十二見不同且依釋論明六十二見。歷於五陰而明神及世間常是事實余妄語是見依色。神及世間無常是事實余妄語是見依色。神及世間亦常無常是事實余妄語是見依色。神及世間非常非無常是事實余妄語是見依色。色上有四句受想行識上亦各具四句合有二十句。世界無邊無邊亦歷五陰有二十句。死後如去不如去歷五陰復二十句合六十句。身即神身異神復有二句合為六十二見也。第五結若能隨俗名字見。實無所見是名正見。文言大王若以名名見一
【現代漢語翻譯】 現代漢語譯本： 因為世俗諦（Satya，真理）的緣故，因為三種假設（三假）的緣故，所以說『見到眾生』，一切眾生的本性是真實的緣故，乃至諸佛（Buddha）的三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）、七賢（七賢聖）八聖（八聖道分）也被稱為『見到』，六十二見（六十二種錯誤的見解）也被稱為『見到』。大王，如果以名言來命名『見到一切法』，乃至諸佛的三乘、四生（四種生命形式：卵生、胎生、濕生、化生），那麼就不是沒有見到一切法。 為什麼呢？下面解釋上面『不住』的含義。『非色如』，不是說破壞了色（Rupa，物質）之後才開始空（Sunyata，空性）。色體的本性本來就是空，所以說『非色如』。『非非色如』，不是說離開色之外，另外有空，色即是空。 第二，隨順世俗的緣故，眾生可以被教化。文中有二：首先舉出迷惑的根本，其次說明能被教化的原因。因為迷惑的緣故，所以見到世俗諦所教化的對象。文說『世諦故三假故』。如來（Tathagata）依世俗諦、三種假設的緣故，所以說『見到一切眾生』，這就是能教化的原因。 第三，返回來總結上面所說的悟入眾生不可得的含義。文說『一切眾生性實故』。一切眾生，就是前面所說的四生。因為本性是真實的緣故，一切眾生的本體就是寂靜，都是本性真實的。 第四，說明邪見和正見都是一種執著。文說『乃至諸佛下』，這句話是總括凡夫和聖人，所以說『乃至』。下面進一步分別邪見和正見。小乘（Hinayana）認為六十二見是邪見。計較諸陰（Skandha，五蘊：色、受、想、行、識）為有，就是常見；執著諸陰為無，就是斷見。因此，從斷見和常見產生六十二見。然而，對六十二見的解釋不同，這裡且依據《釋論》來闡明六十二見。歷經五陰來說明神（Atman，靈魂）和世間是常，這是事實，其餘的妄語是見，依於色。神和世間是無常，這是事實，其餘的妄語是見，依於色。神和世間亦常亦無常，這是事實，其餘的妄語是見，依於色。神和世間非常非無常，這是事實，其餘的妄語是見，依于。上面有四句，受、想、行、識上面也各有四句，合起來有二十句。世界有邊無邊，也歷經五陰有二十句。死後如去不如去，歷經五陰又有二十句，合起來六十句。身即是神，身異於神，又有兩句，合起來為六十二見。 第五，總結說如果能夠隨順世俗的名字而見，實際上沒有見到任何東西，這才是正見。文說『大王若以名名見一』
【English Translation】 English version: Because of conventional truth (Satya), because of the three designations (three provisionalities), it is said 'seeing sentient beings'. Because the nature of all sentient beings is real, even the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) of all Buddhas, the Seven Sages (Seven Worthies), and the Eight Noble Ones (Eightfold Noble Path) are also called 'seeing', and the sixty-two views (sixty-two kinds of wrong views) are also called 'seeing'. Great King, if one uses names to designate 'seeing all dharmas', even the Three Vehicles of all Buddhas and the Four Births (four forms of life: oviparous, viviparous, moisture-born, and metamorphic), then it is not not seeing all dharmas. Why? The following explains the meaning of 'non-abiding' above. 'Non-form as such' does not mean that emptiness (Sunyata) begins only after form (Rupa) is destroyed. The nature of form is originally empty, so it is said 'non-form as such'. 'Non-non-form as such' does not mean that there is emptiness separate from form; form is emptiness. Secondly, because of following worldly customs, sentient beings can be transformed. There are two points in the text: first, it raises the root of delusion; second, it explains the reason for being able to be transformed. Because of delusion, one sees the object of transformation by conventional truth. The text says 'because of conventional truth and the three designations'. Because the Tathagata relies on conventional truth and the three designations, it is said 'seeing all sentient beings'; this is the reason for being able to transform. Thirdly, it returns to summarize the meaning of realizing that sentient beings are unattainable as mentioned above. The text says 'because the nature of all sentient beings is real'. All sentient beings are the Four Births mentioned earlier. Because the nature is real, the essence of all sentient beings is tranquility, and all are of real nature. Fourthly, it explains that both wrong views and right views are a kind of attachment. The text says 'even all Buddhas below'; this sentence is a general statement encompassing both ordinary people and sages, so it says 'even'. The following further distinguishes between wrong views and right views. The Hinayana considers the sixty-two views to be wrong views. Calculating the aggregates (Skandha, five aggregates: form, feeling, perception, mental formations, consciousness) as existent is the eternalist view; clinging to the aggregates as non-existent is the annihilationist view. Therefore, the sixty-two views arise from the annihilationist and eternalist views. However, the interpretations of the sixty-two views differ; here, we will explain the sixty-two views according to the Shastra. It goes through the five aggregates to explain that the self (Atman) and the world are permanent; this is the truth, and the remaining false words are views based on form. The self and the world are impermanent; this is the truth, and the remaining false words are views based on form. The self and the world are both permanent and impermanent; this is the truth, and the remaining false words are views based on form. The self and the world are neither permanent nor impermanent; this is the truth, and the remaining false words are views based on *. There are four sentences above, and there are also four sentences each on feeling, perception, mental formations, and consciousness, totaling twenty sentences. The world is finite and infinite, also going through the five aggregates, there are twenty sentences. After death, going or not going, going through the five aggregates again, there are twenty sentences, totaling sixty sentences. The body is the self, the body is different from the self, there are also two sentences, totaling sixty-two views. Fifthly, it concludes that if one can see according to conventional names, in reality, one has not seen anything; this is called right view. The text says 'Great King, if one uses names to designate seeing all.'
切法者但有名無實也。乃至三乘諸佛四生亦但有名字。若能如此見非妄想見名真實見也。
白佛言般若波羅蜜有法非非法摩訶衍云何照大王摩訶衍見非非法法若非非法是名非非法空 白佛言般若波羅蜜下第三明智照。文問答為二。問云波若為是有法為是無法。若是有法可辨照用。般若既非有云何照用。非非法者應云非有非無。但此經簡略故直云非非法也。一非非有二非非無摩訶衍既非有無雲何辨照。此即舉體以難用。摩訶衍即般若也。故下文云能運載名摩訶衍。即滅為金剛論其照用名般若。取其運載即是乘義。故大智論會此二名同爲一也。大王下第二答。文有六第一約悟入以明法空。第二從但法集故有下約出用隨俗以答。第三從善男子見法眾生下舉非顯是。第四從大王是經名味句下挌量顯勝。第五從大王見境見智下結上舉非顯是。第六從善男子若有修習下勸信受持答上問護佛果義。就第一悟入中即為二別。初略答二從法性下別歷諸科廣答。初略文云摩訶衍見非非法法若非非法是名非非法空。非非法者非有非無也。法若是有可如有而知法若是無可如無而照。以法非有非無故聖照一切如虛空矣。今言見者乃是無見之見非是定性之見。法若非非法舉法體空寂去離有無名為中道。若能知有無性離中何所中。是名非非法空
【現代漢語翻譯】 現代漢語譯本：所謂的『切法』（切斷煩惱之法）只是一個名稱，沒有實體。乃至三乘（聲聞乘、緣覺乘、菩薩乘）諸佛和四生（卵生、胎生、濕生、化生）也只是有名字而已。如果能夠這樣理解，就不是虛妄的見解，而是真實的見解。
稟告佛陀說：『般若波羅蜜（智慧到彼岸）是有法還是非法？摩訶衍（大乘）如何照見？』大王說：『摩訶衍所見既非有法，也非無法，這種既非有法也非無法的狀態，就叫做非非法空。』稟告佛陀說：『般若波羅蜜』以下第三部分是說明智慧的照用。這段經文的問答分為兩部分。提問說，般若是有法還是無法？如果是有法，就可以辨別照用。般若既然不是有，又如何照用？『非非法』應該說是『非有非無』。但這部經文比較簡略，所以直接說『非非法』。一是『非非有』，二是『非非無』。摩訶衍既然非有非無，又如何辨別照用？這實際上是舉全體來質疑其作用。摩訶衍就是般若。所以下文說，『能夠運載』叫做摩訶衍。滅除煩惱，從金剛的角度來說，它的照用叫做般若。取其運載的功能，就是乘的意義。所以《大智度論》將這兩個名稱會歸為一個。
『大王』以下是第二部分回答。這段經文有六個要點：第一，從悟入的角度來說明法空。第二，從『但法集故有』以下，從出用的角度隨順世俗來回答。第三，從『善男子見法眾生』以下，通過否定來顯明肯定。第四，從『大王是經名味句』以下，通過衡量來顯示殊勝。第五，從『大王見境見智』以下，總結以上通過否定來顯明肯定。第六，從『善男子若有修習』以下，勸人信受奉持，回答上面守護佛果的意義。就第一部分悟入來說，又分為兩個部分。首先是簡略的回答，其次是從『法性』以下，分別歷數各個科目來廣泛地回答。首先是簡略的回答，經文說：『摩訶衍所見既非有法，也非無法，這種既非有法也非無法的狀態，就叫做非非法空。』『非非法』就是非有非無。法如果是『有』，就可以像『有』那樣去認知；法如果是『無』，就可以像『無』那樣去照見。因為法既非有也非無，所以聖人的照見一切就像虛空一樣。現在所說的『見』，是無見的見，不是定性的見。法如果是非非法，就是指法的本體空寂，遠離有無，這叫做中道。如果能夠知道有無的自性，遠離有無，那麼還有什麼中可中呢？這就叫做非非法空。
【English Translation】 English version: The so-called 'cutting the Dharma' (cutting off afflictions) is merely a name without substance. Even the Buddhas of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the Four Kinds of Birth (oviparous, viviparous, moisture-born, and metamorphic) are just names. If one can understand in this way, it is not a delusional view, but a true view.
Reporting to the Buddha: 'Is Prajñāpāramitā (Perfection of Wisdom) existent or non-existent? How does Mahāyāna (Great Vehicle) illuminate?' The King said: 'What Mahāyāna sees is neither existent nor non-existent; this state of being neither existent nor non-existent is called neither existent nor non-existent emptiness.' Reporting to the Buddha: 'Prajñāpāramitā' below, the third part explains the function of wisdom's illumination. The question and answer in this passage are divided into two parts. The question asks whether Prajñā is existent or non-existent. If it is existent, it can be discerned and used. Since Prajñā is not existent, how can it be used? 'Neither existent nor non-existent' should be said to be 'neither existent nor non-existent.' However, this scripture is concise, so it directly says 'neither existent nor non-existent.' One is 'not non-existent,' and the other is 'not non-existent.' Since Mahāyāna is neither existent nor non-existent, how can it be discerned and used? This is actually using the whole to question its function. Mahāyāna is Prajñā. Therefore, the following text says, 'Being able to transport' is called Mahāyāna. Eliminating afflictions, from the perspective of Vajra (Diamond), its illumination is called Prajñā. Taking its function of transportation is the meaning of Vehicle. Therefore, the Mahāprajñāpāramitāśāstra combines these two names into one.
'King' below is the second part of the answer. This passage has six key points: First, from the perspective of enlightenment, it explains the emptiness of Dharma. Second, from 'But Dharma gathers, therefore it exists' below, it answers from the perspective of using it, following worldly customs. Third, from 'Good man sees Dharma sentient beings' below, it clarifies affirmation through negation. Fourth, from 'King, this scripture's name, taste, and phrase' below, it shows superiority through measurement. Fifth, from 'King sees realm, sees wisdom' below, it summarizes the above by clarifying affirmation through negation. Sixth, from 'Good man, if there is cultivation and practice' below, it encourages people to believe and uphold it, answering the meaning of protecting the Buddha-fruit. Regarding the first part of enlightenment, it is further divided into two parts. First is a brief answer, and second is a broad answer from 'Dharma-nature' below, listing each subject separately. First is the brief answer, the text says: 'What Mahāyāna sees is neither existent nor non-existent; this state of being neither existent nor non-existent is called neither existent nor non-existent emptiness.' 'Neither existent nor non-existent' is neither existent nor non-existent. If Dharma is 'existent,' it can be known as 'existent'; if Dharma is 'non-existent,' it can be illuminated as 'non-existent.' Because Dharma is neither existent nor non-existent, the sage's illumination of everything is like empty space. The 'seeing' now spoken of is the seeing of no-seeing, not a fixed-nature seeing. If Dharma is neither existent nor non-existent, it refers to the emptiness of Dharma's essence, being far from existence and non-existence, which is called the Middle Way. If one can know the self-nature of existence and non-existence, being far from existence and non-existence, then what Middle is there to be in the Middle? This is called neither existent nor non-existent emptiness.
者正明能觀所觀空。故生法師云。非無有宗宗之者無相。聖智非無有照照之者無心。故以無心之智照無相之宗也。境智俱寂也。
法性空色受想行識空十二入空十八界空六大法空四諦空十二緣空 法性下第二別歷諸科以明空顯護佛果之般若也。文有二初約法明空顯成實智義。二內空下更舉十二空結上空義。初約法明空有二。初就色釋空次從剎那下約心辨空。所言法性者明一切法本性清凈。即大乘般若體。色受想行識空者明五陰果報空。十二入是受用空十八界是性別空。大智度論云。以對病不同說斯三種。為疑心數眾生說於五陰。為疑色眾生說十二入。為疑色心等眾生說十八界。六大名遍到空故阿含經云。六王各諍其大。地云我能勝載一切萬物故稱為大。水云我能澍潤一切。火雲我能燒照一切。風雲我能生動一切。空云我能容受一切。識云若無我者色則敗壞雖復各稱我大識為主也。故云四大圍空識居其中。五大就有法以辨空第六空大就無法以辨空。今言有無者是其相待之名也。四諦者是境空。十二因緣是義空。生住滅是三世法空。十二因緣義空者還分折苦集之境。故過去二因現在三因此五是集。現在五果未來二果此七是苦諦。故云十二因緣其義甚深。又十二因緣者明十二因緣本來寂滅非二乘所知故也。
是
【現代漢語翻譯】 現代漢語譯本：真正明白的人能夠觀察到能觀的智慧和所觀的境界都是空性的。所以生法師說：『不是沒有宗，而是宗的本體沒有相；聖人的智慧不是沒有照，而是照的本體沒有心。』因此，用無心的智慧來照見無相的宗。這是境和智都寂滅的狀態。
法性（一切法的本性）是空，色（物質）、受（感受）、想（思想）、行（行為）、識（意識）五蘊是空，十二入（內六根和外六塵）是空，十八界（六根、六塵、六識）是空，六大（地、水、火、風、空、識）是空，四諦（苦、集、滅、道）是空，十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）是空。法性以下第二部分，分別列舉各種法類來闡明空性，以彰顯護持佛果的般若智慧。文分二部分：首先，依據法來闡明空性，以彰顯成實智的意義；其次，從『內空』開始，進一步列舉十二空來總結上面的空性之義。首先，依據法來闡明空性，又分為兩部分：先就色法解釋空性，然後從『剎那』開始，依據心法辨析空性。所說的法性，是說明一切法的本性清凈，也就是大乘般若的本體。色、受、想、行、識空，是說明五陰果報是空性的。十二入是受用空，十八界是性別空。《大智度論》說：『因為眾生的疑惑不同，所以說了這三種。為疑惑心數的眾生說五陰，為疑惑色法的眾生說十二入，為疑惑色心等法的眾生說十八界。』六大名稱普遍周到，所以《阿含經》說：『六王各自爭論誰最大。』地大說：『我能承載一切萬物，所以稱為大。』水大說：『我能滋潤一切。』火大說：『我能燃燒照耀一切。』風大說：『我能生動一切。』空大說：『我能容納一切。』識大說：『如果沒有我，色法就會敗壞。』雖然各自稱自己為大，但識是主要的。所以說四大圍繞著空，識存在於其中。五大是就『有法』來辨析空性，第六空大是就『無法』來辨析空性。現在所說的有和無，是相對待的名稱。四諦是境空，十二因緣是義空。生、住、滅是三世法空。十二因緣義空，還是分析苦集之境。所以過去二因，現在三因，這五支是集諦。現在五果，未來二果，這七支是苦諦。所以說十二因緣的意義非常深奧。又，十二因緣是說明十二因緣本來寂滅，不是二乘所能知曉的。
是（這）
【English Translation】 English version: Those who truly understand can observe that both the observing wisdom and the observed realm are empty. Therefore, Master Sheng said: 'It is not that there is no principle (zong), but the essence of the principle is without form; the wisdom of a sage is not without illumination, but the essence of the illumination is without mind.' Therefore, use the wisdom of no-mind to illuminate the principle of no-form. This is the state where both realm and wisdom are in quiescence.
The Dharma-nature (法性, the intrinsic nature of all dharmas) is empty, the five skandhas (五陰, pañca-skandha) of form (色, rūpa), sensation (受, vedanā), perception (想, saṃjñā), mental formations (行, saṃskāra), and consciousness (識, vijñāna) are empty, the twelve entrances (十二入, dvādaśa-āyatana) are empty, the eighteen realms (十八界, aṣṭādaśa-dhātu) are empty, the six great elements (六大, ṣaḍ-dhātu) are empty, the four noble truths (四諦, catvāri-ārya-satyāni) are empty, the twelve links of dependent origination (十二因緣, dvādaśāṅga-pratītyasamutpāda) are empty. The second part, starting from 'Dharma-nature,' separately lists various categories of dharmas to elucidate emptiness, in order to manifest the prajna wisdom that protects the fruit of Buddhahood. The text is divided into two parts: first, it elucidates emptiness based on dharmas, in order to manifest the meaning of the Realization Wisdom; second, starting from 'Inner Emptiness,' it further lists the twelve emptinesses to summarize the meaning of emptiness above. First, elucidating emptiness based on dharmas is further divided into two parts: first, explaining emptiness based on form, and then, starting from 'instant,' analyzing emptiness based on mind. The so-called Dharma-nature is to explain that the intrinsic nature of all dharmas is pure, which is the essence of Mahayana Prajna. The emptiness of form, sensation, perception, mental formations, and consciousness is to explain that the karmic retribution of the five skandhas is empty. The twelve entrances are the emptiness of enjoyment, and the eighteen realms are the emptiness of distinction. The Mahaprajnaparamita Sastra says: 'Because the doubts of sentient beings are different, these three are explained. For sentient beings who doubt mental phenomena, the five skandhas are explained; for sentient beings who doubt form, the twelve entrances are explained; for sentient beings who doubt form and mind, the eighteen realms are explained.' The names of the six great elements are universally comprehensive, so the Agama Sutra says: 'The six kings each argued about who was the greatest.' The earth element said: 'I can bear all things, so I am called great.' The water element said: 'I can moisten everything.' The fire element said: 'I can burn and illuminate everything.' The wind element said: 'I can move everything.' The space element said: 'I can accommodate everything.' The consciousness element said: 'If there were no me, form would decay.' Although each claimed to be great, consciousness is the main one. Therefore, it is said that the four great elements surround space, and consciousness resides within it. The five great elements analyze emptiness based on 'existing dharmas,' and the sixth, the great element of emptiness, analyzes emptiness based on 'non-existing dharmas.' The so-called existence and non-existence are relative names. The four noble truths are the emptiness of the realm, and the twelve links of dependent origination are the emptiness of meaning. Birth, abiding, and cessation are the emptiness of the three periods of time. The emptiness of meaning of the twelve links of dependent origination still analyzes the realm of suffering and accumulation. Therefore, the two causes of the past, the three causes of the present, these five branches are the truth of accumulation. The five fruits of the present, the two fruits of the future, these seven branches are the truth of suffering. Therefore, it is said that the meaning of the twelve links of dependent origination is very profound. Moreover, the twelve links of dependent origination explain that the twelve links of dependent origination are originally quiescent, which is not known by the two vehicles.
Is (this)
法即生即住即滅即有即空剎那剎那亦如是法生法住法滅 是法即生者牒上色等諸法集起故生。即住者有為暫時逕停名住。即滅者不起即滅也。即有即空者集起故即有自體空故即空。故凈名經云亦生亦老亦滅此中應廣明三相。復須悉破今不具說。剎那亦如是下就心辨空。法生法住法滅者釋心法亦具三相也。
何以故九十剎那為一念一念中一剎那經九百生滅乃至色一切法亦如是 何以故下釋上色心空故也。九十剎那為一念(乃至)一切法亦如是。上廣辨其色略辨其心。今就內廣明其心略釋其色空。聖人善巧廣略互舉。若依釋論此即是散空也。將欲明空先立其法 法雖無量不出色心。色法者從細微成粗微從四微成四大從四大成諸根。此明色法也。九十剎那為一念一念中一剎那逕九百生滅。一念有九十剎那合逕八萬一千生滅。以生滅折剎那剎那折一念。如是心法不可得此明心空。以四大分諸根諸根不可得。以四塵分四大四大不可得。以粗微分四微四微不可得。以細微分粗微粗微不可得。摧色至於極微窮心盡于生滅。色盡心窮[害*巠]然無所住。無住之住不知何以目之。強名為空。即是護佛果也。一切法亦如是者結上色心空也。
以般若波羅蜜空故不見緣不見諦乃至一切法空 以般若波羅蜜空故不見緣不見諦者。
【現代漢語翻譯】 現代漢語譯本：法，即生、即住、即滅、即有、即空，剎那剎那亦是如此。法生、法住、法滅，這法即是生，是指上文所說的色等諸法聚集生起，所以說是生。即住，是指有為法暫時經過停留，名為住。即滅，是指不生起就是滅。即有即空，是指聚集生起所以說是有，自體本性是空所以說是空。所以《維摩詰經》說，『亦生亦老亦滅』，這裡應該詳細說明三相，但現在不完全解說。剎那亦如是下文，是從心來辨析空。法生、法住、法滅，是解釋心法也具備三相。 什麼緣故呢？九十個剎那為一念，一念中一個剎那經過九百個生滅，乃至色一切法也是這樣。什麼緣故下文，是解釋上文所說的色心是空的原因。九十個剎那為一念（乃至）一切法也是這樣。上文廣泛辨析了色，簡略辨析了心，現在就內在廣泛說明心，簡略解釋色空。聖人善於運用廣略互相舉例。如果依照《釋論》，這便是散空。將要說明空，先確立其法，法雖然無量，但不超出色心。色法，是從細微而成粗微，從四微而成四大，從四大而成諸根。這是說明色法。九十個剎那為一念，一念中一個剎那經過九百個生滅。一念有九十個剎那，總共經過八萬一千個生滅。用生滅來摺合剎那，用剎那來摺合一念。像這樣，心法不可得，這是說明心空。用四大來分解諸根，諸根不可得。用四塵來分解四大，四大不可得。用粗微來分解四微，四微不可得。用細微來分解粗微，粗微不可得。摧毀色到最細微的程度，窮盡心到生滅的盡頭。色盡心窮，寂然無所住。無住的住，不知道用什麼來稱呼它，勉強稱之為空，這就是守護佛果。一切法也是這樣，是總結上文所說的色心是空。 以般若波羅蜜（Prajna Paramita，智慧到彼岸）的空性，所以不見緣（Pratyaya，條件），不見諦（Satya，真理），乃至一切法空。 以般若波羅蜜（Prajna Paramita，智慧到彼岸）的空性，所以不見緣（Pratyaya，條件），不見諦（Satya，真理）。
【English Translation】 English version: 'Dharma is that which is born, dwells, decays, exists, and is empty. Each moment is also like this. The arising of Dharma, the dwelling of Dharma, the ceasing of Dharma—this Dharma that is born refers to the aggregation and arising of the skandhas such as form mentioned above, hence it is said to be born. That which dwells refers to conditioned phenomena temporarily passing and remaining, which is called dwelling. That which ceases refers to non-arising, which is cessation. That which exists and is empty refers to aggregation and arising, hence it is said to exist; its self-nature is empty, hence it is said to be empty. Therefore, the Vimalakirti Sutra says, 'It is also born, also ages, also ceases.' Here, the three characteristics should be explained in detail, but now they are not fully explained. The following passage, 'Each moment is also like this,' analyzes emptiness from the perspective of the mind. The arising of Dharma, the dwelling of Dharma, the ceasing of Dharma explains that the Dharma of the mind also possesses the three characteristics.' 'What is the reason? Ninety kshanas (क्षण, moments) constitute one thought, and in one thought, one kshana (क्षण, moment) passes through nine hundred births and deaths. Even all dharmas of form are like this.' The following passage, 'What is the reason?' explains why the skandhas of form and mind mentioned above are empty. 'Ninety kshanas (क्षण, moments) constitute one thought, (and so on) all dharmas are like this.' The above passage extensively analyzes form and briefly analyzes the mind. Now, internally, it extensively explains the mind and briefly explains the emptiness of form. The sages are skilled in using extensive and brief examples interchangeably. According to the Shastra (論, treatise), this is scattered emptiness. Before explaining emptiness, first establish the dharmas. Although dharmas are immeasurable, they do not go beyond form and mind. Form is that which is formed from subtle particles into coarse particles, from four subtle particles into the four great elements, and from the four great elements into the sense organs. This explains form. Ninety kshanas (क्षण, moments) constitute one thought, and in one thought, one kshana (क्षण, moment) passes through nine hundred births and deaths. One thought has ninety kshanas (क्षण, moments), totaling eighty-one thousand births and deaths. Use birth and death to break down kshanas (क्षण, moments), and use kshanas (क्षण, moments) to break down one thought. In this way, the Dharma of the mind is unattainable; this explains the emptiness of the mind. Use the four great elements to divide the sense organs, and the sense organs are unattainable. Use the four dusts to divide the four great elements, and the four great elements are unattainable. Use coarse particles to divide the four subtle particles, and the four subtle particles are unattainable. Use subtle particles to divide coarse particles, and coarse particles are unattainable. Destroy form to the most subtle level, and exhaust the mind to the end of birth and death. When form is exhausted and the mind is exhausted, there is stillness and no dwelling. The dwelling of no dwelling—what should it be called? It is forcibly called emptiness, which is protecting the fruit of Buddhahood. 'All dharmas are also like this' concludes that the skandhas of form and mind mentioned above are empty.' 'Because of the emptiness of Prajna Paramita (般若波羅蜜, perfection of wisdom), one does not see conditions (Pratyaya, 緣), one does not see truths (Satya, 諦), and even all dharmas are empty.' 'Because of the emptiness of Prajna Paramita (般若波羅蜜, perfection of wisdom), one does not see conditions (Pratyaya, 緣), one does not see truths (Satya, 諦).'
上舉法以明智空今舉智以明法空。不見緣者心空也。不見諦者境空也。又解不見緣者十二緣也不見諦者四諦也。乃至一切法空總結釋空也。約法明空竟。內空下次更舉空結上諸空。上別此總。即顯成總別皆空。若能了悟諸法本來空是名真護佛果也。若依大論明十八空先總問。若廣說諸法無量空隨諸法亦應無量。略說應一空所謂一切法空。今何以但說十八空。答若略說即事不周若廣說即事繁。如服藥少則病不除多則更增其患。空亦如是。若說一空則不能破種種邪見及諸煩惱。若隨種種邪見說空則過多。今說十八空正得其中今辨十二亦如是。
內空外空內外空有為空無為空無始空性空第一義空般若波羅蜜空因空佛果空空空故空 內空者所謂內六入無神我。外空者外六塵無我所。內外空者內外外合觀皆無我我所。有為空者色心因緣和合生諸陰界入等無所有。無為空者虛空數滅非數滅也。亦應有有為無為合觀文略故也。無始空者將明無始故先明有始。涅槃云從冥初生大若依釋論從世性生覺是名為始。破此始故名無始空也。性空者諸法本無眾生計不同。或謂未來性有(乃至)性諦如來性等決定是有併爲此空所破如經說。眼空無我我所何以故。性自爾乃至意等亦如是。第一義空者諸法實相不破不壞也。對世諦得名也。是諸法
【現代漢語翻譯】 現代漢語譯本 前面用舉法闡明了智慧是空性的，現在用智慧來闡明法也是空性的。不能覺察因緣的人，他的心是空性的。不能覺察真諦的人，他所處的境界是空性的。進一步解釋，不能覺察因緣的人，就是不瞭解十二因緣；不能覺察真諦的人，就是不瞭解四聖諦。乃至一切法都是空性，這是對空性的總結和解釋。以上是就法來闡明空性。內空之後，接下來再次列舉空性，總結以上所說的各種空性。前面是分別闡述，這裡是總括說明，這表明分別和總括都是空性的。如果能夠領悟到諸法本來就是空性的，這就叫做真正守護佛的果位。如果按照《大智度論》來闡明十八空，首先總的提問：如果廣泛地說，諸法有無量的空性，那麼隨著諸法，空性也應該有無量種。如果簡略地說，應該只有一種空性，那就是一切法空。現在為什麼只說十八空呢？回答是：如果簡略地說，就不能周全地說明各種情況；如果廣泛地說，就會過於繁瑣。就像服藥一樣，少了就不能去除疾病，多了反而會增加病情。空性也是這樣，如果只說一種空性，就不能破除種種邪見和各種煩惱。如果隨著種種邪見來說空性，就會過多。現在說十八空，正好適中。現在辨析十二入也是這樣。
內空（Adhyatma-shunyata，內在的空性）、外空（Bahirdha-shunyata，外在的空性）、內外空（Adhyatmabahirdha-shunyata，內在和外在的空性）、有為空（Samskrita-shunyata，有為法的空性）、無為空（Asamskrita-shunyata，無為法的空性）、無始空（Anavaragra-shunyata，無始的空性）、性空（Prakriti-shunyata，自性的空性）、第一義空（Paramartha-shunyata，第一義的空性）、般若波羅蜜空（Prajnaparamita-shunyata，般若波羅蜜的空性）、因空（Hetu-shunyata，原因的空性）、佛果空（Buddha-phala-shunyata，佛果的空性）、空空故空（Shunyata-shunyata，空性的空性）。內空，就是說內在的六入（Sadayatana，眼、耳、鼻、舌、身、意）沒有神我和主宰。外空，就是說外在的六塵（Sadvisaya，色、聲、香、味、觸、法）沒有我所。內外空，就是說從內外兩個方面綜合觀察，都沒有我和我所。有為空，就是說色和心由因緣和合而生，諸陰（Skandha，色、受、想、行、識）、界（Dhatu，十八界）、入（Ayatana，十二入）等等都是沒有實體的。無為空，就是指虛空、數滅（Nirodha-samapatti，滅盡定）、非數滅（Apratisankhya-nirodha，非擇滅）。也應該有有為和無為合起來觀察的情況，這裡省略了。無始空，將要闡明無始，所以先闡明有始。《涅槃經》說，從冥初產生大，如果按照《釋論》的說法，從世性產生覺，這叫做始。破除這個始，所以叫做無始空。性空，就是說諸法本來沒有自性，眾生的計度不同。或者認為未來性是有（乃至）性諦、如來性等，決定是有，這些都被這個空所破除，如經所說：『眼是空性的，沒有我和我所。』為什麼呢？因為自性就是這樣，乃至意等也是這樣。第一義空，就是說諸法的實相是不破不壞的。相對於世俗諦而得名。這是諸法
【English Translation】 English version Previously, the method of 'raising' was used to clarify that wisdom is emptiness; now, wisdom is used to clarify that dharma is emptiness. Those who do not perceive conditions (緣, Hetu) have empty minds. Those who do not perceive the Truth (諦, Satya) have empty realms. Further explanation: those who do not perceive conditions do not understand the Twelve Links of Dependent Origination; those who do not perceive the Truth do not understand the Four Noble Truths. Furthermore, all dharmas are emptiness; this is a summary and explanation of emptiness. The above explains emptiness in terms of dharma. After internal emptiness, the following again lists emptiness, summarizing the above-mentioned emptinesses. The former is a separate explanation, and this is a general explanation, which shows that both separate and general are empty. If one can realize that all dharmas are originally empty, this is called truly protecting the fruit of Buddhahood. If according to the Mahaprajnaparamita Shastra (大智度論), eighteen emptinesses are explained, first a general question is asked: If it is said extensively that dharmas have countless emptinesses, then along with dharmas, emptinesses should also be countless. If it is said briefly, there should be only one emptiness, which is the emptiness of all dharmas. Why are only eighteen emptinesses mentioned now? The answer is: If it is said briefly, it cannot comprehensively explain all situations; if it is said extensively, it will be too cumbersome. Just like taking medicine, if it is too little, it cannot remove the disease; if it is too much, it will increase the illness. Emptiness is also like this. If only one emptiness is mentioned, it cannot break all kinds of wrong views and various afflictions. If emptiness is spoken according to all kinds of wrong views, it will be too much. Now, speaking of eighteen emptinesses is just right. Now, analyzing the twelve entrances (十二入, Dvadashayatana) is also like this.
Internal emptiness (Adhyatma-shunyata), external emptiness (Bahirdha-shunyata), internal and external emptiness (Adhyatmabahirdha-shunyata), conditioned emptiness (Samskrita-shunyata), unconditioned emptiness (Asamskrita-shunyata), beginningless emptiness (Anavaragra-shunyata), nature emptiness (Prakriti-shunyata), ultimate emptiness (Paramartha-shunyata), Prajnaparamita emptiness (Prajnaparamita-shunyata), cause emptiness (Hetu-shunyata), Buddha-fruit emptiness (Buddha-phala-shunyata), emptiness of emptiness (Shunyata-shunyata). Internal emptiness means that the six internal entrances (Sadayatana, eye, ear, nose, tongue, body, mind) have no self or master. External emptiness means that the six external objects (Sadvisaya, form, sound, smell, taste, touch, dharma) have no 'mine'. Internal and external emptiness means that observing from both internal and external aspects, there is no self or 'mine'. Conditioned emptiness means that form and mind arise from the combination of causes and conditions, and the five aggregates (Skandha, form, feeling, perception, volition, consciousness), realms (Dhatu, eighteen realms), entrances (Ayatana, twelve entrances), etc., are all without substance. Unconditioned emptiness refers to space, cessation attainment (Nirodha-samapatti), and non-cessation attainment (Apratisankhya-nirodha). There should also be a situation where conditioned and unconditioned are observed together, which is omitted here. Beginningless emptiness, about to explain beginningless, so first explain beginning. The Nirvana Sutra says that the great arises from the beginning of darkness. According to the Shastra, awakening arises from the nature of the world, which is called beginning. Eliminating this beginning is called beginningless emptiness. Nature emptiness means that dharmas originally have no self-nature, and sentient beings' calculations are different. Or it is thought that the future nature is existent (even) nature truth, Tathagata nature, etc., are definitely existent, and these are broken by this emptiness, as the sutra says: 'The eye is empty, without self or 'mine'.' Why? Because the nature is like this, and so on, even the mind is like this. Ultimate emptiness means that the true nature of dharmas is unbreakable and indestructible. It is named relative to conventional truth. These are dharmas
實相亦不可得何以故。無愛著故。般若波羅蜜空者涅槃云大空者是波若空也。釋論云十方俱空名大空也。因空者金剛已還皆悉空寂名因空。佛果空者十力(乃至)十八不共法等空名佛果空也。空空故空者。釋論云空空者先以法空破內外等法。后以此空破是諸空是名空空。問空與空空有何等異。答空破五陰空空破空。如服藥能破病病破已藥亦應出。若藥不出即復是病。以空滅諸煩惱病恐空復為患。是故以空舍空故名空空也。
但法集故有受集故有名集故有因集故有果集故有十行故有佛果故有乃至六道一切有 但法集下答中第二約隨俗故約出用以答。上辨于空同入于實今辨其有則為三假所成名為有。假義如上說也。法集故有者以細色成粗色名法集故有。言受集者即是受假。地等四大攬細四塵成名為受集。言名集者即是名假。名字句等攬聲塵成故稱名集故有。因集故有者煩惱業等從緣集起名因集故有也。果集故有者五陰等報從結業生名果集故有。十行故有者從十信至十地從緣集起。通名十行故有也。佛果故有者菩提涅槃從因行而得故名佛果故有。乃至六道一切有者。前列眾內但列五道修羅入鬼道。今具列諸有故云乃至六道一切有也。
善男子若菩薩見法眾生我人知見者斯人行世間不異於世間于諸法而不動不到不
【現代漢語翻譯】 現代漢語譯本： 實相也是不可獲得的，為什麼呢？因為沒有愛著（貪戀執著）的緣故。《般若波羅蜜》中的『空』就是涅槃，所謂『大空』就是般若的空性。《釋論》中說，十方都是空，這叫做『大空』。『因空』是指金剛（金剛喻定）之前的一切都空寂，這叫做『因空』。『佛果空』是指佛的十力（如實知是處非處智力）、乃至十八不共法等都是空，這叫做『佛果空』。『空空故空』，《釋論》中說，『空空』是指先用『法空』破除內外等法，然後用這個『空』破除這些『空』，這叫做『空空』。問：『空』和『空空』有什麼不同？答：『空』破除五陰，『空空』破除『空』。就像服用藥物能夠破除疾病，疾病破除后，藥物也應該排出。如果藥物不排出，就又成了疾病。用『空』滅除各種煩惱病，但又恐怕『空』本身成為禍患，所以用『空』捨棄『空』，因此叫做『空空』。
只是因為法聚集所以有，因為受聚集所以有，因為名聚集所以有，因為因聚集所以有，因為果聚集所以有，因為十行（菩薩的修行階位）所以有，因為佛果所以有，乃至六道一切都有。『只是因為法聚集』以下是回答中的第二部分，從隨順世俗的角度，從作用的角度來回答。上面辨析『空』是共同進入實相的途徑，現在辨析『有』，則是三種假合而成，稱為『有』。假的意思如前面所說。『法集故有』是指用細微的色法組成粗大的色法，叫做『法集故有』。『受集』就是受假，地等四大聚集細微的四塵而形成，叫做『受集』。『名集』就是名假，名字語句等聚集聲塵而形成，所以稱為『名集故有』。『因集故有』是指煩惱業等從因緣聚集而生起，叫做『因集故有』。『果集故有』是指五陰等果報從煩惱業的結合而產生，叫做『果集故有』。『十行故有』是指從十信到十地，從因緣聚集而生起，統稱為『十行故有』。『佛果故有』是指菩提涅槃從因地修行而獲得，所以叫做『佛果故有』。『乃至六道一切有』是指前面列舉眾生時，只列了五道，將阿修羅歸入鬼道。現在完整地列出各種存在，所以說『乃至六道一切有』。
善男子，如果菩薩見到法、眾生、我、人、知見等，這個人就是在行於世間，與世間沒有區別，對於諸法既不（真）動也不（真）到。
【English Translation】 English version: Reality is also unattainable. Why? Because there is no attachment (greed and clinging). 'Emptiness' in the Prajnaparamita (Perfection of Wisdom) is Nirvana. The so-called 'Great Emptiness' is the emptiness of Prajna. The Shilun (Commentary) says that all directions are empty, which is called 'Great Emptiness'. 'Causal Emptiness' refers to the emptiness of everything before the Vajra (Diamond Samadhi), which is called 'Causal Emptiness'. 'Buddha-fruit Emptiness' refers to the emptiness of the Buddha's Ten Powers (the power of knowing what is possible and impossible), and even the Eighteen Uncommon Qualities, which is called 'Buddha-fruit Emptiness'. 'Emptiness of Emptiness', the Shilun says, 'Emptiness of Emptiness' means first using 'Dharma Emptiness' to break through internal and external dharmas, and then using this 'emptiness' to break through these 'emptinesses', which is called 'Emptiness of Emptiness'. Question: What is the difference between 'emptiness' and 'emptiness of emptiness'? Answer: 'Emptiness' breaks through the five skandhas (aggregates), and 'emptiness of emptiness' breaks through 'emptiness'. Just like taking medicine can break through the disease, and after the disease is broken, the medicine should also be expelled. If the medicine is not expelled, it becomes a disease again. Using 'emptiness' to extinguish all the afflictions and diseases, but fearing that 'emptiness' itself will become a problem, so using 'emptiness' to abandon 'emptiness' is called 'emptiness of emptiness'.
It is only because of the aggregation of dharmas that there is existence, because of the aggregation of sensations that there is existence, because of the aggregation of names that there is existence, because of the aggregation of causes that there is existence, because of the aggregation of effects that there is existence, because of the Ten Practices (stages of Bodhisattva practice) that there is existence, because of the Buddha-fruit that there is existence, and even all the Six Realms exist. 'It is only because of the aggregation of dharmas' below is the second part of the answer, answering from the perspective of following the mundane, from the perspective of function. The above analyzes that 'emptiness' is the common path to entering reality, and now analyzes that 'existence' is composed of three kinds of provisionalities, called 'existence'. The meaning of provisionality is as mentioned above. 'Aggregation of dharmas causes existence' means that using subtle rupa (form) to form coarse rupa, which is called 'aggregation of dharmas causes existence'. 'Aggregation of sensations' is the vedana (sensation) provisionality, the four great elements such as earth gather subtle four dusts to form, which is called 'aggregation of sensations'. 'Aggregation of names' is the nama (name) provisionality, names, sentences, etc. gather sound dust to form, so it is called 'aggregation of names causes existence'. 'Aggregation of causes causes existence' means that afflictions, karma, etc. arise from the aggregation of conditions, which is called 'aggregation of causes causes existence'. 'Aggregation of effects causes existence' means that the retribution of the five skandhas arises from the combination of afflictions and karma, which is called 'aggregation of effects causes existence'. 'Ten Practices cause existence' means that from the Ten Faiths to the Ten Grounds, they arise from the aggregation of conditions, collectively called 'Ten Practices cause existence'. 'Buddha-fruit causes existence' means that Bodhi (enlightenment) and Nirvana are obtained from the practice of the causal ground, so it is called 'Buddha-fruit causes existence'. 'Even all the Six Realms exist' means that when listing sentient beings earlier, only five realms were listed, and Asuras (demigods) were classified into the ghost realm. Now all kinds of existence are listed completely, so it is said 'Even all the Six Realms exist'.
Good man, if a Bodhisattva sees dharmas, sentient beings, self, person, views, etc., this person is acting in the world, and is no different from the world, and neither truly moves nor truly arrives at any dharmas.
滅無相無無相一切法亦如也 善男子若菩薩見法眾生下。答中第三舉失顯得。文有二初舉失二于諸法下顯得。初舉失者若執我想未忘著法之心彌動重者。斯人同於世情故不異世間也。于諸法而不動下次顯得。若折色得空斯則壞法名為動也。若能體解色即是空謂不動也。不到者智度論云平等之法一切聖人所不能到。善告白佛言乃可余聖不能到佛何故不到。佛言乃至佛亦不能到何以故。佛即平等平等即是佛。佛與平等無二故名不到也。不滅者法本不然今則無滅。無相無無相者一切諸法皆是一相所謂無相。一切法亦如也者明一切法同一無所得也。
諸佛法僧亦如也即是初地一念心具足八萬四千般若波羅蜜 諸佛法僧亦如也者類同上釋。即是初地一念心具足八萬四千波羅蜜者。是無為法中而有差別無所得一念具足一切。今言八萬四千者是一途法門耳。一念者論初地菩薩以真如為心。豈有一念也。今以借下地之一念況上地之積德故云一念也。八萬四千波羅蜜者案賢劫經辨三百五十度。始從修行度光曜度終至分舍利度為三百五十度也。一度中則有六度合二千一百度。一度中復有十善則合為二萬一千度也。以四善根分之即八萬四千諸波羅蜜也。亦對八萬四千諸塵勞門。
即載名摩訶衍即滅為金剛亦名定亦名一切行如光贊
【現代漢語翻譯】 現代漢語譯本： 『滅無相無無相，一切法亦如也』。善男子，若菩薩見法眾生下。答中第三舉失顯得。文有二，初舉失，二于諸法下顯得。初舉失者，若執我想未忘，著法之心彌動重者，斯人同於世情，故不異世間也。于諸法而不動下次顯得。若折色得空，斯則壞法名為動也。若能體解色即是空，謂不動也。『不到』者，《智度論》云：『平等之法，一切聖人所不能到。』善告白佛言：『乃可余聖不能到，佛何故不到？』佛言：『乃至佛亦不能到。何以故？佛即平等，平等即是佛。佛與平等無二，故名不到也。』『不滅』者，法本不然，今則無滅。『無相無無相』者，一切諸法皆是一相，所謂無相。『一切法亦如也』者，明一切法同一無所得也。
『諸佛法僧亦如也』，即是初地一念心具足八萬四千般若波羅蜜。『諸佛法僧亦如也』者，類同上釋。即是初地一念心具足八萬四千波羅蜜者，是無為法中而有差別，無所得一念具足一切。今言八萬四千者，是一途法門耳。一念者，論初地菩薩以真如為心，豈有一念也？今以借下地之一念況上地之積德，故云一念也。八萬四千波羅蜜者，案《賢劫經》辨三百五十度。始從修行度、光曜度，終至分舍利度為三百五十度也。一度中則有六度，合二千一百度。一度中復有十善，則合為二萬一千度也。以四善根分之，即八萬四千諸波羅蜜也。亦對八萬四千諸塵勞門。
『即載名摩訶衍（Mahayana）』，即滅為金剛，亦名定，亦名一切行，如光贊。
【English Translation】 English version: 'Extinction, no-form, no-no-form, all dharmas are also thus.' Good man, if a Bodhisattva sees the dharma and sentient beings below. The third point in the answer highlights the loss and reveals the gain. The text has two parts: first, it points out the loss, and second, it reveals the gain under 'in all dharmas'. The first point, pointing out the loss, is that if one clings to the 'I' thought and has not forgotten it, and the mind of attachment to dharmas is increasingly agitated and heavy, then this person is the same as worldly sentiments and therefore not different from the world. The next part, 'unmoved in all dharmas', reveals the gain. If one breaks form to attain emptiness, this is destroying the dharma and is called movement. If one can understand that form is emptiness, this is called non-movement. 'Unattainable' means that the Mahaprajnaparamita Sastra says, 'The dharma of equality is unattainable by all sages.' Subhuti said to the Buddha, 'It may be that other sages cannot attain it, but why can't the Buddha attain it?' The Buddha said, 'Even the Buddha cannot attain it. Why? The Buddha is equality, and equality is the Buddha. The Buddha and equality are not two, therefore it is called unattainable.' 'Non-extinction' means that the dharma is not originally existent, so now there is no extinction. 'No-form, no-no-form' means that all dharmas are of one form, which is called no-form. 'All dharmas are also thus' means that all dharmas are the same, with nothing to be attained.
'All Buddhas, Dharmas, and Sanghas are also thus,' which means that the one thought-moment of the first ground (初地) is complete with eighty-four thousand Prajna Paramitas (般若波羅蜜). 'All Buddhas, Dharmas, and Sanghas are also thus' is explained similarly to the above. The one thought-moment of the first ground being complete with eighty-four thousand Paramitas means that there are differences within the unconditioned dharma, and one thought-moment of non-attainment is complete with everything. Now, saying eighty-four thousand is just one path of dharma. 'One thought-moment' refers to the fact that the Bodhisattva of the first ground takes Suchness (真如) as their mind; how could there be just one thought-moment? Now, we borrow the one thought-moment of the lower ground to illustrate the accumulation of merit in the higher ground, hence the term 'one thought-moment'. The eighty-four thousand Paramitas are based on the Bhadrakalpika Sutra, which identifies three hundred and fifty degrees. Starting from the degree of practice and the degree of radiance, and ending with the degree of distributing relics, there are three hundred and fifty degrees. Within each degree, there are six perfections, totaling two thousand one hundred degrees. Within each degree, there are also ten good deeds, totaling twenty-one thousand degrees. Dividing these by the four good roots, we get eighty-four thousand Paramitas. These also correspond to the eighty-four thousand gates of defilement.
'It is named Mahayana (摩訶衍),' and extinction becomes Vajra (金剛), also called Samadhi (定), also called all practices, as in the Praise of Light.
般若波羅蜜中說大王是經名味句百佛千佛百千萬佛說名味句 即載名摩訶衍者。若據其照用目為般若。論其運載名之為衍。能運人向佛故云載名摩訶衍。即滅為金剛者能破煩惱名即滅為金剛。離散亂故名為定。能利自他無德不包故云一切行也。如光贊者引證也。大王是經名味句下答中第四校量顯勝。是經者此般若經。名味句者釋論云一字曰字二字曰名。如菩一字提為一字二字不合不得為名。若合說者始得為名。四字成句或三字四字八字皆名為句。句下所以名為味也。百佛千佛說名味句者明諸佛道同。然諸佛雖殊其說無二。無二之說即是一也。
于恒河沙三千大千國土中盛無量七寶施三千大千國土中眾生皆得七賢四果不如於此經中起一念信何況解一句者句非句非非句故般若非句句非般若般若亦非菩薩 于恒河沙三千大千國土(乃至)不如於此經中起一念信者此正舉校量。初明財施三千后皆得七賢四果下明法施四果。不如於此經中起一念信者。無所得般若信勝前有所得財法二施也。何況解一句者信心尚過。何況解句義也。言句非句者句無句相故也。亦無非句相故非非句。又云句非句者文字性離也。非非句者非前二句也。般若非句句非般若者。般若是智句是文。文智皆無所有故云般若非句句非般若也。般若亦非菩薩者
【現代漢語翻譯】 現代漢語譯本： 《般若波羅蜜》中說，『大王』是經名、味、句，百佛、千佛、百千萬佛所說的名、味、句，即記載名為摩訶衍（大乘）。如果根據其照用，就稱之為般若（智慧）；論及其運載，就名之為衍（乘）。能夠運載人走向成佛，所以說記載名為摩訶衍（大乘）。『即滅為金剛』，是指能夠破除煩惱，名為『即滅為金剛』。遠離散亂，所以名為『定』（禪定）。能夠利益自己和他人，沒有哪種功德不包含在內，所以說『一切行』。如《光贊經》所引證的。『大王』是經名、味、句下，回答中的第四個部分，校量顯勝。『是經』，指這部《般若經》。『名味句』，釋論中說，一個字叫做『字』，兩個字叫做『名』。例如『菩』一個字，『提』一個字，兩個字不合在一起就不能成為『名』。如果合在一起說，才能成為『名』。四個字構成一句，或者三個字、四個字、八個字都叫做『句』。『句』下，所以稱之為『味』。『百佛千佛說名味句』，說明諸佛的道是相同的。然而諸佛雖然不同，他們的說法卻沒有兩種。沒有兩種的說法，也就是一。 在恒河沙數的三千大千國土中，用無量的七寶佈施給三千大千國土中的眾生，使他們都得到七賢四果，不如於此經中生起一念的信心，更何況是理解一句的含義呢？因為句不是句，也不是非句。所以般若不是句，句也不是般若，般若也不是菩薩。 『于恒河沙三千大千國土（乃至）不如於此經中起一念信』，這正是舉例校量。首先說明財施三千，之後都得到七賢四果，下面說明法施四果。『不如於此經中起一念信』，是說無所得的般若的信心勝過前面有所得的財施和法施。『何況解一句者』，信心尚且超過，更何況是理解句子的含義呢？說『句非句』，是因為句沒有句的相狀。也沒有非句的相狀，所以說『非非句』。又說『句非句』，是因為文字的自性是空性的。『非非句』，是指不是前面的兩種句。『般若非句句非般若』，般若是智慧，句是文字。文字和智慧都沒有所有，所以說『般若非句，句非般若』。『般若亦非菩薩』，是指般若也不是菩薩。
【English Translation】 English version: The Prajna Paramita (Perfection of Wisdom) says, 'Great King' is the name, taste, and phrase of the sutra, the name, taste, and phrase spoken by hundreds of Buddhas, thousands of Buddhas, hundreds of thousands of Buddhas, which is recorded as Mahayana (Great Vehicle). If based on its illuminating function, it is called Prajna (wisdom); if based on its carrying function, it is called 'yana' (vehicle). It can carry people towards becoming a Buddha, so it is said to be recorded as Mahayana (Great Vehicle). 'Extinction is Vajra (Diamond)' refers to being able to break through afflictions, named 'Extinction is Vajra'. Being away from distraction is called 'Samadhi' (concentration). Being able to benefit oneself and others, there is no merit that is not included, so it is said to be 'all actions'. As quoted in the 'Praise of Light Sutra'. 'Great King' is the name, taste, and phrase of the sutra, the fourth part of the answer, comparing and showing superiority. 'This sutra' refers to this Prajna Sutra. 'Name, taste, and phrase', the commentary says, one character is called 'character', two characters are called 'name'. For example, 'Bo' is one character, 'dhi' is one character, two characters not combined cannot become a 'name'. If combined, it can become a 'name'. Four characters form a phrase, or three characters, four characters, eight characters are all called 'phrase'. Below 'phrase', it is called 'taste'. 'Hundreds of Buddhas, thousands of Buddhas speak of name, taste, and phrase', indicating that the paths of all Buddhas are the same. However, although the Buddhas are different, their teachings are not two. The teaching that is not two is one. In the three thousand great thousand worlds of the Ganges River sands, giving limitless seven treasures to the sentient beings in the three thousand great thousand worlds, so that they all attain the seven sages and four fruits, is not as good as giving rise to a single thought of faith in this sutra, let alone understanding the meaning of a phrase? Because a phrase is not a phrase, nor is it a non-phrase. Therefore, Prajna is not a phrase, a phrase is not Prajna, and Prajna is not a Bodhisattva. 'In the three thousand great thousand worlds of the Ganges River sands (and so on) is not as good as giving rise to a single thought of faith in this sutra', this is precisely an example of comparison. First, it explains the giving of wealth three thousand times, after which all attain the seven sages and four fruits, and below it explains the four fruits of Dharma giving. 'Is not as good as giving rise to a single thought of faith in this sutra', it means that the faith of non-attainment Prajna is superior to the previous attainment of wealth giving and Dharma giving. 'Let alone understanding a phrase', faith is still superior, let alone understanding the meaning of the phrase? Saying 'a phrase is not a phrase' is because a phrase has no characteristic of a phrase. Nor does it have the characteristic of a non-phrase, so it is called 'non-non-phrase'. Also saying 'a phrase is not a phrase' is because the nature of words is emptiness. 'Non-non-phrase' refers to not being the previous two phrases. 'Prajna is not a phrase, a phrase is not Prajna', Prajna is wisdom, a phrase is words. Words and wisdom have no possession, so it is said 'Prajna is not a phrase, a phrase is not Prajna'. 'Prajna is also not a Bodhisattva', refers to Prajna also not being a Bodhisattva.
人法殊別也。此是無別之別也。
何以故十地三十生空故始生住生終生不可得地地中三生空故亦非薩婆若非摩訶衍空故 何以故下釋上人法皆空。十地三十生空故者分波若為十分即十地也。一地有三生合為三十生也。十地既空所以般若即空也。亦非薩波若非摩訶衍空故者。非薩波若者因時非果也。非摩訶衍者照非運義也。亦者般若但直非非菩薩。亦非果智及乘義也。空故者如上釋也。
大王若菩薩見境見智見說見受者非聖見也倒想見法凡夫人也見三界者眾生果報之名也 大王菩薩見境見智下。答中第五結上舉非顯是。就文有二。初舉非從六識下明顯是。舉非中見境見智者上明境智俱空。今菩薩若有見境智之別者非聖見也。見境者是其塵執。見智者是識執。言見說見受者是其人執。此等不見人法二空故名非聖見也。妄執人法惑心翻境名為倒想見法。違理背聖名曰凡夫也。見三界者眾生果報之名也。此三界者器世間。三界報者眾生受用住處名為果報也。
六識起無量欲無窮名為欲界藏空惑色所起業果名為色界藏空惑心所起業果名為無色界藏空 二從六識起無量下結顯是明空義。就文有二。初明染法空二薩波若下明凈法空。前中初明分段生死明三界藏空。根本無明下明變易生死體空。初明分段空者六識起
【現代漢語翻譯】 現代漢語譯本 人法是不同的。這是沒有差別的差別。
為什麼呢？十地（Dashabala，菩薩修行的十個階段）和三十生（三十種生命形式）是空性的，所以始生、住生、終生是不可得的。地地中的三生是空性的，所以也不是薩婆若（Sarvajna，一切智），也不是摩訶衍（Mahayana，大乘），因為是空性的。為什麼呢？下面解釋上面所說的人法皆空。』十地三十生空故』是指將般若（Prajna，智慧）分為十分，即十地。一地有三種生命形式，合起來就是三十生。十地既然是空性的，所以般若也就是空性的。』亦非薩波若非摩訶衍空故』，』非薩波若』是指因地時不是果地。』非摩訶衍』是指照見不是運用的意義。』亦』是指般若只是直接的『非』，不是菩薩。也不是果智以及乘的意義。』空故』的解釋如上。
大王，如果菩薩見境、見智、見說、見受，就不是聖見，而是顛倒想見法，是凡夫。見三界（Trailokya，欲界、色界、無色界）是眾生果報的名稱。
大王，菩薩見境見智下。回答中的第五部分，總結上面所說的『非』，來顯示『是』。從文義上有兩點。首先，從六識（Sadayatana，眼、耳、鼻、舌、身、意）以下明顯『是』。在舉『非』中，『見境見智』是指上面說明境智都是空性的。現在菩薩如果對境智有分別，就不是聖見。『見境』是執著于塵境，『見智』是執著于識。『見說見受』是執著於人。這些人沒有見到人法二空，所以稱為非聖見。妄執人法，迷惑心性，顛倒境界，名為顛倒想見法。違背真理，背離聖道，叫做凡夫。『見三界』是眾生果報的名稱。這三界是器世間（Bhavacakra，輪迴），三界報是眾生受用居住的地方，名為果報。
六識生起無量的慾望，沒有窮盡，名為欲界藏空。惑色所產生的業果，名為色藏空。惑心所產生的業果，名為無色藏空。
第二，從六識生起無量以下，總結顯示『是』，說明空性的意義。從文義上有兩點。首先，說明染法空，第二，薩波若以下說明凈法空。前面，首先說明分段生死，說明三界藏空。根本無明（Avidya，無知）以下說明變易生死體空。首先說明分段空，六識生起
【English Translation】 English version People and Dharma are distinct. This is a distinction without a difference.
Why is that? The ten grounds (Dashabala, ten stages of a Bodhisattva's practice) and thirty births (thirty forms of life) are empty, so the beginning of birth, the dwelling of birth, and the end of birth are unattainable. The three births within each ground are empty, so it is neither Sarvajna (all-knowing wisdom) nor Mahayana (the Great Vehicle), because it is empty. Why is that? The following explains that both people and Dharma mentioned above are empty. 'The ten grounds and thirty births are empty' refers to dividing Prajna (wisdom) into ten parts, which are the ten grounds. One ground has three forms of life, which together make thirty births. Since the ten grounds are empty, Prajna is also empty. 'It is neither Sarvajna nor Mahayana because it is empty,' 'not Sarvajna' refers to the causal stage not being the resultant stage. 'Not Mahayana' refers to illuminating but not utilizing the meaning. 'Also' means that Prajna is only directly 'not,' not a Bodhisattva. It is also not the wisdom of fruition or the meaning of the vehicle. The explanation of 'empty' is as above.
Great King, if a Bodhisattva sees objects, sees wisdom, sees speaking, sees receiving, then it is not holy seeing, but inverted thinking and seeing of Dharma, and is a common person. Seeing the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) is the name of the karmic retribution of sentient beings.
Great King, regarding 'Bodhisattva sees objects, sees wisdom' below. The fifth part of the answer summarizes the 'not' mentioned above to reveal the 'is.' There are two points in the meaning of the text. First, from the six consciousnesses (Sadayatana, eye, ear, nose, tongue, body, and mind) below, the 'is' is clearly shown. In citing the 'not,' 'seeing objects and seeing wisdom' refers to the above explanation that both objects and wisdom are empty. Now, if a Bodhisattva has distinctions regarding objects and wisdom, then it is not holy seeing. 'Seeing objects' is clinging to the dust of objects, 'seeing wisdom' is clinging to consciousness. 'Seeing speaking and seeing receiving' is clinging to people. These people have not seen the emptiness of both people and Dharma, so they are called non-holy seeing. Falsely clinging to people and Dharma, deluding the mind, and inverting the realm is called inverted thinking and seeing of Dharma. Going against truth and turning away from the holy path is called a common person. 'Seeing the three realms' is the name of the karmic retribution of sentient beings. These three realms are the vessel world (Bhavacakra, the cycle of existence), and the retribution of the three realms is the place where sentient beings enjoy and reside, called karmic retribution.
The six consciousnesses give rise to limitless desires, without end, which is called the emptiness of the desire realm store. The karmic results produced by delusion of form are called the emptiness of the form realm store. The karmic results produced by delusion of mind are called the emptiness of the formless realm store.
Second, from 'the six consciousnesses give rise to limitless' below, the 'is' is summarized and revealed, explaining the meaning of emptiness. There are two points in the meaning of the text. First, explaining the emptiness of defiled Dharma, second, Sarvajna below explains the emptiness of pure Dharma. Before, first explaining the segmented birth and death, explaining the emptiness of the three realms store. Fundamental ignorance (Avidya, ignorance) below explains the emptiness of the body of transformational birth and death. First explaining segmented emptiness, the six consciousnesses give rise to
無量欲者從五欲生遍起煩惱。依欲而生故名為藏也。空者即體自無也。惑色所起下明色界藏空。若論煩惱即色愛住地。從色而生。色界之中具有五陰。色最強故言色也。若論其業不動行也。若論果報猶屬分段。惑心所起業果名為無色界藏空者。無色界唯有四眾闕無色界故云心也。若論煩惱有愛住地若論其業不動行。若論果報猶屬分段。若論依報欲色二界辨有宮殿住處。無色界唯心寂漠無宮殿也。
三界空三界根本無明藏亦空三地九生滅前三界中余無明習果報空 三界空者總結上三界皆空也。三界根本無明藏亦空者。明變易生死體空有二。先明因空次明果空。根本無明藏是因空。無明猶如大地能生煩惱故名根本也。若論其業即生漏業。若論果報即變易三界。三地九生滅下次明果空。言三地九生滅釋有二義。一者八九十地皆有三心。合九生滅也。第二義者變易三界中各有三種意生身名三地九生滅。初地至五地名三昧樂行意生身。六七二地名覺法自性意生身。八地已上名種類俱生無作行意生身。三藏師云一見地在初地。二修地在二地已去。三究竟地在十地。此三地中各有初生。次住終滿為九生滅也。言前三界中余無明習果報空者上來明五住正使。此言無明習氣也。
金剛菩薩得理盡三昧故惑果生滅空有果空因空
【現代漢語翻譯】 現代漢語譯本：無量的慾望從五欲（色、聲、香、味、觸）產生，普遍引起煩惱。因為依賴慾望而產生，所以稱為『藏』。『空』是指其本體自性本無。『惑色所起』以下說明色『藏空』。如果從煩惱來說，就是對色的愛著所停留的地方，從色而產生。在『色』之中具有五陰（色、受、想、行、識）。因為色最強盛，所以只說『色』。如果從業來說，是不動行。如果從果報來說，仍然屬於分段生死。因迷惑心而產生的業果稱為無色『藏空』。無色界唯有四蘊（受、想、行、識），缺少色蘊，所以說是『心』。如果從煩惱來說，有愛著停留的地方；如果從業來說，是不動行；如果從果報來說，仍然屬於分段生死。如果從依報來說，欲界和色界有宮殿住所，無色界唯有心識寂寞，沒有宮殿。
三界空，三界根本的無明藏也空，三地九生滅前，三界中的剩餘無明習氣和果報也空。『三界空』是總結上面所說的三界都是空。『三界根本無明藏亦空』，說明變易生死的本體是空。有因空和果空兩種。先說明因空，再說明果空。根本無明藏是因空。無明就像大地一樣，能夠產生煩惱，所以稱為根本。如果從業來說，是生漏業。如果從果報來說，是變易三界。『三地九生滅』以下說明果空。『三地九生滅』有兩種解釋。一種是八地、九地、十地都有三種心，合起來是九生滅。第二種解釋是變易三界中各有三種意生身，稱為三地九生滅。初地到五地稱為三昧樂行意生身，六地和七地稱為覺法自性意生身，八地以上稱為種類俱生無作行意生身。三藏師說，一見地在初地，二修地在二地以後，三究竟地在十地。這三地中各有初生、次住、終滿，合為九生滅。『前三界中余無明習果報空』，上面說明五住地的正使，這裡說的是無明習氣。
金剛菩薩得到理盡三昧，所以迷惑、果報、生滅都空，有果空和因空。
【English Translation】 English version: Limitless desires arise from the five desires (form, sound, smell, taste, and touch), universally giving rise to afflictions. Because they arise dependent on desire, they are called 'store' (藏). 'Emptiness' (空) refers to the fact that its substance is inherently non-existent. 'Arising from delusion of form' (惑色所起) below explains the 'store-emptiness' (藏空) of form. If speaking from the perspective of afflictions, it is the dwelling place of attachment to form, arising from form. Within 'form' (色) are contained the five skandhas (form, sensation, perception, volition, and consciousness). Because form is the strongest, only 'form' is mentioned. If speaking from the perspective of karma, it is unmoving action. If speaking from the perspective of karmic retribution, it still belongs to the realm of sectional transmigration. The karmic result arising from the deluded mind is called the 'store-emptiness' (藏空) of the formless realm. The Formless Realm only has four skandhas (sensation, perception, volition, and consciousness), lacking the skandha of form, so it is said to be 'mind' (心). If speaking from the perspective of afflictions, there is a dwelling place of attachment; if speaking from the perspective of karma, it is unmoving action; if speaking from the perspective of karmic retribution, it still belongs to the realm of sectional transmigration. If speaking from the perspective of dependent retribution, the Desire Realm and Form Realm have palaces and dwellings, while the Formless Realm only has the solitude of consciousness, without palaces.
The Three Realms are empty, the fundamental ignorance store (無明藏) of the Three Realms is also empty, before the three grounds and nine arising-and-ceasing (三地九生滅), the remaining ignorance habits and karmic retributions in the Three Realms are also empty. 'The Three Realms are empty' (三界空) is a summary of the above, stating that all three realms are empty. 'The fundamental ignorance store of the Three Realms is also empty' (三界根本無明藏亦空) explains that the substance of transformational birth and death is empty. There are two types of emptiness: emptiness of cause and emptiness of effect. First, emptiness of cause is explained, then emptiness of effect. The fundamental ignorance store (根本無明藏) is the emptiness of cause. Ignorance is like the earth, capable of producing afflictions, so it is called fundamental. If speaking from the perspective of karma, it is the karma of outflows of birth. If speaking from the perspective of karmic retribution, it is the transformational Three Realms. 'Three grounds and nine arising-and-ceasing' (三地九生滅) below explains the emptiness of effect. 'Three grounds and nine arising-and-ceasing' has two explanations. One is that the eighth, ninth, and tenth grounds all have three minds, totaling nine arising-and-ceasing. The second explanation is that within the transformational Three Realms, each has three types of mind-made bodies, called the three grounds and nine arising-and-ceasing. The first ground to the fifth ground are called the mind-made body of samadhi-joyful practice (三昧樂行意生身), the sixth and seventh grounds are called the mind-made body of awakening to the self-nature of the Dharma (覺法自性意生身), and the eighth ground and above are called the mind-made body of spontaneously arising non-active practice of various kinds (種類俱生無作行意生身). The Tripitaka Master said that the ground of seeing (見地) is on the first ground, the ground of cultivation (修地) is after the second ground, and the ground of ultimate attainment (究竟地) is on the tenth ground. Within these three grounds, each has initial arising, subsequent abiding, final cessation, and fulfillment, totaling nine arising-and-ceasing. 'The remaining ignorance habits and karmic retributions in the Three Realms are empty' (前三界中余無明習果報空) above explains the fundamental afflictions of the five abodes (五住地), and here it speaks of the habits of ignorance.
The Vajra Bodhisattva (金剛菩薩) attains the Samadhi of Exhausting Principle (理盡三昧), therefore delusion, karmic retribution, arising, and ceasing are all empty, there is emptiness of effect and emptiness of cause.
故空薩婆若亦空滅果空 金剛菩薩得理盡三昧者十地菩薩照窮因盡故云理盡也。惑果生滅空者微習故云惑。惑者一切煩惱。果者是三界與界外一切果也。生滅空者是無礙道空。故瓔珞經云等覺菩薩與妙覺佛生滅為異。此明法身帶于生滅也。有果空者苦諦無相名有果空。集諦無生名因空自上來明染法空竟。薩婆若亦空明凈法空。薩婆若空明智德空。滅果空者明斷德空。德行雖眾不出此二也。又薩婆若亦空者明菩提空滅果空者明涅槃空。
惑前已空故佛得三無為果智緣滅非智緣滅虛空薩婆若果空也 惑前已空故者如來已出衆惑之外。故云惑前已空又解未斷煩惱時本來寂滅。故云惑前已空。佛得三無為果者總舉三德也。智緣滅者名數緣滅無為。非智緣滅者非數緣滅無為。虛空者法性虛空無為。薩婆若果空者明佛果體空。
善男子若有修習聽說無聽無說如虛空法同法性聽同說同一切法皆如也 善男子若有修習聽說下。答中第六勸行信受持。護佛果義。就文有二初正勸信明聽說同如虛空。次大王下總結答前問。初文云聽說同如虛空故。大品云聽如幻人聽說如幻人說故。無說無聽答上問也故。凈名經云夫說法者無說無示。其聽法者無聞無得也。如虛空法同法性聽同說同一切法皆如也。如虛空者況上聽說如虛空也。法同
【現代漢語翻譯】 現代漢語譯本：因此，一切智（薩婆若，Sarvajna，指佛陀的智慧）是空性的，寂滅之果也是空性的。金剛菩薩（Vajra Bodhisattva）證得理盡三昧（證悟空性的三昧），十地菩薩照見窮盡因緣，所以說是理盡。煩惱之果的生滅是空性的，這是因為還有細微的習氣，所以說是煩惱。煩惱指的是一切煩惱。果指的是三界內外的一切果報。生滅空指的是無礙道（證悟空性的道路）是空性的。所以《瓔珞經》說，等覺菩薩（菩薩的最高階段）與妙覺佛（佛陀）的生滅是不同的。這說明法身（佛陀的真身）也帶有生滅。有果空指的是苦諦（Dukkha Satya，佛教四聖諦之一，關於苦難的真理）的無相，名為有果空。集諦（Samudaya Satya，佛教四聖諦之一，關於苦難起因的真理）的無生，名為因空。以上說明了染法（不清凈的法）是空性的。一切智也是空性的，這說明凈法（清凈的法）是空性的。一切智空說明智慧功德是空性的。寂滅之果空說明斷德（斷除煩惱的功德）是空性的。功德和修行雖然眾多，但不超出這兩種。 另外，一切智也是空性的，這說明菩提（Bodhi，覺悟）是空性的。寂滅之果空說明涅槃（Nirvana，寂滅）是空性的。 因為在煩惱之前已經是空性的，所以佛陀證得三無為果（三種無為的果報）：智緣滅（通過智慧證得的寂滅）、非智緣滅（非通過智慧證得的寂滅）和虛空（空性）。一切智之果也是空性的。因為在煩惱之前已經是空性的，所以如來（Tathagata，佛陀的稱號）已經脫離了眾多的煩惱，所以說在煩惱之前已經是空性的。另一種解釋是，在沒有斷除煩惱的時候，本來就是寂滅的，所以說在煩惱之前已經是空性的。佛陀證得三無為果，這是總括地說明了三種功德。智緣滅指的是數緣滅無為（通過智慧和因緣證得的寂滅）。非智緣滅指的是非數緣滅無為（非通過智慧和因緣證得的寂滅）。虛空指的是法性虛空無為（法性本空的寂滅）。一切智之果空說明佛果的本體是空性的。 善男子，如果有人修習聽聞，做到無聽無說，如同虛空之法，與法性相同，聽與說與一切法都相同，都是如（如如不動，真如）的境界。善男子，如果有人修習聽聞以下的內容，這是回答中的第六部分，勸勉人們修行、信受、奉持，護持佛果的意義。從文義上來看，分為兩部分，首先是勸勉人們相信聽聞與虛空相同，其次是大王以下總結回答之前的問題。首先，經文說聽聞與虛空相同，所以《大品般若經》說，聽如同幻人聽，說如同幻人說。無說無聽是回答上面的問題。所以《維摩詰經》說，說法的人無說無示，聽法的人無聞無得。如同虛空之法，與法性相同，聽與說與一切法都相同，都是如的境界。如同虛空，這是比喻上面的聽和說如同虛空。法相同
【English Translation】 English version: Therefore, Sarvajna (all-knowing wisdom of the Buddha) is empty, and the fruit of extinction is also empty. Vajra Bodhisattva (Diamond Being) attains the Samadhi of Exhaustion of Reason (Samadhi of realizing emptiness), and the Ten-Ground Bodhisattvas illuminate and exhaust the causes, hence it is said to be the Exhaustion of Reason. The arising and ceasing of the fruit of affliction is empty, because of subtle habitual tendencies, hence it is called affliction. Affliction refers to all afflictions. Fruit refers to all fruits within and beyond the Three Realms. The emptiness of arising and ceasing refers to the emptiness of the Unobstructed Path (path to realizing emptiness). Therefore, the 'Ingluo Sutra' says that the arising and ceasing of the Equal Enlightenment Bodhisattva (highest stage of Bodhisattva) and the Wonderful Enlightenment Buddha (Buddha) are different. This clarifies that the Dharmakaya (Buddha's true body) also carries arising and ceasing. The emptiness of existing fruit refers to the non-appearance of the Truth of Suffering (Dukkha Satya, one of the Four Noble Truths), called the emptiness of existing fruit. The non-arising of the Truth of Accumulation (Samudaya Satya, one of the Four Noble Truths) is called the emptiness of cause. The above explains that defiled dharmas (impure dharmas) are empty. Sarvajna is also empty, which clarifies that pure dharmas (pure dharmas) are empty. The emptiness of Sarvajna clarifies that the merit of wisdom is empty. The emptiness of the fruit of extinction clarifies that the merit of severance (merit of severing afflictions) is empty. Although merits and practices are numerous, they do not exceed these two. Furthermore, Sarvajna is also empty, which clarifies that Bodhi (enlightenment) is empty. The emptiness of the fruit of extinction clarifies that Nirvana (extinction) is empty. Because it was empty before affliction, the Buddha attains the Three Unconditioned Fruits (three unconditioned fruits): extinction by wisdom (cessation attained through wisdom), extinction not by wisdom (cessation not attained through wisdom), and emptiness (voidness). The fruit of Sarvajna is also empty. Because it was empty before affliction, the Tathagata (title of the Buddha) has already escaped from the multitude of afflictions, hence it is said to be empty before affliction. Another explanation is that it was originally quiescent even when afflictions were not severed, hence it is said to be empty before affliction. The Buddha attains the Three Unconditioned Fruits, which is a general explanation of the three merits. Extinction by wisdom refers to cessation by wisdom and conditions. Extinction not by wisdom refers to cessation not by wisdom and conditions. Emptiness refers to the unconditioned emptiness of Dharma-nature (the emptiness of the nature of reality). The emptiness of the fruit of Sarvajna clarifies that the essence of the Buddha-fruit is empty. Good man, if someone cultivates listening and speaking, achieving no listening and no speaking, like the Dharma of emptiness, being the same as Dharma-nature, listening and speaking and all dharmas are the same, all are the realm of Suchness (unchanging, true reality). Good man, if someone cultivates listening to the following, this is the sixth part of the answer, exhorting people to practice, believe, uphold, and protect the meaning of the Buddha-fruit. From the meaning of the text, it is divided into two parts, first exhorting people to believe that listening and speaking are the same as emptiness, and second, the king below summarizes the answers to the previous questions. First, the sutra says that listening and speaking are the same as emptiness, so the 'Perfection of Wisdom Sutra' says that listening is like a phantom listening, and speaking is like a phantom speaking. No speaking and no listening is the answer to the above question. Therefore, the 'Vimalakirti Sutra' says that the one who speaks the Dharma has no speaking and no showing, and the one who listens to the Dharma has no hearing and no attainment. Like the Dharma of emptiness, being the same as Dharma-nature, listening and speaking and all dharmas are the same, all are the realm of Suchness. Like emptiness, this is a metaphor for the above listening and speaking being like emptiness. Dharma is the same
法性者凈名云法同法性入諸法故也。論其空理絕於聽說故云一切法皆如也。
大王菩薩修護佛果為若此護般若波羅蜜者為護薩婆若十力十八不共法五眼五分法身四無量心一切功德果為若此 大王菩薩修護佛果為若此者總結。答上護果義也。護般若波羅蜜者為護薩婆若者廣舉其因為成其果。欲明因無別因由果故因。果無別果由因故果。是故護因即為護果。十八不共法(乃至)五分法身者廣舉果德由因得也。
佛說法時無量人眾皆得法眼凈性地信地有百千人皆得大空菩薩大行 佛說法時無量人下。品中第三大段明諸人悟道。法眼凈者小乘見道。初證四諦明白。故云法眼凈也。今說大乘。何以得小果者。說是其一但受悟不同所得果異。如凈名云。但佛以一音演說法。眾生隨類各得解。又釋云如來佈慈悲雲雨實相雨。大根大莖受其大潤小根小莖受其小潤。悟在物根不在法也。又云始證初地名見道亦名法眼凈。性地者即十解已上。信地即十信已下。皆得大空者初地已上二空增長心[宿-百+旲]大寂名大空也。大行者初地已上八萬四千諸度行也。
仁王般若經疏捲上二終 大正藏第 33 冊 No. 1707 仁王般若經疏
仁王般若經疏卷中三
吉藏法師撰
仁王護國般若波羅蜜
【現代漢語翻譯】 現代漢語譯本： 『法性』（Dharmata）是指《凈名經》（Vimalakirti Sutra）所說的，『法』與『法性』相同，因為它們進入一切法。論述其空性的道理，超越了聽說，所以說一切法皆如（Tathata）。
大王，菩薩修護佛果是爲了什麼？是爲了護持般若波羅蜜（Prajnaparamita）？還是爲了護持薩婆若（Sarvajna，一切智）、十力（Ten Powers of a Buddha）、十八不共法（Eighteen Unique Qualities of a Buddha）、五眼（Five Eyes）、五分法身（Five Aggregates of the Dharmakaya）、四無量心（Four Immeasurable Minds）以及一切功德果？大王，菩薩修護佛果是爲了什麼？』這是總結，回答了上面護持佛果的意義。『護持般若波羅蜜是爲了護持薩婆若』，這是廣泛地舉出原因來成就其結果。想要說明原因沒有獨立的原因，而是由結果而來；結果沒有獨立的結果，而是由原因而來。因此，護持原因就是護持結果。『十八不共法（乃至）五分法身』，這是廣泛地舉出果德是由原因而得到的。
『佛說法時，無量人眾皆得法眼凈（Dharma-caksu），性地（Nature Ground）、信地（Faith Ground）有百千人皆得大空菩薩大行。』『佛說法時，無量人下』，這是品中第三大段，說明諸人悟道。『法眼凈』是小乘的見道，初次證悟四諦（Four Noble Truths）而明白，所以說法眼凈。現在說的是大乘，為什麼會得到小乘的果位呢？這是說其一是但接受和領悟不同，所得的果位也不同。如《凈名經》所說：『但佛以一音演說法，眾生隨類各得解。』又解釋說，如來佈下慈悲的雲雨和實相的雨，大根大莖接受大的滋潤，小根小莖接受小的滋潤。領悟在於眾生的根器，不在於法本身。又說，開始證得初地（First Bhumi）名為見道，也名法眼凈。『性地』是指十解以上，『信地』是指十信以下。『皆得大空』，初地以上二空增長，心境廣大寂靜，名為大空。『大行』是指初地以上八萬四千諸度行（Eighty-four thousand practices）。
《仁王般若經疏》捲上二 終 大正藏第 33 冊 No. 1707 《仁王般若經疏》
《仁王般若經疏》卷中三
吉藏法師 撰
《仁王護國般若波羅蜜》
【English Translation】 English version: 'Dharmata' (法性) means, as stated in the Vimalakirti Sutra (凈名經), 'Dharma' (法) is the same as 'Dharmata' because they enter all Dharmas. Discussing the principle of emptiness, it transcends hearing and speaking, hence it is said that all Dharmas are Tathata (如).
'Great King, what is the purpose of a Bodhisattva cultivating and protecting the Buddha-fruit? Is it to protect Prajnaparamita (般若波羅蜜, Perfection of Wisdom)? Or is it to protect Sarvajna (薩婆若, all-knowingness), the Ten Powers of a Buddha (十力), the Eighteen Unique Qualities of a Buddha (十八不共法), the Five Eyes (五眼), the Five Aggregates of the Dharmakaya (五分法身), the Four Immeasurable Minds (四無量心), and all meritorious fruits? Great King, what is the purpose of a Bodhisattva cultivating and protecting the Buddha-fruit?' This is a summary, answering the meaning of protecting the Buddha-fruit mentioned above. 'Protecting Prajnaparamita is to protect Sarvajna,' this broadly cites the cause to achieve its result. It aims to explain that the cause does not have an independent cause but comes from the result; the result does not have an independent result but comes from the cause. Therefore, protecting the cause is protecting the result. 'The Eighteen Unique Qualities of a Buddha (up to) the Five Aggregates of the Dharmakaya,' this broadly cites the virtues of the fruit obtained from the cause.
'When the Buddha preached the Dharma, countless people attained the Dharma-caksu (法眼凈, Dharma Eye), and hundreds of thousands of people in the Nature Ground (性地) and Faith Ground (信地) attained the Great Emptiness Bodhisattva's Great Practice.' 'When the Buddha preached the Dharma, countless people...' This is the third major section in the chapter, explaining the enlightenment of various people. 'Dharma-caksu' is the path of seeing in the Hinayana (小乘), initially realizing the Four Noble Truths (四諦) and understanding them, hence it is called Dharma-caksu. Now, we are talking about Mahayana (大乘), so why do they attain the fruit of Hinayana? This means that although the teaching is the same, the reception and understanding differ, and the fruits attained are also different. As stated in the Vimalakirti Sutra: 'The Buddha expounds the Dharma with one sound, and sentient beings each understand according to their kind.' It is also explained that the Tathagata spreads the clouds and rain of compassion and the rain of reality. Large roots and stems receive great nourishment, while small roots and stems receive small nourishment. Enlightenment lies in the capacity of sentient beings, not in the Dharma itself. It is also said that initially attaining the First Bhumi (初地) is called the path of seeing, also called Dharma-caksu. 'Nature Ground' refers to above the tenth understanding, and 'Faith Ground' refers to below the ten faiths. 'All attain Great Emptiness,' above the First Bhumi, the two emptinesses increase, and the mind is vast and tranquil, called Great Emptiness. 'Great Practice' refers to the eighty-four thousand practices (八萬四千諸度行) above the First Bhumi.
End of Scroll 2 of the Commentary on the Humane King Prajna Sutra Taisho Tripitaka Volume 33, No. 1707, Commentary on the Humane King Prajna Sutra
Scroll 3 of the Commentary on the Humane King Prajna Sutra
Composed by Dharma Master Jizang
Humane King Protecting the Country Prajnaparamita
經菩薩教化品第三
前品依空護佛果。即方便智實智。此品依五忍十地化眾生。即實智方便故言教化品。前品非無因為成其果。此品非無果為成其因。又起如幻教跡化如幻眾生。故云教化品。就此品中分為二段。初問二答。初問中三初問十地自利行相。二問利他行化相。三問所化眾生德行相貌。
白佛言世尊護十地行菩薩云何行可行雲何行化眾生以何相眾生可化 初段中護十地者牒所修十地位也。言云何行可行者問何等行法可依之修行成十地得自行。第二問云何行化眾生者。問菩薩行化用何等法化眾生。第三問言以何相眾生可化者。問所化眾生之體相。
佛言大王五忍是菩薩法伏忍上中下信忍上中下順忍上中下無生忍上中下寂滅忍上下名為諸佛菩薩修般若波羅蜜 佛言下第二答前三問即為三段。初從五忍是菩薩法下。說十四忍具足答初問自行。從白佛言云何菩薩本業清凈乃至諸鬼神現身修行般若答前第二外化行問。從佛告大王汝先言下竟品答第三問。就前自行中有二。初略說五忍明自行體。善男子下第二廣分別十四忍顯自行相。就前略中有二意。初生起二立五忍意。初生起者伏忍上中下即是得聖方便行。二信忍上中下即是入聖之初門。三順忍上中下即是順無生果之近緣。四無生忍上中下即是向果之
【現代漢語翻譯】 現代漢語譯本
經菩薩教化品第三
前一品（護國品）依據空性來護持佛果，即是方便智和實智。此品依據五忍和十地來教化眾生，即是實智和方便，所以稱為教化品。前一品並非沒有原因就能成就佛果，此品也並非沒有果就能成就其因。又發起如幻的教化事蹟，教化如幻的眾生，所以稱為教化品。此品分為兩個部分：首先是提問，然後是回答。提問部分又分為三點：首先是詢問十地菩薩的自利修行狀態；其次是詢問利他教化的狀態；最後是詢問所教化眾生的德行和相貌。
『白佛言：世尊，護十地行菩薩云何行可行？云何行化眾生？以何相眾生可化？』第一段中，『護十地』是指所修的十地果位。『云何行可行』是問：用什麼樣的修行方法可以依之修行，成就十地，獲得自利？第二問『云何行化眾生』是問：菩薩用什麼方法來教化眾生？第三問『以何相眾生可化』是問：所教化眾生的體性和相貌。
『佛言：大王，五忍是菩薩法：伏忍上中下，信忍上中下，順忍上中下，無生忍上中下，寂滅忍上下，名為諸佛菩薩修般若波羅蜜（paramita，到彼岸）。』佛說：下面開始回答前面的三個問題，分為三個部分。首先從『五忍是菩薩法』開始，總說十四忍，完整地回答了第一個問題，即自利修行。從『白佛言：云何菩薩本業清凈』乃至『諸鬼神現身修行般若』，回答了第二個問題，即外在的教化行為。從『佛告大王：汝先言』直到本品結束，回答了第三個問題。在前面的自利修行部分，又分為兩個部分：首先是簡略地說五忍，闡明自行的本體；從『善男子』開始，詳細地分別十四忍，彰顯自行的相貌。在前面的簡略部分，又有兩個含義：首先是生起，其次是建立五忍的意義。首先是生起，伏忍上中下，是獲得聖位的方便之行；信忍上中下，是進入聖位的最初之門；順忍上中下，是順應無生之果的近因；無生忍上中下，是趨向果位的……
【English Translation】 English version
Chapter 3: On the Teaching and Transformation by Bodhisattvas
The previous chapter (Protecting the Nation) relied on emptiness to protect the fruit of Buddhahood, which is expedient wisdom and true wisdom. This chapter relies on the Five Forbearances (Five Kinds of Ksanti) and the Ten Grounds (Ten Bhumis) to transform sentient beings, which is true wisdom and expedient means, hence it is called the 'Teaching and Transformation' chapter. The previous chapter did not achieve its fruit without a cause, and this chapter does not achieve its cause without a fruit. Furthermore, it initiates illusory teaching activities to transform illusory sentient beings, hence it is called the 'Teaching and Transformation' chapter. This chapter is divided into two parts: first, the questions; second, the answers. The questions are further divided into three points: first, inquiring about the self-benefiting practice of Bodhisattvas on the Ten Grounds; second, inquiring about the state of benefiting others through teaching and transformation; and third, inquiring about the virtues and appearances of the sentient beings being transformed.
'The Bodhisattva (Bodhisattva, an enlightened being) said to the Buddha (Buddha, the awakened one): World Honored One (世尊, a title for the Buddha), how do Bodhisattvas who practice the Ten Grounds practice? How do they transform sentient beings? What are the characteristics of sentient beings that can be transformed?' In the first part, 'protecting the Ten Grounds' refers to the Ten Grounds that are cultivated. 'How do they practice?' asks: What kind of practice can be relied upon to cultivate and achieve the Ten Grounds, and attain self-benefit? The second question, 'How do they transform sentient beings?' asks: What methods do Bodhisattvas use to transform sentient beings? The third question, 'What are the characteristics of sentient beings that can be transformed?' asks: What are the essence and appearance of the sentient beings being transformed?
'The Buddha said: Great King, the Five Forbearances are the Dharma (Dharma, the teachings) of Bodhisattvas: Superior, middle, and inferior levels of Subduing Forbearance (伏忍, Ksanti); superior, middle, and inferior levels of Believing Forbearance (信忍, Ksanti); superior, middle, and inferior levels of Compliant Forbearance (順忍, Ksanti); superior, middle, and inferior levels of Non-Arising Forbearance (無生忍, Ksanti); superior and inferior levels of Quiescent Extinction Forbearance (寂滅忍, Ksanti). These are what Buddhas and Bodhisattvas cultivate in Prajna Paramita (般若波羅蜜, Prajna Paramita, perfection of wisdom).' The Buddha said: Now I will begin to answer the previous three questions, dividing them into three parts. First, starting from 'The Five Forbearances are the Dharma of Bodhisattvas,' generally speaking about the Fourteen Forbearances, completely answering the first question, which is self-benefiting practice. From 'The Bodhisattva said: How is the Bodhisattva's original karma pure?' to 'various ghosts and spirits appear to cultivate Prajna,' answering the second question, which is external teaching activities. From 'The Buddha told the Great King: You said earlier' until the end of this chapter, answering the third question. In the previous self-benefiting practice section, it is further divided into two parts: first, briefly speaking about the Five Forbearances, clarifying the essence of self-practice; starting from 'Good man,' elaborately distinguishing the Fourteen Forbearances, highlighting the appearance of self-practice. In the previous brief section, there are two meanings: first, arising; second, establishing the meaning of the Five Forbearances. First is arising, the superior, middle, and inferior levels of Subduing Forbearance are the expedient practice for attaining the holy position; the superior, middle, and inferior levels of Believing Forbearance are the initial gate for entering the holy position; the superior, middle, and inferior levels of Compliant Forbearance are the near cause for complying with the fruit of non-arising; the superior, middle, and inferior levels of Non-Arising Forbearance are approaching the fruit of...
功能。五寂滅忍上下即是因果合說。就立五忍意有三段。初五忍是菩薩法表五忍屬人。二伏忍上中下出五忍位。名為諸佛菩薩下第三結釋初文。可知第二齣位中伏忍上中下者。習忍下性忍中道種忍上在三賢位信忍上中下初地下。二地中三地上。順忍上中下四地下五地中六地上。無生忍上中下七地下八地中九地上。寂滅忍上下十地下佛地上。
善男子初發相信恒河沙眾生修行伏忍於三寶中生習種性十心信心精進心念心慧心定心施心戒心護心願心迴向心是為菩薩能少分化眾生 善男子下第二廣分別十四忍。開五忍為十四忍。初明習種性名習忍。即有三段初標修忍人。二別列十種心。三是為菩薩下明化眾生功能。文言初發相信恒河沙眾生修行伏忍者。解云。無量恒河沙世界人天。二乘修行種種功德聚集作一分。正與信心菩薩等也。文言於三寶中生習種性。三寶道理即是果報立志遠大故。不怯弱於三寶勤策勵。即是信習一切種智之本性十信。
已超過二乘一切善地一切諸佛菩薩長養十心為聖胎也次第起于干慧性種性有十種心所謂四意止身受心法不凈苦無常無我也三意止三善根慈施慧也三意止所謂三世過去因忍現在因果忍未來果忍也 超過二乘地者此是大乘之解故過二乘。成大乘法身種子名為聖胎也。次第二明中忍
【現代漢語翻譯】 現代漢語譯本 功能。五寂滅忍上下即是因果合說。就立五忍意有三段。初五忍是菩薩法，表明五忍屬於人。二伏忍上中下，出於五忍位。名為諸佛菩薩。下第三結釋初文。可知第二齣位中伏忍上中下者。習忍下，性忍中，道種忍上，在三賢位。信忍上中下，初地下。二地中，三地上。順忍上中下，四地下，五地中，六地上。無生忍上中下，七地下，八地中，九地上。寂滅忍上下，十地下，佛地上。
『善男子，初發相信恒河沙眾生修行伏忍，於三寶（Buddha, Dharma, Sangha）中生習種性十心：信心、精進心、念心、慧心、定心、施心、戒心、護心、願心、迴向心。是為菩薩能少分化眾生。』善男子下第二廣分別十四忍。開五忍為十四忍。初明習種性名習忍。即有三段，初標修忍人。二別列十種心。三是為菩薩下明化眾生功能。文言初發相信恒河沙眾生修行伏忍者。解云。無量恒河沙世界人天。二乘修行種種功德聚集作一分。正與信心菩薩等也。文言於三寶中生習種性。三寶道理即是果報立志遠大故。不怯弱於三寶勤策勵。即是信習一切種智之本性十信。
已超過二乘一切善地，一切諸佛菩薩長養十心為聖胎也。次第起于干慧性種性有十種心，所謂四意止：身、受、心、法，不凈、苦、無常、無我也。三意止：三善根，慈、施、慧也。三意止：所謂三世，過去因忍，現在因果忍，未來果忍也。超過二乘地者，此是大乘之解故過二乘。成大乘法身種子名為聖胎也。次第二明中忍。
【English Translation】 English version Function. The upper and lower levels of the Five Quiescent Endurances are a combined explanation of cause and effect. There are three sections to establishing the meaning of the Five Endurances. First, the Five Endurances are the Dharma of Bodhisattvas, indicating that the Five Endurances belong to humans. Second, the upper, middle, and lower levels of the Subduing Endurance emerge from the positions of the Five Endurances, named Buddhas and Bodhisattvas. The third section below concludes and explains the initial text. It can be understood that among those in the second section who emerge from the positions of the upper, middle, and lower levels of the Subduing Endurance: the lower level is the Habitual Endurance, the middle level is the Nature Endurance, and the upper level is the Seed of the Path Endurance, residing in the Three Worthies positions. The upper, middle, and lower levels of the Faith Endurance are on the first ground, the middle on the second ground, and the upper on the third ground. The upper, middle, and lower levels of the Compliance Endurance are on the fourth ground, the middle on the fifth ground, and the upper on the sixth ground. The upper, middle, and lower levels of the Non-Arising Endurance are on the seventh ground, the middle on the eighth ground, and the upper on the ninth ground. The upper and lower levels of the Quiescent Endurance are on the tenth ground and the ground of the Buddha.
'Good man, when beings as numerous as the sands of the Ganges River initially develop faith and cultivate the Subduing Endurance, they generate ten minds of habitual nature within the Three Jewels (Buddha, Dharma, Sangha): the mind of faith, the mind of diligence, the mind of mindfulness, the mind of wisdom, the mind of concentration, the mind of generosity, the mind of discipline, the mind of protection, the mind of aspiration, and the mind of dedication. This is how a Bodhisattva can transform beings in a small way.' The second section below, 'Good man,' extensively distinguishes the Fourteen Endurances, expanding the Five Endurances into Fourteen Endurances. It initially clarifies that the name of the Habitual Nature is the Habitual Endurance. There are three sections: the first marks the person who cultivates endurance, the second separately lists the ten types of minds, and the third, 'This is how a Bodhisattva,' clarifies the function of transforming beings. The text states, 'When beings as numerous as the sands of the Ganges River initially develop faith and cultivate the Subduing Endurance.' It explains that countless beings in worlds as numerous as the sands of the Ganges River, humans and gods, and those of the Two Vehicles, gather various merits and virtues to form one part, which is equivalent to the Bodhisattva of Faith. The text states, 'They generate a habitual nature within the Three Jewels.' The principle of the Three Jewels is that the reward is to establish great aspirations, so they are not timid towards the Three Jewels and diligently encourage themselves. This is the ten faiths that are the inherent nature of believing and learning all-knowing wisdom.
Having surpassed all the virtuous grounds of the Two Vehicles, all Buddhas and Bodhisattvas nurture the ten minds as a sacred embryo. They sequentially arise from the dry wisdom nature, having ten types of minds, namely the Four Foundations of Mindfulness: body, sensation, mind, and phenomena, impurity, suffering, impermanence, and non-self. The Three Intentions: the three roots of goodness, loving-kindness, generosity, and wisdom. The Three Intentions: namely the three times, the endurance of past causes, the endurance of present causes and effects, and the endurance of future effects. Surpassing the ground of the Two Vehicles, this is the explanation of the Great Vehicle, thus surpassing the Two Vehicles. Becoming the seed of the Dharma body of the Great Vehicle is called the sacred embryo. The second section then clarifies the Middle Endurance.
性種性文有三。初總舉性種十心。二所謂下別列十心。三是菩薩下明中忍功能。云次第起于干慧者小乘法中習種之外前。別有干慧地未得理解潤心故。今此對初地真解名種性為干慧地也。第二別列十心中。四意止是四念處。三意止即三善根。不貪善根即是施。不瞋善根即是慈。不癡善根即是慧。下文釋謂慈施慧。三意止者過去無明行名因忍。三因五果現在名因果忍。未來生老死名為果忍。
是菩薩亦能化一切眾生已能過我人知見眾生等想及外道倒想所不能壞復有十道種性地所謂觀色識想受行得戒忍知見忍定忍慧忍解脫忍觀三界因果空忍無愿忍無想忍觀二諦虛實一切法無常名無常忍一切法空得無生忍 是菩薩亦能化一切眾生者第三明中忍功能。觀五陰無我故已過我人等想。觀三世因果非常非斷故外道等不能破壞。此經性種性在十解十行。依華嚴十住為習種十行為性種。依華嚴十解為十住一名發心住(乃至)十灌頂住。十行者一名歡喜行(乃至)十名真實行。第三道種性明上忍有三。初總明五陰觀。二別明十堅心。三是菩薩下結上忍功能化眾生。十堅者五分法身．三空忍．觀二諦虛實一切無常忍．一切法空得無生忍。
是菩薩十堅心作轉輪王。亦能化四天下。生一切眾生善根。又信忍菩薩所謂善達明中行者斷
【現代漢語翻譯】 現代漢語譯本：性種性文分為三部分。第一部分總括性種的十心。第二部分，即『所謂下』，分別列出這十心。第三部分，即『是菩薩下』，闡明中忍的功能。文中說『次第起于干慧者』，指的是小乘法中習種之外的前行。別有干慧地，因為尚未獲得理解來滋潤內心。如今這裡將初地的真解稱為種性，作為干慧地。第二部分分別列出十心中，『四意止』指的是四念處。『三意止』即是三善根。不貪善根即是施捨，不瞋善根即是慈愛，不癡善根即是智慧。下文解釋說，慈、施、慧，這三種意止，過去無明行名為因忍，三因五果現在名為因果忍，未來生老死名為果忍。
『是菩薩亦能化一切眾生已能過我人知見眾生等想及外道倒想所不能壞復有十道種性地所謂觀色識想受行得戒忍知見忍定忍慧忍解脫忍觀三界因果空忍無愿忍無想忍觀二諦虛實一切法無常名無常忍一切法空得無生忍』，這段經文闡述了菩薩也能教化一切眾生，已經超越了我人知見（對『我』和『人』的錯誤認知）以及眾生等想（認為眾生平等的片面想法），外道的顛倒想法無法破壞這種境界。又有十道種性地，分別是：觀色（觀察色蘊）識（識別）想（思維）受（感受）行（行為）這五蘊，從而獲得戒忍（持戒的忍耐），知見忍（正確的知見的忍耐），定忍（禪定的忍耐），慧忍（智慧的忍耐），解脫忍（從煩惱中解脫的忍耐），觀三界（欲界、色界、無色界）因果空忍（觀察三界因果皆空的忍耐），無愿忍（不希求任何事物的忍耐），無想忍（沒有妄想的忍耐），觀二諦（世俗諦和勝義諦）虛實一切法無常名無常忍（觀察二諦的虛實，明白一切法都是無常的忍耐），一切法空得無生忍（明白一切法皆空，從而證得無生法忍）。
『是菩薩亦能化一切眾生者』，第三部分闡明中忍的功能。觀察五陰（色、受、想、行、識）無我，因此已經超越了我人等想。觀察三世（過去、現在、未來）因果非常非斷，因此外道的邪見不能破壞這種智慧。此經的性種性在於十解（十種理解）和十行（十種行為）。依據《華嚴經》的十住（十種住位）作為習種，十行作為性種。依據《華嚴經》的十解作為十住，第一是發心住（乃至）第十是灌頂住。十行，第一是歡喜行（乃至）第十是真實行。第三道種性闡明上忍，分為三部分。第一部分總括五陰觀。第二部分分別闡明十堅心。第三部分，即『是菩薩下』，總結上忍的功能是教化眾生。十堅心指的是五分法身（戒身、定身、慧身、解脫身、解脫知見身）、三空忍（空忍、無相忍、無愿忍）、觀二諦虛實一切無常忍、一切法空得無生忍。
『是菩薩十堅心作轉輪王。亦能化四天下。生一切眾生善根。又信忍菩薩所謂善達明中行者斷』，這段經文說，菩薩以十堅心可以成為轉輪聖王，也能教化四大部洲，使一切眾生生起善根。又信忍菩薩，指的是善於通達明中（光明之中）的修行者，能夠斷除煩惱。
【English Translation】 English version: The text on 'Nature and Lineage' is divided into three parts. The first part generally covers the ten minds of nature and lineage. The second part, 'So-called below', specifically lists these ten minds. The third part, 'It is the Bodhisattva below', clarifies the function of middle endurance. The text says 'Gradually arising from dry wisdom', referring to the preliminary practices outside of the seed of habit in Hinayana Buddhism. There is a separate stage of dry wisdom because one has not yet obtained understanding to nourish the mind. Now, here, the true understanding of the first ground is called lineage, as the stage of dry wisdom. In the second part, which lists the ten minds separately, 'Four Intentional Abidings' refers to the Four Foundations of Mindfulness (Sati). 'Three Intentional Abidings' are the Three Roots of Goodness. Non-greed is generosity (Dana), non-hatred is loving-kindness (Metta), and non-delusion is wisdom (Prajna). The following text explains that loving-kindness, generosity, and wisdom, these three intentional abidings, the past ignorance and actions are called the endurance of cause. The three causes and five effects in the present are called the endurance of cause and effect. Future birth, old age, and death are called the endurance of effect.
'This Bodhisattva is also able to transform all sentient beings, having already surpassed the views of self and others, the thoughts of sentient beings being equal, and the inverted thoughts of external paths cannot destroy it. There are also ten grounds of the lineage of the path, namely: observing form (Rupa), consciousness (Vijnana), thought (Samjna), sensation (Vedana), and volition (Samskara), obtaining the endurance of precepts (Sila-ksanti), the endurance of knowledge and views (Jnana-darsana-ksanti), the endurance of concentration (Samadhi-ksanti), the endurance of wisdom (Prajna-ksanti), the endurance of liberation (Vimukti-ksanti), observing the emptiness of cause and effect in the three realms (Tri-dhatu-karana-phala-sunyata-ksanti), the endurance of no wish (Apranihita-ksanti), the endurance of no thought (Animitta-ksanti), observing the truth and falsehood of the two truths (Samvriti-satya and Paramartha-satya), all phenomena are impermanent, called the endurance of impermanence (Anitya-ksanti), all phenomena are empty, obtaining the endurance of no birth (Anutpada-ksanti)'. This passage explains that the Bodhisattva can also teach all sentient beings, having already surpassed the views of self and others (the mistaken perception of 'self' and 'others') and the thoughts of sentient beings being equal (the one-sided idea that all sentient beings are equal), and the inverted thoughts of external paths cannot destroy this state. There are also ten grounds of the lineage of the path, which are: observing the five aggregates (Skandhas) of form, consciousness, thought, sensation, and volition, thereby obtaining the endurance of precepts, the endurance of knowledge and views, the endurance of concentration, the endurance of wisdom, the endurance of liberation, observing the emptiness of cause and effect in the three realms (the desire realm, the form realm, and the formless realm), the endurance of no wish, the endurance of no thought, observing the truth and falsehood of the two truths, understanding that all phenomena are impermanent, called the endurance of impermanence, understanding that all phenomena are empty, thereby attaining the endurance of no birth.
'This Bodhisattva is also able to transform all sentient beings', the third part clarifies the function of middle endurance. Observing the five aggregates (Rupa, Vedana, Samjna, Samskara, Vijnana) as without self, therefore having already surpassed the thoughts of self and others. Observing the cause and effect of the three times (past, present, and future) as neither constant nor discontinuous, therefore the heretical views of external paths cannot destroy this wisdom. The nature and lineage of this sutra lie in the ten understandings (ten kinds of understanding) and ten practices (ten kinds of behavior). Based on the ten abodes (ten kinds of dwelling places) of the Avatamsaka Sutra as the seed of habit, and the ten practices as the nature of lineage. Based on the ten understandings of the Avatamsaka Sutra as the ten abodes, the first is the abode of generating the mind (up to) the tenth is the abode of consecration. The ten practices, the first is the practice of joy (up to) the tenth is the practice of truth.
'This Bodhisattva with ten firm minds becomes a Chakravartin (wheel-turning king). He is also able to transform the four continents. He generates the roots of goodness in all sentient beings. Furthermore, the Bodhisattva of faith and endurance, so-called those who are good at understanding and practicing in the light, cuts off', this passage says that the Bodhisattva with ten firm minds can become a Chakravartin, and can also teach the four continents, causing all sentient beings to generate roots of goodness. Furthermore, the Bodhisattva of faith and endurance refers to practitioners who are good at understanding and practicing in the light, and are able to cut off afflictions.
三界色煩惱縛。能化百佛千佛萬佛國中現百身千身萬身神通無量功德常以十五心為首。四攝法．四無量心．四弘願．三解脫門。是菩薩從善覺地至於薩婆若。以此十五心為一切行根本種子。又順忍菩薩所謂見勝現法 是菩薩下結上忍功能化眾生德。十堅心結自利德。作轉輪王下結化他德。此經明名道種性。華嚴名十回向一名救護一切眾生離眾生相迴向(乃至)十名法界無量回向。此經作金輪王故化四天下。依下文上品十善鐵輪王化一閻浮提。習種銅輪王化二天下。除東北二方。性種性銀輪王化三天下除北方。此處經文略耳。又此四王在閻浮統領餘三天下與佛相似。又信忍下明信忍有三種。一想信輕毛菩薩二久信三賢是三證信初地已上。就信忍文有四初標信忍名德。又信忍菩薩出名。所謂善達明中行者出信忍德。斷三界下第二斷障。能化百佛下第三明所化國土。初地現百身二地現千身三地現萬身。常以十五心為首下第四起勝修。初出德內。善達明中行者總標信忍等三位。善者善覺忍此在初地。達者是觀達忍在二地。明者是明慧忍在三地。三昧照明名為明慧。斷三界色煩惱縛者。初二三地觀色諦無相。不取著色法故離色縛。道理亦觀心諦無生。文隱顯從多說耳。第三所化國土中(乃至)萬佛世界。此明神通化益。依他經攝
【現代漢語翻譯】 現代漢語譯本 三界（欲界、色界、無色界）的色界煩惱束縛。能化現百佛、千佛、萬佛的國土，並在其中顯現百身、千身、萬身，神通無量，功德常常以十五心為首。四攝法（佈施、愛語、利行、同事）、四無量心（慈、悲、喜、舍）、四弘願（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）、三解脫門（空、無相、無作）。這是菩薩從善覺地（初地）至於薩婆若（一切智），以這十五心為一切行根本種子。又順忍菩薩，所謂見勝現法，是菩薩下結上忍功能化眾生之德。十堅心結自利之德。作轉輪王下結化他之德。此經明名道種性。《華嚴經》名十回向，一名救護一切眾生離眾生相迴向（乃至）十名法界無量回向。此經作金輪王故化四天下。依下文上品十善鐵輪王化一閻浮提（南贍部洲）。習種銅輪王化二天下，除東北二方。性種性銀輪王化三天下除北方。此處經文略耳。又此四王在閻浮統領餘三天下與佛相似。又信忍下明信忍有三種。一想信輕毛菩薩，二久信三賢是三證信，初地已上。就信忍文有四：初標信忍名德。又信忍菩薩出名。所謂善達明中行者出信忍德。斷三界下第二斷障。能化百佛下第三明所化國土。初地現百身，二地現千身，三地現萬身。常以十五心為首下第四起勝修。初出德內。善達明中行者總標信忍等三位。善者善覺忍此在初地。達者是觀達忍在二地。明者是明慧忍在三地。三昧照明名為明慧。斷三界色煩惱縛者，初二三地觀色諦無相。不取著色法故離色縛。道理亦觀心諦無生。文隱顯從多說耳。第三所化國土中（乃至）萬佛世界。此明神通化益。依他經攝
【English Translation】 English version The bondage of form and afflictions in the Three Realms (Desire Realm, Form Realm, Formless Realm). Able to transform into hundreds of Buddhas, thousands of Buddhas, and tens of thousands of Buddhas' lands, and manifest hundreds of bodies, thousands of bodies, and tens of thousands of bodies within them, with immeasurable supernatural powers and merits, always taking the Fifteen Minds as the head. The Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation), the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity), the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha's path is unsurpassed, I vow to achieve it), the Three Doors of Liberation (emptiness, signlessness, non-action). This is the Bodhisattva from the Ground of Good Awakening (First Ground) to Sarvajna (all-knowing wisdom), using these Fifteen Minds as the fundamental seeds for all practices. Furthermore, the Bodhisattva of Compliance with Patience, so-called 'seeing the superior present Dharma,' is the Bodhisattva's virtue of binding the lower and enduring the upper, transforming sentient beings. The Ten Firm Minds bind the virtue of self-benefit. Acting as a Wheel-Turning King binds the virtue of transforming others. This sutra clarifies the name of the nature of the path. The Avatamsaka Sutra names the Ten Dedications, the first being the dedication to saving all sentient beings, separating from the appearance of sentient beings (up to) the tenth being the dedication to the immeasurable Dharma Realm. This sutra, acting as a Golden Wheel King, transforms the four continents. According to the following text, the Iron Wheel King of the highest-grade Ten Virtues transforms one Jambudvipa (Southern Continent). The Copper Wheel King of the Habitual Nature transforms two continents, excluding the northeast two directions. The Silver Wheel King of the Inherent Nature transforms three continents, excluding the north. The text here is abbreviated. Furthermore, these Four Kings in Jambudvipa lead the remaining three continents, similar to the Buddha. Moreover, under the Patience of Faith, it clarifies that there are three types of Patience of Faith: first, the Bodhisattva of Light Faith like a Feather; second, the Long-term Faith of the Three Sages, which are the three proofs of faith, from the First Ground onwards. Regarding the text on the Patience of Faith, there are four aspects: first, it marks the name and virtue of the Patience of Faith. Furthermore, the Bodhisattva of Patience of Faith is named. The so-called practitioner in 'Good Understanding and Brightness' brings forth the virtue of the Patience of Faith. 'Cutting off the Three Realms' is the second aspect of cutting off obstacles. 'Able to transform hundreds of Buddhas' is the third aspect of clarifying the lands to be transformed. The First Ground manifests hundreds of bodies, the Second Ground manifests thousands of bodies, and the Third Ground manifests tens of thousands of bodies. 'Always taking the Fifteen Minds as the head' is the fourth aspect of initiating superior cultivation. First, it brings forth the inner virtue. The practitioner in 'Good Understanding and Brightness' generally marks the three positions of Patience of Faith, etc. 'Good' refers to the Patience of Good Awakening, which is in the First Ground. 'Understanding' refers to the Patience of Observation and Understanding, which is in the Second Ground. 'Brightness' refers to the Patience of Bright Wisdom, which is in the Third Ground. Samadhi illuminates and is called Bright Wisdom. 'Cutting off the bondage of form and afflictions in the Three Realms' means that the First, Second, and Third Grounds observe the truth of form as signless. Not grasping onto form Dharma, therefore, separating from the bondage of form. The principle also observes the truth of mind as unborn. The text is implicit and explicit, speaking from the majority. In the third aspect, the lands to be transformed include (up to) tens of thousands of Buddha worlds. This clarifies the benefit of supernatural transformation. According to other sutras, it is included.
報果中初地化百佛世界。二地化千佛世界三地化萬佛世界。現身等亦爾。依愿智果皆言不可數。第四起勝修行者初地行佈施攝令生信。愛語攝令生解。利行攝令起因。同事攝令得果。亦名同事謂苦樂事同也。言四無量心者是利他心。此具三緣一眾生緣緣假名眾生與樂。二法緣緣五陰法數。三名無緣緣諸眾生五陰無所得。一慈是與樂心也。二悲是拔苦心。三喜是慶物心。四舍是平等心。緣境無限故名無量。四弘誓願者是利他愿。未度苦令度苦未解集令解集。未得安道令得安道未得涅槃令得涅槃。三解脫門者是無漏三三昧。離縛名解脫。通人至果名之為門。婆娑云一名無愿能厭生死。二名無相能樂涅槃。三名空定觀生死涅槃。二俱無相如地持菩薩分品說。依下偈文初地作四天王。二地作忉利天王。三地作夜摩天王。初地名歡喜二地名離垢三地名明地。此三地同在信忍位。第三解順忍文有四。初總標順忍菩薩名。二見勝下舉順等三位。三能斷下明離障分齊。四現一身下明現土起用化生。初總標可知等二明位者。見者。是第四炎地。下文云名炎慧地。勝者是第五難勝地。下文云名勝慧忍。現法者是第六現前地。下文云名現法忍。第三明離障分齊。
能斷三界心等煩惱縛故現一身於十方佛國中無量不可說神通化眾生又無生
【現代漢語翻譯】 現代漢語譯本 初地菩薩能化現一百個佛世界（Buddha-kshetra，諸佛所教化的國土）。二地菩薩能化現一千個佛世界。三地菩薩能化現一萬個佛世界。顯現的化身等等也是如此。依據愿智的果報，都說是不可計數的。 第四地開始殊勝的修行，初地菩薩以佈施來攝受眾生，使他們生起信心；用愛語來攝受眾生，使他們生起理解；用利行來攝受眾生，使他們種下善因；用同事來攝受眾生，使他們獲得善果。也叫做同事，意思是共同經歷苦樂之事。 所說的四無量心，是利益他人的心。這包含了三種因緣：一是眾生緣，緣于假名眾生而給予快樂；二是法緣，緣於五陰（Pancha-skandha，色、受、想、行、識五種構成要素）的法數；三是無緣緣，緣于所有眾生的五陰都不可得。一慈是給予快樂的心。二悲是拔除痛苦的心。三喜是慶賀他人快樂的心。四舍是平等對待一切眾生的心。因為所緣的境界是無限的，所以稱為無量。 四弘誓願是利益他人的願望。未脫離痛苦的，令其脫離痛苦；未理解苦集（Dukkha-samudaya，苦的生起）的，令其理解苦集；未獲得安穩之道的，令其獲得安穩之道；未證得涅槃（Nirvana，解脫）的，令其證得涅槃。 三解脫門是無漏的三種三昧（Samadhi，禪定）。脫離束縛稱為解脫。通達之人到達果位稱為門。婆娑（Vibhasa，佛教論書）中說：一名無愿，能夠厭離生死；二名無相，能夠樂於涅槃；三名空定，觀照生死涅槃，二者都無自性，如《地持菩薩分品》所說。依據下面的偈文，初地菩薩作四天王（Chatur Maharajika Deva，佛教的護法神），二地菩薩作忉利天王（Trayastrimsa Deva，欲界六天的第二層天），三地菩薩作夜摩天王（Yama Deva，欲界六天的第三層天）。 初地名為歡喜地（Pramudita Bhumi），二地名為離垢地（Vimala Bhumi），三地名為明地（Prabhakari Bhumi）。這三地同在信忍位。 第三解順忍文有四部分。首先總標順忍菩薩的名稱。其次，『見勝下』舉出順忍等三種位次。再次，『能斷下』說明斷除障礙的界限。最後，『現一身下』說明顯現國土，起用化生。首先總標，可以知道。等二明位次的人，見者，是第四炎地（Archishmati Bhumi）。下文說名為炎慧地。勝者，是第五難勝地（Sudurjaya Bhumi）。下文說名為勝慧忍。現法者，是第六現前地（Abhimukhi Bhumi）。下文說名為現法忍。第三說明斷除障礙的界限。 能夠斷除三界（Trailokya，欲界、色界、無色界）的心等煩惱束縛，所以在十方佛國中顯現無數不可說的神通，化度眾生，又無生。
【English Translation】 English version The Bodhisattva (enlightenment being) of the first Bhumi (stage) can transform into one hundred Buddha-kshetras (Buddha-fields, lands where Buddhas teach). The Bodhisattva of the second Bhumi can transform into one thousand Buddha-kshetras. The Bodhisattva of the third Bhumi can transform into ten thousand Buddha-kshetras. The manifested bodies are also like this. According to the results of the wisdom of vows, it is said that they are countless. Starting from the fourth Bhumi, one begins superior practice. The Bodhisattva of the first Bhumi uses generosity (Dana) to gather beings, causing them to generate faith; uses loving speech (Priya-vacana) to gather beings, causing them to generate understanding; uses beneficial conduct (Artha-carya) to gather beings, causing them to plant causes; uses cooperation (Samanartha) to gather beings, causing them to obtain results. It is also called cooperation, meaning sharing the same experiences of suffering and joy. The so-called Four Immeasurable Minds are minds that benefit others. This includes three conditions: first, sentient being condition, relating to nominally existent beings and giving them happiness; second, Dharma (teachings) condition, relating to the Dharma numbers of the five skandhas (Pancha-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness); third, conditionless condition, relating to the unobtainability of the five skandhas of all sentient beings. First, loving-kindness (Maitri) is the mind of giving happiness. Second, compassion (Karuna) is the mind of removing suffering. Third, joy (Mudita) is the mind of rejoicing in the happiness of others. Fourth, equanimity (Upeksha) is the mind of treating all beings equally. Because the objects of focus are limitless, it is called immeasurable. The Four Great Vows are vows to benefit others. Those who have not escaped suffering, cause them to escape suffering; those who have not understood the arising of suffering (Dukkha-samudaya), cause them to understand the arising of suffering; those who have not obtained the path of peace, cause them to obtain the path of peace; those who have not attained Nirvana (liberation), cause them to attain Nirvana. The Three Doors of Liberation are the three Samadhis (meditative states) free from outflows. Freedom from bondage is called liberation. Those who are enlightened and reach the fruition are called doors. The Vibhasa (Buddhist treatise) says: first, the No-Wish, which can be weary of Samsara (cycle of rebirth); second, the No-Sign, which can be happy in Nirvana; third, the Emptiness Samadhi, contemplating Samsara and Nirvana, both of which have no self-nature, as described in the 'Bodhisattva Bhumi' chapter. According to the following verses, the Bodhisattva of the first Bhumi becomes a Chatur Maharajika Deva (Four Heavenly Kings, guardians of Buddhism), the Bodhisattva of the second Bhumi becomes a Trayastrimsa Deva (Thirty-three Gods, the second heaven of the desire realm), and the Bodhisattva of the third Bhumi becomes a Yama Deva (God of Yama, the third heaven of the desire realm). The first Bhumi is called Pramudita Bhumi (Joyful Ground), the second Bhumi is called Vimala Bhumi (Immaculate Ground), and the third Bhumi is called Prabhakari Bhumi (Luminous Ground). These three Bhumis are all in the position of Faith-Acceptance. The third explanation of the text on Kshanti (patience) has four parts. First, it generally states the name of the Bodhisattva of Kshanti. Second, 'Seeing the Superior Below' lists the three positions of Kshanti and others. Third, 'Able to Cut Off Below' explains the boundaries of cutting off obstacles. Finally, 'Manifesting a Body Below' explains manifesting a land, initiating use, and transforming beings. First, the general statement can be known. The person of the second explanation of positions, the 'Seeing' is the fourth Archishmati Bhumi (Blazing Ground). The text below says it is called the Ground of Blazing Wisdom. The 'Superior' is the fifth Sudurjaya Bhumi (Difficult to Conquer Ground). The text below says it is called the Patience of Superior Wisdom. The 'Manifesting Dharma' is the sixth Abhimukhi Bhumi (Face to Face Ground). The text below says it is called the Patience of Manifesting Dharma. Third, it explains the boundaries of cutting off obstacles. Being able to cut off the bonds of afflictions such as the mind of the three realms (Trailokya, the desire realm, the form realm, and the formless realm), therefore, in the Buddha-fields of the ten directions, countless and unspeakable supernatural powers are manifested, transforming sentient beings, and also without birth.
忍菩薩所謂遠不動觀慧亦斷三界心色等習煩惱故現不可說不可說功德神通 文云斷三界心煩惱縛者。此之三位能觀三界心諦無生無所得。不取心相知心無生故能斷迷心煩惱。通論亦斷迷色惑。今從多故但斷迷心耳。此是無名相中說。不可定以一文為執。而講者須深知此意。第四現土中文云現一身於十方國化眾生者。依地經攝報果炎地菩薩能現一億身。能化一億佛國眾生等。難勝地攝報果能現千億身。化千億世界眾生等。現前地攝報果能現百千億身化眾生亦爾。此約階位為言若愿智果中皆不可計知。依此經四地為兜率天王。五地為他化樂天王。六地為化樂天王。若依六天次第應五地為化樂天王。六地為他化天王。此文誤也。第四明無生忍。就文有四初總標忍名。二所謂下出位。三亦斷下治障。四現不可說下現土。初文可知。第二齣位中言遠者遠行地。不動者不動地。觀慧者善慧地。七地下文遠達忍。八地下文等觀忍。九地下文慧光忍。三明治障云亦斷三界心色等習煩惱等者。此三位深證心色無生故。能斷色心等習。依地論七地斷細相習障。八地斷無相行障。九地斷不能利益眾生障。四明現土。經云現不可說神通者。依地論七地攝報果中。現百千億那由他身化眾生亦爾。八地攝報果現百萬三千大千世界微塵身化眾生等亦爾
【現代漢語翻譯】 現代漢語譯本 忍辱菩薩所說的『遠不動觀慧』，也能斷除三界（欲界、色界、無色界）中，心和色等所帶來的習氣煩惱，因此顯現出不可說不可說的功德和神通。 經文中說『斷三界心煩惱縛』，指的是這三個位次的菩薩能夠觀照三界的心識，體悟其本性無生，無所得。因為不執取心相，了知心識本無生滅，所以能夠斷除迷惑心識的煩惱。從普遍意義上來說，也能斷除對色法的迷惑。這裡主要說斷除迷惑心識的煩惱。這是在無名相的境界中說的，不可執著于某一句話。講經說法的人需要深刻理解這個含義。 第四部分，關於顯現佛土。經文中說『現一身於十方國土化度眾生』，依據《地經》，攝報果位的炎地菩薩能夠顯現一億個化身，化度一億個佛國土的眾生等等。難勝地菩薩能夠顯現千億個化身，化度千億個世界的眾生等等。現前地菩薩能夠顯現百千億個化身，化度眾生也是如此。這是按照菩薩的階位來說的，如果從愿智果位的角度來看，就不可計數了。依據這部經，四地菩薩為兜率天王（欲界天主之一），五地菩薩為他化自在天王（欲界頂層天主）。六地菩薩為化樂天王（欲界天主之一）。如果按照六慾天的次第，應該是五地菩薩為化樂天王，六地菩薩為他化自在天王。這裡的經文有誤。 第四部分，闡明無生忍。經文分為四個部分：首先總標忍的名目；其次，『所謂下』指出菩薩的位次；再次，『亦斷下』說明所要對治的障礙；最後，『現不可說下』說明顯現佛土。第一部分，總標忍的名目，容易理解。第二部分，指出位次，其中『遠』指的是遠行地（七地），『不動』指的是不動地（八地），『觀慧』指的是善慧地（九地）。七地在下文中稱為『遠達忍』，八地在下文中稱為『等觀忍』，九地在下文中稱為『慧光忍』。 第三部分，說明對治的障礙，經文說『亦斷三界心色等習煩惱等』，指的是這三個位次的菩薩深刻證悟心和色本無生滅，所以能夠斷除色心等習氣。依據《地論》，七地菩薩斷除細微的相習氣障礙，八地菩薩斷除無相行障礙，九地菩薩斷除不能利益眾生的障礙。 第四部分，闡明顯現佛土。經文說『現不可說神通者』，依據《地論》，七地菩薩在攝報果位中，能夠顯現百千億那由他（古印度數字單位）個化身來化度眾生。八地菩薩在攝報果位中，能夠顯現百萬三千大千世界微塵數個化身來化度眾生等等。
【English Translation】 English version The 'Far-Reaching, Immovable Contemplative Wisdom' of the Enduring Bodhisattva also severs the habitual afflictions of mind, form, and so on, within the Three Realms (Desire Realm, Form Realm, Formless Realm), thus manifesting inexpressible and countless merits and supernormal powers. The text states, 'Severing the bonds of mental afflictions in the Three Realms,' referring to the ability of Bodhisattvas in these three stages to contemplate the mind in the Three Realms, realizing its unborn nature and non-attainment. Because they do not grasp onto the characteristics of the mind and understand that the mind is without origination, they can sever the afflictions that delude the mind. Generally speaking, it also severs the delusions regarding form. Here, it mainly discusses severing the afflictions that delude the mind. This is spoken from the perspective of the realm of no-name and no-form; one should not rigidly adhere to a single sentence. Those who expound the scriptures must deeply understand this meaning. Fourthly, regarding the manifestation of Buddha-lands. The text states, 'Manifesting one's body in the ten directions to transform sentient beings,' according to the Dashabhumika Sutra, the Yanadi Bodhisattva (Flame Ground Bodhisattva) in the Shebaoguo (Retribution Body Fruit) position can manifest one hundred million bodies to transform one hundred million Buddha-lands of sentient beings, and so on. The Nanshengdi (Difficult to Conquer Ground) Bodhisattva in the Shebaoguo position can manifest a thousand billion bodies to transform a thousand billion worlds of sentient beings, and so on. The Xianqiandi (Manifest Ground) Bodhisattva in the Shebaoguo position can manifest hundreds of thousands of billions of bodies, and the transformation of sentient beings is also the same. This is spoken in terms of the Bodhisattva's stages. If viewed from the perspective of the Fruit of Vow and Wisdom, it is immeasurable. According to this sutra, the Fourth Ground Bodhisattva is the King of the Tushita Heaven (one of the lords of the Desire Realm), the Fifth Ground Bodhisattva is the King of the Paranirmita-vasavartin Heaven (the highest lord of the Desire Realm), and the Sixth Ground Bodhisattva is the King of the Nirmanarati Heaven (one of the lords of the Desire Realm). If following the order of the Six Desire Heavens, the Fifth Ground Bodhisattva should be the King of the Nirmanarati Heaven, and the Sixth Ground Bodhisattva should be the King of the Paranirmita-vasavartin Heaven. This text is mistaken. Fourthly, elucidating the Anutpattika-dharma-kshanti (acceptance of the non-arising of phenomena). The text is divided into four parts: first, a general statement of the name of the kshanti (patience/acceptance); second, 'The so-called...' indicates the Bodhisattva's stage; third, 'Also severing...' explains the obstacles to be overcome; and fourth, 'Manifesting inexpressible...' explains the manifestation of Buddha-lands. The first part, the general statement of the name of the kshanti, is easy to understand. The second part, indicating the stage, where 'Far-Reaching' refers to the Duramgama-bhumi (Far-Going Ground, Seventh Ground), 'Immovable' refers to the Acala-bhumi (Immovable Ground, Eighth Ground), and 'Contemplative Wisdom' refers to the Sadhumati-bhumi (Good Wisdom Ground, Ninth Ground). The Seventh Ground is referred to as 'Far-Reaching Acceptance' in the following text, the Eighth Ground is referred to as 'Equal Contemplation Acceptance' in the following text, and the Ninth Ground is referred to as 'Wisdom Light Acceptance' in the following text. The third part, explaining the obstacles to be overcome, the text states, 'Also severing the habitual afflictions of mind, form, and so on, within the Three Realms,' referring to the fact that Bodhisattvas in these three stages deeply realize that mind and form are without origination, and therefore can sever the habitual tendencies of form, mind, and so on. According to the Dashabhumika-shastra, the Seventh Ground Bodhisattva severs the subtle habitual obstacles of characteristics, the Eighth Ground Bodhisattva severs the obstacles of formless practice, and the Ninth Ground Bodhisattva severs the obstacles of not being able to benefit sentient beings. The fourth part, elucidating the manifestation of Buddha-lands. The text states, 'Manifesting inexpressible supernormal powers,' according to the Dashabhumika-shastra, the Seventh Ground Bodhisattva, in the Shebaoguo position, can manifest hundreds of thousands of billions of nayutas (ancient Indian numerical unit) of bodies to transform sentient beings. The Eighth Ground Bodhisattva, in the Shebaoguo position, can manifest as many bodies as the dust particles in millions of three-thousand great-thousand worlds to transform sentient beings, and so on.
。九地現十阿僧祇百千佛土微塵數身化眾生亦爾。依經下文七地為初禪王。八地為二禪王九地為三禪王。此等皆是菩薩無生自在。不可定執也。
複次寂滅忍佛與菩薩同用此忍入金剛三昧下忍中行名為菩薩 第五明寂滅忍。寂者是定滅者是慧。寂而常照照而常寂故名寂滅忍。文有五初明位地分齊。二入金剛三昧下明行差別。三共觀下明因異果。四盡相無相下彰果異因。五善男子一切眾生下嘆果殊勝。初文云佛與菩薩同用此忍者。是法雲地菩薩。依地論斷于諸法中不得自在障為無礙道。佛者一切智一切種智依止。智體圓滿名解脫道。前之四忍斷生死未盡不得寂滅之名。第二明行差別。入金剛三昧下忍中行名菩薩者。此定堅固永不退名金剛三昧。無礙道因位所攝名下忍。依地經攝報果得十不可說佛土微塵三昧等。
上忍中行名為薩婆若共觀第一義諦斷三界心習無明盡相為金剛盡相無相為薩婆若超度世諦第一義諦之外為第十一地薩云若覺非有非無湛然清凈常住不變同真際等法性無緣大悲教化一切眾生 上忍中行名為薩婆若者解脫道果位所攝名為上忍位。薩婆若者此云一切智。此忍因果位別唯分上下二品。前之四忍同是因位故各分三品。此無差別中作差別名豈可定執。此處五忍是通因果無礙解脫皆名為忍。不同小
【現代漢語翻譯】 現代漢語譯本：九地菩薩能顯現十阿僧祇（無數）百千佛土微塵數的身相來化度眾生，也是如此。依據經文下文，七地菩薩為初禪王，八地菩薩為二禪王，九地菩薩為三禪王。這些都是菩薩證得無生法忍的自在境界，不可執著于固定的說法。
其次，寂滅忍，佛與菩薩共同運用此忍進入金剛三昧，在下忍中修行名為菩薩。第五是說明寂滅忍。寂是指定，滅是指慧。寂靜而常照，照而常寂靜，所以稱為寂滅忍。文中有五點：第一是說明位地分齊；第二是入金剛三昧，說明行持的差別；第三是共觀，說明因的差異導致果的不同；第四是盡相無相，彰顯果的差異源於因的不同；第五是『善男子，一切眾生』，讚歎果的殊勝。第一點說佛與菩薩共同運用此忍，指的是法雲地的菩薩。依據《地論》，斷除在諸法中不得自在的障礙，作為無礙道。佛是指一切智、一切種智所依止的智體圓滿，名為解脫道。之前的四忍斷除生死尚未窮盡，不能得到寂滅的名稱。第二點說明行持的差別。進入金剛三昧，在下忍中修行名為菩薩，此定堅固永不退轉，名為金剛三昧。無礙道是因位所攝，名為下忍。依據《地經》，攝取報果，得到十不可說佛土微塵數的三昧等。
在上忍中修行名為薩婆若（一切智），共同觀照第一義諦，斷除三界心習無明，盡相為金剛，盡相無相為薩婆若，超度世諦第一義諦之外為第十一地薩云若覺，非有非無，湛然清凈，常住不變，同真際等法性，無緣大悲教化一切眾生。在上忍中修行名為薩婆若，解脫道果位所攝名為上忍位。薩婆若，這裡譯為一切智。此忍因果位別，只分為上下二品。之前的四忍同是因位，所以各自分為三品。此處沒有差別中作出差別，這種說法怎麼可以執著呢？這裡的五忍是通因果，無礙解脫都名為忍，不同於小乘。
【English Translation】 English version: The ninth-ground Bodhisattva can manifest bodies as numerous as the dust motes in ten asamkhya (countless) hundreds of thousands of Buddha lands to transform sentient beings, and so on. According to the text below, the seventh-ground Bodhisattva is the first Dhyana King, the eighth-ground Bodhisattva is the second Dhyana King, and the ninth-ground Bodhisattva is the third Dhyana King. These are all the free states of Bodhisattvas who have attained the non-origination forbearance (anutpattika-dharma-kshanti), and one should not be attached to fixed notions.
Furthermore, the extinction forbearance (nirodha-kshanti), both Buddhas and Bodhisattvas use this forbearance to enter the Vajra Samadhi (Diamond Samadhi), practicing in the lower forbearance is called a Bodhisattva. The fifth is explaining the extinction forbearance. Extinction (nirodha) refers to wisdom (prajna). Stillness and constant illumination, illumination and constant stillness, therefore it is called extinction forbearance. There are five points in the text: first, explaining the divisions of positions and grounds; second, entering the Vajra Samadhi, explaining the differences in practice; third, common contemplation, explaining how differences in causes lead to different results; fourth, the exhaustion of characteristics and the absence of characteristics, highlighting how the differences in results originate from the differences in causes; fifth, 'Good men, all sentient beings,' praising the excellence of the result. The first point says that Buddhas and Bodhisattvas both use this forbearance, referring to the Bodhisattvas of the Dharma Cloud Ground. According to the Dashabhumika Sutra, cutting off the obstacles of not being free in all dharmas is the unobstructed path. Buddha refers to the complete wisdom body that all wisdom (sarvajna) and all-knowing wisdom (sarvakarajnata) rely on, called the liberation path. The previous four forbearances have not completely cut off birth and death, and cannot obtain the name of extinction. The second point explains the differences in practice. Entering the Vajra Samadhi, practicing in the lower forbearance is called a Bodhisattva, this samadhi is firm and never retreats, called Vajra Samadhi. The unobstructed path is included in the cause position, called lower forbearance. According to the Ground Sutra, taking in the retribution result, one obtains ten unspeakable Buddha land dust mote samadhis, and so on.
Practicing in the upper forbearance is called Sarvajna (all-knowing), commonly contemplating the ultimate truth (paramartha-satya), cutting off the habitual ignorance of the three realms, the exhaustion of characteristics is Vajra, the exhaustion of characteristics and the absence of characteristics is Sarvajna, transcending the mundane truth (samvriti-satya) and the ultimate truth, beyond that is the eleventh ground, the Sarvajna awareness, neither existent nor non-existent, clear and pure, constant and unchanging, the same as the true reality (bhutatathata), equal to the dharma-nature, unconditioned great compassion transforming all sentient beings. Practicing in the upper forbearance is called Sarvajna, the liberation path result position is included in the upper forbearance position. Sarvajna, here translated as all-knowing. This forbearance, in terms of cause and result positions, is only divided into upper and lower two grades. The previous four forbearances are all cause positions, so each is divided into three grades. How can one be attached to the notion of creating differences where there are no differences? The five forbearances here are the common cause and result, unobstructed liberation are all called forbearance, different from the Hinayana.
乘唯見道無礙八忍。第三明因異果中。共觀第一義者與佛同觀實諦名共觀也。斷三界心習無明者依地論此斷微智障名心習無明。觀空諦究竟無礙道中斷心習無明盡亦斷色習。文略不論耳。言盡相為金剛者能破生死因果究竟名為盡也。第四明果異因文云盡相無相為薩婆若者非但盡相亦盡無相。所謂緣觀並[穴/俱]境智俱寂始是圓滿顯現故名盡相無相。薩婆若者云一切智證中道一實諦故云出二諦之外。十地是學果佛十一地是無學果。絕相非有備德非無離染故清凈離苦故常樂。會於無德絕妄名法身也。故云同真際等法性。無緣大悲教化一切眾生者是應身。
乘薩婆若乘來化三界善男子一切眾生煩惱不出三界藏一切眾生果報二十二根不出三界諸佛應化法身亦不出三界三界外無眾生佛何所化是故我言三界外別有一眾生界藏者外道大有經中說非七佛之所說大王我常語一切眾生斷三界煩惱果報盡者名為佛 乘薩婆若乘來化三界者是化身又前是化他心后是化他身。第五嘆德殊勝文有六。一明所化三界二諸佛應身下明能化應身三從三界外下明三界攝生周盡。四我言三界外別有一眾生界藏下明非邪顯正。五大王下嘆果異因。六眾生本業下舉因顯果。初明所化三界文言煩惱不出三界者是集諦。三界有二種一分段二變易文言果報二十二
【現代漢語翻譯】 現代漢語譯本 乘唯見道無礙八忍（八種對真理的無礙認知）。第三部分闡明因與果的差異，共同觀察第一義諦的人與佛陀一樣觀察真實的真理，這被稱為『共觀』。斷除三界中的心習無明，依據《地論》，這種斷除微細智障被稱為『心習無明』。在觀察空諦究竟無礙的道路中，斷除心習無明的同時也斷除了色習。經文省略了這部分內容。『盡相為金剛』指的是能夠破除生死因果，達到究竟的境界，這被稱為『盡』。第四部分闡明果與因的差異，經文中說『盡相無相為薩婆若（一切智）』，不僅僅是盡除有相，也盡除無相。所謂的緣觀和[穴/俱]境智都寂滅，才是圓滿的顯現，因此被稱為『盡相無相』。薩婆若（一切智）指的是證悟中道一實諦，因此說超出二諦之外。十地是學習的果位，佛的十一地是無學果位。斷絕了相，並非是有；具備了德，並非是無；遠離了染污，因此清凈；遠離了痛苦，因此常樂。會歸於無德，斷絕了虛妄，這被稱為法身。因此說『同真際等法性』。以無緣大悲教化一切眾生，這是應身。 乘薩婆若（一切智）乘來化三界，善男子，一切眾生的煩惱不出三界藏，一切眾生的果報二十二根不出三界，諸佛的應化法身也不出三界，三界外沒有眾生，佛又化度誰呢？因此我說三界外別有一眾生界藏，這是外道《大有經》中所說的，不是七佛所說的。大王，我常對一切眾生說，斷除三界煩惱果報盡的人，就叫做佛。乘薩婆若（一切智）乘來化三界，這是化身，前面是化他的心，後面是化他的身。第五部分讚歎功德殊勝，經文有六點。第一點闡明所化度的三界，第二點從『諸佛應身』開始闡明能化度的應身，第三點從『三界外』開始闡明三界攝受眾生周遍窮盡。第四點『我說三界外別有一眾生界藏』開始闡明不是邪說而是顯正。第五點『大王』開始讚歎果與因的差異。第六點『眾生本業』開始舉因來顯示果。首先闡明所化度的三界，經文中說煩惱不出三界，這是集諦。三界有兩種，一種是分段，一種是變易，經文中說果報二十二
【English Translation】 English version Riding the eight forbearance of unimpeded insight into the path. The third section clarifies the difference between cause and effect. Those who jointly contemplate the first principle (first meaning) observe the true reality in the same way as the Buddha, which is called 'joint contemplation'. Eradicating the habitual ignorance of the mind in the three realms, according to the Dasabhumika Sutra (Dilun), this eradication of subtle intellectual obstacles is called 'habitual ignorance of the mind'. In the path of observing emptiness and ultimate unobstructedness, eradicating the habitual ignorance of the mind also eradicates the habitual attachment to form. The text omits this part. 'Exhausting characteristics as Vajra' refers to being able to break through the cause and effect of birth and death, reaching the ultimate state, which is called 'exhaustion'. The fourth section clarifies the difference between effect and cause. The text says 'exhausting characteristics and non-characteristics is Sarvajna (all-knowing)'. It is not only exhausting characteristics but also exhausting non-characteristics. The so-called conditions of observation and [穴/俱] the realm of wisdom are both in stillness, which is the complete manifestation, therefore it is called 'exhausting characteristics and non-characteristics'. Sarvajna (all-knowing) refers to the realization of the one true reality of the Middle Way, therefore it is said to be beyond the two truths. The ten grounds are the fruit of learning, and the eleventh ground of the Buddha is the fruit of no-more-learning. Severing characteristics is not existence; possessing virtues is not non-existence; being away from defilement is therefore pure; being away from suffering is therefore constant joy. Converging on non-virtue and severing delusion is called the Dharmakaya (Dharma Body). Therefore it is said 'same as the true limit, equal to the Dharma-nature'. Teaching and transforming all sentient beings with unconditioned great compassion is the Nirmanakaya (Transformation Body). Riding the Sarvajna (all-knowing) vehicle to transform the three realms, good men, all sentient beings' afflictions do not go beyond the treasury of the three realms, all sentient beings' karmic retributions, the twenty-two faculties, do not go beyond the three realms, the Nirmanakaya (Transformation Body) of all Buddhas also does not go beyond the three realms. Outside the three realms there are no sentient beings, who would the Buddha transform? Therefore I say that outside the three realms there is another treasury of sentient beings, which is what the heretical Mahasatva Sutra says, not what the Seven Buddhas said. Great King, I always say to all sentient beings that those who eradicate the afflictions and karmic retributions of the three realms are called Buddhas. Riding the Sarvajna (all-knowing) vehicle to transform the three realms is the Nirmanakaya (Transformation Body). The former is transforming others' minds, and the latter is transforming others' bodies. The fifth section praises the superior virtues, and the text has six points. The first point clarifies the three realms to be transformed. The second point, starting from 'the Nirmanakaya (Transformation Body) of all Buddhas', clarifies the Nirmanakaya (Transformation Body) that can transform. The third point, starting from 'outside the three realms', clarifies that the three realms encompass all sentient beings completely. The fourth point, 'I say that outside the three realms there is another treasury of sentient beings', clarifies that it is not a heresy but a manifestation of the truth. The fifth point, 'Great King', begins to praise the difference between cause and effect. The sixth point, 'sentient beings' original karma', begins to cite the cause to reveal the effect. First, clarify the three realms to be transformed. The text says that afflictions do not go beyond the three realms, which is the Samudaya (accumulation of suffering). There are two kinds of three realms, one is segmented, and one is transformational. The text says that karmic retribution is twenty-two
根不出三界者此明苦諦。二十二根者眼等六根苦樂憂喜舍五合為十一。男女命三為十四。信進念定慧五為十九。三無漏根未知根已知根無知根為二十二根二十一根不出分段三界無知根在無學出分段三界。不出者不出四住習氣三界二十二根義如別章。第二明能化文言諸佛應化法身亦不出三界者謂所化眾生故言不出三界。若舉實而言三界本來清凈何出不出。第三明三界攝生周盡。文云三界外無眾生者分段變易二種三界外更無生死眾生可化也。第四非邪顯正。文言三界外別有一眾生界者外道大有經中說非七佛之所說者。若依舊說流來義即同外道大有所說。二種生死外別有生死眾生藏者。即是舊說無明義也。是外道邪說非佛正說。第五嘆果異因中言我常語一切眾生斷三界煩惱果報盡名為佛者斷盡分段變易二種也。
自性清凈名覺薩云若性是眾生本業是諸佛菩薩本所修行五忍中十四忍具足 自性清凈者煩惱既盡體無暇摷也。此是斷德也。名覺薩云若者此云一切智是其智德也。第六舉因顯果文云眾生本業是諸佛菩薩本所修行。十三忍是菩薩脩名因行。第十四忍是佛德名顯果。上來至此答自利行竟。
白佛言。云何菩薩本業清凈化眾生。佛言。從一地乃至后一地。自所行處及佛行處一切知見故。本業者。若菩薩住百佛國
【現代漢語翻譯】 現代漢語譯本： 『根不出三界者』，這說明了苦諦（duhkha-satya，四聖諦之一，指世間充滿痛苦的真理）。二十二根指的是：眼等六根，苦、樂、憂、喜、舍五受合為十一。男女命三根為十四。信、進、念、定、慧五根為十九。三無漏根，即未知根、已知根、無知根，合為二十二根。其中，二十一根不出分段三界（kama-dhatu，色界，無色界），無知根在無學（asaiksha，指已證阿羅漢果位，無需再修學的人）位，超出分段三界。『不出』指的是不出四住習氣（指四種煩惱的習氣）三界。二十二根的意義如其他章節所述。 第二，說明能化之文，言諸佛應化法身（dharma-kaya，佛的法身）也不出三界，這是爲了適應所化眾生而說的。如果從實相而言，三界本來清凈，哪裡有出與不出呢？ 第三，說明三界包含眾生周遍而無遺漏。文中所說『三界外無眾生』，指的是分段生死和變易生死（parinama-marana，指菩薩因願力而示現的生死）這兩種三界之外，沒有其他可以教化的生死眾生了。 第四，破斥邪說，顯明正理。文中所說『三界外別有一眾生界』，是外道（tirthika，佛教以外的宗教或哲學派別）《大有經》中所說的，並非七佛（sapta-buddha，過去七佛）所說。如果依舊說這種流來之義，就與外道《大有經》所說相同，認為二種生死之外別有生死眾生藏，這就是舊說中的無明（avidya，無知，迷惑）之義。這是外道的邪說，不是佛的正說。 第五，讚歎果異於因。文中說『我常語一切眾生，斷三界煩惱，果報盡名為佛』，指的是斷盡分段生死和變易生死兩種生死。 『自性清凈名覺薩云若』，意思是說自性是眾生的本業，是諸佛菩薩本來所修行的，五忍（指菩薩修行過程中所經歷的五個階段）中十四忍具足。自性清凈，指的是煩惱已經斷盡，本體沒有絲毫瑕疵。這是斷德（指斷除煩惱的功德）。『名覺薩云若』，此譯為一切智（sarvajna，佛陀所證得的智慧），是其智德（指智慧的功德）。 第六，舉因顯果。文中說『眾生本業是諸佛菩薩本所修行』，十三忍是菩薩修行的因行，第十四忍是佛的功德，名為顯果。以上至此，回答了自利行（指通過修行使自己獲得解脫的行為）的問題。 白佛言：『云何菩薩本業清凈化眾生？』佛言：『從一地（bhumi，菩薩修行所經歷的階段）乃至后一地，自所行處及佛行處一切知見故。』本業者，若菩薩住百佛國
【English Translation】 English version: 'Those whose roots do not extend beyond the Three Realms' clarifies the Truth of Suffering (duhkha-satya, one of the Four Noble Truths, referring to the truth that the world is full of suffering). The twenty-two roots are: the six roots of eye, etc.; the five feelings of suffering, pleasure, sorrow, joy, and equanimity, totaling eleven. The three roots of male, female, and life, totaling fourteen. The five roots of faith, vigor, mindfulness, concentration, and wisdom, totaling nineteen. The three unconditioned roots, namely the root of the unknown, the root of the known, and the root of the unknowable, totaling twenty-two. Among these, twenty-one roots do not extend beyond the Three Realms of Desire (kama-dhatu), Form, and Formlessness, while the root of the unknowable is in the state of No More Learning (asaiksha, referring to those who have attained Arhatship and no longer need to learn), transcending the Three Realms of Segmentation. 'Do not extend beyond' means not extending beyond the Three Realms of the four abodes of habitual tendencies (referring to the habitual tendencies of the four types of afflictions). The meaning of the twenty-two roots is as described in other chapters. Secondly, explaining the text on the ability to transform, it says that the manifested Dharma-body (dharma-kaya, the body of the Dharma) of the Buddhas also does not extend beyond the Three Realms, which is said in accordance with the beings to be transformed. If speaking from the perspective of reality, the Three Realms are originally pure, so where is there extending beyond or not extending beyond? Thirdly, explaining that the Three Realms encompass all beings completely without omission. The text says 'Outside the Three Realms, there are no beings,' referring to the fact that outside the two types of Three Realms of segmented birth and death and transformational birth and death (parinama-marana, referring to the birth and death manifested by Bodhisattvas due to their vows), there are no other sentient beings subject to birth and death who can be transformed. Fourthly, refuting heterodox views and revealing the correct principle. The text says 'Outside the Three Realms, there is another realm of beings,' which is what is said in the heterodox (tirthika, religious or philosophical schools other than Buddhism) 'Great Existence Sutra,' and is not what was said by the Seven Buddhas (sapta-buddha, the Seven Buddhas of the past). If one still speaks of this flowing meaning, it is the same as what is said in the heterodox 'Great Existence Sutra,' which believes that outside the two types of birth and death, there is a store of sentient beings subject to birth and death, which is the meaning of ignorance (avidya, ignorance, delusion) in the old teachings. This is a heterodox view and not the correct teaching of the Buddha. Fifthly, praising the difference between the result and the cause. The text says 'I often tell all sentient beings that the exhaustion of the afflictions of the Three Realms and the end of karmic retribution is called Buddhahood,' referring to the complete exhaustion of both segmented birth and death and transformational birth and death. 'Self-nature purity is called Jue Sa Yun Ruo,' meaning that self-nature is the fundamental karma of sentient beings, which is what all Buddhas and Bodhisattvas originally cultivate, and the fourteen acceptances in the five patiences (referring to the five stages experienced by Bodhisattvas in their practice) are complete. Self-nature purity refers to the fact that afflictions have been exhausted, and the essence has no flaws. This is the virtue of cessation (referring to the merit of ceasing afflictions). 'Called Jue Sa Yun Ruo' is translated as all-knowing wisdom (sarvajna, the wisdom attained by the Buddha), which is its virtue of wisdom. Sixthly, citing the cause to reveal the result. The text says 'The fundamental karma of sentient beings is what all Buddhas and Bodhisattvas originally cultivate,' the thirteen acceptances are the causal practice of Bodhisattvas, and the fourteenth acceptance is the merit of the Buddha, called the revealed result. Up to this point, the question of self-benefiting practice (referring to the act of attaining liberation through practice) has been answered. The Bodhisattva asked the Buddha: 'How does the fundamental karma of the Bodhisattva purify sentient beings?' The Buddha said: 'From one stage (bhumi, the stages experienced by Bodhisattvas in their practice) to the next, because of all the knowledge and views of one's own practice and the practice of the Buddhas.' The fundamental karma is that if a Bodhisattva dwells in a hundred Buddha-lands
中作閻浮四天王。修百法門二諦平等心化一切眾生。若菩薩住千佛國中作忉利天王。修千法門十善道化一切眾生。若菩薩住十萬佛國中作炎天王。修十萬法門四禪定化一切眾生 白佛言下答第二利他行相問文有二初騰前問月光去前問既遠今更重發起。云何菩薩本業清凈者十地是菩薩本業。菩薩以慈悲智慧于生死涅槃二處無染名本業清凈也。佛言下正答問。以顯利他行相有三。初略答前問二若菩薩住。百佛下廣答。三散無量下慶蒙法利供養讚歎。初文言從一地至后一地謂從初地至佛地也。言自所行處者謂是因地及佛行處謂果地也。無緣之照因果並[穴/俱]。故云一切智見也。若菩薩住百佛下第二廣答十地為十別。就初地文有五句。一住百佛下明所化國土。二作閻浮王下明攝位。謂作人中四種輪王及四天王。依地經初地作鐵輪王瓔珞經云修行十信一劫二劫三劫。修十信善有三品。上品善鐵輪王化一天下中品善粟散王。下品善人中王。十住銅輪王十行銀輪王十回向金輪王初地已上琉璃寶瓔珞初地百寶瓔珞七寶相輪四天王萬子為眷族十住為銅輪王。若爾十住位已過初地豈可以一經執為定解。故彼經云是諸地無名無相。但應化故言有。三從百法門下辨所解法門此乃一念解百法門也。四二諦已下明自行證理真俗無相名平等心。五
【現代漢語翻譯】 現代漢語譯本 在閻浮提（Jambudvipa，南贍部洲）的百佛國土中，菩薩示現為四大天王，修習百種法門，以二諦（Two Truths，真諦和俗諦）的平等心來教化一切眾生。 若菩薩安住于千佛國土中，則示現為忉利天王（Trāyastriṃśa，三十三天），修習千種法門，以十善道（Ten Virtuous Actions）來教化一切眾生。 若菩薩安住於十萬佛國土中，則示現為炎天王（Yama，夜摩天王），修習十萬種法門，以四禪定（Four Dhyānas）來教化一切眾生。 白佛言：以下回答第二個利他行相的提問，分為兩部分。首先，承接之前的提問，月光菩薩的提問已經過去很久，現在重新發起提問。『云何菩薩本業清凈者』，十地（Ten Bhumis）是菩薩的本業。菩薩以慈悲和智慧，在生死和涅槃兩種境界中都沒有染著，這叫做本業清凈。 佛言：以下正式回答提問，以顯示利他的行相，分為三個部分。首先，簡略地回答前面的提問；其次，『若菩薩住百佛』以下，廣泛地回答；第三，『散無量』以下，慶幸獲得佛法的利益，並供養讚歎。第一部分說的是從一地到后一地，指的是從初地到佛地。『言自所行處者』，指的是因地，『及佛行處』指的是果地。無緣大慈的照耀，因地和果地都包含在內，所以說是一切智見。 『若菩薩住百佛』以下，是第二部分，廣泛地回答十地各自的差別。就初地的文義來說，有五句話。第一，『住百佛』以下，說明所教化的國土。第二，『作閻浮王』以下，說明所攝受的地位，指的是在人中示現為四種輪王和四大天王。依據《地經》，初地菩薩示現為鐵輪王；《瓔珞經》說，修行十信需要一劫、二劫、三劫的時間，修習十信的善行有三種品級，上品善行示現為鐵輪王，教化一天下；中品善行示現為粟散王；下品善行示現為人中王。十住菩薩示現為銅輪王，十行菩薩示現為銀輪王，十回向菩薩示現為金輪王，初地以上的菩薩佩戴琉璃寶瓔珞，初地菩薩佩戴百寶瓔珞，七寶相輪，四大天王以萬子為眷屬，十住菩薩示現為銅輪王。如果這樣說，十住位的菩薩已經超過了初地，怎麼可以用一部經的說法作為定論呢？所以那部經說，這些地沒有名稱，沒有相狀，只是爲了應化眾生才說有。 五
【English Translation】 English version Dwelling in a hundred Buddha-lands in Jambudvipa (the Southern Continent), the Bodhisattva manifests as the Four Heavenly Kings, cultivating a hundred Dharma-gates, and transforming all beings with the equal mind of the Two Truths (Satya-dvaya). If the Bodhisattva dwells in a thousand Buddha-lands, he manifests as the King of Trayastrimsa Heaven (Heaven of Thirty-three), cultivating a thousand Dharma-gates, and transforming all beings with the Ten Virtuous Actions (Dasa-kusala). If the Bodhisattva dwells in a hundred thousand Buddha-lands, he manifests as the Yama King (King of the Underworld), cultivating a hundred thousand Dharma-gates, and transforming all beings with the Four Dhyanas (Catur-dhyana). He said to the Buddha: The following answers the second question about the aspect of benefiting others, divided into two parts. First, continuing the previous question, since the question of Moonlight Bodhisattva is far in the past, it is now raised again. 'How is the Bodhisattva's original karma pure?' The Ten Bhumis (Daśa-bhūmi) are the Bodhisattva's original karma. The Bodhisattva, with compassion and wisdom, is not defiled in the two realms of Samsara and Nirvana, which is called the purity of original karma. The Buddha said: The following formally answers the question, to reveal the aspect of benefiting others, divided into three parts. First, briefly answer the previous question; second, 'If the Bodhisattva dwells in a hundred Buddhas' below, answer extensively; third, 'Scattering immeasurable' below, rejoice in obtaining the benefits of the Dharma, and offer praise. The first part says that from one Bhumi to the next, referring to from the first Bhumi to the Buddha-Bhumi. 'The place where he walks' refers to the cause-ground, and 'the place where the Buddha walks' refers to the effect-ground. The illumination of unconditional great compassion includes both the cause and effect, so it is called all-knowing vision. 'If the Bodhisattva dwells in a hundred Buddhas' below, is the second part, extensively answering the differences of the Ten Bhumis. Regarding the meaning of the first Bhumi, there are five sentences. First, 'Dwelling in a hundred Buddhas' below, explains the Buddha-land to be transformed. Second, 'Acting as the Jambudvipa King' below, explains the position to be embraced, referring to manifesting as the four kinds of Wheel-Turning Kings and the Four Heavenly Kings among humans. According to the Sutra of the Bhumi, the Bodhisattva of the first Bhumi manifests as the Iron Wheel-Turning King; the Sutra of the Garland says that cultivating the Ten Faiths requires one Kalpa, two Kalpas, three Kalpas, and cultivating the good deeds of the Ten Faiths has three grades. The upper grade of good deeds manifests as the Iron Wheel-Turning King, transforming one world; the middle grade of good deeds manifests as the Scattered Grain King; the lower grade of good deeds manifests as the King among humans. The Bodhisattva of the Ten Dwellings manifests as the Bronze Wheel-Turning King, the Bodhisattva of the Ten Practices manifests as the Silver Wheel-Turning King, the Bodhisattva of the Ten Dedications manifests as the Gold Wheel-Turning King, the Bodhisattva above the first Bhumi wears Lapis Lazuli Jewel Garlands, the Bodhisattva of the first Bhumi wears Hundred-Jewel Garlands, Seven-Jewel Dharma Wheels, and the Four Heavenly Kings have ten thousand sons as their retinue, the Bodhisattva of the Ten Dwellings manifests as the Bronze Wheel-Turning King. If so, the Bodhisattva of the Ten Dwellings has already surpassed the first Bhumi, how can one scripture's statement be taken as a definitive conclusion? Therefore, that scripture says that these Bhumis have no name and no form, but are said to exist only for the sake of responding to and transforming sentient beings. Five
化一切眾生明利他行相。二地至十地例有四句。二地四者初若菩薩住千佛下明所化土。二作忉利天王下明增上生相。地經云二地作金輪王。瓔珞與此經同作忉利王。修千法門下明所解法門。四十善道化一切眾生下明利他行相。三地四者初若菩薩住十萬下明所化土。二作琰魔天王下明增上生相。故地經云作忉利王瓔珞經同此經作琰魔天王。三修十萬法門下明所解法門。四禪定化一切眾生下明利他行相以禪定益物也。
若菩薩住百億佛國中作兜率天王修百億法門行道品化一切眾生 四地四者初若菩薩住百億下明所化土。二作兜率下明增上生相故地經云作琰魔天王。瓔珞經同此經為兜率天王。三修百億法門下明所解法門。四道品化一切眾生下明利他行相以道品化眾生也。
若菩薩住千億佛國中作化樂天王修千億法門二諦四諦八諦化一切眾生 五地四者初若菩薩住千億下明所化土。二作化樂天王下明增上生相故地經作兜率天王瓔珞經亦同此經為化樂天王。三修千億法門下明所解法門。四二諦下明利他行相真俗二諦。又有作四諦無作四諦為八諦亦可修八法。為八諦。謂無常苦空無我為四。常樂我凈為四故有八也。又云八諦者相諦差別諦說諦成諦事諦生諦盡無生智諦令入道智諦菩薩及成就如來智諦。覺有為法相續故善
知生諦。覺煩惱滅故善知盡無生諦。此之八名與瓔珞經十六諦中八名相似。未詳所出。
若菩薩住十萬億佛國中作他化天王修十萬億法門十二因緣智化一切眾生 六地四者初住十萬億佛國下明所化土。二作他化天王下明增上生相。地經云作化樂天王。瓔珞經同此經云作他化天王。三修十萬億法下明所知法門。四十二緣下明利他行相。自知十二教化令知。
若菩薩住百萬億佛國中作初禪王修百萬億法門方便智愿智化一切眾生 七地四者初住百萬億下明所化土。二作初禪王下明增上生相。地經作他化天王。瓔珞經千色光慧瓔珞作梵天王。三修百萬億法門下明所知法門。四方便智下明利他行相以二智化眾生。
若菩薩住百萬微塵數佛國中作二禪梵王修百萬微塵數法門雙照方便禪通智化一切眾生 八地四者初住百萬下明所化土。二作二禪梵王下明增上生相。地經云作梵王王一千界。瓔珞經梵師子瓔珞光光天王。三修百萬下明所知法門。四雙照方便下明利他行相。以神通化眾生也。
若菩薩住百萬億阿僧祇微塵數佛國中作三禪大梵王修百萬億阿僧祇微塵數法門四無閡智化一切眾生 九地四者初住百萬億下明所化土。二作三禪王下明增上生相地經作梵王王二千界瓔珞云作凈居天王。三修百萬億下明所知法
【現代漢語翻譯】 現代漢語譯本：知生諦（Jnana-utpada-satya，知曉生之真諦）。覺煩惱滅故善知盡無生諦（Klesa-nirodha-jnana-anupada-satya，因覺悟煩惱止息而善知滅盡且無生之真諦）。這八個名稱與《瓔珞經》（Yingluo Jing）十六諦中的八個名稱相似。但具體出處尚未詳細考證。
若菩薩安住於十萬億佛國之中，作為他化自在天王（Paranirmita-vasavartin，欲界第六天之主），修習十萬億法門，以十二因緣智（Dvadasanga-pratitya-samutpada-jnana，對十二因緣的智慧）教化一切眾生。六地菩薩的四種功德：第一，『安住十萬億佛國』，說明所教化的國土。第二，『作為他化自在天王』，說明增上生之相。地經中說『作為化樂天王』。《瓔珞經》與此經相同，說『作為他化自在天王』。第三，『修習十萬億法』，說明所知的法門。第四，『十二因緣』，說明利他的行為。自己了知十二因緣，並教化眾生也了知。
若菩薩安住于百萬億佛國之中，作為初禪天王（Prathama-dhyana-brahma，色界初禪天之主），修習百萬億法門，以方便智（Upaya-jnana，善巧方便的智慧）和愿智（Pranidhana-jnana，願力所生的智慧）教化一切眾生。七地菩薩的四種功德：第一，『安住百萬億佛國』，說明所教化的國土。第二，『作為初禪天王』，說明增上生之相。地經中說『作為他化自在天王』。《瓔珞經》中，以千色光慧瓔珞作為梵天王。第三，『修習百萬億法門』，說明所知的法門。第四，『方便智』，說明利他的行為，以兩種智慧教化眾生。
若菩薩安住于百萬微塵數佛國之中，作為二禪梵王（Dvitiya-dhyana-brahma，色界二禪天之主），修習百萬微塵數法門，以雙照方便禪通智（Ubhayata-prakasa-upaya-dhyana-abhijna-jnana，同時照見真俗二諦的方便禪定神通智慧）教化一切眾生。八地菩薩的四種功德：第一，『安住百萬微塵數佛國』，說明所教化的國土。第二，『作為二禪梵王』，說明增上生之相。地經中說『作為梵天王，統治一千世界』。《瓔珞經》中，梵師子瓔珞光光天王。第三，『修習百萬微塵數法門』，說明所知的法門。第四，『雙照方便』，說明利他的行為，以神通教化眾生。
若菩薩安住于百萬億阿僧祇微塵數佛國之中，作為三禪大梵王（Tritiya-dhyana-mahabrahma，色界三禪天之主），修習百萬億阿僧祇微塵數法門，以四無礙智（Catur-pratisamvid-jnana，四種無礙辯才的智慧）教化一切眾生。九地菩薩的四種功德：第一，『安住百萬億阿僧祇微塵數佛國』，說明所教化的國土。第二，『作為三禪天王』，說明增上生之相。地經中說『作為梵天王，統治二千世界』。《瓔珞經》中說『作為凈居天王』。第三，『修習百萬億阿僧祇微塵數法門』，說明所知的法門。
【English Translation】 English version: Knowing the Truth of Origination (Jnana-utpada-satya, knowing the truth of origination). Because of realizing the cessation of afflictions, one well knows the Truth of Extinction and Non-origination (Klesa-nirodha-jnana-anupada-satya, because of realizing the cessation of afflictions, one well knows the truth of extinction and non-origination). These eight names are similar to the eight names in the sixteen truths of the 'Yingluo Jing' (Garland Sutra). The exact source is not yet known in detail.
If a Bodhisattva dwells in hundreds of trillions of Buddha-lands, acting as the Paranirmita-vasavartin King (Paranirmita-vasavartin, the lord of the sixth heaven of the desire realm), cultivating hundreds of trillions of Dharma-gates, and transforming all sentient beings with the wisdom of the Twelve Links of Dependent Origination (Dvadasanga-pratitya-samutpada-jnana, the wisdom of the twelve links of dependent origination). The four virtues of a Bodhisattva of the Sixth Ground: First, 'dwelling in hundreds of trillions of Buddha-lands' clarifies the lands to be transformed. Second, 'acting as the Paranirmita-vasavartin King' clarifies the aspect of superior birth. The Earth Sutra says 'acting as the Nirmanarati King'. The 'Yingluo Jing' is the same as this sutra, saying 'acting as the Paranirmita-vasavartin King'. Third, 'cultivating hundreds of trillions of Dharmas' clarifies the Dharmas to be known. Fourth, 'the Twelve Links' clarifies the aspect of benefiting others. Knowing the Twelve Links oneself and teaching sentient beings to know them as well.
If a Bodhisattva dwells in hundreds of millions of Buddha-lands, acting as the Prathama-dhyana-brahma King (Prathama-dhyana-brahma, the lord of the first dhyana heaven of the form realm), cultivating hundreds of millions of Dharma-gates, and transforming all sentient beings with Expedient Wisdom (Upaya-jnana, the wisdom of skillful means) and Vow Wisdom (Pranidhana-jnana, the wisdom born of vows). The four virtues of a Bodhisattva of the Seventh Ground: First, 'dwelling in hundreds of millions of Buddha-lands' clarifies the lands to be transformed. Second, 'acting as the Prathama-dhyana-brahma King' clarifies the aspect of superior birth. The Earth Sutra says 'acting as the Paranirmita-vasavartin King'. In the 'Yingluo Jing', the Brahma King is made of thousands of colors of light and wisdom. Third, 'cultivating hundreds of millions of Dharma-gates' clarifies the Dharmas to be known. Fourth, 'Expedient Wisdom' clarifies the aspect of benefiting others, transforming sentient beings with two kinds of wisdom.
If a Bodhisattva dwells in hundreds of millions of dust-mote-number of Buddha-lands, acting as the Dvitiya-dhyana-brahma King (Dvitiya-dhyana-brahma, the lord of the second dhyana heaven of the form realm), cultivating hundreds of millions of dust-mote-number of Dharma-gates, and transforming all sentient beings with the Wisdom of Simultaneously Illuminating Expedient Dhyana and Supernormal Powers (Ubhayata-prakasa-upaya-dhyana-abhijna-jnana, the wisdom of expedient samadhi and supernormal powers that simultaneously illuminates the two truths of the mundane and the ultimate). The four virtues of a Bodhisattva of the Eighth Ground: First, 'dwelling in hundreds of millions of dust-mote-number of Buddha-lands' clarifies the lands to be transformed. Second, 'acting as the Dvitiya-dhyana-brahma King' clarifies the aspect of superior birth. The Earth Sutra says 'acting as the Brahma King, ruling a thousand worlds'. In the 'Yingluo Jing', the Brahma Lion Garland Light Light Heaven King. Third, 'cultivating hundreds of millions of dust-mote-number of Dharma-gates' clarifies the Dharmas to be known. Fourth, 'Simultaneously Illuminating Expedient' clarifies the aspect of benefiting others, transforming sentient beings with supernormal powers.
If a Bodhisattva dwells in hundreds of millions of asamkhya dust-mote-number of Buddha-lands, acting as the Tritiya-dhyana-mahabrahma King (Tritiya-dhyana-mahabrahma, the lord of the third dhyana heaven of the form realm), cultivating hundreds of millions of asamkhya dust-mote-number of Dharma-gates, and transforming all sentient beings with the Four Unimpeded Wisdoms (Catur-pratisamvid-jnana, the wisdom of the four unimpeded eloquence). The four virtues of a Bodhisattva of the Ninth Ground: First, 'dwelling in hundreds of millions of asamkhya dust-mote-number of Buddha-lands' clarifies the lands to be transformed. Second, 'acting as the Tritiya-dhyana-brahma King' clarifies the aspect of superior birth. The Earth Sutra says 'acting as the Brahma King, ruling two thousand worlds'. The 'Yingluo Jing' says 'acting as the Suddhavasa Heaven King'. Third, 'cultivating hundreds of millions of asamkhya dust-mote-number of Dharma-gates' clarifies the Dharmas to be known.
門。四四無礙智下明利他行相以四辨化眾生也。
若菩薩住不可說不可說佛國中作第四禪大靜天王三界主修不可說不可說法門得理盡三昧同佛行處盡三界源教化一切眾生如佛境界是故一切菩薩本業行凈若十方諸如來亦修是業登薩婆若果作三界王化一切眾生 十地四者初住不可說下明所化土。二作第四禪王下明增上生相地經云作大自在天王王三千界瓔珞經作大凈居天王。三修不可說下明所知法門。四得理盡三昧下明利他行相。以三昧化眾生以金剛定照窮佛性名理盡。同佛眼見名同佛地又同寂滅忍名同佛行處善斷有頂種名盡三界源。佛地有三初十方諸如來下明自得薩婆若果。二三界王下明增上生相。三化一切下明化益行相。第二廣答利他問竟。
爾時百萬億恒河沙大眾各從座起散無量不可思議華燒無量不可思議香供養釋迦牟尼佛及無量大菩薩合掌聽波斯匿王說般若波羅蜜今于佛前以偈贊曰 爾時百萬億下大段第三。大眾慶蒙法利供養文五。初設供養。二今于佛前下明月光贊佛所說十一地行相能利眾生。三時諸大眾聞月光下明眾聞月光所贊獲益無量。四佛告諸得道下明佛贊月光起行長久所說不虛。亦云發月光本行。五是十四法門下牒上法門結歡修學。亦云三世凡聖同修。初供養先華后香贊十四婆若。就行門是菩
【現代漢語翻譯】 現代漢語譯本： 門。四種無礙智之下闡明了利他行為的表現，即用四種辯才教化眾生。 若菩薩安住于不可說不可說的佛國之中，作為第四禪的大靜天王（色界第四禪天的統治者），三界之主，修習不可說不可說的法門，獲得理盡三昧（一種深刻的禪定狀態），與佛的行處相同，窮盡三界的根源，教化一切眾生如同佛的境界。因此，一切菩薩的根本事業是清凈的行為。如果十方諸如來也修習這種事業，就能證得薩婆若果（一切智），成為三界之王，教化一切眾生。十地包括四個方面：一是安住于不可說之下，闡明所教化的國土。二是作為第四禪王之下，闡明增上生的表現。《地經》說，成為大自在天王，統治三千大千世界。《瓔珞經》說，成為大凈居天王（色界天的最高處）。三是修習不可說之下，闡明所知的法門。四是獲得理盡三昧之下，闡明利他行為的表現。用三昧教化眾生，用金剛定照見窮盡佛性，名為理盡。與佛眼所見相同，名為與佛地相同，又與寂滅忍相同，名為與佛行處相同，善於斷除有頂的種子，名為窮盡三界的根源。佛地有三個方面：一是十方諸如來之下，闡明自己證得薩婆若果。二是三界王之下，闡明增上生的表現。三是教化一切之下，闡明化益的行為。第二部分，廣泛回答利他的問題結束。 爾時，百萬億恒河沙數的大眾各自從座位上站起，散佈無量不可思議的花，焚燒無量不可思議的香，供養釋迦牟尼佛及無量大菩薩，合掌聽波斯匿王（一位虔誠的國王）宣說般若波羅蜜（智慧的完美）。現在於佛前用偈頌讚嘆說：爾時百萬億下，是大段的第三部分。大眾慶幸蒙受佛法的利益，供養的文字分為五個部分。首先是設定供養。其次是現在於佛前下，闡明月光菩薩讚歎佛所說的十一地行相，能夠利益眾生。第三是當時諸大眾聽到月光下，闡明大眾聽到月光菩薩的讚歎，獲得無量的利益。第四是佛告訴諸得道下，闡明佛讚歎月光菩薩發起修行長久，所說不虛。也可以說是發起了月光菩薩的根本修行。第五是十四法門下，照應上面的法門，總結歡喜修學。也可以說是三世凡聖共同修習。最初的供養是先花后香，讚歎十四種般若。就修行門來說，這是菩薩。
【English Translation】 English version: Gate. The fourth unimpeded wisdom clarifies the aspect of altruistic conduct, using the four kinds of eloquence to transform sentient beings. If a Bodhisattva dwells in unspeakable, unspeakable Buddha-lands, acting as the Great Serene Heaven King (ruler of the fourth Dhyana heaven in the Form Realm), the lord of the Three Realms, cultivating unspeakable, unspeakable Dharma-gates, attaining the Samadhi of Exhausting Principle (a profound state of meditative absorption), being in the same place as the Buddha's conduct, exhausting the source of the Three Realms, and teaching all sentient beings like the Buddha's realm. Therefore, the fundamental karma of all Bodhisattvas is pure conduct. If the Tathagatas of the ten directions also cultivate this karma, they can attain the fruit of Sarvajna (all-knowing wisdom), become the king of the Three Realms, and transform all sentient beings. The ten grounds include four aspects: first, 'dwelling in the unspeakable' clarifies the lands to be transformed. Second, 'acting as the Fourth Dhyana King' clarifies the aspect of higher rebirth. The Ground Sutra says, 'Becoming the Great自在Heaven King, ruling the three thousand worlds.' The Garland Sutra says, 'Becoming the Great Pure Abode Heaven King (highest heaven in the Form Realm).' Third, 'cultivating the unspeakable' clarifies the Dharma-gates to be known. Fourth, 'attaining the Samadhi of Exhausting Principle' clarifies the aspect of altruistic conduct. Using Samadhi to transform sentient beings, using Vajra concentration to illuminate and exhaust the Buddha-nature is called 'Exhausting Principle.' Being the same as the Buddha's eye-sight is called 'being the same as the Buddha-ground,' and being the same as the forbearance of extinction is called 'being the same as the Buddha's conduct,' and being skilled at cutting off the seeds of the Summit of Existence is called 'exhausting the source of the Three Realms.' The Buddha-ground has three aspects: first, 'the Tathagatas of the ten directions' clarifies oneself attaining the fruit of Sarvajna. Second, 'the king of the Three Realms' clarifies the aspect of higher rebirth. Third, 'transforming all' clarifies the conduct of benefiting others. The second part, extensively answering the question of benefiting others, ends here. At that time, hundreds of millions of Ganges-sand-number of beings each rose from their seats, scattering immeasurable, inconceivable flowers, burning immeasurable, inconceivable incense, offering to Shakyamuni Buddha and immeasurable great Bodhisattvas, joining their palms and listening to King Prasenajit (a devout king) expounding the Prajna Paramita (perfection of wisdom). Now, before the Buddha, they praise in verses, saying: 'At that time, hundreds of millions' is the third part of the major section. The assembly rejoices in receiving the benefits of the Dharma, and the text of the offering is divided into five parts. First is setting up the offering. Second is 'now before the Buddha,' clarifying that Moonlight Bodhisattva praises the aspects of the eleven grounds spoken by the Buddha, which can benefit sentient beings. Third is 'at that time, the assembly heard Moonlight,' clarifying that the assembly heard the praise of Moonlight Bodhisattva and received immeasurable benefits. Fourth is 'the Buddha told those who attained the Way,' clarifying that the Buddha praised Moonlight Bodhisattva for initiating practice for a long time, and what he said was not false. It can also be said that it initiated Moonlight Bodhisattva's fundamental practice. Fifth is 'the fourteen Dharma-gates,' corresponding to the above Dharma-gates, summarizing the joy of cultivation and learning. It can also be said that the saints and ordinary beings of the three times cultivate together. The initial offering is first flowers and then incense, praising the fourteen kinds of Prajna. In terms of the practice gate, this is the Bodhisattva.
提心華大乘戒香。第二贊中先經家序列后正偈贊。合五十九偈。以讚誦上事就五十九偈大分有三。初有六行總頌上義。二十善下四十五行別頌十四忍功德。三從三賢下八行重結嘆上五忍等功德也。就六行總頌中有四。初三句嘆佛三業初一句嘆身業次一句嘆意業后一句嘆口業。
世尊導師金剛體心行寂滅轉法輪八辯洪音為眾說時眾得道百萬億時六天人出家道成比丘眾菩薩行五忍功德妙法門十四正士能諦了三賢十聖忍中行唯佛一人能盡源佛眾法海三寶藏無量功德攝在中 八辯者依梵摩喻經。一最好二易了三調和四柔濡五不誤六不妄七尊慧八深遠。洪者大音也。第二從時眾下一行半明眾獲益無量。天無出家法今言出家者必依佛出生死家。人有剃除須發出家成比丘眾。天有舍俗入道成菩薩僧。第三從五忍下兩行總嘆五忍功德。五忍行深妙法門。十四聖人窮證不虛名諦了習性道種調心學觀名三賢。十聖者十地也。等覺以下會真名聖。此十三人同在因位為造修未息名忍中行。佛居果位窮證實相名盡源。第四佛眾下一行嘆一體三寶。佛是佛寶眾是僧寶法是法寶。一體三寶包含蘊蓄稱之為藏。無德不備故云攝在其中。又分前六行為二。初五行嘆三寶后一行結嘆也。前五行為三初三句嘆佛次三句嘆僧次兩行嘆法。十善菩薩下第二有
【現代漢語翻譯】 現代漢語譯本 提心華（菩提心）大乘戒香。第二贊中先經家序列后正偈贊。合計五十九偈。以讚誦上事，就五十九偈大分有三。初有六行總頌上義。二十善下四十五行別頌十四忍功德。三從三賢下八行重結嘆上五忍等功德也。就六行總頌中有四。初三句嘆佛三業，初一句嘆身業，次一句嘆意業，后一句嘆口業。
『世尊導師金剛體，心行寂滅轉法輪，八辯洪音為眾說，時眾得道百萬億，時六天人出家道，成比丘眾菩薩行，五忍功德妙法門，十四正士能諦了，三賢十聖忍中行，唯佛一人能盡源，佛眾法海三寶藏，無量功德攝在中』。八辯者依梵摩喻經：一最好，二易了，三調和，四柔濡，五不誤，六不妄，七尊慧，八深遠。洪者，大音也。第二從時眾下一行半明眾獲益無量。天無出家法，今言出家者，必依佛出生死家。人有剃除須發出家成比丘眾。天有舍俗入道成菩薩僧。第三從五忍下兩行總嘆五忍功德。五忍行深妙法門。十四聖人窮證不虛名諦了。習性道種調心學觀名三賢。十聖者十地也。等覺以下會真名聖。此十三人同在因位為造修未息名忍中行。佛居果位窮證實相名盡源。第四佛眾下一行嘆一體三寶。佛是佛寶，眾是僧寶，法是法寶。一體三寶包含蘊蓄稱之為藏。無德不備故云攝在其中。又分前六行為二。初五行嘆三寶，后一行結嘆也。前五行為三，初三句嘆佛，次三句嘆僧，次兩行嘆法。十善菩薩下第二有
【English Translation】 English version The incense of the Mahayana precepts of the Bodhi mind. In the second praise, the sutra masters' sequence comes first, followed by the main verses of praise. There are a total of fifty-nine verses. Regarding the matter of praising, the fifty-nine verses are divided into three main sections. The first section has six lines summarizing the meaning above. The next forty-five lines, starting from 'twenty good deeds,' separately praise the merits of the fourteen kinds of forbearance (忍, ren). The third section, starting from 'the three sages (三賢, san xian),' has eight lines reiterating and praising the merits of the five kinds of forbearance, etc. Within the six lines of the summary, there are four parts. The first three lines praise the three karmas of the Buddha: the first line praises the physical karma, the second line praises the mental karma, and the third line praises the verbal karma.
'The World Honored One, the guide, the diamond body, the mind practicing tranquility, turning the Dharma wheel, with the eight eloquent and resounding voices speaking to the masses, at that time hundreds of millions of people attained the Way, at that time six kinds of heavenly beings renounced their homes, becoming a community of Bhikshus, Bodhisattvas practicing the five kinds of forbearance, the wonderful Dharma gate, the fourteen noble ones are able to truly understand, the three sages and ten saints practice within forbearance, only the Buddha alone can exhaust the source, the Buddha community, the ocean of Dharma, the treasury of the Three Jewels, immeasurable merits are contained within.' The eight kinds of eloquence are based on the Brahma Visaya Sutra: 1. the best, 2. easy to understand, 3. harmonious, 4. gentle and soft, 5. without error, 6. without falsehood, 7. venerable wisdom, 8. profound and far-reaching. 'Resounding' means a great sound. Secondly, from 'at that time the masses' down to the next one and a half lines, it is clear that the masses gained immeasurable benefits. Heavenly beings do not have the Dharma of renouncing their homes; now, when it is said that they renounce their homes, they must rely on the Buddha to be born out of the house of birth and death. Humans shave their beards and hair, renounce their homes, and become a community of Bhikshus. Heavenly beings abandon secular life and enter the Way, becoming a Sangha of Bodhisattvas. Thirdly, from 'the five kinds of forbearance' down to the next two lines, there is a general praise of the merits of the five kinds of forbearance. The practice of the five kinds of forbearance is a profound and wonderful Dharma gate. The fourteen saints exhaustively prove that it is not a false name. The practice of habits, the seeds of the Way, the taming of the mind, and the learning of contemplation are called the three sages. The ten saints are the ten grounds (十地, shi di). Those below Equal Enlightenment (等覺, deng jue) who meet with the truth are called saints. These thirteen people are all in the causal position, and their creation and cultivation have not ceased, so they are called practicing within forbearance. The Buddha resides in the fruit position, exhaustively proving the true nature, which is called exhausting the source. Fourthly, from 'the Buddha community' down to the next line, there is praise of the one body of the Three Jewels. The Buddha is the Buddha Jewel, the community is the Sangha Jewel, and the Dharma is the Dharma Jewel. The one body of the Three Jewels contains and accumulates, and is called a treasury. Because no virtue is lacking, it is said to be contained within. Also, the preceding six lines are divided into two. The first five lines praise the Three Jewels, and the last line concludes with praise. The preceding five lines are divided into three: the first three lines praise the Buddha, the next three lines praise the Sangha, and the next two lines praise the Dharma. Below, 'the ten good Bodhisattvas,' there is the second part.
四十五行別頌上十四忍。就中分六段初二行頌上伏忍前方便第二習種下有七行頌伏忍上中下功德。第三從善覺下有十行頌信忍上中下功德。第四從炎慧下八行頌順忍上中下功德。第五從遠達下十行頌無生忍上中下功德。第六從灌頂下八行頌寂滅忍上下功德。
十善菩薩發大心長別三界苦輪海中下品善粟散王上品十善鐵輪王習種銅輪二天下銀輪三天性種性道種堅德轉輪王七寶金光四天下 十善菩薩即是第一頌外凡夫。發一念菩提心故破無始有輪故云長別三界苦輪海也。十信雖未出三界已發大心求出三界。已能離三惡道文總言長別也。瓔珞經爾時住前名信根菩薩。亦名假名菩薩。亦名名字菩薩。若一劫二劫三劫修十信。上品善鐵輪王中品粟散王。下品人王中具足一切煩惱。此經中下品善粟散王此明其勝王也。習種下七行第二頌上地前伏忍三十心為二前兩行別嘆三品為三種輪王。
伏忍聖胎三十人。十信十心十堅心。三世諸佛于中行。無不由此伏忍生。一切菩薩行本源。是故發心信心難。若得信心必不退。進入無生初地道。教化眾生覺中行。是名菩薩初發心。善覺菩薩四天王。雙照二諦平等道。權化眾生游百國。始登一乘無相道。入理般若名為住。住生德行名為地。初住一心足德行。于第一義而不動 伏忍下第
【現代漢語翻譯】 現代漢語譯本 四十五行別頌講述了十四忍。其中分為六段，前兩行頌揚了伏忍（Kshanti，忍辱）的前方便；第二段從『習種』開始，用七行頌揚了伏忍的上、中、下三種功德；第三段從『善覺』開始，用十行頌揚了信忍（Shraddha-kshanti，信忍）的上、中、下三種功德；第四段從『炎慧』開始，用八行頌揚了順忍（Anuloma-kshanti，隨順忍）的上、中、下三種功德；第五段從『遠達』開始，用十行頌揚了無生忍（Anutpattika-dharma-kshanti，無生法忍）的上、中、下三種功德；第六段從『灌頂』開始，用八行頌揚了寂滅忍（Nirvana-kshanti，寂滅忍）的上、下兩種功德。
十善菩薩發大心，長別三界苦輪海。中下品善為粟散王，上品十善為鐵輪王。習種為銅輪，統治二天下；性種為銀輪，統治三天。性道種為堅德轉輪王，擁有七寶金光，統治四天下。十善菩薩即是第一頌所說的外凡夫。因為發起一念菩提心，所以能破除無始以來的有輪，因此說『長別三界苦輪海』。十信位的菩薩雖然還未出離三界，但已發大心求出三界，已能遠離三惡道，文總而言是『長別』。瓔珞經中說：『此時安住於前位的，名為信根菩薩，也名假名菩薩，也名名字菩薩。』如果用一劫、二劫、三劫修十信，上品善為鐵輪王，中品為粟散王，下品為人王，但仍然具足一切煩惱。此經中說下品善為粟散王，這是說明其殊勝之處。
習種之後的七行，第二頌揚了上地之前的伏忍三十心，分為兩部分，前兩行分別讚歎了三品，即三種輪王。
伏忍聖胎三十人，十信十心十堅心。三世諸佛于中行，無不由此伏忍生。一切菩薩行本源，是故發心信心難。若得信心必不退，進入無生初地道。教化眾生覺中行，是名菩薩初發心。善覺菩薩四天王，雙照二諦平等道。權化眾生游百國，始登一乘無相道。入理般若名為住，住生德行名為地。初住一心足德行，于第一義而不動。伏忍下第
【English Translation】 English version The forty-five lines of separate verses explain the fourteen Kshantis (忍, forbearance). Among them, they are divided into six sections. The first two lines praise the preliminary practices of Subduing Forbearance (伏忍, Fu Ren). The second section, starting from 'Habitual Seed' (習種, Xi Zhong), uses seven lines to praise the superior, middle, and inferior merits of Subduing Forbearance. The third section, starting from 'Good Awareness' (善覺, Shan Jue), uses ten lines to praise the superior, middle, and inferior merits of Faith Forbearance (信忍, Xin Ren). The fourth section, starting from 'Flame Wisdom' (炎慧, Yan Hui), uses eight lines to praise the superior, middle, and inferior merits of Compliant Forbearance (順忍, Shun Ren). The fifth section, starting from 'Far Reaching' (遠達, Yuan Da), uses ten lines to praise the superior, middle, and inferior merits of No-Birth Forbearance (無生忍, Wu Sheng Ren). The sixth section, starting from 'Consecration' (灌頂, Guan Ding), uses eight lines to praise the superior and inferior merits of Nirvana Forbearance (寂滅忍, Ji Mie Ren).
The Bodhisattva of Ten Virtues (十善菩薩, Shi Shan Pusa) generates great aspiration, forever departing from the sea of suffering in the Three Realms (三界, San Jie). Those with middle and lower-grade virtues become Scattered Grain Kings (粟散王, Su San Wang), while those with superior Ten Virtues become Iron Wheel Kings (鐵輪王, Tie Lun Wang). The Habitual Seed becomes a Bronze Wheel King, ruling over two continents; the Nature Seed becomes a Silver Wheel King, ruling over three heavens. The Nature-Path Seed becomes a Firm Virtue Wheel-Turning King, possessing the seven treasures and golden light, ruling over four continents. The Bodhisattva of Ten Virtues is the outer ordinary person mentioned in the first verse. Because they generate a single thought of Bodhi-mind (菩提心, Puti Xin), they can break the wheel of existence since beginningless time, hence the saying 'forever departing from the sea of suffering in the Three Realms.' Although the Bodhisattvas of the Ten Faiths (十信, Shi Xin) have not yet left the Three Realms, they have already generated great aspiration to seek liberation from the Three Realms and are able to stay away from the three evil paths. The text generally says 'forever departing.' The Garland Sutra says: 'At this time, those who dwell in the previous position are called Faith Root Bodhisattvas, also called Provisional Name Bodhisattvas, also called Name Bodhisattvas.' If one cultivates the Ten Faiths for one kalpa, two kalpas, or three kalpas, the superior virtue becomes an Iron Wheel King, the middle virtue becomes a Scattered Grain King, and the inferior virtue becomes a Human King, but they still possess all afflictions. This sutra says that the inferior virtue becomes a Scattered Grain King, which illustrates its superiority.
The seven lines after the Habitual Seed, the second verse praises the thirty minds of Subduing Forbearance before reaching the higher grounds, divided into two parts. The first two lines separately praise the three grades, namely the three types of Wheel Kings.
The Subduing Forbearance is the holy womb of thirty people, the ten faiths, ten minds, and ten firm minds. The Buddhas of the three worlds walk within it, and all are born from this Subduing Forbearance. It is the origin of all Bodhisattva practices, therefore, generating aspiration and faith is difficult. If one obtains faith, one will surely not regress and will enter the path of the first ground of no-birth. Teaching and transforming sentient beings while walking in awareness is called the initial aspiration of a Bodhisattva. The Good Awareness Bodhisattva, the Four Heavenly Kings, illuminate the two truths and the path of equality. They expediently transform and travel through hundreds of countries, initially ascending the one vehicle of the formless path. Entering the principle of Prajna (般若, banruo) is called dwelling, and dwelling gives rise to virtuous conduct, which is called ground. The initial dwelling, with one mind, is sufficient in virtuous conduct and is unmoving in the first principle. The lower grade of Subduing Forbearance.
二五行總嘆三品。三十心為二初一行列伏忍三十心三世諸佛下四行嘆伏忍功能。聖胎者與十聖為胎也。十信十心十堅心誦上三十心也。第二嘆伏忍功能中四行分為三。初三句明伏忍能生一切諸佛賢聖次三句明發心功能。次一行總結前三句為二。初句明三世諸佛此舉所生人。下二句出能生之本。次三句即為三。初句明發心難次句明第七住不退次句明不退方便所證道。第三教化眾生下兩句通結因果化行。善覺下十行第三誦信忍分為二。前八行誦上三地三忍下二行結嘆。前八行為三。初四行誦上初地信忍下品次二行誦上二地信忍中品。次兩行誦上三地信忍上品。前四行為二。前一行半嘆初地菩薩能統化之功德。第二有兩行半明入地功能前二句嘆其智慧即為三別。初句明攝報果增上生次明地中觀行。證會無生達真化俗為雙照悲智並行故云平等。次明地中化國土廣狹。第二功能中有五句即為五別。初句越凡得聖入一乘無相道次句明入地心所入勝利名為住。次句明產生佛智名為地次句結滿地心。次句明心相無生悟理不動故云于第一義而不動。第二段有兩行誦上二地即為四初句釋地名。
離達開士忉利王現形六道千國土無緣無相第三諦無無無生無二照明慧空照炎天王應形萬國導群生忍心無二三諦中出有入無變化生善覺離明三道
【現代漢語翻譯】 現代漢語譯本 『二五行總嘆三品』（二五行總共讚歎三種品位）。『三十心為二初一行列伏忍三十心』（三十心分為兩個部分，最初一行列出伏忍的三十心）。『三世諸佛下四行嘆伏忍功能』（下面四行讚歎伏忍的功能，與三世諸佛相關）。『聖胎者與十聖為胎也』（聖胎指的是與十聖結為一體）。『十信十心十堅心誦上三十心也』（十信、十心、十堅心，總共是上面所說的三十心）。 第二部分讚歎伏忍的功能，四行分為三個部分。最初三句說明伏忍能夠產生一切諸佛賢聖；接下來三句說明發心的功能；最後一行總結前面三句，分為兩個部分。第一句說明三世諸佛，這是指所產生的人；下面兩句指出能產生諸佛的根本。接下來三句分為三個部分。第一句說明發心艱難；第二句說明第七住位不退轉；第三句說明不退轉的方便所證得的道。第三部分教化眾生，下面兩句總結因果教化行為。『善覺』下面十行，第三部分誦信忍，分為兩個部分。前面八行誦上面三地三忍，下面兩行總結讚歎。前面八行分為三個部分。最初四行誦上面初地信忍下品；接下來兩行誦上面二地信忍中品；最後兩行誦上面三地信忍上品。前面四行分為兩個部分。前面一行半讚歎初地菩薩能夠統領教化的功德。第二部分有兩行半，說明入地的功能，分為三個部分。第一句說明攝取報果增上生，接下來說明地中的觀行。證會無生，通達真諦，教化世俗，這是雙重照耀，悲智並行，所以說是平等。接下來說明地中教化的國土廣闊程度。第二部分功能中有五句，分為五個方面。第一句超越凡夫，證得聖果，進入一乘無相之道；第二句說明入地之心所獲得的勝利，稱為住；第三句說明產生佛的智慧，稱為地；第四句總結圓滿地之心；第五句說明心相無生，悟理不動，所以說『于第一義而不動』。 第二段有兩行，誦上面二地，分為四個部分。第一句解釋地名。 『離達開士』（離達開士）『忉利王』（忉利天王）現形六道千國土，無緣無相第三諦，無無無生無二，照明慧空照炎天王，應形萬國導群生，忍心無二三諦中，出有入無變化生，善覺離明三道。
【English Translation】 English version 'The two five lines generally praise the three grades.' ('Two five lines' generally praise the three grades of positions). 'The thirty minds are divided into two, the first line lists the thirty minds of Submissive Patience.' (The thirty minds are divided into two parts, the first line lists the thirty minds of Submissive Patience). 'The following four lines, related to the Buddhas of the three times, praise the function of Submissive Patience.' (The following four lines praise the function of Submissive Patience, related to the Buddhas of the three times). 'The Holy Embryo refers to being one with the ten saints.' (The Holy Embryo refers to being one with the ten saints). 'The ten faiths, ten minds, and ten firm minds together constitute the thirty minds mentioned above.' (The ten faiths, ten minds, and ten firm minds together constitute the thirty minds mentioned above). The second part praises the function of Submissive Patience, with the four lines divided into three parts. The first three sentences explain that Submissive Patience can generate all Buddhas, sages, and saints; the next three sentences explain the function of generating the aspiration for enlightenment; the last line summarizes the previous three sentences, dividing them into two parts. The first sentence explains the Buddhas of the three times, referring to the beings generated; the following two sentences point out the root that can generate Buddhas. The next three sentences are divided into three parts. The first sentence explains the difficulty of generating the aspiration for enlightenment; the second sentence explains the non-retrogression of the seventh stage of abiding; the third sentence explains the path attained through the expedient of non-retrogression. The third part is about teaching sentient beings, with the following two sentences summarizing the causal teaching activities. The ten lines below 'Good Awareness' constitute the third part, reciting the Patience of Faith, divided into two parts. The first eight lines recite the three patiences of the three grounds above, and the last two lines summarize and praise. The first eight lines are divided into three parts. The first four lines recite the lower grade of the Patience of Faith of the first ground above; the next two lines recite the middle grade of the Patience of Faith of the second ground above; the last two lines recite the upper grade of the Patience of Faith of the third ground above. The first four lines are divided into two parts. The first one and a half lines praise the merit of the first ground Bodhisattva being able to lead and transform. The second part has two and a half lines, explaining the function of entering the ground, divided into three parts. The first sentence explains the increasing birth of taking in retribution fruits, and then explains the contemplation practices in the ground. Realizing the non-arising, understanding the truth, and teaching the mundane are dual illuminations, with compassion and wisdom proceeding in parallel, so it is said to be equal. Next, it explains the extent of the land of teaching in the ground. The second part of the function has five sentences, divided into five aspects. The first sentence transcends ordinary beings, attains the holy fruit, and enters the One Vehicle of the formless path; the second sentence explains the victory obtained by the mind entering the ground, called abiding; the third sentence explains the wisdom of generating Buddhahood, called ground; the fourth sentence summarizes the complete mind of the ground; the fifth sentence explains that the mind's appearance is non-arising, and understanding the principle is unmoving, so it is said 'unmoving in the first meaning'. The second section has two lines, reciting the second ground above, divided into four parts. The first sentence explains the name of the ground. 'Lida Arhat' (Lida Arhat), 'Trayastrimsa King' (Trayastrimsa Heaven King) manifests in the six realms and thousands of lands, the third truth of no conditions and no form, no non-arising and no duality, illuminating wisdom and emptiness, shining on the Flame Heaven King, responding in myriad countries to guide sentient beings, the patience of the mind is not different in the three truths, emerging from existence and entering non-existence, transforming and generating good awareness, leaving the bright three paths.
人能滅三界色煩惱 開士者菩薩大士也。忉利者地中王。次句明所化土廣狹。次句無緣者無有內心緣也。無相者無有二諦相離此緣相名第三諦。又云無緣知心無緣無相者色無相此二體空名第三諦。此次句無無者即無真俗二諦故云無無也。無生者即是初地無生無二照者無有真俗二見故云無二照也。第三明慧下兩行頌上三地信忍上品即為四別。初句釋地名出地中王次句明所化土次句明信忍上品入三諦照境窮盡色心空諦名三諦中。次句出有入無者明三地菩薩緣有化生而不執即是出有即有知空名入無。神通改易故云變化生也。善覺離明下兩偈總誦上信忍初句誦前三位。覺是初地離是二地明是三地也故云三道人第二句嘆斷德。能滅三界色煩惱者明地斷障此處是變化色煩惱也。
還觀三界身口色法性第一無遺照炎慧妙光大精進兜率天王游億國實智緣寂方便道達無生照空有了勝慧三諦自達明化樂天王百億國空空諦觀無二相變化六道入無間法現開士自在王無二無照達理空 身口色者變化色也觀色同法性故無遺照。炎慧下第四段八行誦上四地已上順忍。就八行有二段。前六行頌上順忍后兩行總頌結止。前六行有三兩行誦下品次兩行頌中品次兩行頌上品前兩行即為四句。初句名精進者四地精進增上次句明地中王所化土也。次明實智者
【現代漢語翻譯】 現代漢語譯本 人如果能夠滅除三界中的色界煩惱，那麼這位『開士』（菩薩大士）就證得了果位。『忉利』（地中王）是指忉利天主。下一句說明所教化國土的廣闊。下一句『無緣』是指沒有內心的攀緣。『無相』是指沒有真諦和俗諦的對立之相，超越這種對立之相的因緣就叫做第三諦。又說，無緣的知心，無緣無相，色界沒有形相，這二者本體皆空，名為第三諦。這句『無無』是指既沒有真諦也沒有俗諦，所以說是『無無』。『無生』是指初地菩薩證得無生法忍。『無二照』是指沒有真諦和俗諦的二元對立的見解，所以說是『無二照』。第三部分說明智慧，下面兩行偈頌是讚頌上面三地的信忍上品，也就是四種差別。第一句解釋地名，指出是地中之王。下一句說明所教化的國土。下一句說明信忍上品進入三諦的照境，窮盡色心空諦，名為三諦中。下一句『出有入無』說明三地菩薩緣于有而化生，但不執著于有，這就是『出有』，即有知空，名為『入無』。因為有神通變化，所以說是『變化生』。 『善覺離明』下面的兩句偈頌總括讚頌上面的信忍。第一句讚頌前面的三位，『覺』是初地，『離』是二地，『明』是三地，所以說是『三道人』。第二句讚歎斷德，『能滅三界色煩惱』說明此地斷除障礙，這裡是變化色界的煩惱。 『還觀三界身口色法性第一無遺照炎慧妙光大精進兜率天王游億國實智緣寂方便道達無生照空有了勝慧三諦自達明化樂天王百億國空空諦觀無二相變化六道入無間法現開士自在王無二無照達理空』，這裡的『身口色』是指變化之色，觀色等同於法性，所以沒有遺漏的照見。 『炎慧』以下，第四段八行偈頌讚頌上面四地以上的順忍。這八行偈頌分為兩段，前六行讚頌上面的順忍，后兩行總結。前六行又分為三部分，每兩行讚頌下品，中間兩行讚頌中品，最後兩行讚頌上品。前兩行分為四句。第一句說『精進』是指四地精進增長。下一句說明地中之王所教化的國土。下面說明實智。
【English Translation】 English version If a person can extinguish the form realm (rupa-dhatu) afflictions of the Three Realms (Trailokya), then this 'Bodhisattva' (Bodhisattva-Mahasattva) attains the fruit. 'Trayastrimsa' (忉利, Di Zhong Wang, King among the lands) refers to the Trayastrimsa Heaven Lord. The next sentence clarifies the vastness of the lands to be transformed. The next sentence, 'without conditions' (wuyuan), means without internal clinging. 'Without characteristics' (wuxiang) means there is no separation between the two truths (dve satya), the condition that transcends this separation is called the Third Truth (tritiya satya). It is also said that the mind knowing without conditions, without conditions and without characteristics, the form realm has no characteristics, these two are empty in essence, called the Third Truth. This sentence 'without without' (wu wu) means there is neither the conventional truth nor the ultimate truth, hence it is called 'without without'. 'Without birth' (wusheng) refers to the first ground (bhumi) Bodhisattva attaining the non-origination forbearance (anutpattika-dharma-ksanti). 'Without dual illumination' (wu er zhao) means there is no dualistic view of conventional and ultimate truths, hence it is called 'without dual illumination'. The third part explains wisdom, the following two lines of verse praise the superior faith-acceptance (sraddha-ksanti) of the above three grounds, which are the four distinctions. The first sentence explains the name of the ground, pointing out the King among the lands. The next sentence explains the lands to be transformed. The next sentence explains that the superior faith-acceptance enters the realm of illumination of the Three Truths, exhausting the emptiness of form and mind, called within the Three Truths. The next sentence 'emerging from existence and entering non-existence' (chu you ru wu) explains that the Bodhisattva of the third ground is conditioned by existence and transforms beings, but does not cling to existence, this is 'emerging from existence', that is, having knowledge of emptiness, called 'entering non-existence'. Because there are supernatural transformations, it is called 'transformation birth'. The two lines of verse below 'Good Awareness, Detachment, Illumination' (shan jue li ming) generally praise the above faith-acceptance. The first sentence praises the previous three positions, 'Awareness' (jue) is the first ground, 'Detachment' (li) is the second ground, 'Illumination' (ming) is the third ground, hence it is called 'three path people'. The second sentence praises the virtue of cutting off, 'able to extinguish the form realm afflictions of the Three Realms' explains that this ground cuts off obstacles, here it is the afflictions of the transformation form realm. 'Still contemplating the nature of body, speech, and form in the Three Realms, the first without omission illuminates the blazing wisdom, wonderful light, great diligence, the Tushita Heaven King travels billions of lands, the true wisdom conditions quiescence, the expedient path reaches non-birth, illuminating emptiness, having superior wisdom, the Three Truths are self-attained, illuminating the transformation of the Joyful Heaven King, hundreds of billions of lands, contemplating emptiness of emptiness, without dual characteristics, transforming the six paths, entering uninterrupted Dharma, manifesting the Bodhisattva, the King of Freedom, without dual, without illumination, attaining the emptiness of principle', here 'body, speech, and form' refers to the transformed form, contemplating form as equal to Dharma-nature, therefore there is no omitted illumination. From 'Blazing Wisdom' (yan hui) onwards, the fourth section of eight lines of verse praises the above forbearance in accordance with the truth (anuloma-ksanti) of the four grounds and above. These eight lines of verse are divided into two sections, the first six lines praise the above forbearance in accordance with the truth, the last two lines summarize. The first six lines are divided into three parts, each two lines praise the inferior quality, the middle two lines praise the middle quality, and the last two lines praise the superior quality. The first two lines are divided into four sentences. The first sentence says 'Diligence' (jingjin) refers to the increase of diligence in the fourth ground. The next sentence explains the lands to be transformed by the King among the lands. Below explains true wisdom.
四地化令證他故名實智也。清凈不著即是方便道也。此之實智是方便實地稱實故言緣實也。實智觀空方便智照有故言達無生照空有了。勝慧下二行四句即為四別。初句地名自達三明也。次句明地中王所化土也。次句空空者以空遣空故言空空也。無二相者無二諦相也。次句明六道化生也。法現下頌六地四句即為四別法現即是現前地。開士即是地中人名為大士亦名開士。自在王即攝報果。無二無照即理空也。
三諦現前大智光照千億土教一切炎勝法現無相定能洗三界迷心惑空慧寂然無緣觀還觀心空無量報 三諦者即是第三諦現前者即是大智現前也。照千億土下即是所化土。炎勝下二行四句即總誦上結句。初句四字頌上三地名炎是四地勝是五地現是六地。下三字難勝地功能次句斷障故云能洗洗迷心惑。次句明實智息緣緣觀並[穴/俱]故云寂然無緣觀。次句還觀心空非不觀色從多分言觀心空。無量報者方便智無量功德報也。
遠達無生初禪王常萬億土教眾生未度報身一生在進入等觀法流地始入無緣金剛忍三界報形永不受觀第三義無二照二十一生空寂行三界愛習順道定遠達正士獨諦了 遠達下第五段有十行偈頌上七地已上無生忍分為三段。前五行頌上七地無生忍下品。次三行頌上八地無生忍中品。次兩行頌上九地
【現代漢語翻譯】 現代漢語譯本 『四地化令證他故名實智也』：第四地教化眾生，令其證得真如，因此得名實智（真實智慧）。 『清凈不著即是方便道也』：清凈而不執著，就是方便道（引導至解脫的途徑）。 『此之實智是方便實地稱實故言緣實也』：這實智是方便的真實基礎，與真實相符，所以說是緣實（以真實為所緣）。 『實智觀空方便智照有故言達無生照空有了』：實智觀照空性，方便智照見有，所以說通達無生，照見空和有。 『勝慧下二行四句即為四別』：『勝慧』下面的兩行四句，可以分為四個方面。 『初句地名自達三明也』：第一句是說地的名稱，自身通達三明（宿命明、天眼明、漏盡明）。 『次句明地中王所化土也』：第二句說明地中的王所教化的國土。 『次句空空者以空遣空故言空空也』：第三句，空空，是用空來遣除空，所以說是空空。 『無二相者無二諦相也』：第四句，無二相，是沒有二諦（世俗諦和勝義諦）的相。 『次句明六道化生也』：第五句，說明在六道中教化眾生。 『法現下頌六地四句即為四別法現即是現前地』：『法現』下面頌揚第六地的四句，可以分為四個方面，『法現』就是現前地。 『開士即是地中人名為大士亦名開士』：開士就是地中的人，名為大士，也名開士。 『自在王即攝報果』：自在王就是攝取報果（果報）。 『無二無照即理空也』：無二無照，就是理空（真理的空性）。 『三諦現前大智光照千億土教一切炎勝法現無相定能洗三界迷心惑空慧寂然無緣觀還觀心空無量報』：三諦（空諦、假諦、中諦）現前，大智慧的光芒照耀千億國土，教化一切眾生。炎勝法現，無相的禪定能夠洗滌三界的迷惑和心惑，空性的智慧寂靜無為，不攀緣外境，反而觀照內心空性，獲得無量的果報。 『三諦者即是第三諦現前者即是大智現前也』：三諦，就是第三諦（中諦），現前，就是大智慧現前。 『照千億土下即是所化土』：『照千億土』下面，就是所教化的國土。 『炎勝下二行四句即總誦上結句』：『炎勝』下面的兩行四句，是總括頌揚上面的總結句。 『初句四字頌上三地名炎是四地勝是五地現是六地』：第一句四個字，頌揚上面的三地名稱，『炎』是第四地，『勝』是第五地，『現』是第六地。 『下三字難勝地功能次句斷障故云能洗洗迷心惑』：下面的三個字，是難勝地的功能，第二句斷除障礙，所以說『能洗』，洗滌迷惑和心惑。 『次句明實智息緣緣觀並[穴/俱]故云寂然無緣觀』：第三句，說明實智止息攀緣，緣觀也停止，所以說『寂然無緣觀』。 『次句還觀心空非不觀色從多分言觀心空』：第四句，反而觀照內心空性，並非不觀照色法，只是從大部分來說是觀照內心空性。 『無量報者方便智無量功德報也』：無量報，是方便智的無量功德果報。 『遠達無生初禪王常萬億土教眾生未度報身一生在進入等觀法流地始入無緣金剛忍三界報形永不受觀第三義無二照二十一生空寂行三界愛習順道定遠達正士獨諦了』：遠遠地通達無生，初禪的國王，常常在萬億國土教化眾生，尚未度盡的報身一生都在，進入等觀的法流，從地上開始進入無緣的金剛忍，三界的果報之形永遠不再接受，觀照第三義，沒有二元的照見，二十一生都在空寂中修行，三界的愛慾習氣順著道而安定，遠遠地通達，正士獨自領悟。 『遠達下第五段有十行偈頌上七地已上無生忍分為三段』：『遠達』下面的第五段，有十行偈頌，頌揚第七地以上的無生忍，分為三段。 『前五行頌上七地無生忍下品』：前面的五行，頌揚第七地無生忍的下品。 『次三行頌上八地無生忍中品』：接下來的三行，頌揚第八地無生忍的中品。 『次兩行頌上九地』：接下來的兩行，頌揚第九地。
【English Translation】 English version 'The fourth ground transforms and instructs, enabling others to attain realization, hence it is named Real Wisdom (Satya-jnana).' This refers to the Real Wisdom (Satya-jnana) because the fourth Bhumi (ground) transforms beings and causes them to realize the truth. 'Purity without attachment is the expedient path.' This means that being pure and unattached is the Upaya-marga (path of skillful means). 'This Real Wisdom is the actual ground of skillful means, corresponding to reality, hence it is called 'related to reality'.' This Real Wisdom is the true foundation of Upaya (skillful means), corresponding to reality, so it is said to be related to reality (緣實, yuan shi). 'Real Wisdom contemplates emptiness, while expedient wisdom illuminates existence, hence it is said to attain non-origination, illuminating emptiness and existence.' Real Wisdom observes emptiness, while Upaya-jnana (expedient wisdom) illuminates existence, therefore it is said to attain non-origination, illuminating both emptiness and existence. 'The two lines and four sentences below 'Superior Wisdom' are divided into four aspects.' The two lines and four sentences below 'Superior Wisdom' can be divided into four aspects. 'The first sentence is the name of the ground, self-attaining the three kinds of knowledge.' The first sentence refers to the name of the Bhumi (ground), self-attaining the three Vidyas (明, ming): Divyacaksu (天眼明, heavenly eye), Purvanivasanusmrti (宿命明, knowledge of past lives), and Asravaksaya (漏盡明, extinction of outflows). 'The second sentence clarifies the land transformed by the king in the ground.' The second sentence explains the land transformed by the king within that Bhumi (ground). 'The next sentence, 'emptiness of emptiness,' means using emptiness to dispel emptiness, hence it is called 'emptiness of emptiness'.' The third sentence, 'emptiness of emptiness' (空空, kong kong), means using emptiness to eliminate emptiness, hence it is called 'emptiness of emptiness'. 'The one without two characteristics means without the characteristics of the two truths.' The fourth sentence, 'without two characteristics,' means without the characteristics of the two truths (二諦, er di): Samvrti-satya (世俗諦, conventional truth) and Paramartha-satya (勝義諦, ultimate truth). 'The next sentence clarifies the transformation and birth in the six realms.' The fifth sentence explains the transformation and birth in the six realms (六道, liu dao). 'The verse below 'Manifestation of Dharma' praises the sixth ground, and the four sentences are divided into four aspects. 'Manifestation of Dharma' is the ground of manifestation.' The four sentences below 'Manifestation of Dharma' (法現, fa xian), which praise the sixth Bhumi (ground), can be divided into four aspects. 'Manifestation of Dharma' is the Pratyaksata-bhumi (現前地, ground of manifestation). 'Bodhisattva is the person in the ground, named Mahasattva, also named Bodhisattva.' Bodhisattva (開士, kai shi) is the person in the Bhumi (ground), named Mahasattva (大士, da shi), also named Bodhisattva. 'The Sovereign King gathers the retribution fruit.' The Sovereign King (自在王, zi zai wang) gathers the Vipaka-phala (報果, retribution fruit). 'Without duality and without illumination is the emptiness of principle.' Without duality and without illumination is the emptiness of principle (理空, li kong). 'The three truths manifest before, the light of great wisdom illuminates billions of lands, teaching all with blazing victory. The manifestation of Dharma, the samadhi of no-form, can wash away the delusions and confusions of the three realms. Empty wisdom is serene and without conditions, returning to contemplate the emptiness of the mind, immeasurable retribution.' The three truths (三諦, san di) manifest before, the light of great wisdom illuminates billions of lands, teaching all beings with blazing victory. The manifestation of Dharma (法現, fa xian), the Samadhi (禪定, chan ding) of no-form, can wash away the delusions and confusions of the three realms (三界, san jie). Empty wisdom is serene and without conditions, returning to contemplate the emptiness of the mind, resulting in immeasurable retribution. 'The three truths are the third truth manifesting before, which is the manifestation of great wisdom.' The three truths are the third truth (中諦, zhong di), manifesting before, which is the manifestation of great wisdom. 'Below 'illuminating billions of lands' is the land to be transformed.' Below 'illuminating billions of lands' is the land to be transformed. 'The two lines and four sentences below 'blazing victory' summarize and praise the concluding sentences above.' The two lines and four sentences below 'blazing victory' summarize and praise the concluding sentences above. 'The first sentence of four characters praises the names of the three grounds above. 'Blazing' is the fourth ground, 'victory' is the fifth ground, and 'manifestation' is the sixth ground.' The first sentence of four characters praises the names of the three Bhumis (grounds) above. 'Blazing' (炎, yan) is the fourth Bhumi (ground), 'victory' (勝, sheng) is the fifth Bhumi (ground), and 'manifestation' (現, xian) is the sixth Bhumi (ground). 'The three characters below are the function of the Difficult-to-Conquer Ground. The next sentence says 'can wash away' because it cuts off obstacles, washing away delusions and confusions.' The three characters below refer to the function of the Durjaya-bhumi (難勝地, Difficult-to-Conquer Ground). The next sentence says 'can wash away' because it cuts off obstacles, washing away delusions and confusions. 'The next sentence clarifies that Real Wisdom ceases conditions and conditioned contemplation, hence it is said to be serene and without conditioned contemplation.' The third sentence clarifies that Real Wisdom ceases conditions and conditioned contemplation, hence it is said to be serene and without conditioned contemplation. 'The next sentence returns to contemplate the emptiness of the mind, not not contemplating form, but mostly contemplating the emptiness of the mind.' The fourth sentence returns to contemplate the emptiness of the mind, not not contemplating form, but mostly contemplating the emptiness of the mind. 'Immeasurable retribution is the immeasurable merit retribution of expedient wisdom.' Immeasurable retribution is the immeasurable merit retribution of Upaya-jnana (方便智, expedient wisdom). 'Reaching far to non-origination, the king of the first Dhyana (禪, chan), constantly teaches beings in billions of lands. The retribution body not yet liberated remains for one lifetime, entering the stream of Dharma of equal contemplation. From the ground, one begins to enter the Vajra-ksanti (金剛忍, diamond patience) of no-condition. The form of retribution in the three realms is never received again. Contemplating the third meaning, without dual illumination, for twenty-one lifetimes one practices in emptiness and tranquility. The habits of love and desire in the three realms are stabilized along the path. Reaching far, the righteous one alone understands.' Reaching far to non-origination, the king of the first Dhyana (禪, chan), constantly teaches beings in billions of lands. The retribution body not yet liberated remains for one lifetime, entering the stream of Dharma of equal contemplation. From the Bhumi (ground), one begins to enter the Vajra-ksanti (金剛忍, diamond patience) of no-condition. The form of retribution in the three realms is never received again. Contemplating the third meaning, without dual illumination, for twenty-one lifetimes one practices in emptiness and tranquility. The habits of love and desire in the three realms are stabilized along the path. Reaching far, the righteous one alone understands. 'The fifth section below 'Reaching far' has ten lines of verses praising the non-origination patience from the seventh ground onwards, divided into three sections.' The fifth section below 'Reaching far' has ten lines of verses praising the Anutpattika-dharma-ksanti (無生法忍, non-origination patience) from the seventh Bhumi (ground) onwards, divided into three sections. 'The first five lines praise the lower grade of non-origination patience of the seventh ground.' The first five lines praise the lower grade of Anutpattika-dharma-ksanti (無生法忍, non-origination patience) of the seventh Bhumi (ground). 'The next three lines praise the middle grade of non-origination patience of the eighth ground.' The next three lines praise the middle grade of Anutpattika-dharma-ksanti (無生法忍, non-origination patience) of the eighth Bhumi (ground). 'The next two lines praise the ninth ground.' The next two lines praise the ninth Bhumi (ground).
無生忍上品。前五行中即為十句。初遠達者七地名遠達地。大品名深入無生即是地中行。初禪王即是地中王借相解義初禪王也。次句萬億者明所化土分齊故言萬億土。一生在者地前有分段生初地已上但有變易生。今言七地一生在者借相解義故言報身一生在。又解七地功用生即是變易生故云一生在。八地已上無有功用生但有無功用變易生也。雙觀故言等無功用水故言法流。始入者背功用相生故言始入。息相堅固故言無緣金剛忍。離三界習故言不受。又云不受未來分段報故云界報形永不受。八地已上更受二禪身者是變易也。得中道第一義故云無二照。從初地至七地已來地別三生故云二十一生。達法無所有故言空寂行。三界愛習者三界無明習也。獨諦了者七地菩薩了功用無相故言獨諦了。
等觀菩薩二禪王變生法身無量光入百恒土化一切圓照三世恒劫事返照樂虛無盡源於第三諦常寂然 等觀下三行六句頌上八地即為六別。初句明二禪王者明利他人。八地菩薩忘功息相雙觀二諦遍修萬行。入大法流水齊觀空有故云等觀。第二句明八地已上得大法身名利他身也。第三句名入百恒土者是利他行。第四句圓照恒劫者明利他智。第五句八地已上得反照智苦樂並虛而世間人多以苦實樂虛。今此八地菩薩觀虛實平等盡于無盡源也。又
【現代漢語翻譯】 現代漢語譯本 無生忍上品。前五行中即為十句。初遠達者，指七地，名為遠達地（指菩薩修行進入第七個階段，智慧深遠通達）。《大品般若經》中說的『深入無生』，就是指在這個階段的修行。初禪王，即是地中王，借相解義，指初禪的禪定之王。次句『萬億者』，說明所教化的國土眾多，故說『萬億土』。『一生在者』，地前有分段生死，初地以上只有變易生死。今言七地『一生在者』，借相解義，故言報身一生存在。又解釋說，七地的功用生，即是變易生，所以說『一生在』。八地以上沒有功用生，只有無功用變易生。雙觀，故言『等無功用』，水，故言『法流』。『始入者』，背離功用相生，故言『始入』。息滅相續堅固，故言『無緣金剛忍』。遠離三界習氣，故言『不受』。又說不受未來分段報，故說『界報形永不受』。八地以上再受二禪身，是變易身。得到中道第一義，故說『無二照』。從初地到七地，地別有三生，故說『二十一生』。通達諸法無所有，故言『空寂行』。三界愛習，指三界無明習氣。『獨諦了者』，七地菩薩了悟功用無相，故言『獨諦了』。 等觀菩薩二禪王變生法身無量光入百恒土化一切圓照三世恒劫事返照樂虛無盡源於第三諦常寂然。等觀下三行六句頌上八地即為六別。初句明二禪王者明利他人。八地菩薩忘功息相雙觀二諦遍修萬行。入大法流水齊觀空有故云等觀。第二句明八地已上得大法身名利他身也。第三句名入百恒土者是利他行。第四句圓照恒劫者明利他智。第五句八地已上得反照智苦樂並虛而世間人多以苦實樂虛。今此八地菩薩觀虛實平等盡于無盡源也。又
【English Translation】 English version The highest level of Non-Origination Tolerance (Wushengren). The first five lines contain ten phrases. 'The one who reaches far' refers to the seventh Bhumi (Di, stage of enlightenment), called the Far-Reaching Bhumi (Yuandadi) (meaning the seventh stage of a Bodhisattva's practice, where wisdom is profound and far-reaching). The Prajnaparamita Sutra's 'deeply entering non-origination' refers to practice at this stage. 'The First Dhyana King' is the king among the Bhumis, using analogy to explain the meaning, referring to the king of the first Dhyana (Chan, meditative state). The next phrase, 'ten trillion,' indicates the vastness of the lands to be taught, hence 'ten trillion lands.' 'The one existing in one life' refers to having segmented birth and death before reaching the Bhumis; from the first Bhumi onwards, there is only transformational birth and death. Now, saying that the seventh Bhumi 'exists in one life' uses analogy to explain that the Reward Body (Baoshen) exists in one life. Another explanation is that the functional birth of the seventh Bhumi is transformational birth, hence 'exists in one life.' The eighth Bhumi and above have no functional birth, only non-functional transformational birth. 'Dual contemplation' is why it's said 'equal non-function,' and 'water' is why it's said 'Dharma flow.' 'The one who initially enters' turns away from functional arising, hence 'initially enters.' The cessation of continuous phenomena is firm, hence 'unconditioned Vajra Tolerance (Wuyuan Jingang Ren).' Separating from the habits of the Three Realms, hence 'not receiving.' It is also said that one does not receive future segmented retribution, hence 'the form of realm retribution is never received.' The eighth Bhumi and above receiving the body of the second Dhyana is a transformational body. Attaining the Middle Way's ultimate meaning, hence 'non-dual illumination.' From the first Bhumi to the seventh Bhumi, each Bhumi has three births, hence 'twenty-one births.' Understanding that all Dharmas are without inherent existence, hence 'empty and still practice.' The love habits of the Three Realms refer to the ignorance habits of the Three Realms. 'The one who uniquely understands' refers to the seventh Bhumi Bodhisattva understanding the non-appearance of function, hence 'the one who uniquely understands'. The equally contemplating Bodhisattva, the Second Dhyana King, transforms and gives rise to the Dharma Body, immeasurable light enters hundreds of Ganges sands lands, transforming all, perfectly illuminating the affairs of the three times and eternal kalpas, reflecting back on the bliss of emptiness, the inexhaustible source is in the Third Truth, constant stillness. The following three lines and six phrases praise the eighth Bhumi, which are six distinctions. The first phrase, 'the Second Dhyana King,' clarifies benefiting others. The eighth Bhumi Bodhisattva forgets function and ceases phenomena, dually contemplating the two truths, universally cultivating myriad practices. Entering the great Dharma flow, equally contemplating emptiness and existence, hence 'equal contemplation.' The second phrase clarifies that the eighth Bhumi and above attain the great Dharma Body, called the body of benefiting others. The third phrase, 'entering hundreds of Ganges sands lands,' is the practice of benefiting others. The fourth phrase, 'perfectly illuminating eternal kalpas,' clarifies the wisdom of benefiting others. The fifth phrase, the eighth Bhumi and above attain reflective wisdom, suffering and bliss are both empty, but worldly people mostly consider suffering real and bliss empty. Now, this eighth Bhumi Bodhisattva contemplates emptiness and reality equally, exhausting the inexhaustible source. Also,
解反照樂受性苦名為虛。無始皆苦名無盡源。第六句中道第一義諦不遷故云常寂然也。
慧光開士三禪王能于千恒一時現常在無為空寂行恒沙佛藏一念了 慧光開士下二行偈四句頌上九地初句三禪王者明利他人。第二句一時者明利他身。第三句嘆無功用行。第四句嘆無功用智教故云一念了。
灌頂菩薩四禪王于億恒土化群生始入金剛一切了二十九生永已度寂滅忍中下忍觀一轉妙覺常湛然等慧灌頂三品士除前余習無明緣無明習相故煩惱二諦理窮一切盡 灌頂菩薩下第六段有八行頌上寂滅忍有兩段。初五行頌十地寂滅忍下品后三行頌寂滅忍上品。前五行十句灌頂者在十三法師上。即是諸師頂蓋故名灌頂。言五地王者欲界及四禪王也。亦可是五凈居王也此是明利他人。第二句于億恒土者明益他行。第三句明金剛心初達堅固故云始入金剛一切了。第四句明二十九生者十地應三十生。何故但說二十九生者留一生佛地方盡。第五句言下忍觀者結十地菩薩明因分齊。第六句一轉妙覺者明得果分齊。第七句等慧灌頂三品士者總頌結前八九十地。同得凈土故云三品士。等即八地慧即九地灌頂是十地。第八句下三句明離障分齊。除前余習無明緣者八地已上唯斷無明色心等習煩惱故云除前余習無明緣也。無明習相故煩惱者是諸舊
【現代漢語翻譯】 現代漢語譯本 『解反照樂受性苦名為虛』，意思是理解並認識到快樂的感受本質上是苦的，這被稱為『虛』。『無始皆苦名無盡源』，意思是說，從無始以來，一切都是苦的，這是苦的無盡根源。『第六句中道第一義諦不遷故云常寂然也』，第六句闡述了第一義諦，因為它不改變，所以被稱為『常寂然』。
『慧光開士三禪王能于千恒一時現常在無為空寂行恒沙佛藏一念了』，慧光開士（具有智慧光芒的菩薩）在三禪天中，能夠同時在千恒河沙數的世界中顯現，並且常常處於無為、空寂的狀態中修行，一念之間就能明瞭一切恒河沙數般的佛法寶藏。
『慧光開士下二行偈四句頌上九地初句三禪王者明利他人』，接下來的兩行偈頌，四句話，讚頌了九地菩薩的境界。第一句『三禪王者』，說明了利益他人的能力。 『第二句一時者明利他身』，第二句『一時者』，說明了利益他人身體的能力。 『第三句嘆無功用行』，第三句讚歎了無功用的修行。 『第四句嘆無功用智教故云一念了』，第四句讚歎了無功用的智慧教導，所以說『一念了』。
『灌頂菩薩四禪王于億恒土化群生始入金剛一切了二十九生永已度寂滅忍中下忍觀一轉妙覺常湛然等慧灌頂三品士除前余習無明緣無明習相故煩惱二諦理窮一切盡』，灌頂菩薩（受到灌頂加持的菩薩）在四禪天中，于億萬恒河沙數般的國土中教化眾生，開始進入金剛般堅固的心境，一切都明瞭。已經度過了二十九個生命，在寂滅忍中，以下忍的智慧觀察，一轉念之間，妙覺的智慧常常清澈明亮。等慧、灌頂這三品菩薩，消除了之前的習氣，無明的因緣，以及無明的習氣，因此煩惱和二諦的道理都徹底窮盡。
『灌頂菩薩下第六段有八行頌上寂滅忍有兩段。初五行頌十地寂滅忍下品后三行頌寂滅忍上品。前五行十句灌頂者在十三法師上。即是諸師頂蓋故名灌頂。言五地王者欲界及四禪王也。亦可是五凈居王也此是明利他人。第二句于億恒土者明益他行。第三句明金剛心初達堅固故云始入金剛一切了。第四句明二十九生者十地應三十生。何故但說二十九生者留一生佛地方盡。第五句言下忍觀者結十地菩薩明因分齊。第六句一轉妙覺者明得果分齊。第七句等慧灌頂三品士者總頌結前八九十地。同得凈土故云三品士。等即八地慧即九地灌頂是十地。第八句下三句明離障分齊。除前余習無明緣者八地已上唯斷無明色心等習煩惱故云除前余習無明緣也。無明習相故煩惱者是諸舊』，灌頂菩薩以下第六段有八行頌，讚頌了寂滅忍，分為兩段。前五行讚頌了十地菩薩寂滅忍的下品，后三行讚頌了寂滅忍的上品。前五行十句，灌頂者在十三位法師之上，是諸位法師的頂蓋，因此得名灌頂。所說的五地王者，指的是欲界和四禪天之王。也可以是五凈居天之王，這是說明利益他人。第二句『于億恒土者』，說明利益他人的行為。第三句說明金剛心開始達到堅固，所以說『始入金剛一切了』。第四句說明二十九生，十地菩薩本應有三十生，為什麼只說二十九生呢？這是因為留下一生，在佛地才能窮盡。第五句說『下忍觀者』，總結了十地菩薩，說明了因地的分界。第六句『一轉妙覺者』，說明了得到果地的分界。第七句『等慧灌頂三品士者』，總頌並總結了前八地、九地、十地。共同證得凈土，所以說『三品士』。『等』指的是八地，『慧』指的是九地，『灌頂』指的是十地。第八句以下的三句，說明了遠離障礙的分界。『除前余習無明緣者』，八地以上只斷除無明色心等習氣煩惱，所以說『除前余習無明緣也』。『無明習相故煩惱者』，是諸位舊……
【English Translation】 English version 'Understanding that the nature of pleasurable sensations is inherently suffering is called 'emptiness'. 'Beginningless suffering is called the endless source', meaning that from the beginningless past, everything is suffering, and this is the endless source of suffering. 'The sixth line speaks of the first principle of truth, which is unchanging, hence it is called 'constant stillness'.'
'The Bodhisattva of Wisdom Light, the king of the Third Dhyana, can manifest simultaneously in thousands of Ganges sands of worlds, constantly abiding in the state of non-action and tranquil emptiness, understanding all the Buddha's treasures in a single thought.' The Bodhisattva of Wisdom Light (a Bodhisattva with the light of wisdom) in the Third Dhyana heaven, can simultaneously manifest in thousands of Ganges sands of worlds, and often practices in a state of non-action and tranquil emptiness, understanding all the Buddha's treasures in a single thought.
'The following two lines of verses, four sentences, praise the realm of the Ninth Ground Bodhisattva. The first sentence 'the king of the Third Dhyana', explains the ability to benefit others.' 'The second sentence 'simultaneously' explains the ability to benefit the bodies of others.' 'The third sentence praises the practice of non-effort.' 'The fourth sentence praises the teaching of non-effort wisdom, hence it is said 'understood in a single thought'.'
'The Empowerment Bodhisattva, the king of the Fourth Dhyana, transforms sentient beings in hundreds of millions of Ganges sands of lands, beginning to enter the Vajra (diamond-like) mind, understanding everything. Having passed through twenty-nine lives, in the forbearance of extinction, observing with the wisdom of the lower forbearance, with a single turn of thought, the wonderful wisdom is always clear and bright. The three grades of Bodhisattvas of Equality, Wisdom, and Empowerment, eliminate the previous habitual tendencies, the causes of ignorance, and the habitual tendencies of ignorance, therefore afflictions and the principles of the two truths are completely exhausted.'
'The sixth section below, following the Empowerment Bodhisattva, has eight lines of verses, praising the forbearance of extinction, divided into two parts. The first five lines praise the lower grade of the forbearance of extinction of the Tenth Ground Bodhisattva, and the last three lines praise the upper grade of the forbearance of extinction. The first five lines, ten sentences, the Empowerer is above the thirteen Dharma masters, being the crown of all the Dharma masters, hence the name Empowerment. The so-called kings of the Five Grounds refer to the kings of the desire realm and the four Dhyana heavens. It can also be the kings of the Five Pure Abodes, which is to explain benefiting others. The second sentence 'in hundreds of millions of Ganges sands of lands', explains the actions of benefiting others. The third sentence explains that the Vajra mind begins to reach firmness, hence it is said 'beginning to enter the Vajra, understanding everything'. The fourth sentence explains twenty-nine lives, the Tenth Ground Bodhisattva should have thirty lives, why only say twenty-nine lives? This is because one life is left, so that it can be exhausted in the Buddha ground. The fifth sentence says 'observing with the lower forbearance', summarizing the Tenth Ground Bodhisattva, explaining the boundaries of the causal ground. The sixth sentence 'with a single turn of wonderful wisdom', explains the boundaries of attaining the fruition ground. The seventh sentence 'the three grades of Bodhisattvas of Equality, Wisdom, and Empowerment', summarizes and concludes the previous Eighth, Ninth, and Tenth Grounds. Together attaining the Pure Land, hence it is said 'three grades of Bodhisattvas'. 'Equality' refers to the Eighth Ground, 'Wisdom' refers to the Ninth Ground, 'Empowerment' refers to the Tenth Ground. The three sentences from the eighth sentence below explain the boundaries of being away from obstacles. 'Eliminating the previous habitual tendencies, the causes of ignorance', from the Eighth Ground upwards, only the habitual afflictions of ignorance, form, mind, etc., are eliminated, hence it is said 'eliminating the previous habitual tendencies, the causes of ignorance'. 'Afflictions due to the habitual tendencies of ignorance' are all the old...'
煩惱四住地是客煩惱。能所並[穴/俱]境智俱寂故云理窮一切盡。
圓智無相三界王三十生盡等大覺大寂無為金剛藏一切報盡無極悲第一義諦常安穩窮源儘性妙智存 圓智無相下第二三行頌佛地上忍即為六別。圓智者境盡智無名圓智即是一切種智。三界王者無上法王亦十三王外佛是法輪王。三十生盡者十地各三生盡也因成果熟故言等大覺。大寂無為即上忍言金剛者無惑之金剛也。言一切報盡者分段變易俱盡也。言無極悲者明其恩德即是無緣大悲。第一義諦常安穩者涅槃佛性理中精最名為第一。深有所以名為義知一切法不二之相故言常安穩。窮源儘性者因盡名窮源見終名儘性種智常凝故名云妙智存。上來四十五行別頌五忍竟。
三賢十聖住果報。唯佛一人居凈土。一切眾生暫住報。登金剛源居凈土。如來三業德無極。我今月光禮三寶。法王無上人中樹。覆蓋大眾無量光。常口說法非無義。心智寂滅無緣照。人中師子為眾說。大眾歡喜散金華。百億萬土六大動。含生之生受妙報。天尊快說十四王。是故我今略嘆佛 三賢十聖下大段第三。八行總結五忍中有三。初兩行明凈土分齊第二一行嘆如來三業功德后之五行嘆三業益物。初句云三賢十聖住果報者住分段變易報土也。又三賢住分段同居報土十聖住實報無障
【現代漢語翻譯】 現代漢語譯本：煩惱四住地（指四種根本煩惱的住所）是客煩惱。能（主體）、所（客體）並[穴/俱]（都），境（境界）、智（智慧）都寂滅，所以說理窮一切盡。
圓智無相三界王，三十生盡等大覺，大寂無為金剛藏，一切報盡無極悲，第一義諦常安穩，窮源儘性妙智存。圓智無相下第二三行頌佛地上忍即為六別。圓智者，境盡智無名，圓智即是一切種智（佛所具有的，能夠徹底瞭解一切事物和現象的智慧）。三界王者，無上法王，亦十三王外佛是法輪王。三十生盡者，十地（菩薩修行過程中的十個階段）各三生盡也，因成果熟故言等大覺。大寂無為即上忍言，金剛者，無惑之金剛也。言一切報盡者，分段變易俱盡也。言無極悲者，明其恩德，即是無緣大悲。第一義諦常安穩者，涅槃佛性理中精最名為第一。深有所以名為義，知一切法不二之相故言常安穩。窮源儘性者，因盡名窮源，見終名儘性，種智常凝故名云妙智存。上來四十五行別頌五忍竟。
三賢十聖住果報，唯佛一人居凈土，一切眾生暫住報，登金剛源居凈土，如來三業德無極，我今月光禮三寶，法王無上人中樹，覆蓋大眾無量光，常口說法非無義，心智寂滅無緣照，人中師子為眾說，大眾歡喜散金華，百億萬土六大動，含生之生受妙報，天尊快說十四王，是故我今略嘆佛。三賢十聖下大段第三。八行總結五忍中有三。初兩行明凈土分齊，第二一行嘆如來三業功德，后之五行嘆三業益物。初句云三賢十聖住果報者，住分段變易報土也。又三賢住分段同居報土，十聖住實報無障。
【English Translation】 English version: The four abodes of affliction (Skt: Kleśa-catuḥsthāna, the four fundamental afflictions' dwelling places) are adventitious afflictions. When the subject (agent) and object (patient) both [穴/俱] (together) cease, and the realm (of experience) and wisdom are both still, it is said that the principle exhausts all.
'Perfect Wisdom without Form, King of the Three Realms, Thirty Lifetimes Exhausted, Equal to Great Enlightenment, Great Stillness, Non-Action, Vajra Treasury, All Retribution Exhausted, Limitless Compassion, Supreme Truth, Constant Stability, Exhausting the Source and Nature, Wonderful Wisdom Remains.' The second three lines below 'Perfect Wisdom without Form' praise the Buddha's ground forbearance, which is sixfold different. 'Perfect Wisdom' means the realm is exhausted and wisdom is without name; perfect wisdom is all-knowing wisdom (Skt: Sarvākārajñāna, the wisdom of a Buddha, which knows all things in their suchness and variety). 'King of the Three Realms' is the supreme Dharma King, and outside the thirteen kings, the Buddha is the Dharma Wheel King. 'Thirty Lifetimes Exhausted' means each of the ten grounds (Skt: Daśa-bhūmi, the ten stages of a Bodhisattva's path) exhausts three lifetimes; because the cause is accomplished and the fruit is ripe, it is said to be equal to Great Enlightenment. 'Great Stillness, Non-Action' refers to the above forbearance; 'Vajra' is the vajra without delusion. 'All Retribution Exhausted' means that both segmented and transformational retributions are exhausted. 'Limitless Compassion' clarifies its grace and virtue, which is unconditioned great compassion. 'Supreme Truth, Constant Stability' means that the essence in the principle of Nirvana-Buddha-nature is the most refined and is called supreme. It is profound and meaningful, therefore it is called 'righteousness'; knowing the non-dual aspect of all dharmas, it is said to be 'constantly stable'. 'Exhausting the Source and Nature' means that the cause being exhausted is called 'exhausting the source', and seeing the end is called 'exhausting the nature'; the seed wisdom is always concentrated, therefore it is called 'wonderful wisdom remains'. The above forty-five lines separately praise the five forbearances.
'The Three Worthies and Ten Saints dwell in the retribution of karma, only the Buddha alone dwells in the Pure Land, all sentient beings temporarily dwell in retribution, ascending to the Vajra Source dwells in the Pure Land, the Tathagata's three karmas have limitless virtue, I, Moonlight, now prostrate to the Three Jewels, the Dharma King is the supreme tree among humans, covering the masses with immeasurable light, constantly speaking the Dharma is not without meaning, the mind and wisdom are extinguished and unconditioned illumination, the Lion among Humans speaks for the masses, the masses rejoice and scatter golden flowers, hundreds of millions of lands and the six great elements move, the birth of sentient beings receives wonderful retribution, the Heavenly Honored One quickly speaks of the Fourteen Kings, therefore I now briefly praise the Buddha.' The third major section is below 'The Three Worthies and Ten Saints'. The eight lines summarize the five forbearances in three parts. The first two lines clarify the boundaries of the Pure Land, the second line praises the Tathagata's three karmas' merits, and the last five lines praise the three karmas' benefits to beings. The first sentence, 'The Three Worthies and Ten Saints dwell in the retribution of karma,' means they dwell in the retribution lands of segmented and transformational karma. Furthermore, the Three Worthies dwell in the retribution land of segmented cohabitation, and the Ten Saints dwell in the unobstructed real retribution.
礙報土。第二句云唯佛者無一人住常寂光土。第三句云暫住報者前二士皆是生滅無常。第四句云金剛源者唯佛一人居純清凈土。第三一行嘆三業功德中上半口業嘆下半身業嘆文相顯可知。就后五行嘆三業利益中初行言法王無上人中樹者明身光益物。如來無上法王道王大千陰覆一切。喻如世間樹故云覆蓋大眾。第二行初句嘆口說。如來說常無常一切法皆深有所以故云非無義。下句嘆意業寂如來大寂三昧不緣而照因緣相絕故云無緣照。第三行明師子吼說除疑令眾生歡喜。第四行身通六動令眾生得果。第五行結嘆天尊快說者佛出世人天之表故云天尊快說。十四王者習種銅輪性種銀輪道種金輪王十地名十。即為十三佛為三界王合前十三為十四王也。是故我今略嘆者月光自謙慧光微薄不能廣嘆如來智故云略嘆佛也。
時諸大眾聞月光王嘆十四王無量功德藏得大法利即于座中有十恒河沙天王十恒河沙梵王十恒河沙鬼神王乃至三趣得無生法忍八部阿須輪王現轉鬼身天上受道三生入正位者或四生五生乃至十生得入正位證聖人性得一切無量果報 時諸大眾下第三明大眾聞法得益。長行有三段初明諸天人得益。乃至下第二三趣獲利。三生下第三得道延促不同獲益遲疾。初明天王得無生忍。就別七地已上名無生忍。就通初地已上名無生
【現代漢語翻譯】 現代漢語譯本 『礙報土』。第二句說只有佛沒有一人住在常寂光土（指佛所證的清凈境界）。第三句說暫住在報土（指佛為菩薩示現的國土）的前二士（指菩薩）都是生滅無常的。第四句說金剛源（指佛的法身）只有佛一人居住在純清凈土（指佛的究竟境界）。第三一行讚歎三業功德中，上半部分是讚歎口業，下半部分是讚歎身業，文相顯而易見。就後面五行讚歎三業利益中，第一行說『法王無上人中樹』，是說明身光利益眾生。如來是無上的法王、道王，他的大千世界廕庇一切，比喻如同世間的樹木，所以說覆蓋大眾。第二行，第一句讚歎口說。如來說常、無常一切法都深有道理，所以說『非無義』。下一句讚歎意業寂靜，如來大寂三昧不攀緣而照見，因緣相絕，所以說『無緣照』。第三行說明師子吼說法，消除疑惑，令眾生歡喜。第四行說明身通六種震動，令眾生得果。第五行總結讚歎天尊快說，佛出世是人天之表率，所以說天尊快說。十四王者，習種銅輪王、性種銀輪王、道種金輪王，十地菩薩名為十王，即為十三王，佛為三界王，合前十三王為十四王。所以我現在略微讚歎，是月光王自謙慧光微薄，不能廣泛讚歎如來的智慧，所以說略微讚歎佛。
當時，各位大眾聽聞月光王讚歎十四王無量功德藏，得到大法利益，就在座位中有十恒河沙數的天王、十恒河沙數的梵王、十恒河沙數的鬼神王，乃至三趣（指地獄、餓鬼、畜生）得到無生法忍（指證悟真理，不再輪迴），八部阿修輪王（指天龍八部中的阿修羅）現轉鬼身，在天上接受佛道，三生（指三次生命）進入正位（指證得果位）的人，或者四生、五生乃至十生，得以進入正位，證得聖人性，得到一切無量果報。當時各位大眾下文第三部分說明大眾聽聞佛法得到利益。長行有三段，首先說明諸天人得到利益。乃至下文第二部分說明三趣眾生獲得利益。三生下文第三部分說明得道時間長短不同，獲益遲緩快慢不同。首先說明天王得到無生忍。就別教七地以上稱為無生忍。就通教初地以上稱為無生忍。
【English Translation】 English version 'Ai Bao Tu'. The second sentence says that only the Buddha, no one dwells in the Land of Eternal Tranquility and Light (referring to the pure realm attained by the Buddha). The third sentence says that the former two beings (referring to Bodhisattvas) who temporarily dwell in the Reward Land (referring to the land manifested by the Buddha for Bodhisattvas) are all subject to birth and death, impermanent. The fourth sentence says that the Vajra Source (referring to the Dharma body of the Buddha) is where only the Buddha dwells in the Pure Land (referring to the ultimate realm of the Buddha). The first eleven lines praising the merits of the three karmas, the upper part praises the karma of speech, and the lower part praises the karma of body, the meaning of the text is clear and obvious. Regarding the latter five lines praising the benefits of the three karmas, the first line says 'Dharma King, the supreme tree among people', which explains how the light of the body benefits beings. The Tathagata is the supreme Dharma King, the King of the Way, whose great thousand worlds overshadow everything, likened to trees in the world, hence it is said to cover the masses. The second line, the first sentence praises the spoken word. The Tathagata's teachings on permanence and impermanence, all dharmas have profound reasons, hence it is said 'not without meaning'. The next sentence praises the stillness of the mind karma, the Tathagata's Great Tranquility Samadhi illuminates without clinging, the conditions of causality are severed, hence it is said 'illuminates without conditions'. The third line explains that the lion's roar of Dharma eliminates doubts and brings joy to beings. The fourth line explains that the six kinds of bodily powers cause beings to attain fruition. The fifth line concludes by praising the Venerable One's quick speech, the Buddha's appearance in the world is the epitome of humans and gods, hence it is said the Venerable One speaks quickly. The Fourteen Kings are the Copper Wheel King of Habitual Seeds, the Silver Wheel King of Nature Seeds, the Golden Wheel King of the Path Seeds, the ten stages of Bodhisattvas are called the Ten Kings, which makes thirteen Kings, and the Buddha is the King of the Three Realms, combining the previous thirteen Kings to make fourteen Kings. Therefore, I now briefly praise, it is Moonlight King humbly saying that the light of wisdom is weak and cannot extensively praise the Tathagata's wisdom, hence it is said to briefly praise the Buddha.
At that time, the great assembly, hearing Moonlight King praise the immeasurable treasury of merits of the Fourteen Kings, obtained great Dharma benefits, and in their seats were ten Ganges sands of Heavenly Kings, ten Ganges sands of Brahma Kings, ten Ganges sands of Ghost and Spirit Kings, and even beings in the three realms (referring to hell, hungry ghosts, and animals) attained the forbearance of non-birth (referring to the realization of truth, no longer subject to reincarnation), the eight classes of Asura Kings (referring to Asuras in the eight classes of gods and dragons) manifested and transformed from ghost bodies, receiving the Dharma in the heavens, those who entered the right position (referring to attaining fruition) in three lifetimes, or four, five, or even ten lifetimes, were able to enter the right position, attain the nature of a sage, and obtain all immeasurable rewards. The third part below, 'At that time, the great assembly', explains the benefits obtained by the assembly from hearing the Dharma. The prose has three sections, the first explains the benefits obtained by the gods and humans. The second part below, 'and even', explains the benefits obtained by beings in the three realms. The third part below, 'in three lifetimes', explains the differences in the length of time to attain the path, and the speed of obtaining benefits. The first explains that the Heavenly Kings attained the forbearance of non-birth. In the Separate Teaching, the seventh ground and above are called the forbearance of non-birth. In the Common Teaching, the first ground and above are called the forbearance of non-birth.
忍。三趣得益生者無生通上下。三趣者人天神三趣也。非三途三途不堪不受道故。八部者四天王住下有四修羅王。一羅睺阿修羅王二毗摩質多羅阿修羅王三般利阿修羅王四毗樓阇阿修羅王。須彌山下復有四大阿修羅一恐㝹二富樓摩三婆羅呵四兜牟樓故云八部阿修羅也。出三藏記也。三生下第三明入道延促有四句。三生四生五生十生經歷不同延促有異。聞法已后更經三四等生得入也。所言正位者有二義。一人空正位十解已上得人空二法空正位初地已上得無生正位。
仁王般若經疏卷中三終
仁王般若經疏卷中四
吉藏法師撰
佛告諸得道果實天眾善男子是月光王已於過去十千劫中龍光王佛法中為四住開士我為八住菩薩今於我前大師子吼如是如是 佛告諸得道果實天眾下第四佛述贊月光久供多佛。文有五段第一發月光本跡。如是如是下第二略述第三從善男子下訖有心得無心得廣述。第四從是以波若功德下訖不可思議。嘆波若忘言離著如風空中行。第五從善男子此功德藏訖功德。狹量月光所說與十三法師所說勝劣。第一發跡中有二初告天上得道賢聖眾。二善男子下發月光跡。四住者十地明義即第四炎地八住即第八不動地。師子吼者嘆教是了義決定之說。如是下第二略述中二句初述月光所說。第二引
【現代漢語翻譯】 現代漢語譯本：忍辱。三趣（人、天、神）中獲得利益的眾生，能夠通達上下無生之理。這裡所說的三趣是指人、天、神三趣，而不是三途（地獄、餓鬼、畜生），因為三途的眾生無法接受佛法。八部是指四天王所居住的下方，有四位修羅王：一是羅睺阿修羅王（Rāhu Asura-rāja），二是毗摩質多羅阿修羅王（Vemacitrin Asura-rāja），三是般利阿修羅王（Bali Asura-rāja），四是毗樓阇阿修羅王（Virocana Asura-rāja）。須彌山下還有四大阿修羅：一恐㝹，二富樓摩，三婆羅呵，四兜牟樓，所以稱為八部阿修羅。出自《三藏記》。三生之下，第三段說明入道的快慢，有四句：三生、四生、五生、十生，經歷不同，快慢有異。聽聞佛法之後，再經歷三四等生才能入道。所說的正位有兩種含義：一是人空正位，十解以上才能得到；二是法空正位，初地以上才能得到無生正位。 《仁王般若經疏》卷中三終 《仁王般若經疏》卷中四 吉藏法師撰 佛告訴諸位得到道果的天眾善男子，這位月光王（Candraprabha-rāja）在過去十千劫中，于龍光王佛（Dragon Light Buddha）的佛法中，是四住開士，而我是八住菩薩，現在在我面前大師子吼，如是如是。佛告訴諸位得到道果的天眾，以下第四段，佛述贊月光久遠以來供養眾多佛。文中有五段，第一段闡發月光的本跡。如是如是以下，第二段簡略敘述，第三段從善男子以下，到有心得無心得，廣為敘述。第四段從是以般若功德以下，到不可思議，讚歎般若忘言離著，如風在空中執行。第五段從善男子此功德藏以下，功德狹隘地衡量月光所說與十三法師所說的勝劣。第一段闡發本跡中有兩點，首先告訴天上得到道果的賢聖眾，其次善男子以下，闡發月光的行跡。四住是指十地明義中的第四炎地，八住是指第八不動地。師子吼是讚歎教義是了義，是決定的說法。如是以下，第二段簡略敘述中有兩句，首先敘述月光所說，其次引用。
【English Translation】 English version: Endurance. Sentient beings who benefit in the three realms (humans, gods, and deities) can understand the principle of non-origination both above and below. The three realms here refer to the realms of humans, gods, and deities, not the three evil paths (hell, hungry ghosts, and animals), because beings in the three evil paths are unable to receive the Dharma. The eight classes refer to the four Asura Kings residing below the Four Heavenly Kings: first, Rāhu Asura-rāja (羅睺阿修羅王), second, Vemacitrin Asura-rāja (毗摩質多羅阿修羅王), third, Bali Asura-rāja (般利阿修羅王), and fourth, Virocana Asura-rāja (毗樓阇阿修羅王). Below Mount Sumeru, there are also four great Asuras: one, Kong Nu (恐㝹), two, Fu Lou Mo (富樓摩), three, Po Luo He (婆羅呵), and four, Dou Mou Lou (兜牟樓), hence the name 'eight classes of Asuras.' From the 'Records of the Three Pitakas.' Below 'three lives,' the third section explains the speed of entering the path, with four phrases: three lives, four lives, five lives, ten lives; different experiences lead to different speeds. After hearing the Dharma, one must go through three or four lives to enter the path. The so-called 'correct position' has two meanings: first, the correct position of emptiness of self, which can be attained above the tenth understanding; second, the correct position of emptiness of Dharma, which can be attained above the first Bhumi (stage). Commentary on the Prajñāpāramitā Sūtra of the Humane Kings, Volume Middle Three, End Commentary on the Prajñāpāramitā Sūtra of the Humane Kings, Volume Middle Four Composed by Dharma Master Jizang The Buddha told the heavenly assembly of virtuous men who have attained the fruit of the Path, 'This Candraprabha-rāja (月光王) was, in the past ten thousand kalpas, a Bodhisattva of the Fourth Abode in the Dharma of Dragon Light Buddha (龍光王佛), and I was a Bodhisattva of the Eighth Abode. Now, before me, he roars the lion's roar thus, thus.' The Buddha told the heavenly assembly of virtuous men who have attained the fruit of the Path, below is the fourth section, where the Buddha praises Candraprabha for making offerings to many Buddhas for a long time. There are five sections in the text. The first section elucidates the original traces of Candraprabha. Below 'thus, thus,' the second section briefly describes. The third section, from 'virtuous men' down to 'with or without mind,' elaborates. The fourth section, from 'therefore, with the merit of Prajñā' down to 'inconceivable,' praises Prajñā for forgetting words and being detached, like the wind moving in the sky. The fifth section, from 'virtuous men, this treasure of merit' down to 'merit,' narrowly measures the superiority and inferiority of what Candraprabha said compared to what the thirteen Dharma masters said. The first section, elucidating the original traces, has two points: first, telling the virtuous and holy assembly in the heavens who have attained the fruit of the Path; second, from 'virtuous men' down, elucidating the traces of Candraprabha. The Fourth Abode refers to the fourth Flame Ground in the meaning of the Ten Grounds, and the Eighth Abode refers to the eighth Immovable Ground. The lion's roar is praising the teaching as definitive and conclusive. Below 'thus,' the second section of brief description has two sentences: first, describing what Candraprabha said, and second, quoting.
佛證誠如是如是者述可之言。
如汝所解得真義說不可思議不可度量唯佛與佛乃知斯事善男子其所說十四般若波羅蜜三忍地地上中下三十忍一切行藏一切佛藏不可思議 如汝所解者稱其義也。不可思議者無得正觀異名也。不可度量者非二乘下位之境界也。唯佛與佛者第二引佛證誠月光所說。善男子下第三廣述文有四。初略述十四忍二何以故下廣述十四忍功能。三一切眾生下舉空釋成四結無心得。初略述十四忍中所說十四波若者總牒前所說十四忍名十四波若名異體同。下別明十四。言三忍者伏忍中三忍一信二止三堅忍。言地地上中下為三十忍者釋有二義。一就十地各有上中下為三十忍。二就伏忍中習種為下性種名中道種名上。三位各十故成三十忍。前解為正。一切行藏者即是名因藏。一切佛藏是名果藏辨佛果地功德蘊積名藏。即是佛圓覺忍通前十三為十四波若。因果俱證無所得名不可思議。
何以故一切諸佛是中生是中滅是中化而無生無滅無化無自無他第一無二非化非不化非相非無相無來無去如虛空故 何以故下第二廣述十四忍功能文有二。初約出用次約悟入。初約出用者諸法本自不生今亦不滅。以因緣故於無分別中為眾生說有生滅。文云一切諸佛是中生者依忍化現成佛名生。是中滅者滅惑化隱名滅。是中
【現代漢語翻譯】 現代漢語譯本： 佛陀證實月光菩薩所說確實如此，完全正確。
正如你所理解的那樣，你領悟了真正的含義，所說的是不可思議、無法度量的境界，只有佛與佛之間才能明白這些事情。善男子，你所說的十四種般若波羅蜜（Prajnaparamita，智慧到彼岸），三種忍（三忍）——地（Bhumi，菩薩的階位）地上、中、下三十種忍，一切行藏（一切行藏），一切佛藏（一切佛藏），都是不可思議的。正如你所理解的那樣，完全符合其含義。『不可思議』是無所得正觀（無所得正觀）的另一種說法。『不可度量』不是二乘（聲聞和緣覺）或較低層次的境界。『唯佛與佛』是第二次引用佛陀來證實月光菩薩所說的話。『善男子』以下是第三部分，詳細闡述，分為四個方面。首先，簡要敘述十四忍；其次，『何以故』以下，詳細闡述十四忍的功能；第三，『一切眾生』以下，舉空性來解釋成就；第四，總結無所得之心。首先，簡要敘述十四忍，其中所說的十四波若，總括前面所說的十四忍，名稱不同但本體相同。下面分別說明十四忍。所說的三種忍，在伏忍（伏忍）中有三種忍：一、信忍（信忍）；二、止忍（止忍）；三、堅忍（堅忍）。所說的地地上中下為三十忍，有兩種解釋。一是就十地（十地）各自有上、中、下，成為三十忍。二是就伏忍中，習種性（習種性）名為下，性種性（性種性）名為中，道種性（道種性）名為上。三個階段各有十種，所以成為三十忍。前一種解釋是正確的。一切行藏，就是名因藏（名因藏）。一切佛藏，就是名果藏（名果藏），辨別佛果地的功德蘊積，稱為藏。這就是佛陀的圓覺忍（圓覺忍），連同前面的十三種忍，成為十四波若。因果都證實無所得，名為不可思議。
『何以故』以下是第二部分，詳細闡述十四忍的功能，分為兩個方面。首先，從出用（出用）方面來說；其次，從悟入（悟入）方面來說。首先，從出用方面來說，諸法（諸法）本來不生，現在也不會滅。因為因緣（因緣）的緣故，在無分別（無分別）中為眾生說有生滅。經文中說『一切諸佛是中生』，是依忍（忍）化現成佛，名為生。『是中滅』，是滅惑化隱，名為滅。『是中
【English Translation】 English version: The Buddha testified that what Moonlight Bodhisattva said was indeed so, completely correct.
Just as you understand, you have grasped the true meaning, and what you speak of is the realm of the inconceivable and immeasurable, which only Buddhas can understand. Good son, the fourteen Prajnaparamitas (Prajnaparamita, perfection of wisdom) you speak of, the three kshantis (three kshantis) - the thirty kshantis of the ground (Bhumi, bodhisattva stages), upper, middle, and lower, all the conduct-treasuries (all the conduct-treasuries), all the Buddha-treasuries (all the Buddha-treasuries), are inconceivable. Just as you understand, it is completely in accordance with its meaning. 'Inconceivable' is another name for the non-attainment right view (non-attainment right view). 'Immeasurable' is not the realm of the two vehicles (Shravakas and Pratyekabuddhas) or lower levels. 'Only Buddhas' is the second time the Buddha is quoted to testify to what Moonlight Bodhisattva said. 'Good son' below is the third part, elaborating in detail, divided into four aspects. First, briefly describe the fourteen kshantis; second, from 'Why' below, elaborate on the functions of the fourteen kshantis; third, from 'All sentient beings' below, use emptiness to explain accomplishment; fourth, summarize the mind of non-attainment. First, briefly describe the fourteen kshantis, in which the fourteen prajnas mentioned summarize the fourteen kshantis mentioned earlier, with different names but the same essence. Below, explain the fourteen kshantis separately. The three kshantis mentioned, in the forbearance kshanti (forbearance kshanti), there are three kshantis: first, faith kshanti (faith kshanti); second, cessation kshanti (cessation kshanti); third, firm kshanti (firm kshanti). The ground, upper, middle, and lower mentioned as thirty kshantis have two explanations. One is that each of the ten grounds (ten grounds) has upper, middle, and lower, becoming thirty kshantis. The second is that in the forbearance kshanti, the practice-nature (practice-nature) is called lower, the nature-nature (nature-nature) is called middle, and the path-nature (path-nature) is called upper. Each of the three stages has ten, so it becomes thirty kshantis. The former explanation is correct. All conduct-treasuries are the name-cause treasury (name-cause treasury). All Buddha-treasuries are the name-result treasury (name-result treasury), distinguishing the accumulation of merits of the Buddha-result ground, called treasury. This is the Buddha's perfect enlightenment kshanti (perfect enlightenment kshanti), together with the previous thirteen kshantis, becoming fourteen prajnas. Both cause and effect testify to non-attainment, called inconceivable.
From 'Why' below is the second part, elaborating on the functions of the fourteen kshantis, divided into two aspects. First, from the aspect of manifestation (manifestation); second, from the aspect of realization (realization). First, from the aspect of manifestation, all dharmas (all dharmas) are originally unborn, and will not perish now. Because of conditions (conditions), in non-discrimination (non-discrimination), it is said to sentient beings that there is birth and death. The sutra says 'All Buddhas are born from this', which means that relying on kshanti (kshanti) to manifest and become a Buddha is called birth. 'Perish from this' means that extinguishing delusion and concealing manifestation is called perishing. 'In this
化者依忍化眾生也。次約悟入明無生滅等。文云無生無滅無化者上來為緣出用說生滅化等諸事。若知生等即無生滅故不假言。恐眾生隨名著相故還點向所說生者名無生。無滅無化等例然。亦得用無生破前生無滅故破前滅無化破前化生也。無自無他者自心不生名不自不見前境故云無他。亦云不見自名滅我不見他名滅我所。第一無二者境智俱寂故云第一無二也。非化非不化者無得正觀居心有時說化為不化有時說不化為化。故云非化非不化豈得以常人定執消文也。非無相者恐眾生聞悟入之言謂皆無所有故云非無相。如大品云無所得得如是得無所得義耳。無來無去者來無所從去無所至(乃至)無依無得故云如虛空。
一切眾生無生滅無縛解非因非果非不因果煩惱我人知見受者我所者一切苦受行空故一切法集幻化五陰無含無散法同法性寂然空故法境界空空無相不轉不顛倒不順幻化 一切眾生下第三舉空釋成就中有五子段。一明眾生空從一切苦受下二明法空。從法境界空下三明境空從無三寶下四明凡聖空波若無知下五明知空。初明生空文云眾生無生滅。眾生本無所得離苦故云無生無滅。離集故無縛無解無集故非因無苦故非果。以因緣隨俗非不因果眾生假名非無佛性因非無涅槃果。眾生生死名煩惱五陰中生名我。假名行者名人
【現代漢語翻譯】 現代漢語譯本：教化者是依據忍辱來教化眾生的。接下來，從悟入的角度闡明無生滅等道理。經文中說：『無生無滅無化者』，這是爲了隨順因緣而權巧施設，才說有生滅變化等諸事。如果了知生等諸法本性即是無生滅，所以不必多說。但又恐怕眾生執著名相，所以又點明前面所說的『生』，其真實意義是『無生』。『無滅』、『無化』等也是同樣的道理。也可以用『無生』來破除前面的『生』，用『無滅』來破除前面的『滅』，用『無化』來破除前面的『化』。『無自無他』，自己的心不生起，這叫做『不自』；不執著于外在的境界，所以叫做『無他』。也可以說，不見『自』，就是滅除『我』；不見『他』，就是滅除『我所』。『第一無二』，境界和智慧都寂滅，所以叫做『第一無二』。『非化非不化』，得到正觀的人，安住於心，有時說『化』為『不化』，有時說『不化』為『化』。所以說『非化非不化』，怎麼可以用常人的固定執見來解釋經文呢？『非無相』，恐怕眾生聽聞『悟入』之說，認為一切都空無所有，所以說『非無相』。如同《大品般若經》所說：『無所得，得如是得無所得』的意義。『無來無去』，來沒有所從來，去沒有所去處，（乃至）『無依無得』，所以說如同虛空。 『一切眾生無生滅，無縛解，非因非果，非不因果，煩惱我人知見受者我所者，一切苦受行空故。一切法集幻化五陰無含無散，法同法性寂然空故。法境界空，空無相，不轉不顛倒，不順幻化。』 『一切眾生』以下是第三部分，舉空來解釋成就，其中有五個小段。第一段說明眾生空，從『一切苦受』以下；第二段說明法空，從『法境界空』以下；第三段說明境空，從『無三寶』以下；第四段說明凡聖空，『般若無知』以下；第五段說明知空。首先說明生空，經文中說：『眾生無生滅』。眾生本來就無所得，遠離苦，所以說『無生無滅』。遠離集，所以沒有束縛和解脫；沒有集，所以不是因；沒有苦，所以不是果。因為因緣是隨順世俗而說的，所以並非沒有因果；眾生是假名安立的，所以並非沒有佛性之因，並非沒有涅槃之果。眾生的生死叫做煩惱，在五陰中產生叫做『我』，假名安立的行者叫做『人』。
【English Translation】 English version: The transformer relies on forbearance to transform sentient beings. Next, from the perspective of enlightenment, it clarifies the principles of non-origination and non-cessation, etc. The text says: 'No origination, no cessation, no transformation,' which is a skillful means to adapt to conditions and speak of matters such as origination, cessation, and transformation. If one understands that the nature of phenomena such as origination is inherently without origination or cessation, then there is no need to say more. However, fearing that sentient beings will cling to names and forms, it is pointed out that the 'origination' mentioned earlier actually means 'non-origination.' The same principle applies to 'non-cessation' and 'non-transformation.' One can also use 'non-origination' to negate the previous 'origination,' 'non-cessation' to negate the previous 'cessation,' and 'non-transformation' to negate the previous 'transformation.' 'No self, no other' means that one's own mind does not arise, which is called 'not self'; not clinging to external realms is called 'no other.' It can also be said that not seeing 'self' is to extinguish 'I'; not seeing 'other' is to extinguish 'what belongs to me.' 'First and non-dual' means that both realm and wisdom are extinguished, so it is called 'first and non-dual.' 'Neither transformation nor non-transformation' means that one who has attained right view, abiding in the mind, sometimes says 'transformation' as 'non-transformation,' and sometimes says 'non-transformation' as 'transformation.' Therefore, it is said 'neither transformation nor non-transformation.' How can one interpret the text with the fixed views of ordinary people? 'Not without characteristics' is said because it is feared that sentient beings, upon hearing the words 'enlightenment and entry,' will think that everything is empty and non-existent. Therefore, it is said 'not without characteristics,' just as the meaning of 'no attainment, attaining thus attaining no attainment' in the Mahaprajnaparamita Sutra. 'No coming, no going' means that coming has no source, and going has no destination, (even) 'no reliance, no attainment,' so it is said to be like empty space. 'All sentient beings are without origination or cessation, without bondage or liberation, neither cause nor effect, nor not cause and effect, afflictions, self, person, views, receiver, what belongs to me, all suffering is empty. All dharmas are aggregates of illusion, the five skandhas neither contain nor disperse, the dharma is the same as the dharma nature, silent and empty. The realm of dharma is empty, empty without characteristics, not turning, not inverted, not conforming to illusion.' The section from 'All sentient beings' onwards is the third part, explaining accomplishment by emptiness, which has five subsections. The first section explains the emptiness of sentient beings, from 'all suffering' onwards; the second section explains the emptiness of dharmas, from 'the realm of dharma is empty' onwards; the third section explains the emptiness of realms, from 'no Three Jewels' onwards; the fourth section explains the emptiness of ordinary and holy, 'prajna is without knowledge' onwards; the fifth section explains the emptiness of knowledge. First, explain the emptiness of birth, the text says: 'Sentient beings are without origination or cessation.' Sentient beings originally have nothing to attain, are free from suffering, so it is said 'without origination or cessation.' Free from accumulation, so there is no bondage or liberation; no accumulation, so it is not a cause; no suffering, so it is not an effect. Because conditions are spoken of according to convention, so it is not without cause and effect; sentient beings are established by false names, so it is not without the cause of Buddha-nature, not without the effect of Nirvana. The birth and death of sentient beings is called affliction, arising in the five skandhas is called 'I,' the practitioner established by false name is called 'person.'
意識名知者。眼識為見者命根不斷名壽者。文云受者即領違順名受者。於五陰中見我所者明生空竟。第二明法空文云一切苦受行空故者觀五陰內一切苦皆空。五陰和合名法集以無其實名幻化。五陰本來清凈故云無含無散。體知五陰即是真如故云法同法性寂然空故。第三明境空文云法境界空能觀之心既凈所觀之境亦空故云境界空。實相門中無相不相故云空無相。相不能動故云不轉離惑故以名不顛倒。離解故名不順知諸法空故名幻化。
無三寶無聖人無六道如虛空故般若無知無見不行不緣不因不受不得一切照相故行道相斯行道相如虛空故法相如是何可有心得無心得 第四段明凡聖空。無三寶無聖人名聖空無六道名凡空。第五段明智空。文云波若無知波若名智慧。今言無知者絕於知相故言無知。不可定智慧審波若下諸句例然。無知無見忘于見知也。緣觀並寂故云不行不緣不受波若名故云不因不受。內證真如故云不得一切照相。諸法無所有故云斯行道相如虛空故。亦云無分別故同虛空。第四結法相如是。盡皆空者何可有心得無心得也。又云以離有相故不可有心得。以離無相故不可無心得。
是以般若功德不可眾生中行而行不可五陰法中行而行不可境中行而行不可解中行而行是故般若不可思議而一切諸佛菩薩于中行
【現代漢語翻譯】 現代漢語譯本 意識名為知者（能知覺的主體）。眼識作為見者，命根不斷稱為壽者（生命的持續）。經文中說，受者即領納順境和逆境，稱為受者（感受的主體）。在五陰中執著于『我所』，明白這一點就證得了生空。 第二部分闡明法空，經文中說『一切苦受行空故』，這是觀察五陰內的一切苦都是空性的。五陰和合稱為法集，因為它沒有真實自性，所以說是幻化。五陰本來就是清凈的，所以說無合無散。體悟五陰即是真如，所以說法的體性與真如相同，寂然空性。 第三部分闡明境空，經文中說『法境界空』，能觀的心既然清凈，所觀的境也同樣是空性的，所以說境界空。在實相門中，沒有相，也沒有非相，所以說是空無相。相不能動搖，所以說是不轉，遠離迷惑，因此稱為不顛倒。遠離執著，所以稱為不順，了知諸法空性，所以稱為幻化。 沒有三寶，沒有聖人，沒有六道，如同虛空一樣，所以般若沒有知，沒有見，不行，不緣，不因，不受，不得，一切都是照相，所以行道相如同虛空一樣，法相也是如此，怎麼會有心得或無心得呢？ 第四段闡明凡聖空。沒有三寶，沒有聖人，稱為聖空，沒有六道，稱為凡空。 第五段闡明智空。經文中說『般若無知』，般若（智慧）名為智慧。現在說無知，是斷絕了知的表相，所以說無知。不可以固定智慧來審視般若，下面的句子也是同樣的道理。無知無見，是忘卻了見知。緣觀一起寂滅，所以說不行不緣不受，般若只是一個名稱，所以說不因不受。內在證悟真如，所以說不得一切照相。 諸法沒有所有，所以說行道相如同虛空一樣。也可以說沒有分別，所以如同虛空。第四部分總結法相是這樣的。一切都是空性的，怎麼會有心得或無心得呢？又說，因為遠離了有相，所以不可以有心得。因為遠離了無相，所以不可以無心得。 因此，般若的功德，不可以眾生中行而行，不可以五陰法中行而行，不可以境中行而行，不可以解中行而行，所以般若不可思議，而一切諸佛菩薩都在其中修行。
【English Translation】 English version Consciousness is called the knower (the subject that can perceive). Eye-consciousness, as the seer, with the life-root unbroken, is called the liver (the continuation of life). The text says that the receiver is the one who receives favorable and unfavorable circumstances, called the receiver (the subject of feeling). Attaching to 'what is mine' in the five skandhas, understanding this realizes the emptiness of self. The second part explains the emptiness of phenomena, the text says 'all suffering is empty,' this is observing that all suffering within the five skandhas is empty in nature. The combination of the five skandhas is called the collection of phenomena, because it has no real self-nature, it is said to be illusory. The five skandhas are originally pure, so it is said to be without combination or dispersion. Realizing that the five skandhas are thusness, so it is said that the nature of phenomena is the same as thusness, silent and empty. The third part explains the emptiness of the realm, the text says 'the realm of phenomena is empty,' since the mind that observes is pure, the observed realm is also empty, so it is said that the realm is empty. In the gate of true reality, there is no form, nor non-form, so it is said to be empty and without form. Form cannot be moved, so it is said to be unmoving, away from delusion, therefore it is called non-inverted. Away from attachment, therefore it is called non-compliant, knowing that all phenomena are empty, therefore it is called illusory. There are no Three Jewels (Buddha, Dharma, Sangha), no sages, no six realms (of existence), like empty space, so prajna (wisdom) has no knowing, no seeing, does not act, does not condition, does not cause, does not receive, does not attain, everything is a reflection, so the path of practice is like empty space, the nature of phenomena is like this, how can there be a mind of attainment or non-attainment? The fourth section explains the emptiness of the mundane and the sacred. No Three Jewels, no sages, is called the emptiness of the sacred, no six realms, is called the emptiness of the mundane. The fifth section explains the emptiness of wisdom. The text says 'prajna is without knowing,' prajna (wisdom) is called wisdom. Now saying without knowing, is cutting off the appearance of knowing, so it is said to be without knowing. One cannot fix wisdom to examine prajna, the following sentences are the same principle. Without knowing and without seeing, is forgetting knowing and seeing. Conditioned observation together ceases, so it is said not to act, not to condition, not to receive, prajna is just a name, so it is said not to cause, not to receive. Innerly realizing thusness, so it is said not to attain everything that is reflected. All phenomena have nothing, so it is said that the path of practice is like empty space. It can also be said that there is no discrimination, so it is like empty space. The fourth part concludes that the nature of phenomena is like this. Everything is empty, how can there be a mind of attainment or non-attainment? It is also said that because one is away from form, one cannot have a mind of attainment. Because one is away from formlessness, one cannot have a mind of non-attainment. Therefore, the merit of prajna cannot be practiced among sentient beings, cannot be practiced in the five skandhas, cannot be practiced in the realm, cannot be practiced in understanding, so prajna is inconceivable, and all Buddhas and Bodhisattvas practice within it.
故亦不可思議一切諸如來於幻化無住法中化亦不可思議 是以波若下大段第四明波若忘言離著就中有二。初依空起行第二嘆說。就起行中有四句。初明不可得眾生中行而行以生空無所有故。二不可得五陰中行而行以法空無所有故。三不可得境中行而行以境空無所有故。四不可得解中行以而行以知空無所有故。第二嘆說中有三。第一是故波若不可思議嘆十四波若。二出生三世諸佛不可思議。三知俗虛幻而能化益。
善男子此功德藏假使無量恒河沙第十三灌頂開士說是功德百千億分中如王所說如海一渧我今略述分義功德有大利益一切眾生亦為過去來今無量諸如來之所述可三賢十聖讚歎無量是月光王分義功德 善男子下大段第五狹量說中有二。一正狹量第二我今下嘆說利益。初就狹量中嘆月光所說功德如大海水。十地菩薩說如海一滴。又解不然月光所說如海一滴十地菩薩說如大海水。以是勝故經言灌頂開士說是功德百千億分中王所說如海一滴。不及十地菩薩說如大海。第二利益中有三。初我今下約釋迦所說以明月光說真能益眾生。二去來今下約三世佛述印可。三三賢下約四十賢聖嘆月光分義功德挍量竟。
善男子。是十四法門三世一切眾生一切三乘一切諸佛之所修習。未來諸佛亦復如是。若一切諸佛菩薩不由此
【現代漢語翻譯】 現代漢語譯本：因此，一切諸如來於幻化無住法中的化現也是不可思議的。所以，《般若》下大段第四部分闡明般若忘言離著的道理，其中分為兩部分。首先是依空起行，其次是嘆說。在起行部分有四句話。第一句說明在不可得的眾生中行而行，因為生空無所有。第二句說明在不可得的五陰中行而行，因為法空無所有。第三句說明在不可得的境中行而行，因為境空無所有。第四句說明在不可得的解中行而行，因為知空無所有。第二部分嘆說，其中有三點。第一是『是故般若不可思議』，讚歎十四種般若。第二是出生三世諸佛不可思議。第三是知曉俗世虛幻而能化益眾生。 善男子，此功德藏，假使無量恒河沙第十三灌頂開士說是功德百千億分中，如月光王所說如大海一滴。我今略述分義功德，有大利益一切眾生，亦為過去、未來、現在無量諸如來之所述，可為三賢十聖讚歎無量，這是月光王分義功德。善男子，下大段第五部分是狹量說，其中分為兩部分。一是正狹量，二是我今下嘆說利益。首先就狹量中讚歎月光所說功德如大海水，十地菩薩說如大海一滴。又或者解釋為，月光所說如大海一滴，十地菩薩說如大海水。因為這個殊勝的緣故，經中說灌頂開士說是功德百千億分中，月光王所說如大海一滴，不及十地菩薩說如大海。第二部分利益中有三點。首先，我今下，約釋迦（釋迦牟尼佛）所說，以明月光（月光王）所說真能利益眾生。第二，去來今下，約三世佛述說印可。第三，三賢下，約四十賢聖讚歎月光分義功德，校量完畢。 善男子。是十四法門三世一切眾生一切三乘一切諸佛之所修習。未來諸佛亦復如是。若一切諸佛菩薩不由此
【English Translation】 English version: Therefore, the transformations of all the Tathagatas (如來，one who has thus come) in the illusory and non-abiding Dharma (法，teachings, law) are also inconceivable. Hence, the fourth major section below 'Prajna (般若，wisdom) ' elucidates the principle of Prajna forgetting words and being detached, which is divided into two parts. The first is arising practice based on emptiness, and the second is praising and speaking. In the part of arising practice, there are four sentences. The first sentence explains practicing in unattainable sentient beings because the emptiness of self is without anything. The second sentence explains practicing in unattainable five skandhas (五陰，the five aggregates of existence) because the emptiness of phenomena is without anything. The third sentence explains practicing in unattainable realms because the emptiness of realms is without anything. The fourth sentence explains practicing in unattainable liberation because the emptiness of knowledge is without anything. The second part praises and speaks, which has three points. The first is 'Therefore, Prajna is inconceivable,' praising the fourteen kinds of Prajna. The second is the inconceivable birth of Buddhas of the three times. The third is knowing the illusory nature of the mundane world and being able to transform and benefit sentient beings. Good man, this treasure of merit, even if immeasurable as the sands of the Ganges River, the thirteenth Abhisheka (灌頂，initiation) Bodhisattva (開士，enlightened being) says that in a hundred thousand millionth part of this merit, what King Moonlight (月光王) spoke is like a drop in the ocean. I will now briefly describe the merit of the partial meaning, which greatly benefits all sentient beings, and is also described by the immeasurable Tathagatas of the past, future, and present. It can be praised immeasurably by the Three Sages and Ten Saints. This is the merit of the partial meaning of King Moonlight. Good man, the fifth major section below is a narrow measurement, which is divided into two parts. One is the correct narrow measurement, and the second is praising the benefits below 'I will now'. First, in the narrow measurement, praise the merit spoken by King Moonlight as like the water of the great ocean, and the Ten-Ground Bodhisattvas speak of it as a drop in the ocean. Or it can be explained as what King Moonlight spoke is like a drop in the ocean, and the Ten-Ground Bodhisattvas speak of it as the water of the great ocean. Because of this superior reason, the sutra says that the Abhisheka Bodhisattva says that in a hundred thousand millionth part of this merit, what King Moonlight spoke is like a drop in the ocean, not as much as the Ten-Ground Bodhisattvas speaking of the great ocean. The second part of benefits has three points. First, below 'I will now', according to what Shakyamuni (釋迦牟尼佛) said, it is clear that what King Moonlight (月光王) said can truly benefit sentient beings. Second, below 'past, future, and present', it is described and approved by the Buddhas of the three times. Third, below 'Three Sages', the forty sages praise the merit of the partial meaning of King Moonlight. The comparison is complete. Good man. These fourteen Dharma (法，teachings, law) doors are practiced by all sentient beings of the three times, all three vehicles, and all Buddhas. The future Buddhas will also be like this. If all Buddhas and Bodhisattvas do not follow this
門得薩婆若者無有是處。何以故。一切諸佛及菩薩無異路故。是故一切諸善男子若有人聞諸忍法門。信忍．止忍．堅忍．善覺忍．離達忍．明慧忍．炎慧忍．勝慧忍．法現忍．遠達忍．等覺忍．慧光忍．灌頂忍．圓覺忍者 善男子是十四法門下大段第五。牒上所說結勸修學就中有三。第一明三世同修顯行要勝。第二若有人聞下嘆益勸修。第三時諸眾中有十億下明聞說獲益。就初顯行要勝中文有三。初正明三世同修同說。二若一切諸佛菩薩不由下明上同修同說所以。三何以故下傳釋上同修意以無異道故。若有人聞下第二嘆益勸修。就中有二。初更列十四忍名二是人超過下嘆經功能初列十四忍名。一信忍謂習種性二止忍謂性種性三堅忍謂道種性四善覺忍謂初地五離達忍謂二地六明慧忍謂三地七炎慧忍謂四地八勝慧忍謂五地九法現忍謂六地十遠達忍謂七地十一等覺忍謂八地十二慧光忍謂九地十三灌頂忍謂第十地十四圓覺忍謂佛地如來萬德。
是人超過百劫千劫無量恒河沙生生苦難。入此法門現身得報。時諸眾中有十億同名虛空藏海菩薩。歡喜法樂各各散華于虛空中。變成無量華臺。上有無量大眾說十四正行。十八梵六慾天王亦散寶華各坐虛空臺上說十四正行。受持讀誦解其義理。無量諸鬼神現身修行般若波羅蜜 是人
【現代漢語翻譯】 現代漢語譯本： 如果有人認為通過其他途徑可以獲得薩婆若（Sarvajna，一切智），那是不可能的。為什麼呢？因為一切諸佛和菩薩所走的道路沒有不同。因此，各位善男子，如果有人聽聞這些忍法門：信忍、止忍、堅忍、善覺忍、離達忍、明慧忍、炎慧忍、勝慧忍、法現忍、遠達忍、等覺忍、慧光忍、灌頂忍、圓覺忍。善男子，這是十四法門下的一大段，總結上文所說，勸勉修行學習，其中有三點。第一，闡明三世諸佛共同修行，彰顯此法門的重要和殊勝。第二，『若有人聞』以下，讚歎此法門的利益，勸勉修行。第三，『時諸眾中有十億』以下，說明聽聞此法門所獲得的利益。在第一點闡明三世共同修行，彰顯此法門的重要和殊勝中，包含三層意思。首先，正面說明三世諸佛共同修行，共同宣說此法門。其次，『若一切諸佛菩薩不由』以下，說明上面所說的共同修行、共同宣說的原因。再次，『何以故』以下，解釋上面所說的共同修行的意義，因為沒有其他不同的道路。『若有人聞』以下，是第二點，讚歎此法門的利益，勸勉修行。其中包含兩層意思。首先，再次列舉十四種忍的名字；其次，『是人超過』以下，讚歎此經的功能。首先列舉十四種忍的名字：一、信忍，指的是習種性；二、止忍，指的是性種性；三、堅忍，指的是道種性；四、善覺忍，指的是初地；五、離達忍，指的是二地；六、明慧忍，指的是三地；七、炎慧忍，指的是四地；八、勝慧忍，指的是五地；九、法現忍，指的是六地；十、遠達忍，指的是七地；十一、等覺忍，指的是八地；十二、慧光忍，指的是九地；十三、灌頂忍，指的是第十地；十四、圓覺忍，指的是佛地如來的萬德。
這個人能夠超越百劫、千劫、無量恒河沙數劫的生死苦難。進入這個法門，現世就能得到果報。當時，大眾中有十億位同名虛空藏海（Akasagarbha）的菩薩，歡喜于佛法的快樂，各自在虛空中散花，這些花變成無量的華臺，華臺上又有無量的大眾宣說十四種正行。十八梵天和六慾天王也散佈寶華，各自坐在虛空中的華臺上，宣說十四種正行，受持、讀誦、理解其中的義理。無量的鬼神顯現身形，修行般若波羅蜜（Prajnaparamita，般若波羅蜜多）。這個人...
【English Translation】 English version: It is impossible to obtain Sarvajna (all-knowing wisdom) through any other means. Why? Because all Buddhas and Bodhisattvas follow the same path. Therefore, good men, if anyone hears these fourteen gates of forbearance: Faith-Forbearance, Cessation-Forbearance, Firm-Forbearance, Good-Awareness-Forbearance, Detached-Understanding-Forbearance, Clear-Wisdom-Forbearance, Flame-Wisdom-Forbearance, Superior-Wisdom-Forbearance, Dharma-Manifestation-Forbearance, Far-Reaching-Forbearance, Equal-Awakening-Forbearance, Wisdom-Light-Forbearance, Consecration-Forbearance, and Perfect-Awakening-Forbearance. Good men, this is a large section following the fourteen Dharma gates, summarizing the above and encouraging practice and study, which includes three points. First, it clarifies that the Buddhas of the three times cultivate together, highlighting the importance and excellence of this Dharma gate. Second, from 'If anyone hears' onwards, it praises the benefits of this Dharma gate and encourages practice. Third, from 'At that time, among the assembly, there were ten billion' onwards, it explains the benefits gained from hearing this Dharma gate. In the first point, clarifying that the Buddhas of the three times cultivate together and highlighting the importance and excellence of this Dharma gate, there are three layers of meaning. First, it directly states that the Buddhas of the three times cultivate together and proclaim this Dharma gate together. Second, from 'If all Buddhas and Bodhisattvas do not rely on' onwards, it explains the reason for the above-mentioned joint cultivation and joint proclamation. Third, from 'Why' onwards, it explains the meaning of the above-mentioned joint cultivation, because there is no other different path. From 'If anyone hears' onwards, is the second point, praising the benefits of this Dharma gate and encouraging practice. It includes two layers of meaning. First, it lists the names of the fourteen types of forbearance again; second, from 'This person surpasses' onwards, it praises the function of this sutra. First, it lists the names of the fourteen types of forbearance: 1. Faith-Forbearance, referring to the Habitual Nature; 2. Cessation-Forbearance, referring to the Nature-Born; 3. Firm-Forbearance, referring to the Path-Born; 4. Good-Awareness-Forbearance, referring to the First Ground; 5. Detached-Understanding-Forbearance, referring to the Second Ground; 6. Clear-Wisdom-Forbearance, referring to the Third Ground; 7. Flame-Wisdom-Forbearance, referring to the Fourth Ground; 8. Superior-Wisdom-Forbearance, referring to the Fifth Ground; 9. Dharma-Manifestation-Forbearance, referring to the Sixth Ground; 10. Far-Reaching-Forbearance, referring to the Seventh Ground; 11. Equal-Awakening-Forbearance, referring to the Eighth Ground; 12. Wisdom-Light-Forbearance, referring to the Ninth Ground; 13. Consecration-Forbearance, referring to the Tenth Ground; 14. Perfect-Awakening-Forbearance, referring to the Buddha Ground's myriad virtues.
This person can transcend the suffering of birth and death for hundreds of kalpas, thousands of kalpas, and immeasurable Ganges-river-sand kalpas. Entering this Dharma gate, one can receive retribution in this very life. At that time, among the assembly, there were ten billion Bodhisattvas with the same name, Akasagarbha (Space Treasury), rejoicing in the joy of the Dharma, each scattering flowers in the empty space, which transformed into immeasurable flower platforms, upon which immeasurable multitudes proclaimed the fourteen correct practices. The Eighteen Brahma Heavens and the Six Desire Heaven Kings also scattered precious flowers, each sitting on a flower platform in the empty space, proclaiming the fourteen correct practices, upholding, reciting, and understanding their meaning. Immeasurable ghosts and spirits manifested their bodies, practicing Prajnaparamita (Perfection of Wisdom). This person...
超過下第二明嘆經功能第二嘆益勸修訖。第三時諸下大眾聞法獲益散華供養文有三。初菩薩歡喜供養十四忍名十四正行。二十八梵天歡喜供養。三無量諸鬼神下明鬼神供養。略不明餘眾供養。言十八梵者初禪有三謂一梵眾二梵輔三大梵。二禪有三一小光二無量光三光音。三禪有三一小凈二遍凈三無量凈。第四禪有九一福生二福愛三廣果此三天凡聖共住四無想天唯外道凡夫住。五無煩六無熱七善現八善可見九色究竟。此五唯那含等聖人住。唯第四禪有色地故云十八梵不說無色界。言鬼神現身修行者以其過去脩敬故令得修行波若。以其毀戒故墮鬼中答第二問明利他行相竟。
佛告大王汝先言云何眾生相可化若以幻化身見幻化者是菩薩真行化眾生眾生識初一念識異木石生得善生得惡惡為無量惡識本善為無量善識本 第三佛告大王汝先言下答前所化眾生問文有三。第一欲答故牒其問故云何眾生相可化。第二若以幻化下正答。第三時眾下明得益。就正答中有二。初就悟入以答亦名略答。亦名為無所得以答。文云若以幻化身見幻化者是菩薩真行化眾生者知身相本自不生。為化眾生故名幻化身。眾生本來不有而今言化者以不有而有故云見幻化也。知能化所化本來清凈故云真行化眾生也。眾生識初一念下第二廣答。亦云約出用答
【現代漢語翻譯】 現代漢語譯本：超過了下第二明嘆經的功能，第二是嘆益勸修完畢。第三是當時諸下大眾聽聞佛法獲得利益，散花供養的文有三部分。首先是菩薩歡喜供養，十四忍（十四種忍辱）之名，十四正行（十四種正確的修行）。其次是二十八梵天歡喜供養。第三是無量諸鬼神，下文說明鬼神供養。略去了其他大眾的供養說明。所說的十八梵天，初禪有三，分別是：一、梵眾天（Brahma-pāriṣadya），二、梵輔天（Brahma-purohita），三、大梵天（Mahā-brahman）。二禪有三：一、少光天（Parīttābha），二、無量光天（Apramāṇābha），三、光音天（Ābhāsvara）。三禪有三：一、少凈天（Parīttaśubha），二、遍凈天（Śubhakṛtsna），三、無量凈天（Apramāṇaśubha）。第四禪有九：一、福生天（Puṇyaprasava），二、福愛天（Anabhraka），三、廣果天（Bṛhatphala），這三天凡人和聖人共同居住。四、無想天（Asañjñasattva），只有外道凡夫居住。五、無煩天（Avṛha），六、無熱天（Atapa），七、善現天（Sudṛśa），八、善見天（Sudarśana），九、色究竟天（Akaniṣṭha）。這五天只有那含（Anāgāmin）等聖人居住。只有第四禪有色界，所以說十八梵天，沒有說無色界。所說鬼神現身修行，是因為他們過去修習恭敬，所以能夠修行般若（Prajñā）。因為他們毀犯戒律，所以墮入鬼道。回答第二個問題，說明利他行為的相狀完畢。
佛告訴大王：『你先前說，眾生的相貌如何可以被教化？如果以幻化的身體見到幻化之物，這就是菩薩真實的修行，教化眾生。眾生的識最初的一念，識異於木石，生得善念，生得惡念，惡念為無量惡的根本，善念為無量善的根本。』第三，佛告訴大王，你先前所說，下面回答前面所教化的眾生的問題，文有三部分。第一，想要回答，所以重複他的問題，所以說『眾生的相貌如何可以被教化？』第二，『如果以幻化』，下面是正式回答。第三，『當時眾』，下面說明獲得利益。在正式回答中有兩部分。首先，就悟入來回答，也叫略答。也叫以無所得來回答。文說『如果以幻化的身體見到幻化之物，這就是菩薩真實的修行，教化眾生』，是說知道身體的相貌本來不生。爲了教化眾生，所以名為幻化身。眾生本來沒有，而現在說教化，是因為沒有而有，所以說見到幻化。知道能教化和所教化的本來清凈，所以說真實的修行，教化眾生。眾生的識最初的一念，下面是第二部分廣答。也叫約出用回答。
【English Translation】 English version: The function of the 'Second Clear Praise Sutra' is exceeded, and the second is the completion of praising the benefits and encouraging cultivation. The third is that at that time, the great assembly below heard the Dharma and gained benefits, and the text of scattering flowers as offerings has three parts. First, the Bodhisattvas joyfully make offerings, the name of the Fourteen Forbearances (fourteen kinds of forbearance), and the Fourteen Correct Practices (fourteen kinds of correct practice). Second, the twenty-eight Brahma heavens joyfully make offerings. Third, the immeasurable ghosts and spirits, the following text explains the offerings of ghosts and spirits. The explanation of the offerings of other assemblies is omitted. The so-called eighteen Brahma heavens, the first Dhyana has three, namely: 1. Brahma-pāriṣadya, 2. Brahma-purohita, 3. Mahā-brahman. The second Dhyana has three: 1. Parīttābha, 2. Apramāṇābha, 3. Ābhāsvara. The third Dhyana has three: 1. Parīttaśubha, 2. Śubhakṛtsna, 3. Apramāṇaśubha. The fourth Dhyana has nine: 1. Puṇyaprasava, 2. Anabhraka, 3. Bṛhatphala, these three heavens are inhabited by both ordinary people and saints. 4. Asañjñasattva, only inhabited by heretical ordinary people. 5. Avṛha, 6. Atapa, 7. Sudṛśa, 8. Sudarśana, 9. Akaniṣṭha. These five heavens are only inhabited by saints such as Anāgāmin. Only the fourth Dhyana has the realm of form, so it is said that there are eighteen Brahma heavens, without mentioning the formless realm. The so-called ghosts and spirits manifesting to practice, is because they cultivated reverence in the past, so they are able to practice Prajñā. Because they violated the precepts, they fell into the realm of ghosts. Answering the second question, the explanation of the characteristics of altruistic behavior is completed.
The Buddha told the Great King: 'You said earlier, how can the appearance of sentient beings be taught? If one sees illusions with an illusory body, this is the true practice of a Bodhisattva, teaching sentient beings. The first thought of a sentient being's consciousness is different from wood and stone, giving rise to good thoughts and evil thoughts. Evil thoughts are the root of immeasurable evil, and good thoughts are the root of immeasurable good.' Third, the Buddha told the Great King, what you said earlier, below answers the question of the sentient beings who were taught earlier, the text has three parts. First, wanting to answer, so repeating his question, so saying 'How can the appearance of sentient beings be taught?' Second, 'If with illusion', below is the formal answer. Third, 'At that time', below explains the gaining of benefits. In the formal answer there are two parts. First, answering from the perspective of enlightenment, also called a brief answer. Also called answering with non-attainment. The text says 'If one sees illusions with an illusory body, this is the true practice of a Bodhisattva, teaching sentient beings', it means knowing that the appearance of the body is originally unborn. In order to teach sentient beings, it is called an illusory body. Sentient beings originally do not exist, but now it is said to teach, because there is existence from non-existence, so it is said to see illusions. Knowing that the one who can teach and the one who is taught are originally pure, so it is said to be true practice, teaching sentient beings. The first thought of a sentient being's consciousness, below is the second part, a broad answer. Also called answering from the perspective of application.
亦云約俗諦幻有答。文有五。初定是善惡心異木石。第二色名色蓋下出五陰名。第三蓋者下釋名廣解。第四大王下簡凡聖色粗細不同。第五眾生者下明一切法結屬世諦。初云眾生識初一念識異木石生得善生得惡惡為無量惡識本善為無量善識本乃至金剛菩薩者解者不同不能具出。今且依經以釋。涅槃經云如雪山藥如是一味隨其流處有種種味。其藥真味停留在山猶如滿月。合譬云一味者譬佛性。以煩惱故出種種味所謂地獄畜生等。今謂一味者即是無所得不二之真性也。復云如是一味隨其流處有種種味異者。依無所得真性起有所得妄想。即成無明煩惱起業成六道報也。又大品云諸法無所有如是有如是有。如無所有。是事不知名為無明。實相與無明住地本來無前後。但眾生於無所有中橫起憶想分別長流六道。變迷得解知煩惱本來是涅槃有何初后。故此經云初一念識支本識解性故異木石耳。文云生得善生得惡者緣善境界起于識善。此識善則從自性真實善正因所生。復緣善事而起此識則善也。若緣惡境界起于識惡此識惡則從無明熏習生因所生。復緣惡事而起此識則名惡也。惡為無量惡識本善為無量善識本者。此初一念善惡之識熏習之功各生無量善惡習果也。
初一念金剛終一念于中生不可說不可說識成眾生色心是眾生根本色
名色蓋心名識蓋想蓋受蓋行蓋蓋者陰覆為用身名積聚 初一念金剛終一念于中生不可說不可說識。此意于生死內既無明緣唸唸起生滅心也。故云不可說識此明成眾生因也。成眾生色心者辨果。文云眾生根本者結初一念識是成眾生本。又解初一念者此明相續之始。此乃無始為始。金剛終一念者若小乘分段終大乘變易終也。色名色蓋下第二略出五陰名。蓋者下第三釋名廣解。蓋者陰覆為用身名積聚假名之身為五陰所成故云積聚。
大王此一色法生無量色眼所得為色耳所得為聲鼻所得為香舌所得為味身所得為觸堅持名地水名潤火名熱輕動名風生五識處名根如是一色一心有不可思議色心 此一色法生無量色者依成實十四種色為色陰。陰蓋眾生不能得出離生死。初明五塵色次明四大色次明五根色。文相甚顯。如是一色下總結色心有不可思議色心。
大王凡夫六識粗故得假名青黃方圓等無量假色法聖人六識凈故得實法色香味觸一切實色法眾生者世諦之名也若有若無但生眾生憶念名為世諦 大王凡夫六識下第四簡凡聖色粗細分別。凡夫六識總相聚法故言得假名上青黃。聖人分別四微等故言得實。又云聖人緣法界六識得真實法也。眾生者世諦之名下第五明眾生一切法屬世諦。文有三初總標一切屬世諦。第二相續假下明三假
【現代漢語翻譯】 現代漢語譯本：名色（nám sè，name and form）覆蓋心，名為識（shí，consciousness）覆蓋想（xiǎng，perception），覆蓋受（shòu，feeling），覆蓋行（xíng，volition）。「蓋」的意思是陰暗覆蓋，作為作用。身體名為積聚，最初一念如金剛般堅固，最終一念，于其中生出不可說不可說的識。此意是指在生死輪迴中，因為無明（wú míng，ignorance）的緣故，唸唸生起生滅之心。所以說不可說識，這說明了眾生形成的因由。『成眾生色心者辨果』，文中說『眾生根本者』，總結最初一念識是形成眾生的根本。又解釋『初一念者』，這說明了相續的開始，這是以無始為始。『金剛終一念者』，如果是小乘，就是分段生死的終結；如果是大乘，就是變易生死的終結。『色名色蓋下』，第二部分簡略地列出五陰（wǔ yīn，five aggregates）的名稱。『蓋者下』，第三部分解釋名稱，廣泛地解釋。「蓋」的意思是陰暗覆蓋，作為作用。身體名為積聚，虛假的身體由五陰所構成，所以說是積聚。 大王，這一色法（sè fǎ，form）生出無量色，眼睛所得到的是色，耳朵所得到的是聲，鼻子所得到的是香，舌頭所得到的是味，身體所得到的是觸，堅持的是地，水是潤濕，火是熱，輕動是風，產生五識（wǔ shí，five consciousnesses）之處名為根。像這樣一色一心，有不可思議的色心。這一色法生出無量色，依據成實論，十四種色為色陰。陰覆蓋眾生，使眾生不能夠脫離生死。首先說明五塵色（wǔ chén sè，five sense objects），其次說明四大色（sì dà sè，four great elements），其次說明五根色（wǔ gēn sè，five sense organs）。文義非常明顯。『如是一色下』，總結色心有不可思議的色心。 大王，凡夫的六識（liù shí，six consciousnesses）粗糙，所以得到假名，如青黃方圓等無量虛假的色法。聖人的六識清凈，所以得到實法，色香味觸一切真實的色法。眾生是世俗諦（shì sú dì，conventional truth）的名稱，若有若無，但生起眾生的憶念，名為世俗諦。大王，凡夫六識下，第四部分簡要地說明凡夫和聖人的色，粗細的分別。凡夫的六識是總相聚法，所以說得到假名，如上文的青黃。聖人分別四微等，所以說得到真實。又說聖人緣法界，六識得到真實法。『眾生者世諦之名下』，第五部分說明眾生的一切法屬於世俗諦。文有三部分，首先總標一切屬於世俗諦，第二部分『相續假下』，說明三假（sān jiǎ，three kinds of falsity）。
【English Translation】 English version: Name and form (nám sè) cover the mind, named consciousness (shí) covers perception (xiǎng), covers feeling (shòu), covers volition (xíng). 'Covering' means obscuring and concealing, serving as a function. The body is named accumulation. The initial thought is as firm as Vajra, and the final thought gives rise to unspeakable and inexpressible consciousness within it. This means that within the cycle of birth and death, due to ignorance (wú míng), thoughts arise and cease moment by moment. Therefore, it is called unspeakable consciousness, which explains the cause of the formation of sentient beings. 'Forming sentient beings, name and form distinguishes the result.' The text says, 'The root of sentient beings,' summarizing that the initial thought of consciousness is the root of the formation of sentient beings. Furthermore, explaining 'the initial thought' clarifies the beginning of continuity, which is taking the beginningless as the beginning. 'The final thought of Vajra' means that if it is the Small Vehicle, it is the end of segmented birth and death; if it is the Great Vehicle, it is the end of transformational birth and death. 'Below 'form named form covering'' the second part briefly lists the names of the five aggregates (wǔ yīn). 'Below 'covering'' the third part explains the names, extensively explaining. 'Covering' means obscuring and concealing, serving as a function. The body is named accumulation, the false body is composed of the five aggregates, therefore it is called accumulation. Great King, this one form (sè fǎ) produces limitless forms. What the eye obtains is form, what the ear obtains is sound, what the nose obtains is smell, what the tongue obtains is taste, what the body obtains is touch. Persistence is earth, water is moisture, fire is heat, movement is wind, and the place where the five consciousnesses (wǔ shí) arise is called the root. Like this, one form and one mind have inconceivable form and mind. This one form produces limitless forms, according to the Satyasiddhi Shastra, the fourteen types of form are the form aggregate. The aggregate covers sentient beings, preventing them from escaping birth and death. First, it explains the five sense objects (wǔ chén sè), then it explains the four great elements (sì dà sè), then it explains the five sense organs (wǔ gēn sè). The meaning of the text is very clear. 'Like this, one form below' summarizes that form and mind have inconceivable form and mind. Great King, the six consciousnesses (liù shí) of ordinary beings are coarse, so they obtain false names, such as blue, yellow, square, round, and limitless false forms. The six consciousnesses of sages are pure, so they obtain real dharmas, all real forms of form, smell, taste, and touch. Sentient beings are the name of conventional truth (shì sú dì), whether existent or nonexistent, but giving rise to the memory of sentient beings is called conventional truth. Great King, below 'the six consciousnesses of ordinary beings,' the fourth part briefly explains the distinction between the coarse and fine forms of ordinary beings and sages. The six consciousnesses of ordinary beings are the aggregation of general characteristics, so it is said that they obtain false names, such as the blue and yellow mentioned above. Sages distinguish the four subtle elements, so it is said that they obtain reality. It is also said that sages, through the six consciousnesses that perceive the dharma realm, obtain real dharmas. 'Below 'sentient beings are the name of conventional truth,'' the fifth part explains that all dharmas of sentient beings belong to conventional truth. The text has three parts: first, it generally states that everything belongs to conventional truth; the second part, 'below 'continuous falsity,'' explains the three kinds of falsity (sān jiǎ).
屬世諦。第三大王下明諸佛賢聖稱境而知皆如幻有結屬世諦。前總中有二。初明一切法皆如空花悉屬世諦。二無佛出世前下明立因緣名字。就前有二。初明眾生若有若無皆如幻化名為因。
世諦假誑幻化故有乃至六道幻化眾生見幻化幻化見幻化婆羅門剎利毗舍首陀神我等色心名為幻諦幻諦法無佛出世前無名字無義名幻法幻化無名字無體相無三界名字無善惡果報六道名字 假誑幻化故有乃至六道亦如幻化名為無果。以眾生虛妄憶想為假誑所成故有人天六道之名。若達此妄本來不有故云幻化見幻化也。二婆羅門下明貴賤皆如幻化悉入世諦。又解前明凡夫取假色為實。次幻化見幻化下明聖人知假色是虛。此文應言幻師見幻而言眾生者此是佛眾生也。第二立因緣名字中有二初明無佛出世無一切因緣名字。
大王是故諸佛出現於世為眾生故說作三界六道名字是名無量名字如空法四大法心法色法相續假法非一非異一亦不續異亦不續非一非異故名續諦 二大王下明佛出世為眾生立一切世界六道無量種種色心等名字。可知第二明三假屬世諦。一相續假者與成實師異。若見諸法是一是常見。若見諸法念念異是斷見。離此二見知前法生後後法。法次第生法此明因緣續義。故文云一亦不續異亦不續。絕於前後故故不相續也。
【現代漢語翻譯】 現代漢語譯本：屬於世俗諦。第三，大王，下面闡明諸佛賢聖所認知的一切境界，都如幻象般存在，這都屬於世俗諦。前面的總述中包含兩部分。首先闡明一切法都如虛空中的花朵般，完全屬於世俗諦。其次，在『無佛出世前』之後，闡明建立因緣名字。就前者而言，又包含兩部分。首先闡明眾生無論存在與否，都如幻化一般，被稱為『因』。
世俗諦是虛假的、欺騙性的、幻化的，因此才會有六道輪迴，幻化的眾生看到幻化，幻化看到幻化，婆羅門（Brahman，印度教祭司）、剎帝利（Kshatriya，武士）、吠舍（Vaishya，商人）、首陀羅（Shudra，農民或勞工）、神我（Atman，梵我）等等，這些色（Rupa，物質）和心（Citta，精神）都被稱為幻諦。在幻諦的法中，在沒有佛陀出世之前，沒有名字，沒有意義，被稱為幻法。幻化沒有名字，沒有實體，沒有三界（Trailokya，欲界、色界、無色界）的名字，沒有善惡果報，沒有六道的名字。虛假的、欺騙性的、幻化的，因此才會有六道輪迴，也如幻化一般，被稱為無果。因為眾生虛妄的憶想是虛假欺騙所造成的，所以才有人天六道的名稱。如果通達這種虛妄本來就不存在，所以說幻化見幻化。
第二，在『婆羅門』之後，闡明貴賤都如幻化，全部歸入世俗諦。又解釋前面闡明凡夫執取虛假的色為真實。其次，『幻化見幻化』之後，闡明聖人知道虛假的色是虛妄的。這段文字應該說幻師見幻，而說眾生，這是佛的眾生。第二，建立因緣名字中包含兩部分，首先闡明沒有佛出世就沒有一切因緣名字。
大王，因此諸佛出現在世間，爲了眾生的緣故，說出三界六道的名字，這被稱為無量名字，如空法、四大法（四大元素）、心法、色法，相續假法，非一非異，一也不相續，異也不相續，非一非異，所以稱為續諦。
第二，在『大王』之後，闡明佛出世為眾生建立一切世界六道，無量種種色心等名字。可知第二闡明三假屬於世俗諦。一，相續假與成實師的觀點不同。如果認為諸法是一，就是常見。如果認為諸法念念不同，就是斷見。離開這兩種見解，知道前法生后法，法次第生法，這闡明因緣相續的意義。所以文中說一也不相續，異也不相續。斷絕前後，所以不相續。
【English Translation】 English version: Belonging to conventional truth (Samvriti-satya). Thirdly, Your Majesty, the following clarifies that all realms known by Buddhas and sages are like illusions, all belonging to conventional truth. The preceding summary contains two parts. First, it clarifies that all dharmas are like flowers in the sky, entirely belonging to conventional truth. Second, after 'Before the Buddha appeared in the world,' it clarifies the establishment of causal names. Regarding the former, it again contains two parts. First, it clarifies that whether sentient beings exist or not, they are like illusions, called 'cause'.
Conventional truth is false, deceptive, and illusory, hence the existence of the six realms of reincarnation. Illusory beings see illusions, and illusions see illusions. Brahmins (Brahman, Hindu priests), Kshatriyas (Kshatriya, warriors), Vaishyas (Vaishya, merchants), Shudras (Shudra, farmers or laborers), Atman (Atman, the self) and so on, these forms (Rupa, matter) and minds (Citta, spirit) are all called illusory truths. In the dharma of illusory truth, before the Buddha appeared in the world, there is no name, no meaning, called illusory dharma. Illusion has no name, no entity, no name of the three realms (Trailokya, the desire realm, the form realm, the formless realm), no good or bad karmic retribution, no name of the six realms. False, deceptive, and illusory, hence the existence of the six realms of reincarnation, also like illusions, called without result. Because the false recollections of sentient beings are caused by false deception, there are names for humans, gods, and the six realms. If one understands that this falsity originally does not exist, hence it is said that illusions see illusions.
Second, after 'Brahmins,' it clarifies that nobility and lowliness are like illusions, all belonging to conventional truth. It also explains that the preceding clarifies that ordinary people grasp false form as real. Second, after 'Illusions see illusions,' it clarifies that sages know that false form is illusory. This passage should say that the illusionist sees the illusion, but it says sentient beings, this is the Buddha's sentient beings. Second, the establishment of causal names contains two parts, first clarifying that without the Buddha appearing in the world, there are no causal names.
Your Majesty, therefore, Buddhas appear in the world, for the sake of sentient beings, speaking of the names of the three realms and the six realms, this is called immeasurable names, such as empty dharma, the four great elements, mind dharma, form dharma, the continuous false dharma, neither one nor different, one is not continuous, different is not continuous, neither one nor different, therefore it is called continuous truth.
Second, after 'Your Majesty,' it clarifies that the Buddha appeared in the world to establish all worlds and the six realms for sentient beings, immeasurable kinds of form and mind, and so on. It can be known that the second clarifies that the three falsities belong to conventional truth. One, the continuous false is different from the view of the Satyasiddhi school. If one thinks that all dharmas are one, it is the common view. If one thinks that all dharmas are different in every moment, it is the annihilationist view. Leaving these two views, knowing that the previous dharma gives rise to the later dharma, dharma arises in sequence, this clarifies the meaning of causal continuity. Therefore, the text says that one is not continuous, and different is not continuous. Cutting off the before and after, therefore it is not continuous.
相待假法一切名相待亦名不定相待如五色等法有無一切等法一切法皆緣成假成眾生俱時因果異時因果三世善惡一切幻化是幻諦眾生 相待假者有二。亦名別待亦名通待。如長短老少好惡名為別待。如長待不長一切萬物皆不定。不長外隨待一物故云不定亦名通待。緣成假者即因成假四塵成四大。四大成五根五根成眾生故緣成。文云五色者云五根為五色。亦云青黃赤白雜色為五色。文云俱時因果現在五果三因名俱時因果異時因果者過去二因望現在五果名異時。又云俱時因是緣因異時因是生因。若約外法梁椽成舍名俱時。十二時成日名異時因果。
大王若菩薩如上所見眾生幻化皆以假誑如空中華十住菩薩諸佛五眼如幻諦而見菩薩化眾生為若此時諸有無量天子及諸大眾得伏忍者得空無生忍乃至一地十地不可思議德行 第三大王下明諸佛菩薩五眼亦名世諦。文云若菩薩如上所見眾生幻化。如空中花眾生本來無所有。以虛妄而有譬如空花。諸佛五眼如幻諦而見如境而知如理而知照緣觀並[穴/(俱-≡+＝)]故云為若此也。時諸有無量下答問中大段第三聞法獲益。初諸天子下明得道人。伏忍下明得益差別地前三賢名伏忍。空忍者四地已上順無相空。以七地已上名無生忍。初三地信忍略不說之。初地名一地至法雲名十地
。廣大如虛空名不可思議德行也。
仁王護國般若波羅蜜經二諦品第四
此品所以而來者。上觀空教化明實智方便皆空不二。亦可了護因護果畢竟無差。起如幻化以化眾生。化不孤起必有所觀境界教。境界教是何。所謂二諦。二諦者真俗非一名為二。即不虛名諦故云二諦品。二諦之義佛法大宗。若欲委論境之與教諸解非一不能具述。今言二諦者以因緣空有為世諦。因緣有空為真諦。至論諸法本來不二為因緣故說言二耳。就此中一品有三番問答。論辨二諦不二即為三別。第一問答正辨二諦不二。第二問答明說法不二。第三問答正辨法門不二。就前問答中有二。初問后答。就初問中有三一問二難三結問。正辨二諦有無。文言第一義諦中有世諦不此正是問也。
爾時波斯匿王白佛言第一義諦中有世諦不若言無者智不應二若言有者智不應一一二之義其事云何 若言無者智不應二方便智實智。若言有者聖人智不應一。若論其理不一不二。若定為一凡夫見俗而應見真。若定有者智不應一此正難也。一二之義其事云何此正結問也。但一二之言既難所以月光有問。故言一二之其事云何。
佛告大王汝於過去七佛已問一義二義汝今無聽我今無說無聽無說即為一義二義故諦聽諦聽善思念之如法修行七佛偈如是 佛
【現代漢語翻譯】 廣大如虛空，名不可思議德行也。（其德行廣大如同虛空，名稱不可思議）
仁王護國般若波羅蜜經二諦品第四
此品之所以出現，是因為前面觀空的教化闡明了實智方便皆是空性，沒有差別。也可以理解為守護因和守護果，最終沒有差別。發起如夢如幻的變化來教化眾生。教化不是憑空產生的，必定有所觀察的境界教。境界教是什麼呢？就是所謂的二諦。二諦，即真諦和俗諦，並非一個名稱而是兩個。因為真實不虛，所以稱為二諦品。二諦的意義是佛法的重要宗旨。如果要詳細論述境和教，各種解釋有很多，不能一一列舉。現在所說的二諦，是以因緣空有為世俗諦，因緣有空為真諦。最終論述諸法本來不二，因為因緣的緣故才說成二。這一品中有三番問答，論辯二諦不二，即為三種區別。第一問答是正面辨析二諦不二。第二問答是闡明說法不二。第三問答是正面辨析法門不二。在前面的問答中，有先問后答。在最初的提問中，有一問、二難、三結問，正面辨析二諦的有無。經文說：『第一義諦中有世諦嗎？』這正是提問。
爾時，波斯匿王（Prasenajit，古印度拘薩羅國國王）對佛說：『在第一義諦（Paramārtha-satya，勝義諦，最高真理）中，有世諦（Saṃvṛti-satya，世俗諦，相對真理）嗎？如果說沒有，那麼智慧不應該是二元的；如果說有，那麼聖人的智慧不應該是一元的。這一和二的意義，究竟是怎麼回事呢？』如果說沒有，那麼方便智（upāya-jñāna，權巧方便的智慧）和實智（vastu-jñāna，真實的智慧）不應該是二元的。如果說有，那麼聖人的智慧不應該是一元的。如果從道理上來說，是不一不二的。如果確定為一，那麼凡夫見到世俗就應該能見到真諦。如果確定為有，那麼智慧不應該是一元的。這正是責難。『一和二的意義，究竟是怎麼回事呢？』這正是總結提問。正因為一和二的說法難以理解，所以月光菩薩（Candraprabha）才會有提問，所以說『一和二的意義，究竟是怎麼回事呢？』
佛告訴波斯匿王（Prasenajit）：『你過去已經向七佛（Seven Buddhas）問過一義和二義，你現在不要聽，我今天沒有說。無聽無說，就是一義和二義。所以仔細聽，仔細聽，好好思考，如法修行。七佛（Seven Buddhas）的偈頌也是這樣。』佛（Buddha）
【English Translation】 Vast as the void, its name is inconceivable virtue.
The Fourth Chapter on the Two Truths from the Benevolent Kings Sutra of Prajñāpāramitā Protecting the Nation
The reason for this chapter's appearance is that the preceding teachings on emptiness clarified that both expedient wisdom and true wisdom are empty in nature, without difference. It can also be understood as guarding the cause and guarding the effect, ultimately without difference. It initiates dreamlike transformations to teach sentient beings. Teaching does not arise in isolation; it must have a realm of observation and teaching. What is the realm of teaching? It is what is called the Two Truths. The Two Truths, namely the Truth of the Ultimate (Paramārtha-satya) and the Truth of the Conventional (Saṃvṛti-satya), are not one name but two. Because they are real and not false, it is called the Chapter on the Two Truths. The meaning of the Two Truths is a major principle of the Buddha's teachings. If one wants to discuss the realm and the teaching in detail, there are many explanations that cannot be fully described. Now, the Two Truths are defined as the conventional truth being the emptiness and existence of conditions, and the ultimate truth being the existence and emptiness of conditions. Ultimately, it is said that all dharmas are originally non-dual, but they are spoken of as two because of conditions. Within this chapter, there are three sets of questions and answers, discussing the non-duality of the Two Truths, which are three distinctions. The first question and answer directly discuss the non-duality of the Two Truths. The second question and answer clarify the non-duality of teachings. The third question and answer directly discuss the non-duality of the Dharma Gate. In the preceding question and answer, there is first a question and then an answer. In the initial question, there is a question, two difficulties, and a concluding question, directly discussing the existence or non-existence of the Two Truths. The text says, 'In the Truth of the Ultimate (Paramārtha-satya), is there the Truth of the Conventional (Saṃvṛti-satya)?' This is precisely the question.
At that time, King Prasenajit (Prasenajit, King of Kosala in ancient India) said to the Buddha, 'In the Truth of the Ultimate (Paramārtha-satya), is there the Truth of the Conventional (Saṃvṛti-satya)? If you say there is not, then wisdom should not be dualistic; if you say there is, then the wisdom of the sages should not be singular. What is the meaning of this one and two?' If you say there is not, then expedient wisdom (upāya-jñāna) and true wisdom (vastu-jñāna) should not be dualistic. If you say there is, then the wisdom of the sages should not be singular. If one speaks of the principle, it is neither one nor two. If it is determined to be one, then ordinary people, seeing the conventional, should be able to see the ultimate. If it is determined to exist, then wisdom should not be singular. This is precisely the difficulty. 'What is the meaning of this one and two?' This is precisely the concluding question. Because the saying of one and two is difficult to understand, Candraprabha (Candraprabha) asked, therefore it is said, 'What is the meaning of this one and two?'
The Buddha told King Prasenajit (Prasenajit), 'In the past, you have already asked the Seven Buddhas (Seven Buddhas) about the meaning of one and the meaning of two. Now, do not listen, for I have nothing to say today. No listening and no saying is the meaning of one and the meaning of two. Therefore, listen carefully, listen carefully, think well, and practice according to the Dharma. The gatha of the Seven Buddhas (Seven Buddhas) is also like this.' The Buddha (Buddha)
告下第二佛答也。就答中有三初長行嘆問二引七佛偈為證第三大王下長行正報其難。初長行嘆問有三。初嘆問二略示義宗三誡敕。初嘆問出王本行愿。先已於過去論一二義竟。今何故更問此事。汝今下第二略示義宗。汝今無聽我今無說者。如幻無所說何須汝聞故言無聽。聽者如幻人無所聽何須我說。如是無聽無說而不防聽說宛然。一二之義亦爾。故凈名云夫說法者無說聽法者無聞。若心存聽說即是二見豈得與此經相應。諦聽諦聽下第三誡敕勸修。依三慧而修行方能達解一二之義也。諦聽諦聽者即是聞慧。善思念之即是思慧。如法修行即是修慧。第二引七佛偈有八行半分為四別。第一三偈約因緣空有以明二諦不二。第二有三行約情解見一二以明二諦不二。第三有兩行就譬以明二諦不二。第四半行結勸屬人。初三偈即為三別。初偈標因緣空有二諦章門。次偈解釋。第三偈結初偈上半約有空以明真諦。下半偈約空有以明世諦。
無相第一義無自無他作因緣本自有無自無他作法性本無性第一義空如諸有本有法三假集假有無無諦實無寂滅第一空諸法因緣有有無義如是 無相第一義者此辨真諦也。如來說法前後不同先說世諦后明真諦。此明從淺入深。自有先說真諦后明俗諦此明宗歸有本。無相者實相之理絕於有無名為無相。
【現代漢語翻譯】 現代漢語譯本： 下面是第二佛的回答。在回答中有三個部分，首先是長行讚歎提問，然後引用七佛偈作為證據，第三部分是大王下的長行，正式回答他的疑問。首先，長行讚歎提問有三個部分。首先是讚歎提問，其次是簡要闡述義理宗旨，第三是告誡。首先，讚歎提問，提出國王原本的行愿。過去已經討論過一二之義，現在為什麼還要再問這件事？『汝今下』第二部分簡要闡述義理宗旨。『汝今無聽我今無說者』，就像幻化一樣沒有什麼可說的，何必讓你聽呢，所以說『無聽』。聽的人就像幻化的人一樣沒有什麼可聽的，何必我說呢。像這樣無聽無說，卻不妨礙聽說宛然存在。一二之義也是如此。所以《維摩詰經》說，說法的人無說，聽法的人無聞。如果心中存有聽說的念頭，那就是二見，怎麼能與這部經相應呢？『諦聽諦聽下』第三部分是告誡，勸勉修行。依靠三慧而修行，才能通達理解一二之義。『諦聽諦聽者』就是聞慧。『善思念之』就是思慧。『如法修行』就是修慧。第二部分引用七佛偈，有八行半，分為四個部分。第一部分是三偈，用因緣空有來闡明二諦不二。第二部分有三行，用情解見一二來闡明二諦不二。第三部分有兩行，用比喻來闡明二諦不二。第四部分是半行，總結勸勉，歸屬於人。最初的三偈分為三個部分。初偈標明因緣空有二諦的章節。次偈解釋。第三偈總結。初偈上半部分用有空來闡明真諦。下半偈用空有來闡明世諦。
『無相第一義無自無他作因緣本自有無自無他作法性本無性第一義空如諸有本有法三假集假有無無諦實無寂滅第一空諸法因緣有有無義如是』 『無相第一義者』，這是辨別真諦。如來說法前後不同，先說世諦，后明真諦。這是說明從淺入深。也有先說真諦，后明俗諦，這是說明宗歸有本。『無相者』，實相的道理超越有無，名為無相。
【English Translation】 English version: Next is the Second Buddha's answer. Within the answer, there are three parts: first, a long passage of praise and questioning; then, the citation of the Seven Buddhas' Gatha as evidence; and third, the long passage under 'Great King,' which formally addresses his difficulty. First, the long passage of praise and questioning has three parts. First is the praise and questioning, second is a brief explanation of the doctrinal essence, and third is an admonition. First, the praise and questioning raises the king's original vows and practices. The meaning of 'one and two' has already been discussed in the past, so why ask about it again now? 'You now...' The second part briefly explains the doctrinal essence. 'You now have no listening, I now have no speaking,' like an illusion, there is nothing to say, so why should you listen? Therefore, it is said 'no listening.' The listener is like an illusory person with nothing to hear, so why should I speak? Like this, there is no listening and no speaking, yet it does not prevent hearing and speaking from being clearly present. The meaning of 'one and two' is also like this. Therefore, the Vimalakirti Sutra says that the one who speaks the Dharma has no speaking, and the one who listens to the Dharma has no hearing. If the mind holds onto the notion of hearing and speaking, that is dualistic view, how can it be in accordance with this sutra? 'Listen attentively, listen attentively...' The third part is an admonition, urging cultivation. Relying on the three wisdoms (三慧) to cultivate, one can then thoroughly understand the meaning of 'one and two.' 'Listen attentively, listen attentively' is hearing wisdom (聞慧). 'Think well upon it' is thinking wisdom (思慧). 'Practice according to the Dharma' is cultivation wisdom (修慧). The second part cites the Seven Buddhas' Gatha, which has eight and a half lines, divided into four parts. The first part is three Gathas, using the emptiness and existence of dependent origination (因緣空有) to clarify the non-duality of the two truths (二諦). The second part has three lines, using emotional understanding and views of 'one and two' to clarify the non-duality of the two truths. The third part has two lines, using metaphors to clarify the non-duality of the two truths. The fourth part is half a line, concluding with encouragement, belonging to people. The initial three Gathas are divided into three parts. The first Gatha marks the chapter on the two truths of emptiness and existence of dependent origination. The second Gatha explains. The third Gatha concludes. The first half of the initial Gatha uses existence and emptiness to clarify the ultimate truth (真諦). The second half of the Gatha uses emptiness and existence to clarify the conventional truth (世諦).
'The unconditioned first principle (無相第一義) has no self, no other, made of causes and conditions, originally having and not having, no self, no other, made of Dharma-nature, originally without nature, the unconditioned first principle is emptiness, like all existences, originally having Dharma, the three provisional aggregates (三假), assembled provisionally having, without non-truth, without stilling, the first emptiness, all Dharmas are caused by conditions, having and not having meaning, thus it is.' 'The unconditioned first principle' this distinguishes the ultimate truth. The Tathagata's (如來) Dharma teaching differs in order, first speaking of the conventional truth, then clarifying the ultimate truth. This explains going from shallow to deep. There are also those who first speak of the ultimate truth, then clarify the conventional truth, this explains the doctrine returning to its origin. 'The unconditioned' the principle of true reality transcends existence and non-existence, named unconditioned.
物莫能測名第一仲[阜*責]所以名之為義。無自無他作者本來無相豈是今無。既言本無相何忽有造作。故云無自無他作。依如西域九十五種外道以四作往收義無不盡。故涅槃云非自作非他之所作亦非共作非無因作。是故勝出諸外道。此經只有二種存略故耳。因緣本自有者明因緣空有為世諦。因緣本自有豈是今有。既言本有故言無自無他作。故大智論云十二因緣是誰所作。佛言非佛作非菩薩作(乃至)非一切聖人所作。故云無自無他作也。法性下一偈為二。上半釋前上半下半釋前下半。法性本無性者即是前無相第一義。諸法實相名為法性。法性以無性為法性。此是對性說無性。若無有性亦無無性。第一義空如者即是第一義空。以無依無得故名空如。諸有本有法者釋前因緣本自有。三假集假有者此明無體藉他故有也。第三偈無無諦實無還結前無相第一義。寂滅第一空結無自無他作。諸法因緣有結前因緣本自有。有無義如是總結前十一句也。有者結前三偈下半。明有。無者結前三偈上半明無。故云有無義如是也。又釋無無諦實無者二無遣二實。故云無無諦實無。寂滅第一空者有自體本無故云寂滅第一空。一切有為法皆依六因四緣生。故言諸法因緣有。又解無無諦實無者一無去于上諸有一無去于上無故云無無也。諦實無智照
【現代漢語翻譯】 現代漢語譯本 物不能被測度，'名'這個概念最初的意義是什麼？既不是自身產生，也不是由他物產生，本來就沒有形相，難道是現在才沒有的嗎？既然說本來就沒有形相，為何又突然有了造作？所以說既不是自身產生，也不是由他物產生。就像西域九十五種外道，用四種『作』來概括一切，但仍然無法窮盡真義。所以《涅槃經》說：『不是自己造作，也不是他人造作，也不是共同造作，也不是無因而作。』因此勝過所有外道。這部經只有兩種『作』，是省略的緣故。『因緣本自有』，說明因緣是空有的，是世俗諦。『因緣本自有』，難道是現在才有的嗎？既然說本來就有，所以說既不是自身產生，也不是由他物產生。所以《大智度論》說：『十二因緣是誰造作的？』佛說：『不是佛造作，不是菩薩造作，（乃至）不是一切聖人所造作。』所以說既不是自身產生，也不是由他物產生。 『法性本無性』這一偈頌分為兩部分。上半部分解釋前面的上半部分，下半部分解釋前面的下半部分。『法性本無性』，就是前面說的無相第一義。諸法的真實相狀稱為法性。法性以無性作為其法性。這是針對『有性』而說『無性』。如果沒有『有性』，也就沒有『無性』。『第一義空如』，就是第一義空。因為沒有所依，沒有所得，所以稱為『空如』。『諸有本有法』，解釋前面的『因緣本自有』。『三假集假有』，說明沒有自體，憑藉他物而存在。 第三個偈頌，『無無諦實無』，總結前面的無相第一義。『寂滅第一空』，總結『無自無他作』。『諸法因緣有』，總結前面的『因緣本自有』。『有無義如是』，總結前面十一句。『有』，總結前面三個偈頌的下半部分，說明『有』。『無』，總結前面三個偈頌的上半部分，說明『無』。所以說『有無義如是』。另一種解釋，『無無諦實無』，用兩個『無』來否定兩個『實』。所以說『無無諦實無』。『寂滅第一空』，因為自體本來就沒有，所以說『寂滅第一空』。一切有為法都依靠六因四緣而生，所以說『諸法因緣有』。又解釋，『無無諦實無』，一個『無』去除上面的『有』，一個『無』去除上面的『無』，所以說『無無』。用真實的智慧來照見。
【English Translation】 English version That which cannot be measured, what is the original meaning of the term 'name'? It is neither self-created nor created by others; it inherently lacks form. Is it only now that it lacks form? Since it is said to inherently lack form, why does creation suddenly arise? Therefore, it is said to be neither self-created nor created by others. Like the ninety-five non-Buddhist schools in the Western Regions, they use four kinds of 'creation' to encompass everything, but still cannot exhaust the true meaning. Therefore, the Nirvana Sutra says: 'It is not self-created, nor created by others, nor created jointly, nor created without cause.' Therefore, it surpasses all non-Buddhist schools. This sutra only has two kinds of 'creation' due to abbreviation. 'Conditions inherently exist,' indicating that conditions are both empty and existent, which is the conventional truth (samvriti-satya). 'Conditions inherently exist,' is it only now that they exist? Since it is said to inherently exist, it is said to be neither self-created nor created by others. Therefore, the Mahaprajnaparamita Shastra says: 'Who created the twelve links of dependent origination (dvadasanga-pratityasamutpada)?' The Buddha said: 'It was not created by the Buddha, not created by the Bodhisattvas, (and so on) not created by all the sages.' Therefore, it is said to be neither self-created nor created by others. The verse 'The nature of Dharma (Dharma-lakshana) is inherently without nature' is divided into two parts. The first half explains the first half of the previous verse, and the second half explains the second half of the previous verse. 'The nature of Dharma is inherently without nature' is the non-form first principle (anitya-sunyata) mentioned earlier. The true nature of all phenomena is called the nature of Dharma. The nature of Dharma takes non-nature as its nature. This is speaking of non-nature in relation to 'having nature.' If there is no 'having nature,' then there is no 'non-nature.' 'The first principle is empty like this' is the first principle of emptiness (paramartha-sunyata). Because there is no reliance and nothing to be obtained, it is called 'empty like this.' 'All existing inherent dharmas' explains the previous 'conditions inherently exist.' 'Three provisional aggregates provisionally exist' indicates that there is no inherent substance, and existence depends on others. The third verse, 'No non-truthful absence,' summarizes the previous non-form first principle. 'Quiescence is the first emptiness' summarizes 'neither self-created nor created by others.' 'All dharmas exist due to conditions' summarizes the previous 'conditions inherently exist.' 'The meaning of existence and non-existence is like this' summarizes the previous eleven sentences. 'Existence' summarizes the second half of the previous three verses, explaining 'existence.' 'Non-existence' summarizes the first half of the previous three verses, explaining 'non-existence.' Therefore, it is said that 'the meaning of existence and non-existence is like this.' Another explanation: 'No non-truthful absence' uses two 'non-existences' to negate two 'existences.' Therefore, it is said that 'no non-truthful absence.' 'Quiescence is the first emptiness' is because the inherent substance originally does not exist, so it is said that 'quiescence is the first emptiness.' All conditioned dharmas (samskrta dharmas) arise depending on six causes and four conditions, so it is said that 'all dharmas exist due to conditions.' Another explanation: 'No non-truthful absence,' one 'non-existence' removes the above 'existence,' and one 'non-existence' removes the above 'non-existence,' so it is said that 'no non-existence.' Use true wisdom to illuminate.
如實智。故云諦實無。寂滅第一空者寂滅法中最精絕四句離百非。不同二乘斷空故云第一空。諸法因緣有有無義如是者總結上也。又解無無者一無無世諦一無無真諦也。
有無本自二譬如牛二角照解見無二二諦常不即解心見不二求二不可得非謂二諦一非二何可得於解常自一于諦常自二通達此無二真入第一義 有無本自二下第二有三偈。就一異約情解以辨二諦不二。初偈略明一二第二偈解釋第三偈結嘆。初偈為二上半約二情明二諦。下半約觀解明不二。上半初句法說次句譬說。有無本自二者有即非無無即非有故言本自二。何以得知有無。下句譬云如似牛二角。二角相別似於有無義不相即。同在一頭似有無體一。照解見不二下下半約觀解。佛菩薩心內達照諸法畢竟清凈何曾二不二。為對於二故云照解見不二。有人云見不二即是一此是一異之見豈是照解。二諦常不即者還約二情故云不即。第二偈約達解之心以釋前偈于緣見一二。解心見不二者釋前偈上句。前即于緣見有無。今辨了悟此有無之二。于解即不二。求二不可得者釋第二句譬說。但迷故說二譬之二角。變迷成解此二本來不二。求二畢竟無從故云不可得。非謂二諦一者釋前下半初句照解見無二。本對二說無二其二既無豈得存一。故云非謂二諦一。以此而推無二豈
【現代漢語翻譯】 現代漢語譯本：如實智（如實的智慧）。所以說諦實無（真理是空性的）。寂滅第一空（寂滅涅槃是最高的空性）是指寂滅法中最精絕，超越了四句百非的境界。不同於二乘（聲聞和緣覺）的斷滅空，所以說是第一空。諸法因緣有有無義如是（一切法都是因緣和合而生，具有有和無的性質），這是對以上內容的總結。 又解釋『無無』，一是指世俗諦的『無』，一是指真諦的『無』。
有無本自二，譬如牛二角。照解見無二，二諦常不即。解心見不二，求二不可得。非謂二諦一，非二何可得。于解常自一，于諦常自二。通達此無二，真入第一義。（有和無本來就是二，就像牛的兩隻角。通過觀照和理解，可以發現它們不是二，二諦（世俗諦和真諦）雖然常不相同。理解的心看到的是不二，想要尋找二是不可能的。不能說二諦就是一，如果連二都沒有了，又怎麼能得到一呢？在理解上，它們常常是一，在真理上，它們常常是二。通達這種不二的道理，才能真正進入第一義諦。）有無本自二下第二有三偈。就一異約情解以辨二諦不二（以下第二部分有三首偈頌，就一和異的角度，通過情和解來辨析二諦的不二）。初偈略明一二（第一首偈頌簡要說明一和二），第二偈解釋（第二首偈頌進行解釋），第三偈結嘆（第三首偈頌進行總結讚歎）。初偈為二，上半約二情明二諦（第一首偈頌分為兩部分，上半部分從兩種情識的角度說明二諦），下半約觀解明不二（下半部分從觀照和理解的角度說明不二）。上半初句法說，次句譬說（上半部分第一句是法理的說明，第二句是比喻的說明）。有無本自二者，有即非無，無即非有，故言本自二（有就是沒有無，無就是沒有有，所以說本來就是二）。何以得知有無（如何得知有和無）？下句譬云如似牛二角（下句用比喻來說明，就像牛的兩隻角）。二角相別似於有無義不相即（兩隻角相互區別，就像有和無的意義不相互包含）。同在一頭似有無體一（但它們同在一頭牛上，又像有和無的本體是一）。照解見不二下下半約觀解（通過觀照和理解，可以發現不是二，以下下半部分從觀照和理解的角度來說明）。佛菩薩心內達照諸法畢竟清凈何曾二不二（佛菩薩內心通達，觀照一切法畢竟清凈，哪裡有什麼二或不二）。為對於二故云照解見不二（爲了對應『二』，所以說通過觀照和理解，可以發現不是二）。有人云見不二即是一，此是一異之見豈是照解（有人說見到不二就是一，這是一種一和異的見解，哪裡是真正的觀照和理解）。二諦常不即者，還約二情故云不即（二諦常常不相同，還是從兩種情識的角度來說，所以說不相同）。第二偈約達解之心以釋前偈于緣見一二（第二首偈頌從通達理解的心的角度來解釋前一首偈頌，說明在因緣上看到的一和二）。解心見不二者，釋前偈上句（理解的心看到的是不二，解釋了前一首偈頌的上半部分）。前即于緣見有無（前面是從因緣的角度看到有和無），今辨了悟此有無之二，于解即不二（現在辨析了悟這種有和無的二，在理解上就不是二）。求二不可得者，釋第二句譬說（想要尋找二是不可能的，解釋了第二句的比喻說明）。但迷故說二譬之二角（只是因為迷惑才說有二，就像比喻中的兩隻角）。變迷成解此二本來不二（轉變迷惑成為理解，這二本來就不是二）。求二畢竟無從故云不可得（想要尋找二，畢竟是無從尋找，所以說不可能得到）。非謂二諦一者，釋前下半初句照解見無二（不能說二諦就是一，解釋了前面下半部分的第一句，通過觀照和理解，可以發現不是二）。本對二說無二，其二既無豈得存一（本來是針對『二』來說『無二』，如果連『二』都沒有了，又怎麼能存在『一』呢）。故云非謂二諦一（所以說不能說二諦就是一）。以此而推無二豈 English version: 'Suchness wisdom'. Therefore, it is said that 'truth is emptiness'. 'Nirvana is the supreme emptiness' refers to the most refined and profound aspect of Nirvana, transcending the four statements and hundred negations. It is different from the emptiness of annihilation of the two vehicles (Śrāvaka and Pratyekabuddha), so it is called the supreme emptiness. 'All dharmas arise from conditions, having the meaning of existence and non-existence', this is a summary of the above. Also, explaining 'non-non', one refers to the 'non' of conventional truth, and the other refers to the 'non' of ultimate truth.
'Existence and non-existence are inherently two, like the two horns of a cow. Through illumination and understanding, one sees non-duality, the two truths are always distinct. The mind of understanding sees non-duality, seeking duality is impossible. It is not that the two truths are one, if not two, how can one be obtained? In understanding, it is always one, in truth, it is always two. Penetrating this non-duality, one truly enters the first principle.' (Existence and non-existence are inherently two, the second part below has three verses. From the perspective of sameness and difference, using emotion and understanding to distinguish the non-duality of the two truths.) The first verse briefly explains one and two, the second verse explains, and the third verse concludes with praise. The first verse is divided into two parts, the first half explains the two truths from the perspective of two emotions, and the second half explains non-duality from the perspective of observation and understanding. The first sentence of the first half is a statement of principle, and the second sentence is a metaphorical statement. 'Existence and non-existence are inherently two', existence is not non-existence, and non-existence is not existence, so it is said that they are inherently two. How to know existence and non-existence? The next sentence uses a metaphor, like the two horns of a cow. The two horns are distinct from each other, like the meaning of existence and non-existence not including each other. But they are on the same head, like the essence of existence and non-existence being one. 'Through illumination and understanding, one sees non-duality', the second half below is about observation and understanding. The minds of Buddhas and Bodhisattvas penetrate and illuminate all dharmas, which are ultimately pure, where is there any duality or non-duality? To correspond to 'two', it is said that through illumination and understanding, one sees non-duality. Some people say that seeing non-duality is one, this is a view of sameness and difference, where is true illumination and understanding? 'The two truths are always distinct', still from the perspective of two emotions, so it is said that they are distinct. The second verse explains the previous verse from the perspective of the mind of understanding, seeing one and two in conditions. 'The mind of understanding sees non-duality', explains the upper sentence of the previous verse. The previous is seeing existence and non-existence in conditions, now distinguishing and understanding this duality of existence and non-existence, in understanding, it is non-dual. 'Seeking duality is impossible', explains the second sentence of the metaphorical statement. Only because of delusion is it said that there are two, like the two horns in the metaphor. Transforming delusion into understanding, these two are originally non-dual. Seeking duality is ultimately impossible, so it is said that it is impossible to obtain. 'It is not that the two truths are one', explains the first sentence of the previous lower half, through illumination and understanding, one sees non-duality. Originally, 'non-duality' is said in response to 'two', if even 'two' does not exist, how can 'one' exist? Therefore, it is said that it is not that the two truths are one. From this, inferring non-duality, how can
【English Translation】 'Suchness wisdom' (wisdom of reality). Therefore, it is said that 'truth is emptiness' (the ultimate truth is emptiness). 'Nirvana is the supreme emptiness' (Nirvana is the highest form of emptiness) refers to the most refined and profound aspect of Nirvana, transcending the four statements and hundred negations. It is different from the emptiness of annihilation of the two vehicles (Śrāvaka and Pratyekabuddha), so it is called the supreme emptiness. 'All dharmas arise from conditions, having the meaning of existence and non-existence' (all phenomena arise from the combination of causes and conditions, possessing the nature of existence and non-existence), this is a summary of the above. Also explaining 'non-non', one refers to the 'non' of conventional truth, and the other refers to the 'non' of ultimate truth.
'Existence and non-existence are inherently two, like the two horns of a cow. Through illumination and understanding, one sees non-duality, the two truths are always distinct. The mind of understanding sees non-duality, seeking duality is impossible. It is not that the two truths are one, if not two, how can one be obtained? In understanding, it is always one, in truth, it is always two. Penetrating this non-duality, one truly enters the first principle.' (Existence and non-existence are inherently two, the second part below has three verses. From the perspective of sameness and difference, using emotion and understanding to distinguish the non-duality of the two truths.) The first verse briefly explains one and two (the first verse briefly explains one and two), the second verse explains (the second verse explains), and the third verse concludes with praise (the third verse concludes with praise). The first verse is divided into two parts, the first half explains the two truths from the perspective of two emotions (the first half explains the two truths from the perspective of two emotions), and the second half explains non-duality from the perspective of observation and understanding (the second half explains non-duality from the perspective of observation and understanding). The first sentence of the first half is a statement of principle, and the second sentence is a metaphorical statement (the first sentence of the first half is a statement of principle, and the second sentence is a metaphorical statement). 'Existence and non-existence are inherently two', existence is not non-existence, and non-existence is not existence, so it is said that they are inherently two. How to know existence and non-existence (how to know existence and non-existence)? The next sentence uses a metaphor, like the two horns of a cow (the next sentence uses a metaphor to illustrate, like the two horns of a cow). The two horns are distinct from each other, like the meaning of existence and non-existence not including each other (the two horns are distinct from each other, like the meaning of existence and non-existence not including each other). But they are on the same head, like the essence of existence and non-existence being one (but they are on the same head, like the essence of existence and non-existence being one). 'Through illumination and understanding, one sees non-duality', the second half below is about observation and understanding (through observation and understanding, it can be found that it is not two, the second half below is from the perspective of observation and understanding). The minds of Buddhas and Bodhisattvas penetrate and illuminate all dharmas, which are ultimately pure, where is there any duality or non-duality (the minds of Buddhas and Bodhisattvas penetrate and illuminate all dharmas, which are ultimately pure, where is there any duality or non-duality)? To correspond to 'two', it is said that through illumination and understanding, one sees non-duality (to correspond to 'two', it is said that through illumination and understanding, it can be found that it is not two). Some people say that seeing non-duality is one, this is a view of sameness and difference, where is true illumination and understanding (some people say that seeing non-duality is one, this is a view of sameness and difference, where is true illumination and understanding)? 'The two truths are always distinct', still from the perspective of two emotions, so it is said that they are distinct (the two truths are always distinct, still from the perspective of two emotions, so it is said that they are distinct). The second verse explains the previous verse from the perspective of the mind of understanding, seeing one and two in conditions (the second verse explains the previous verse from the perspective of the mind of understanding, explaining that one and two are seen in conditions). 'The mind of understanding sees non-duality', explains the upper sentence of the previous verse (the mind of understanding sees non-duality, explaining the upper sentence of the previous verse). The previous is seeing existence and non-existence in conditions (the previous is seeing existence and non-existence in conditions), now distinguishing and understanding this duality of existence and non-existence, in understanding, it is non-dual (now distinguishing and understanding this duality of existence and non-existence, in understanding, it is non-dual). 'Seeking duality is impossible', explains the second sentence of the metaphorical statement (seeking duality is impossible, explaining the second sentence of the metaphorical statement). Only because of delusion is it said that there are two, like the two horns in the metaphor (only because of delusion is it said that there are two, like the two horns in the metaphor). Transforming delusion into understanding, these two are originally non-dual (transforming delusion into understanding, these two are originally non-dual). Seeking duality is ultimately impossible, so it is said that it is impossible to obtain (seeking duality is ultimately impossible, so it is said that it is impossible to obtain). 'It is not that the two truths are one', explains the first sentence of the previous lower half, through illumination and understanding, one sees non-duality (it is not that the two truths are one, explaining the first sentence of the previous lower half, through illumination and understanding, it can be found that it is not two). Originally, 'non-duality' is said in response to 'two', if even 'two' does not exist, how can 'one' exist (originally, 'non-duality' is said in response to 'two', if even 'two' does not exist, how can 'one' exist)? Therefore, it is said that it is not that the two truths are one (therefore, it is said that it is not that the two truths are one). From this, inferring non-duality, how can
得還同一見。非二何可得者一既不可得何況二耶。第三行結嘆上半結前。于解常自一者結前解心見不二。此一對二說一莫作一解。于諦常自二者結前有無本自二。又解于解常自一者二諦體一。于諦常自二者結其義異。通達此無二者下半嘆益明內外並[穴/(俱-≡+＝)]。有無雙寂無依無得平等清凈。故云通達此無二真入第一義。
世諦幻化起譬如虛空華如影三手無因緣故誑有幻化見幻化眾生名幻諦幻師見幻法諦實則皆無名為諸佛觀菩薩觀亦然 世諦幻化起下第三有兩偈。約譬明二諦為二。初一行半明世諦人法同於幻化。后幻師下半行約譬明真諦。世諦幻化起譬如虛空華者明世諦虛誑不實喻若空華但誑肉眼妄見為有。如浮雲電如風送火譬如空華無所有。如影三手無因緣故誑有者此是無因緣。但有虛假之名而無其實也。幻化見幻化者眾生體是其幻。復染幻塵名幻見幻也。眾生名幻諦者世諦也。上明法幻今明人化也。幻師見幻法者下半明真諦。諸佛菩薩譬幻師三界虛妄是幻法。諦實則皆無者迷故見有。變迷實照則知皆無。對有說無有息無消緣觀俱寂也。名為諸佛觀下第四半偈舉觀結屬人。初句就果人知於二諦故云名為諸佛觀。第二句就因人知於二諦故云菩薩觀亦然也。
大王菩薩摩訶薩于第一義中常照二諦
【現代漢語翻譯】 現代漢語譯本 得還同一見。非二何可得者，一既不可得，何況二耶？第三行總結嘆美上半部分，總結前文。于『解常自一者』，總結前文解釋心見不二。這一對『二』說『一』，莫作『一』解。于『諦常自二者』，總結前文有無本自二。又解釋『于解常自一者』，二諦體一。『于諦常自二者』，總結其義不同。通達此無二者，下半部分嘆美利益，明內外並無差別。有無雙寂，無依無得，平等清凈。故云通達此無二，真入第一義。
世諦幻化起，譬如虛空華，如影三手，無因緣故，誑有幻化。見幻化眾生，名幻諦。幻師見幻法，諦實則皆無，名為諸佛觀，菩薩觀亦然。世諦幻化起下第三有兩偈。約譬明二諦為二。初一行半明世諦人法同於幻化。后幻師下半行約譬明真諦。世諦幻化起譬如虛空華者，明世諦虛誑不實，喻若空華，但誑肉眼妄見為有。如浮雲電，如風送火，譬如空華無所有。如影三手無因緣故誑有者，此是無因緣，但有虛假之名而無其實也。幻化見幻化者，眾生體是其幻，復染幻塵名幻見幻也。眾生名幻諦者，世諦也。上明法幻今明人化也。幻師見幻法者，下半明真諦。諸佛菩薩譬幻師，三界虛妄是幻法。諦實則皆無者，迷故見有，變迷實照則知皆無。對有說無，有息無消，緣觀俱寂也。名為諸佛觀下第四半偈舉觀結屬人。初句就果人知於二諦故云名為諸佛觀。第二句就因人知於二諦故云菩薩觀亦然也。
大王，菩薩摩訶薩于第一義中常照二諦。
【English Translation】 English version One can still see the same. If 'not two', how can one obtain 'two'? Since 'one' is unattainable, how much more so 'two'? The third line concludes and praises the first half, summarizing the previous text. Regarding 'understanding is always one', it summarizes the previous explanation that the mind sees non-duality. This pair speaks of 'one' in relation to 'two'; do not interpret it as simply 'one'. Regarding 'truth is always two', it summarizes the previous statement that existence and non-existence are inherently two. Furthermore, it explains that 'understanding is always one' means the essence of the two truths is one. 'Truth is always two' concludes that their meanings are different. Comprehending this non-duality, the latter half praises the benefit, clarifying that there is no difference between internal and external. Existence and non-existence are both quiescent, without reliance or attainment, equal and pure. Therefore, it is said that comprehending this non-duality is truly entering the first principle (第一義).
The conventional truth (世諦) arises like an illusion, like a flower in the sky, like a shadow or a third hand. Because there is no cause or condition, it deceptively appears as an illusion. Seeing illusory sentient beings is called the illusory truth (幻諦). The illusionist (幻師) sees the illusory dharma (幻法); in reality, all is non-existent. This is called the view of all Buddhas (諸佛觀), and the view of Bodhisattvas (菩薩觀) is also the same. The third section, starting with 'The conventional truth arises like an illusion', consists of two verses. It uses metaphors to explain the two truths as two. The first one and a half lines explain that the conventional truth, both in terms of people and phenomena, is like an illusion. The latter half, starting with 'The illusionist', uses a metaphor to explain the ultimate truth (真諦). 'The conventional truth arises like an illusion, like a flower in the sky' explains that the conventional truth is deceptive and unreal, like a flower in the sky, which only deceives the eyes into falsely seeing it as existent. Like floating clouds, lightning, or fire carried by the wind, it is like a flower in the sky, without any substance. 'Like a shadow or a third hand, because there is no cause or condition, it deceptively appears' means that there is no cause or condition; there is only a false name without any reality. 'Seeing illusory sentient beings' means that the essence of sentient beings is illusory, and further defiled by illusory dust, it is called illusory seeing. 'Sentient beings are called the illusory truth' refers to the conventional truth. The above explains the illusion of phenomena; now it explains the illusion of people. 'The illusionist sees the illusory dharma' refers to the ultimate truth. The Buddhas and Bodhisattvas are like illusionists, and the three realms (三界) are illusory dharma. 'In reality, all is non-existent' means that due to delusion, one sees existence; transforming delusion into true illumination, one knows that all is non-existent. Speaking of non-existence in relation to existence, existence ceases and nothing disappears; causal observation is all quiescent. The fourth half-verse, starting with 'This is called the view of all Buddhas', uses observation to conclude and attribute it to people. The first sentence, based on the fruit of people knowing the two truths, says 'This is called the view of all Buddhas'. The second sentence, based on the cause of people knowing the two truths, says 'The view of Bodhisattvas is also the same'.
Great King, Bodhisattvas (菩薩) and Mahasattvas (摩訶薩) constantly illuminate the two truths (二諦) within the first principle (第一義).
化眾生佛及眾生一而無二何以故以眾生空故得置菩提空以菩提空故得置眾生空以一切法空故空空何以故般若無相二諦虛空般若空于無明乃至薩婆若無自相無他相故 大王下第三正釋其所難明二諦不二。于中有三初舉果對因以明二諦不二。第二五眼下偏就果以釋不二。第三菩薩未成佛下雙結因果以釋不二。就初舉果對因中有二。初約菩薩能化見不二照凡夫二乘所見二諦。佛及下廣明所化眾生及法悉空不二。初能化文云菩薩于第一義中常照二諦化眾生者。于中道一實諦內常照空有二諦化眾生。所言常照二諦者即大悲般若化眾生以波若。故在生死而不著則異於凡夫。以大悲故不住涅槃異於二乘。不捨生死異於二乘。不捨涅槃異於凡夫。故言常照二諦化眾生。舊云第一義不說俗是何言哉。佛及下二廣明所化眾生及法悉空不二。就中有二初明生空后辨法空。生空文言佛及眾生一而無二者。佛及眾生本來寂滅同無所得故云一而無二。虛妄分別見眾生為因地佛為果地。達觀之上體知佛及眾生本來寂滅。故云一而無二。此無二者是因緣假名對破二見言一二息一消。一藥病俱遣亦是遣無遣有。何以故下釋以眾生空故得置菩提空眾生與菩提同無所得。眾生如與菩薩如無異故言置。非是兩物相置也。次明法空文言以一切法空故空空。一切法空
【現代漢語翻譯】 現代漢語譯本 化度眾生，佛與眾生本為一體，並無二致。為何如此說？因為眾生之性本空，所以才能安立菩提（覺悟）亦空；因為菩提之性本空，所以才能安立眾生亦空。因為一切諸法皆空，所以空性亦是空性。為何如此說？因為般若（智慧）無有形相，二諦（真諦和俗諦）猶如虛空。般若空性，對於無明乃至薩婆若（一切智），既無自體之相，也無他體之相。 大王，下面第三部分正式解釋您所提出的難題，即二諦不二的道理。其中分為三點：首先，舉果對因，以闡明二諦不二；其次，從五眼的角度，偏重於果來解釋不二；最後，總結因果，來解釋不二。在最初的舉果對因部分，又分為兩點：首先，從菩薩能化（教化）的角度，說明其所見之二諦與凡夫、二乘所見不同；其次，廣泛闡明所化之眾生及諸法皆空，並無二致。首先，關於能化之文，說菩薩于第一義諦中，常照二諦而化度眾生。也就是說，于中道一實諦之內，常照空有二諦而化度眾生。所謂常照二諦，即菩薩以大悲和般若化度眾生。因為有般若的緣故，菩薩處於生死輪迴之中而不執著，這與凡夫不同；因為有大悲的緣故，菩薩不住于涅槃，這與二乘不同；不捨棄生死，這與二乘不同；不捨棄涅槃，這與凡夫不同。所以說常照二諦而化度眾生。舊說認為第一義諦不說俗諦，這是什麼說法呢？ 下面廣泛闡明所化之眾生及諸法皆空，並無二致。其中分為兩點：首先，闡明眾生空；其次，辨析法空。關於眾生空，經文說佛與眾生本為一體，並無二致，是因為佛與眾生本來寂滅，同樣一無所得，所以說一體不二。虛妄分別之人，見眾生為因地，佛為果地。但通達真理之人，則體悟到佛與眾生本來寂滅，所以說一體不二。這『無二』，是因緣假名，用來對治破除二見，一旦『一』顯現，『二』便消滅。如同用一種藥，既能治病，又能強身，既是遣除『無』，也是建立『有』。為何如此說？因為眾生之性本空，所以才能安立菩提亦空。眾生之如與菩薩之如並無差別，所以說『置』，並非是兩件東西互相放置。接下來闡明法空，經文說因為一切諸法皆空，所以空性亦是空性。一切諸法皆空
【English Translation】 English version To transform sentient beings, the Buddha and sentient beings are one and not two. Why is this so? Because the nature of sentient beings is empty, therefore the emptiness of Bodhi (enlightenment) can be established; because the nature of Bodhi is empty, therefore the emptiness of sentient beings can be established. Because all dharmas are empty, therefore emptiness is also empty. Why is this so? Because Prajna (wisdom) has no form, and the two truths (conventional truth and ultimate truth) are like empty space. Prajna is empty of ignorance, even up to Sarvajna (all-knowing wisdom), having neither self-nature nor other-nature. Great King, the third part below formally explains the difficult question you raised, that is, the principle of the two truths being non-dual. It is divided into three points: First, using the result to contrast with the cause, to clarify that the two truths are non-dual; second, from the perspective of the five eyes, focusing on the result to explain non-duality; finally, summarizing cause and effect to explain non-duality. In the initial part of using the result to contrast with the cause, it is further divided into two points: First, from the perspective of the Bodhisattva's ability to transform (teach), explaining that their view of the two truths is different from that of ordinary people and the two vehicles; second, broadly explaining that the sentient beings and dharmas that are transformed are all empty and non-dual. First, regarding the text on the ability to transform, it says that the Bodhisattva constantly illuminates the two truths in the first noble truth to transform sentient beings. That is, within the one true truth of the Middle Way, they constantly illuminate the two truths of emptiness and existence to transform sentient beings. The so-called constantly illuminating the two truths means that the Bodhisattva transforms sentient beings with great compassion and Prajna. Because of Prajna, the Bodhisattva is in the cycle of birth and death without attachment, which is different from ordinary people; because of great compassion, the Bodhisattva does not abide in Nirvana, which is different from the two vehicles; not abandoning birth and death is different from the two vehicles; not abandoning Nirvana is different from ordinary people. Therefore, it is said that they constantly illuminate the two truths to transform sentient beings. The old saying that the first noble truth does not speak of conventional truth, what is this saying? Below, it broadly explains that the sentient beings and dharmas that are transformed are all empty and non-dual. It is divided into two points: First, clarifying the emptiness of sentient beings; second, analyzing the emptiness of dharmas. Regarding the emptiness of sentient beings, the scripture says that the Buddha and sentient beings are one and not two, because the Buddha and sentient beings are originally quiescent, equally without attainment, therefore it is said to be one and not two. Those who have false discriminations see sentient beings as the causal ground and the Buddha as the resultant ground. But those who understand the truth realize that the Buddha and sentient beings are originally quiescent, therefore it is said to be one and not two. This 'non-duality' is a provisional name based on conditions, used to counteract and break the two views, once 'one' appears, 'two' disappears. It is like using one medicine that can both cure the disease and strengthen the body, both eliminating 'non-existence' and establishing 'existence'. Why is this so? Because the nature of sentient beings is empty, therefore the emptiness of Bodhi can be established. The suchness of sentient beings and the suchness of Bodhisattvas are no different, therefore it is said 'established', it is not that two things are placed together. Next, clarifying the emptiness of dharmas, the scripture says that because all dharmas are empty, therefore emptiness is also empty. All dharmas are empty.
者總標諸法空也。法門無量不可具出。今總標一切攝無盡故云一切法空故。為眾生無始已來滯有情深今借空智以遣有。復滯于空今以空治空故名空空。故智論十八空中破內空外空內外空竟。次明空空以空治前三種空。故云空空。又解一空空于智一空空二諦法也。何以故下釋二空。文言般若無相者釋其智空。以智無生相名之為空。文言二諦虛空者釋其二諦法空。以一切畢竟清凈故言虛空。文言波若空于無明者。因緣之法本性自空不須智推然後明空。但眾生虛妄不知故復假智照得空。故涅槃云諸法雖空要因菩薩修空見空也。乃至薩波若無自相無他相者。內盡于觀名為無自。外清諸緣名為無他也。
五眼成就時見無所見行亦不受不行亦不受非行非不行亦不受乃至一切法亦不受菩薩未成佛時以菩提為煩惱菩薩成佛時以煩惱為菩提何以故於第一義而不二故諸佛如來乃至一切法如故 五眼下第二偏就果地以明能見所見不二。文言見無所見者此見是無見之見。言無所見者諸法本來清凈何所見耶。而言見者隨俗故無過。法華明佛眼見六道眾生。大品明五眼不見眾生。法華即無見之見大品即見之無見。此經舉所見之非無以顯能見非有。行亦不受者大品無受三昧具有五句。此中正有四句。若將乃至一切亦不受即是第五句。行亦不受者
【現代漢語翻譯】 現代漢語譯本： 總的來說，這是爲了標明諸法皆空。法門無量，無法全部列出。現在總的標明一切法，是爲了涵蓋無盡的意義，所以說一切法皆空。因為眾生從無始以來就執著于有，情執深重，現在藉助空智來遣除有。如果又執著于空，現在就用空來治理空，所以叫做空空。因此，《智論》在十八空中破除了內空、外空、內外空之後，接著闡明空空，用空來治理前面的三種空，所以說空空。又解釋說，一空空于智，一空空於二諦法。為什麼呢？下面解釋二空。經文說『般若無相』，這是解釋智空。因為智沒有生相，所以稱之為空。經文說『二諦虛空』，這是解釋二諦法空。因為一切畢竟清凈，所以說虛空。經文說『般若空于無明』，因緣之法，其本性自空，不需要用智慧去推究然後才明白空。只是眾生虛妄不知，所以又藉助智慧來照見空。所以《涅槃經》說，諸法雖空，也要依靠菩薩修空見空。乃至薩波若（Sarvajna，一切智）沒有自相，沒有他相，這是說，內心窮盡于觀照，名為無自。外在清凈諸緣，名為無他。
五眼成就時，見無所見，行亦不受，不行亦不受，非行非不行亦不受，乃至一切法亦不受。菩薩未成佛時，以菩提為煩惱；菩薩成佛時，以煩惱為菩提。何以故？于第一義而不二故，諸佛如來乃至一切法如故。五眼成就時，見無所見，行亦不受，不行亦不受，非行非不行亦不受，乃至一切法亦不受。菩薩未成佛時，以菩提為煩惱；菩薩成佛時，以煩惱為菩提。何以故？于第一義而不二故，諸佛如來乃至一切法如故。 下面第二段，偏重於從果地的角度來闡明能見和所見的不二。經文說『見無所見』，這個見是無見之見。說『無所見』，是因為諸法本來清凈，有什麼可見的呢？而說『見』，是隨順世俗的說法，所以沒有過失。《法華經》闡明佛眼見六道眾生，《大品般若經》闡明五眼不見眾生。《法華經》所說是無見之見，《大品般若經》所說是見之無見。此經舉出所見並非實有，來顯示能見並非實有。『行亦不受』，《大品般若經》中關於不受三昧，具有五句。這裡面只有四句。如果將『乃至一切亦不受』算進去，就是第五句。『行亦不受』，
【English Translation】 English version: Generally speaking, this is to indicate that all dharmas are empty. The Dharma doors are limitless and cannot be fully enumerated. Now, the general indication of all dharmas is to encompass endless meanings, hence it is said that all dharmas are empty. Because sentient beings have been attached to existence since beginningless time, with deep emotional attachments, now we borrow the wisdom of emptiness to dispel existence. If one then becomes attached to emptiness, we now use emptiness to treat emptiness, hence it is called 'emptiness of emptiness'. Therefore, in the Treatise on the Great Perfection of Wisdom (Mahaprajnaparamitopadesa), after breaking down the emptiness of the internal, the emptiness of the external, and the emptiness of both internal and external in the eighteen kinds of emptiness, it then elucidates the emptiness of emptiness, using emptiness to treat the preceding three kinds of emptiness, hence it is said 'emptiness of emptiness'. It is also explained that one emptiness empties wisdom, and one emptiness empties the two truths (conventional truth and ultimate truth). Why is this so? The following explains the two emptinesses. The sutra text says 'Prajna (wisdom) is without characteristics', which explains the emptiness of wisdom. Because wisdom has no characteristic of arising, it is called emptiness. The sutra text says 'The two truths are like empty space', which explains the emptiness of the two truths. Because everything is ultimately pure, it is said to be like empty space. The sutra text says 'Prajna empties ignorance', the dharmas of dependent origination are inherently empty in nature, and do not require wisdom to investigate before understanding emptiness. It is only because sentient beings are deluded and do not know, that they again rely on wisdom to illuminate emptiness. Therefore, the Nirvana Sutra says that although all dharmas are empty, one must rely on Bodhisattvas cultivating the view of emptiness to see emptiness. Even Sarvajna (all-knowing wisdom) has no self-nature and no other-nature, which means that the mind exhausts itself in contemplation, which is called no self. Outwardly purifying all conditions is called no other.
When the five eyes are perfected, one sees without seeing, action is neither accepted nor not accepted, neither non-action nor non-non-action is accepted, and even all dharmas are not accepted. When a Bodhisattva has not yet become a Buddha, they consider Bodhi (enlightenment) as affliction; when a Bodhisattva becomes a Buddha, they consider affliction as Bodhi. Why is this so? Because in the ultimate truth, there is no duality, hence all Buddhas, Tathagatas (Thus Come Ones), and even all dharmas are as they are. The second section below focuses on elucidating the non-duality of the seer and the seen from the perspective of the fruition stage. The sutra text says 'sees without seeing', this seeing is the seeing of non-seeing. Saying 'without seeing' is because all dharmas are originally pure, what is there to see? And saying 'seeing' is following conventional speech, so there is no fault. The Lotus Sutra elucidates that the Buddha's eye sees sentient beings in the six realms, and the Great Perfection of Wisdom Sutra elucidates that the five eyes do not see sentient beings. The Lotus Sutra speaks of seeing of non-seeing, and the Great Perfection of Wisdom Sutra speaks of non-seeing of seeing. This sutra cites that what is seen is not real, to show that the seer is not real. 'Action is also not accepted', in the Great Perfection of Wisdom Sutra, regarding the Samadhi (state of meditative consciousness) of non-acceptance, there are five sentences. Here there are only four sentences. If 'even everything is not accepted' is included, then it is the fifth sentence. 'Action is also not accepted',
大智論云行亦不受者治其有見。不行亦不受者除其無見。說無為治有非謂有此無。說有以除無非謂有此有。談無未曾無說有未曾有。對治因緣故有此說。欲使兩見之徒俱詣正觀夷有無均生滅亡道俗泯二際故云行不行等皆不受。亦不受有亦不同無無二過故。非行非不行者有因尚不得何況無因。一切法亦不受者依大智論即是不受亦不受也。菩薩未成佛下第三雙結因果不二。文言菩薩未成佛時以菩提為煩惱者。譬如結巾為㝹解者見巾妄者見㝹。亦如病者食甜為苦病差以向苦為甜。更無別異法由妄故見不生死為生死。煩惱亦爾。迷故菩提即是煩惱。悟之煩惱即是菩提迷故。則四方易位悟也則廓爾無遺。何以故下釋上煩惱即菩提。于第一義而不二者煩惱與菩提同無所有云不二。諸佛乃至一切法皆絕心行故稱為如。第一問答竟。
白佛言云何十方諸如來一切菩薩不離文字而行諸法相大王法輪者法本如重誦如受記如不誦偈如無問而自說如戒經如譬喻如法界如本事如方廣如未曾有如論義如是名味句音聲果文字記句一切如若取文字者不行空也 二白佛言下第二問答明說法不二。有二。初問后答。就初問中有二意。初問意言。云何上說菩薩于第一義諦中。常照二諦化眾生。第一義諦中。有何所化而言佛菩薩常說十二部經化眾生。不離
【現代漢語翻譯】 現代漢語譯本： 《大智度論》說，『行』也不接受，是爲了對治『有』的見解；『不行』也不接受，是爲了去除『無』的見解。說『無為』是爲了對治執『有』的偏見，並非說真有一個『無』存在；說『有』是爲了去除執『無』的偏見，並非說真有一個『有』存在。談論『無』，從未真正『無』過；談論『有』，也從未真正『有』過。因為對治的因緣，所以才有這些說法。想要使執著于『有』和『無』兩種見解的人，都能達到正確的觀察，使『有』和『無』、『生』和『滅』都平等，使世俗和真諦的界限泯滅，所以說『行』和『不行』等一切都不接受。既不接受『有』，也不同於『無』，這樣才能避免『有』和『無』兩種過失。『非行非不行』，有因尚且不可能，更何況沒有因呢？一切法都不接受，依據《大智度論》的觀點，就是『不受』也不接受。 菩薩未成佛下，第三雙結因果不二。經文說，菩薩未成佛時，以菩提為煩惱，譬如把結紮的巾看成是鬼，解開結紮的人看到的是巾，虛妄的人看到的是鬼。又如生病的人吃甜的東西覺得是苦的，病好後覺得以前覺得苦的東西是甜的。實際上並沒有什麼不同的法，因為虛妄的緣故，把不生不死看成是生死，煩惱也是這樣。迷惑時，菩提就是煩惱；覺悟時，煩惱就是菩提。迷惑時，則四方易位；覺悟時，則廓然無遺。何以故下，解釋上面所說的煩惱即是菩提。在第一義諦中，煩惱與菩提沒有分別，都是空無所有，所以說不二。諸佛乃至一切法，都是超越心識活動的，所以稱為『如』。第一段問答結束。 佛陀說，『云何十方諸如來一切菩薩不離文字而行諸法相大王法輪者』，法本如（dharma-paryaya，法的根本），重誦如（udana，不請自說），受記如（vyakarana，預言），不誦偈如（gatha，偈頌），無問而自說如（avadana，譬喻），戒經如（vinaya，戒律），譬喻如（nidana，因緣），法界如（dhatus，界），本事如（ityukta，如是說），方廣如（vaipulya，廣大的），未曾有如（adbhuta-dharma，希有之法），論義如（upadesa，教誡），如是名味句音聲果文字記句一切如，若取文字者，不行空也。二白佛言下，第二段問答，闡明說法不二。分為兩部分，先是提問，然後是回答。在提問部分，包含兩層意思。首先是提問的意圖，即：為什麼上面說菩薩在第一義諦中，常常觀照二諦來教化眾生？在第一義諦中，有什麼可教化的，以至於佛菩薩常常宣說十二部經來教化眾生？不離文字。
【English Translation】 English version: The Mahaprajnaparamita-sastra says that 'non-action' is also not accepted, in order to cure the view of 'existence'; 'non-non-action' is also not accepted, in order to remove the view of 'non-existence'. Speaking of 'non-doing' is to counteract the bias of clinging to 'existence', not to say that there is truly a 'non-existence' that exists; speaking of 'existence' is to remove the bias of clinging to 'non-existence', not to say that there is truly an 'existence' that exists. Talking about 'non-existence' has never truly been 'non-existent'; talking about 'existence' has never truly been 'existent'. Because of the conditions for counteracting, these statements are made. Wanting to enable those who cling to the two views of 'existence' and 'non-existence' to reach correct observation, to make 'existence' and 'non-existence', 'birth' and 'death' equal, to obliterate the boundaries between the mundane and the ultimate, therefore it is said that 'action' and 'non-action' etc. are all not accepted. Neither accepting 'existence' nor being the same as 'non-existence', in order to avoid the two faults of 'existence' and 'non-existence'. 'Neither action nor non-action', if there is a cause, it is still impossible, let alone without a cause? All dharmas are not accepted, according to the view of the Mahaprajnaparamita-sastra, that is, 'non-acceptance' is also not accepted. Below 'Bodhisattva before becoming a Buddha', the third pair concludes the non-duality of cause and effect. The sutra says, when a Bodhisattva has not yet become a Buddha, he takes Bodhi (enlightenment) as affliction, just as seeing a knotted cloth as a ghost; the one who unties the knot sees the cloth, the deluded one sees the ghost. It is also like a sick person eating something sweet and feeling it is bitter, and after recovering, feeling that what was bitter before is sweet. In reality, there is no different dharma, because of delusion, taking non-birth and non-death as birth and death, affliction is also like this. When deluded, Bodhi is affliction; when enlightened, affliction is Bodhi. When deluded, the four directions are easily changed; when enlightened, there is nothing left. Why is this? Below, it explains what was said above, that affliction is Bodhi. In the first principle, affliction and Bodhi are not different, both are empty and without anything, therefore it is said to be non-dual. All Buddhas and even all dharmas are beyond the activities of consciousness, therefore they are called 'Thusness'. The first question and answer ends. The Buddha said, 'How do all the Tathagatas (Thus Come Ones) in the ten directions and all the Bodhisattvas practice the Dharma-seal (Dharma-mudra) of the Great King without departing from words?' The Dharma-paryaya (法本如, root of Dharma) is like this, the Udana (重誦如, spontaneous utterance) is like this, the Vyakarana (受記如, prediction) is like this, the Gatha (不誦偈如, verse) is like this, the Avadana (無問而自說如, parable) is like this, the Vinaya (戒經如, discipline) is like this, the Nidana (譬喻如, cause and condition) is like this, the Dhatus (法界如, realms) is like this, the Ityukta (本事如, thus said) is like this, the Vaipulya (方廣如, extensive) is like this, the Adbhuta-dharma (未曾有如, unprecedented Dharma) is like this, the Upadesa (論義如, instruction) is like this, all names, tastes, sentences, sounds, fruits, words, records, and sentences are like this. If one clings to words, one does not practice emptiness. The second question and answer below clarifies the non-duality of speaking Dharma. It is divided into two parts, first the question, then the answer. In the question part, there are two meanings. First is the intention of the question, that is: Why does the above say that Bodhisattvas in the first principle constantly illuminate the two truths to transform sentient beings? In the first principle, what can be transformed, so that Buddhas and Bodhisattvas often expound the twelve divisions of scriptures to transform sentient beings? Without departing from words.
文字而得解脫。文字即寂。若為行諸法相云何第一義中化眾生。二遠取上問前空品明護佛果護十地第一義中無能護所護。云何護佛果護十地化眾生也。第二答中有四初明所說十二部經如。第二大王如如下明三種佛性。若菩薩下第三齣修之方法。大王若菩薩護佛下第四結。就初有二前約十二部經明二諦教如。是名味句下次勸依文字取如莫取名字。十二部經者法輪即法本如。西土名修多羅此名法本。謂詮理之本亦可與十二部經為本。言法本如者明諸法本來是如。如者不一不二之異名。非但真諦是如只世諦亦如。今文正爾。以隨俗方便故名世諦。即此世諦體本來不可得名之為如。餘十一部例然。不同舊說法本是世諦如是真諦。此是真俗二見耳豈是約二諦以明如。重誦如者此間語梵本名祇夜。以偈重誦前長行中義。受記如者此間語外國名和伽羅那。以記說未來世得佛果故。成實論明解義經以其問答解釋明因得果故。不頌偈如者此間語梵本名伽陀。以泛爾偈說不頌長行故。無問而自說如者此間語西土名優陀那。以不待請說故。戒經如者此間語梵本名尼陀那。此是因緣經以因事制戒故。譬喻如者外國名阿波陀那以藉事說法故。法界如者西土名伊帝曰多伽。此間應云本事。佛說法界畔亦云以說過去十八界事故。本事如者外國名阇陀伽
【現代漢語翻譯】 現代漢語譯本 通過文字而獲得解脫。文字本身就是寂靜。如果爲了實踐諸法之相，如何在第一義中教化眾生？（二）進一步追溯之前的提問，在《空品》中闡明護持佛果、護持十地，在第一義中沒有能護持的和被護持的。那麼，如何護持佛果、護持十地，教化眾生呢？ 第二部分的回答分為四個方面：首先闡明所說的十二部經的『如』；第二，『大王，如』以下闡明三種佛性；如果菩薩以下，第三，提出修習的方法；大王，如果菩薩護持佛以下，第四，進行總結。就第一點而言，前面是關於十二部經闡明二諦之教的『如』。『是名味句』以下勸導人們依據文字來理解『如』，不要執著于名字。十二部經，即法輪，也就是法本『如』。在西土被稱為『修多羅』（Sūtra），這裡稱為『法本』。意思是詮釋真理的根本，也可以作為十二部經的根本。說『法本如』，是闡明諸法本來就是『如』。『如』是不一不異的別名。不僅僅真諦是『如』，世諦也是『如』。現在的文句正是如此。因為隨順世俗的方便，所以稱為世諦，而這世諦的本體本來就不可得，稱之為『如』。其餘十一部經也是如此。這不同於舊的說法，認為法本是世諦，『如』是真諦。這實際上是真俗二見的分別，怎麼能說是依據二諦來闡明『如』呢？ 重誦『如』，這是此地的說法，梵文名稱是『祇夜』（Geya），用偈頌來重述前面長行文中的意義。受記『如』，這是此地的說法，外國名稱是『和伽羅那』（Vyākaraṇa），因為記述未來世獲得佛果的緣故。《成實論》闡明了解釋意義的經典，因為它通過問答解釋，闡明了因能得果的道理。不頌偈『如』，這是此地的說法，梵文名稱是『伽陀』（Gāthā），因為用一般的偈頌來說明，不頌揚長行文的緣故。無問而自說『如』，這是此地的說法，西土名稱是『優陀那』（Udāna），因為不等待請求就自己宣說的緣故。戒經『如』，這是此地的說法，梵文名稱是『尼陀那』（Nidāna）。這是因緣經，因為根據事情來制定戒律的緣故。譬喻『如』，外國名稱是『阿波陀那』（Avadāna），因為借用事情來說明佛法的緣故。法界『如』，西土名稱是『伊帝曰多伽』（Itivṛttaka），這裡應該稱為『本事』。佛說法界邊，也說是爲了說明過去十八界的事情的緣故。本事『如』，外國名稱是『阇陀伽』（Jātaka）。
【English Translation】 English version Liberation is attained through words. Words themselves are quiescence. If one practices the characteristics of all dharmas, how can one transform sentient beings in the ultimate meaning? (2) Further tracing back to the previous question, in the chapter on emptiness ('Śūnyatā'), it is clarified that in protecting the Buddha-fruit and protecting the ten bhūmis (stages of a Bodhisattva's path), in the ultimate meaning, there is neither protector nor protected. So, how does one protect the Buddha-fruit, protect the ten bhūmis, and transform sentient beings? The second part of the answer is divided into four aspects: First, it clarifies the 'thusness' ('tathatā') of the twelve divisions of scriptures; second, 'O Great King, thusness' and below clarifies the three Buddha-natures; if a Bodhisattva and below, third, it presents the method of practice; O Great King, if a Bodhisattva protects the Buddha and below, fourth, it concludes. Regarding the first point, the preceding part is about the twelve divisions of scriptures clarifying the 'thusness' of the two truths. 'These are called taste-sentences' and below advises people to understand 'thusness' based on the words, and not to be attached to the names. The twelve divisions of scriptures, that is, the Dharma-wheel, which is the Dharma-root 'thusness'. In the Western lands, it is called 'Sūtra', here it is called 'Dharma-root'. It means the root of explaining the truth, and it can also be the root of the twelve divisions of scriptures. Saying 'Dharma-root thusness' is to clarify that all dharmas are originally 'thusness'. 'Thusness' is another name for neither one nor different. Not only is the ultimate truth 'thusness', but the conventional truth is also 'thusness'. The current sentence is exactly like this. Because it follows the convenience of the mundane, it is called conventional truth, and the essence of this conventional truth is originally unattainable, and it is called 'thusness'. The remaining eleven divisions of scriptures are also like this. This is different from the old saying that the Dharma-root is the conventional truth, and 'thusness' is the ultimate truth. This is actually a distinction between the two views of truth and falsehood, how can it be said to be clarifying 'thusness' based on the two truths? Repeating in verse 'thusness', this is the saying here, the Sanskrit name is 'Geya', using verses to repeat the meaning in the preceding prose. Prediction 'thusness', this is the saying here, the foreign name is 'Vyākaraṇa', because it records the reason for obtaining the Buddha-fruit in the future. The Tattvasiddhi Śāstra clarifies the scriptures that explain the meaning, because it explains through questions and answers, clarifying the principle that cause can lead to effect. Verses without prose 'thusness', this is the saying here, the Sanskrit name is 'Gāthā', because it explains with general verses, without praising the prose. Unsolicited saying 'thusness', this is the saying here, the Western name is 'Udāna', because it speaks without waiting for a request. Precept scripture 'thusness', this is the saying here, the Sanskrit name is 'Nidāna'. This is the scripture of causes and conditions, because it formulates precepts based on events. Parable 'thusness', the foreign name is 'Avadāna', because it uses events to explain the Dharma. Dharma-realm 'thusness', the Western name is 'Itivṛttaka', here it should be called 'events'. The Buddha speaks of the Dharma-realm, also saying it is to explain the events of the past eighteen realms. Previous life 'thusness', the foreign name is 'Jātaka'.
此間名本生經。以說自身本生事故。前本事經說自他十八界故。方廣如者外國名毗佛略。以說法空方廣理故。未曾有如者外國名阿浮陀達摩。以說神通變化事故。論議如者外國名憂婆提舍以問答辨理故。是名味句下大段第二明依文字取如不取名字也。就中有五一名味句是應說。二音聲是正說。音聲者一胸二喉三咽四舌根五齒六唇七鼻八頂。由此動方有音聲說也。三果報是能說。四一切如即是所說依此說實無法可說。故金剛波若云無法可說是名說法。五若取文字者舉失顯得。以執文字作解不達文字性離故名不行空也。
大王如如文字修諸佛智母一切眾生性根本智母即為薩婆若體諸佛未成佛以當佛為智母未得為性已得薩婆若三乘般若不生不滅自性常住一切眾生以此為覺性故 大王如如文字下答問中第二明三種佛性。初現常佛性二當常佛性三了因佛性。佛性非當現而約緣當現不同。故有三種之說。若無依無得隨緣說者無過。若執當現是定實者即成諍論。初現常文言如如文字修諸佛智母一切眾生性根本智母即為薩婆若體者。以前聞十二部經如故知文字即是如。如即是波若。波若為佛母。故云智母。言一切眾生性根本智母者知眾生性不可得即如。故云即為薩婆若體。達解眾生與薩婆若不一不二。何當何現破當故說現耳。諸
【現代漢語翻譯】 現代漢語譯本： 這裡叫做《本生經》，用來講述自身過去世的故事。《本事經》講述了自身與他人的十八界，所以不同。《方廣如》是外國語，叫做Vipulya（毗佛略），因為它講述了法空的方廣之理。《未曾有如》是外國語，叫做Adbhuta Dharma（阿浮陀達摩），因為它講述了神通變化的故事。《論議如》是外國語，叫做Upadesha（憂婆提舍），因為它通過問答來辨明道理。這叫做『味句下大段第二明依文字取如不取名字也』。其中有五點：第一，『味句』是應該說的；第二，『音聲』是正在說的。音聲包括：一、胸，二、喉，三、咽，四、舌根，五、齒，六、唇，七、鼻，八、頂。通過這些的運動才會有音聲的表達。第三，『果報』是能夠說的；第四，『一切如』就是所說的，依據這些來說，實際上沒有法可以被說。所以《金剛般若經》說『無法可說是名說法』。第五，如果執著于文字，就會產生過失。因為執著于文字來解釋，而不明白文字的自性是空性的，所以叫做『不行空』。
『大王，如如文字修諸佛智母，一切眾生性根本智母，即為薩婆若（Sarvajna，一切智）體。諸佛未成佛以當佛為智母，未得為性，已得薩婆若。三乘般若不生不滅，自性常住，一切眾生以此為覺性故』。大王，如如文字下答問中第二明三種佛性。初現常佛性，二當常佛性，三了因佛性。佛性非當現而約緣當現不同。故有三種之說。若無依無得隨緣說者無過。若執當現是定實者即成諍論。初現常文言如如文字修諸佛智母，一切眾生性根本智母即為薩婆若體者。以前聞十二部經如故知文字即是如。如即是波若（Prajna，智慧）。波若為佛母。故云智母。言一切眾生性根本智母者知眾生性不可得即如。故云即為薩婆若體。達解眾生與薩婆若不一不二。何當何現破當故說現耳。諸
【English Translation】 English version: Here it is called the 『Jataka Sutra』, which is used to tell the stories of one's own past lives. The 『Avadana Sutra』 tells of the eighteen realms of oneself and others, so it is different. 『Vipulya』 is a foreign word, called Vipulya (毗佛略), because it speaks of the principle of the vastness of the emptiness of phenomena. 『Adbhuta Dharma』 is a foreign word, called Adbhuta Dharma (阿浮陀達摩), because it speaks of the stories of supernatural powers and transformations. 『Upadesha』 is a foreign word, called Upadesha (憂婆提舍), because it clarifies the truth through questions and answers. This is called 『the second major section below the taste sentence, which clarifies that one should take the suchness according to the words and not take the name』. There are five points in it: First, 『taste sentence』 is what should be said; second, 『sound』 is what is being said. Sound includes: one, chest; two, throat; three, pharynx; four, root of the tongue; five, teeth; six, lips; seven, nose; eight, crown of the head. Only through the movement of these can there be verbal expression. Third, 『retribution』 is what can be said; fourth, 『all suchness』 is what is said. According to these, there is actually no dharma that can be said. Therefore, the 『Diamond Sutra』 says, 『No dharma can be spoken, this is called speaking dharma.』 Fifth, if one is attached to words, one will make mistakes. Because one clings to words to interpret, and does not understand that the nature of words is emptiness, it is called 『not practicing emptiness』.
『Great King, the suchness of words cultivates the wisdom-mother of all Buddhas, the fundamental wisdom-mother of the nature of all sentient beings, which is the body of Sarvajna (薩婆若, all-knowing). Before the Buddhas attained Buddhahood, they regarded the future Buddha as the wisdom-mother, not yet attained as the nature, but already attained Sarvajna. The Prajna (般若, wisdom) of the Three Vehicles is neither born nor dies, its self-nature is permanent, and all sentient beings use this as their awakened nature.』 Great King, the second part of the answer below the suchness of words clarifies the three Buddha-natures. First, the manifest constant Buddha-nature; second, the potential constant Buddha-nature; third, the causal Buddha-nature. Buddha-nature is neither potential nor manifest, but differs according to conditions. Therefore, there are three kinds of sayings. If there is no reliance and no attainment, there is no fault in speaking according to conditions. If one insists that the potential is fixed and real, it will become a dispute. The initial manifest constant text says that the suchness of words cultivates the wisdom-mother of all Buddhas, the fundamental wisdom-mother of the nature of all sentient beings, which is the body of Sarvajna. Because one has previously heard the twelve divisions of scriptures, one knows that words are suchness. Suchness is Prajna. Prajna is the mother of Buddhas. Therefore, it is called the wisdom-mother. The saying that the fundamental wisdom-mother of the nature of all sentient beings means that knowing that the nature of sentient beings is unattainable is suchness. Therefore, it is said to be the body of Sarvajna. Understanding that sentient beings and Sarvajna are neither one nor two. Why should the potential be manifested? It is said to manifest in order to break the potential. All
佛未成佛下第二明當果佛性。何以得知。文云諸佛未成佛當佛以為智母未得為性。故知當有非現有。現有者有隱性當無者無當性。故知顯故名當隱故名現。論其實性體絕諸非當非現現以因緣故說當說現耳。已得下第三明瞭因佛性。明三乘波若了出不生不滅。以得波若正觀體知生者不生滅者不滅。故云自性常住。一切眾生虛妄因緣輪迴六趣。體知虛妄無從即是不生不滅。故云以此自性常住為覺性也。
若菩薩無受無文字離文字非非文字修無修為修文字者得般若真性般若波羅蜜大王若菩薩護佛護化眾生護十地行為若此 若菩薩下答問中第三齣修之方法有二。初出修方法文言無受無文字離文字非非文字修。無修為修文字者者。以知文字性離心無所依。文理並[穴/俱]修不修俱寂。故云非非文字修文字也。二為修文字者下明體知上修之方法。體知波若修故得名性波若。以無得為得實無所得也。大王若菩薩護佛果下答問中第四結上護化眾生護十地行能護所護亦同修之方法也。護佛者護果。護十地行者護因。護化眾生者利他行也。
白佛言無量品眾生根亦無量行亦無量法門為一為二為無最耶大王一切法觀門非一非二乃至無量一切法亦非有相非非無相若菩薩見眾生見一見二即不見一不見二一二者第一義諦也 白佛言無
【現代漢語翻譯】 現代漢語譯本：佛未成佛下第二，闡明當果佛性（未來成佛的佛性）。如何得知？經文中說，諸佛未成佛時，將當來之佛作為智慧之母，未得之時即為佛性。因此可知，當來之佛性並非現在已存在，現在已存在的佛性具有隱蔽性，當來沒有的佛性則沒有當來之自性。所以說，顯現的叫做『當』，隱蔽的叫做『現』。但就其實性而言，本體超越一切『非當』『非現』的分別，只是因為因緣的緣故，才說『當』說『現』罷了。已得下第三，闡明了因佛性（通過因緣而顯現的佛性）。闡明三乘般若（三種乘法的智慧）了悟不生不滅的道理。因為得到了般若正觀，從本體上認識到生者並非真生，滅者並非真滅。所以說自性常住。一切眾生因為虛妄的因緣而在六道中輪迴。從本體上認識到虛妄無從生起，那就是不生不滅。所以說，用這個自性常住作為覺悟的本性。 若菩薩無受無文字，離文字非非文字修，無修為修文字者，得般若真性般若波羅蜜大王。若菩薩護佛護化眾生，護十地行為若此。若菩薩下，回答問題中第三點，闡述修習的方法有兩種。首先闡述修習的方法，經文中說『無受無文字，離文字非非文字修，無修為修文字者』。因為知道文字的自性是遠離心識，沒有所依賴的。從文理兩方面同時修習，不修習也同樣寂靜。所以說『非非文字修文字』。其次，『為修文字者下』，闡明從本體上認識上述修習的方法。從本體上認識到般若，因為修習的緣故而得名性般若。因為以無所得作為得，實際上是無所得。大王，若菩薩護佛果下，回答問題中第四點，總結上面所說的護持教化眾生，護持十地之行，能護持的和所護持的，也同樣是修習的方法。護佛，就是護持佛果。護持十地之行，就是護持因。護持教化眾生，就是利他的行為。 白佛言，無量品眾生，根亦無量，行亦無量，法門為一為二為無最耶？大王，一切法觀門非一非二，乃至無量，一切法亦非有相非非無相。若菩薩見眾生見一見二，即不見一不見二，一二者第一義諦也。白佛言無
【English Translation】 English version: The second section, 'Buddha Before Buddhahood,' clarifies the 'to-be-fruit Buddha-nature' (the Buddha-nature of future Buddhahood). How is this known? The text states that when Buddhas are not yet Buddhas, they regard the future Buddha as the mother of wisdom; before attainment, it is Buddha-nature. Therefore, it is known that the 'to-be' Buddha-nature is not currently existent; the currently existent Buddha-nature has a hidden nature, while the 'to-be' non-existent Buddha-nature lacks a 'to-be' self-nature. Thus, what is manifest is called 'to-be,' and what is hidden is called 'present.' However, in terms of its true nature, the essence transcends all distinctions of 'not-to-be' and 'not-present'; it is only due to conditions that 'to-be' and 'present' are spoken of. The third section, 'Already Attained,' clarifies the 'causal Buddha-nature' (Buddha-nature manifested through causes and conditions). It clarifies that the Prajna (wisdom) of the Three Vehicles realizes the principle of non-arising and non-ceasing. Because one has attained the correct view of Prajna, one knows from the essence that what is born is not truly born, and what ceases is not truly ceased. Therefore, it is said that the self-nature is constant. All sentient beings transmigrate through the six realms due to illusory causes and conditions. Knowing from the essence that illusion has no origin is precisely non-arising and non-ceasing. Therefore, it is said that this constant self-nature is the nature of enlightenment. If a Bodhisattva is without reception, without letters, apart from letters, not non-letters in cultivation, without cultivation in cultivating letters, then the true nature of Prajna, Prajna Paramita (perfection of wisdom) is attained, Great King. If a Bodhisattva protects the Buddha, protects the transformation of sentient beings, protects the conduct of the Ten Grounds, it is like this. 'If a Bodhisattva' below, the third point in answering the question, elucidates that there are two methods of cultivation. First, it elucidates the method of cultivation, the text says 'without reception, without letters, apart from letters, not non-letters in cultivation, without cultivation in cultivating letters.' Because one knows that the nature of letters is apart from consciousness and has no reliance. Cultivating both the text and the principle, non-cultivation is also equally tranquil. Therefore, it is said 'not non-letters in cultivating letters.' Second, 'for those who cultivate letters' below, it elucidates understanding the above method of cultivation from the essence. Understanding Prajna from the essence, it is named nature Prajna because of cultivation. Because taking non-attainment as attainment is actually non-attainment. Great King, 'If a Bodhisattva protects the Buddha-fruit' below, the fourth point in answering the question, summarizes the above-mentioned protection of transforming sentient beings, protection of the conduct of the Ten Grounds; what can be protected and what is protected are also the same method of cultivation. Protecting the Buddha is protecting the Buddha-fruit. Protecting the conduct of the Ten Grounds is protecting the cause. Protecting the transformation of sentient beings is the act of benefiting others. The Buddha was asked, 'Countless kinds of sentient beings, their roots are also countless, their practices are also countless, are the Dharma doors one, two, or without a limit?' Great King, all Dharma contemplation doors are not one, not two, and even countless; all Dharmas are also not having characteristics and not not having characteristics. If a Bodhisattva sees sentient beings, sees one, sees two, then they do not see one, do not see two; one and two are the supreme truth. The Buddha was asked, 'Without.'
量品眾生下第三問答明法門不二。就中有二初問次答。初月光舉所化眾生。無量品明其人別。根亦無量明其根別。行亦無量明其行別。此三既異未知能化法門為一為二為無量也。大王一切法觀門下第二佛答中有三。第一正答法門不二。大王七佛說下第二嘆教勸修明經功德。大王此經下第三定經名字勸令受持。就初正答法門不二中有四。初正答前問明法門不二。從若菩薩下二舉非顯是以釋前問。從大王若有若無下第三明諸諦教門攝一切法皆歸於空。從眾生品品下第四結酬前問。初正答問中文云大王一切法觀門下答前三句。非一答初問。非二答前第二問。乃至無量答第三問。應云非無量而言乃至無量者。欲顯非無量之無量。一二義既非無量亦爾互文現意耳。一切法亦非有相下重舉絕四句釋前一切法觀門。經家存略直標破有無二句余句可知。亦非有相者破有相。非非無相者即是第四句。破非無相故言非非無相。有人言非非者是誤。應云非無相此是不識經耳。第二若菩薩下舉非顯。是先舉非文云若菩薩見眾生者即著我人也。見一見二者即同僧佉衛世師一異之見也。次明顯是文云一二者第一義諦也。以知正因緣之一二畢竟清凈無依無得。知此一二相寂滅故云第一義諦也。
大王若有若無者即世諦也以三諦攝一切法空諦色諦
【現代漢語翻譯】 現代漢語譯本 《量品眾生下第三問答明法門不二》分為兩部分：首先是提問，然後是回答。在提問部分，月光菩薩提出了所教化的眾生有無量品，表明眾生的類別不同；根器也無量，表明眾生的根性不同；行為也無量，表明眾生的行為不同。既然這三個方面都不同，那麼能教化眾生的法門，究竟是一個、兩個，還是無量個呢？ 在回答部分，《大王一切法觀門下第二》中，佛陀的回答分為三個部分：第一，正面回答法門不二的問題；第二，《大王七佛說下》讚歎教法，勸勉修行，闡明經書的功德；第三，《大王此經下》確定經書的名稱，勸導人們接受和奉持。在正面回答法門不二的部分，又分為四個部分：首先，正面回答前面的問題，闡明法門不是兩個；其次，從『若菩薩下』開始，通過否定來彰顯肯定，以此解釋前面的問題；再次，從『大王若有若無下』開始，闡明諸諦教門涵蓋一切法，最終都歸於空性；最後，從『眾生品品下』開始，總結並酬答前面的提問。在正面回答問題部分，經文中說『大王一切法觀門下』，回答了前面的三句話。『非一』回答了第一個問題，『非二』回答了第二個問題，乃至『無量』回答了第三個問題。本應說『非無量』，卻說『乃至無量』，是爲了彰顯『非無量』的『無量』。『一』和『二』的意義既然不是『無量』，那麼『無量』也是如此，這是互文見義。『一切法亦非有相下』，再次舉出斷絕四句，解釋前面的『一切法觀門』。經文爲了簡略，直接標出破除『有』和『無』兩句，其餘兩句可以類推得知。『亦非有相者』，破除『有相』。『非非無相者』，就是第四句，破除『非無相』，所以說『非非無相』。有人說『非非』是錯誤的，應該說『非無相』，這是不認識經文。 第二，『若菩薩下』，通過否定來彰顯肯定。首先舉出否定，經文中說『若菩薩見眾生者』，就是執著於我相和人相。『見一見二者』，就是如同僧佉（Samkhya，數論派）和衛世師（Vaisheshika，勝論派）的『一』和『異』之見。其次明顯肯定，經文中說『一二者第一義諦也』，因為知道正因緣的『一』和『二』畢竟清凈，無所依賴，無所得。知道這一二之相寂滅，所以說是第一義諦。 『大王若有若無者』，就是世俗諦，因為三諦（空諦、色諦）涵蓋一切法。
【English Translation】 English version The 'Treatise on Measuring Sentient Beings, Third Question and Answer Clarifying the Dharma Gate of Non-Duality' is divided into two parts: first, the question, and then the answer. In the questioning part, Moonlight Bodhisattva (name of a Bodhisattva) proposes that the sentient beings he teaches have immeasurable categories, indicating the differences in the types of beings; their capacities are also immeasurable, indicating the differences in their inherent natures; and their actions are also immeasurable, indicating the differences in their behaviors. Since these three aspects are different, what is the Dharma gate (method of teaching) that can transform sentient beings—is it one, two, or immeasurable? In the answering part, in 'The Second Section on the King's Observation of All Dharmas,' the Buddha's (title for the enlightened one) answer is divided into three parts: first, a direct answer to the question of the non-duality of the Dharma gate; second, 'The Section on the Seven Buddhas' Speech' praises the teachings, encourages practice, and elucidates the merits of the scriptures; third, 'The Section on This Sutra of the King' establishes the name of the scripture and encourages people to accept and uphold it. In the part that directly answers the question of the non-duality of the Dharma gate, it is further divided into four parts: first, a direct answer to the previous question, clarifying that the Dharma gate is not two; second, starting from 'If a Bodhisattva,' it uses negation to highlight affirmation, thereby explaining the previous question; third, starting from 'Great King, if there is existence or non-existence,' it clarifies that the teachings of the various truths encompass all dharmas, ultimately returning to emptiness; finally, starting from 'The Categories of Sentient Beings,' it summarizes and responds to the previous questions. In the part that directly answers the question, the scripture says 'Great King, under the observation gate of all dharmas,' answering the previous three sentences. 'Not one' answers the first question, 'not two' answers the second question, and even 'immeasurable' answers the third question. It should have said 'not immeasurable,' but it says 'even immeasurable' to highlight the 'immeasurable' of 'not immeasurable.' Since the meaning of 'one' and 'two' is not 'immeasurable,' then 'immeasurable' is also the same; this is mutual interpretation to reveal the meaning. 'All dharmas are also not characterized by existence' again raises the severance of the four phrases to explain the previous 'observation gate of all dharmas.' To be concise, the scripture directly marks the breaking of the two phrases 'existence' and 'non-existence'; the other two phrases can be inferred. 'Also not characterized by existence' breaks the characteristic of existence. 'Not characterized by non-non-existence' is the fourth phrase, breaking the non-characteristic of non-existence, so it is said 'not characterized by non-non-existence.' Some say that 'non-non' is a mistake; it should be said 'not characterized by non-existence.' This is not understanding the scripture. Second, 'If a Bodhisattva,' uses negation to highlight affirmation. First, it raises negation; the scripture says 'If a Bodhisattva sees sentient beings,' that is, being attached to the self-image and the person-image. 'Seeing one or seeing two' is like the views of 'one' and 'difference' of Samkhya (Samkhya, school of enumeration) and Vaisheshika (Vaisheshika, school of particularity). Second, it clearly affirms; the scripture says 'one and two are the ultimate truth,' because knowing that the 'one' and 'two' of the correct causal conditions are ultimately pure, without reliance, and without attainment. Knowing that this appearance of one and two is quiescent, it is therefore called the ultimate truth. 'Great King, if there is existence or non-existence' is the conventional truth, because the three truths (truth of emptiness, truth of form) encompass all dharmas.
心諦故我說一切法不出三諦我人知見五受陰空乃至一切法空眾生品品根行不同故非一非二法門 第三大王下明諸諦空中有三。初明世諦次明三諦攝法三明世諦終歸空也。初世諦文云若有若無者。此意明凡夫定執有無故名世諦也。次明三諦攝法文云一切法空諦者。三藏師云諸法本性為空諦也。凡夫色粗顯據色為端名為色諦。三乘人修道無漏心名為心諦。若義論生死涅槃各有三諦。生死三者天人四大色是色諦。八識心是心諦。于生死上無涅槃是空諦。涅槃三者天人真實色是色諦。二真實心名心諦。無生死四顛倒名空諦也。教雖說三理非三也。我人知見下第三明世諦還歸於空。眾生品品下第四總結酬上問。眾生品品者酬前無量品眾生。根者酬上根亦無量。行者酬上行亦無量。非一非二法門者酬上能化法門為一為二為無量。
大王七佛說摩訶般若波羅蜜我今說般若波羅蜜無二無別汝等大眾受持讀誦解說是經功德有無量不可說不可說諸佛一一佛教化無量不可說眾生一一眾生皆得成佛是佛復教化無量不可說眾生皆得成佛 大王七佛下答中第二段嘆教勸修明經功德。文有六別。初明諸佛道同。汝等下第二勸持。有無量下第三別列三番佛。是上三佛下第四總牒上三佛明說波若分教多少。況復下第五校量時諸下第六聞法獲益。第一
【現代漢語翻譯】 現代漢語譯本 心諦，所以我說一切法不出三諦（Satya-traya，三種真理）：我人知見、五受陰空，乃至一切法空。眾生品類、根器、修行各不相同，所以法門不是一，也不是二。 第三，大王，下面闡明諸諦（Satya，真理）在空中。首先闡明世諦（Samvriti-satya，世俗諦），其次闡明三諦所包含的法，第三闡明世諦最終歸於空。首先，世諦的文句說『若有若無』，這是說凡夫執著于有和無，所以稱為世諦。 其次，闡明三諦所包含的法的文句說『一切法空諦』，三藏師說諸法的本性是空諦。凡夫的色身粗顯，所以以色為開端，稱為色諦。三乘人修道，以無漏心為心諦。如果從義理上說，生死和涅槃各有三諦。生死的三諦是：天人四大色是色諦，八識心是心諦，在生死上沒有涅槃是空諦。涅槃的三諦是：天人真實的色是色諦，二真實心名為心諦，沒有生死四顛倒名為空諦。教義雖然說三，但理不是三。 『我人知見』下面第三點闡明世諦最終歸於空。『眾生品品』下面第四點總結並回應前面的提問。『眾生品品』是迴應前面無量品眾生，『根』是迴應前面根器也無量，『行』是迴應前面修行也無量，『非一非二法門』是迴應前面能教化的法門是一還是二還是無量。 大王，過去七佛說摩訶般若波羅蜜（Mahā-prajñāpāramitā，偉大的智慧到彼岸），我現在說般若波羅蜜，沒有二，沒有分別。你們大眾受持、讀誦、解說這部經，功德有無量，不可說，不可說。諸佛一一佛教化無量不可說的眾生，一一眾生都能夠成佛。這些佛又教化無量不可說的眾生，都能夠成佛。 大王，七佛下面回答中間第二段，讚歎教義，勸勉修行，闡明經的功德。文有六個部分。首先闡明諸佛的道相同。『汝等』下面第二點是勸勉受持。『有無量』下面第三點分別列出三番佛。『是上三佛』下面第四點總結上面三佛，闡明說般若分教的多少。『況復』下面第五點是校量時機，『諸下』第六點是聽聞佛法獲得的利益。第一。
【English Translation】 English version Because of the Mind-Truth, I say that all dharmas do not go beyond the Three Truths (Satya-traya): the views of self and others, the emptiness of the five skandhas (pañca-skandha), and even the emptiness of all dharmas. Beings have different categories, faculties, practices, so the Dharma-door is neither one nor two. Thirdly, Great King, below it explains that all Truths (Satya) are in emptiness. First, it explains the Conventional Truth (Samvriti-satya), then it explains the dharmas contained in the Three Truths, and thirdly, it explains that the Conventional Truth ultimately returns to emptiness. First, the sentence of the Conventional Truth says 'If there is or is not,' this means that ordinary people are attached to existence and non-existence, so it is called the Conventional Truth. Secondly, the sentence explaining the dharmas contained in the Three Truths says 'All dharmas are the Truth of Emptiness,' the Tripitaka Master says that the inherent nature of all dharmas is the Truth of Emptiness. The form-body of ordinary people is coarse and obvious, so it starts with form and is called the Truth of Form. The people of the Three Vehicles cultivate the Way, and the non-outflow mind is called the Truth of Mind. If speaking from the meaning, Samsara and Nirvana each have Three Truths. The Three Truths of Samsara are: the four great elements of gods and humans are the Truth of Form, the eight consciousnesses are the Truth of Mind, and there is no Nirvana on Samsara, which is the Truth of Emptiness. The Three Truths of Nirvana are: the true form of gods and humans is the Truth of Form, the two true minds are called the Truth of Mind, and there are no four inversions of Samsara, which is called the Truth of Emptiness. Although the teachings say three, the principle is not three. The third point below 'Views of self and others' explains that the Conventional Truth ultimately returns to emptiness. The fourth point below 'Beings of different categories' summarizes and responds to the previous questions. 'Beings of different categories' responds to the previous immeasurable categories of beings, 'faculties' responds to the previous faculties also being immeasurable, 'practices' responds to the previous practices also being immeasurable, 'the Dharma-door is neither one nor two' responds to the previous Dharma-door that can teach, whether it is one, two, or immeasurable. Great King, the past Seven Buddhas spoke the Maha-prajnaparamita (Mahā-prajñāpāramitā, Great Perfection of Wisdom), I now speak the Prajnaparamita, there is no two, no difference. You all uphold, recite, and explain this sutra, the merit is immeasurable, unspeakable, unspeakable. Each Buddha teaches immeasurable unspeakable beings, each being can become a Buddha. These Buddhas again teach immeasurable unspeakable beings, all can become Buddhas. Great King, the Seven Buddhas below answer the second paragraph in the middle, praising the teachings, exhorting practice, and explaining the merits of the sutra. The text has six parts. First, it explains that the paths of the Buddhas are the same. The second point below 'You all' is to exhort upholding. The third point below 'Immeasurable' lists the three Buddhas separately. The fourth point below 'These three Buddhas' summarizes the above three Buddhas, explaining how much the Prajna teaching is divided. The fifth point below 'Moreover' is to measure the timing, the sixth point below 'All' is the benefit gained from hearing the Dharma. First.
諸佛道同文云七佛所說我今說波若無二無別者通釋釋迦為七佛。明已所說同於六佛顯法真正。同無所得故無二無別。第二勸持文云汝等大眾受持。大智論解受持云。聞而奉行為受久久不失為持。故云受持。讀誦解義可解。第三舉三番佛化眾生。從無量不可說諸佛是第一。二從一一佛教化無量不可說眾生一一眾生皆得成佛已來為第二番佛。從是佛復教化無量不可說眾生下第三番佛也。
是上三佛說般若波羅蜜經八百萬億偈。於一偈中復分為千分。於一分中說一分句義不可窮盡。況復於此經中起一念信。是諸眾生超百劫千劫十地等功德。何況受持讀誦解說者功德即十方諸佛等無有異。當知是人即是如來。得佛不久。時諸大眾聞說是經。十億人得三空忍。百萬億人得大空忍十地性 第四是上三佛下總牒上三種多佛。一一佛各說八百萬億偈。顯所說既廣今分教少多有三句。初分經作八百萬億偈。二於一偈中分為千分。三於一分中說一分句義不可窮盡。第五況復下況信校量。文言一念信超十地者。一念無所得波若信。勝有所得百千劫修行十地功德也。文云諸佛等無有異當知是人即是如來得佛不久者。佛非當非現破當故云即是如來。破現故云得佛不久。豈可執當現等當以為諍論耶。第六時諸大眾下聞法獲益。文云十億人得三
【現代漢語翻譯】 現代漢語譯本 諸佛道同文說，七佛所說的（過去七佛：毗婆尸佛（Vipassi Buddha），尸棄佛（Sikhi Buddha），毗舍浮佛（Vessabhu Buddha），拘留孫佛（Kakusandha Buddha），拘那含牟尼佛（Konagamana Buddha），迦葉佛（Kassapa Buddha），釋迦牟尼佛（Sakyamuni Buddha））的教法是相同的，我現在所說的般若（Prajna，智慧）沒有差異。這是總括地解釋釋迦牟尼佛（Sakyamuni Buddha）與過去七佛的教法相同。表明自己所說的與六佛相同，彰顯佛法的真正。因為都證悟到無所得的境界，所以沒有差異。第二段是勸勉受持的文字，說『你們大眾應當受持』。《大智度論》（Mahaprajnaparamita-sastra）解釋受持說：『聽聞后依教奉行叫做受，長久不忘記叫做持。』所以叫做受持。讀誦理解經義，意思容易明白。 第三段是舉出三番佛陀教化眾生的例子。從無量不可說的諸佛開始，這是第一番。第二番是從每一尊佛都教化無量不可說的眾生，每一個眾生都成就佛道。第三番是從這些佛又教化無量不可說的眾生開始。 以上這三類佛所說的《般若波羅蜜經》（Prajnaparamita Sutra）有八百萬億偈（偈頌）。每一偈又分為一千分，每一分所說的一分句義都不可窮盡。更何況對於這部經生起一念的信心，這些眾生就能超越百劫、千劫的十地（菩薩十地）等功德。更何況是受持、讀誦、解說這部經的人，他們的功德就與十方諸佛相等沒有差異。應當知道這個人就是如來（Tathagata），成佛不遠。當時，大眾聽聞這部經，有十億人證得三空忍（三空：人空、法空、空空），百萬億人證得大空忍（大空：一切法皆空），具有十地菩薩的性質。 第四段是『是上三佛下』，總括以上三種多佛的情況。每一尊佛都各自說了八百萬億偈。顯示所說的內容既廣，現在分出的教義卻很少，其中有三句。第一句是將經文分為八百萬億偈。第二句是在一偈中分為一千分。第三句是在一分中說一分句義，而這些意義是不可窮盡的。第五段是『況復下』，用信心的功德來作比較衡量。經文說一念的信心超越十地，是指一念無所得的般若信心，勝過有所得的百千劫修行十地的功德。經文說『諸佛等無有異，當知是人即是如來，得佛不久』，佛不是當來佛，也不是現在佛，破除了對當來佛的執著，所以說『即是如來』。破除了對現在佛的執著，所以說『得佛不久』。怎麼可以執著于當來佛或現在佛等，而以此作為爭論的理由呢？第六段是『時諸大眾下』，說明聽聞佛法所獲得的利益。經文說有十億人證得三空忍。
【English Translation】 English version The text 'The Buddhas' paths are the same' states that what the Seven Buddhas (Past Seven Buddhas: Vipassi Buddha, Sikhi Buddha, Vessabhu Buddha, Kakusandha Buddha, Konagamana Buddha, Kassapa Buddha, Sakyamuni Buddha) taught is the same, and what I now speak of Prajna (wisdom) is without difference. This is a general explanation that Sakyamuni Buddha's (Sakyamuni Buddha) teachings are the same as the past Seven Buddhas. It shows that what he speaks is the same as the Six Buddhas, highlighting the truth of the Dharma. Because they all realize the state of no attainment, there is no difference. The second paragraph is a text encouraging upholding, saying 'You all should uphold'. The Mahaprajnaparamita-sastra (Great Perfection of Wisdom Treatise) explains upholding as: 'Hearing and practicing accordingly is called receiving, and not forgetting for a long time is called upholding.' Therefore, it is called upholding. Reading and reciting to understand the meaning is easy to understand. The third paragraph cites three instances of Buddhas transforming sentient beings. Starting from the immeasurable and unspeakable Buddhas, this is the first instance. The second instance is from each Buddha transforming immeasurable and unspeakable sentient beings, and each sentient being attains Buddhahood. The third instance is from these Buddhas again transforming immeasurable and unspeakable sentient beings. The Prajnaparamita Sutra (Prajnaparamita Sutra) spoken by the above three types of Buddhas has eight million trillion Gathas (verses). Each Gatha is further divided into one thousand parts, and the meaning of each part is inexhaustible. Moreover, if one generates a single thought of faith in this Sutra, these sentient beings can surpass the merits of hundreds of kalpas, thousands of kalpas, and the ten Bhumis (Ten Bodhisattva Grounds). How much more so for those who uphold, read, recite, and explain this Sutra, their merits are equal to the Buddhas of the ten directions without difference. It should be known that this person is the Tathagata (Tathagata), and Buddhahood is not far away. At that time, when the assembly heard this Sutra, ten billion people attained the Three Emptinesses Endurance (Three Emptinesses: emptiness of person, emptiness of Dharma, emptiness of emptiness), and one million trillion people attained the Great Emptiness Endurance (Great Emptiness: all dharmas are empty), possessing the nature of the Ten Bhumi Bodhisattvas. The fourth paragraph, 'Is above three Buddhas below', summarizes the above three types of many Buddhas. Each Buddha spoke eight million trillion Gathas. It shows that what is spoken is broad, but the doctrines now divided are few, with three sentences. The first sentence is to divide the Sutra into eight million trillion Gathas. The second sentence is to divide one Gatha into one thousand parts. The third sentence is to speak of one part of the meaning in one part, and these meanings are inexhaustible. The fifth paragraph, 'Moreover below', uses the merit of faith to compare and measure. The text says that a single thought of faith surpasses the ten Bhumis, referring to a single thought of Prajna faith without attainment, which is superior to the merits of hundreds of thousands of kalpas of practice with attainment in the ten Bhumis. The text says 'There is no difference from the Buddhas, it should be known that this person is the Tathagata, and Buddhahood is not far away', the Buddha is neither a future Buddha nor a present Buddha, eliminating attachment to the future Buddha, so it says 'is the Tathagata'. Eliminating attachment to the present Buddha, so it says 'Buddhahood is not far away'. How can one be attached to the future Buddha or the present Buddha, etc., and use this as a reason for argument? The sixth paragraph, 'At that time, the assembly below', explains the benefits gained from hearing the Dharma. The text says that ten billion people attained the Three Emptinesses Endurance.
空忍者。謂空無相無作也。言大空忍者在十地內本智證如名大空忍。亦云無所得空故云大空忍。言十地性者在初地已上聖種性也。
大王此經名為仁王問般若波羅蜜經汝等受持般若波羅蜜經是經復有無量功德名為護國土功德亦名一切國王法藥服行無不大用護舍宅功德亦護一切眾生身即此般若波羅蜜是護國土如城塹墻壁刀劍鉾楯汝應受持般若波羅蜜亦復如是 大王下答問內第三段定經名字勸持文有三。初總列經名勸人受持。復有無量下第二顯經功能。從汝應下第三結勸受持。第一列名內云此經名仁王問波若者。此經有二名若從能請人為名名為仁王問經。二從功能立目名護國經。道理通護一切衰惱等事。但護國為宗故偏名護國也。第二顯經功能令人樂持。云復有無量功德者總顯功德廣多。下別顯功能有四。初護國亦護王身二明護舍亦護人身。三即此下結波若是護國四如城下喻顯護國。城塹如戒城高顯譬大乘。塹在城下外而復小譬小乘。皆有防非止惡義。墻壁如定安身之用。墻廣譬大乘壁小譬小乘。刀劍如智慧鉾楯如戒定。第三汝應下結勸受持也。
仁王般若經疏卷中四終 大正藏第 33 冊 No. 1707 仁王般若經疏
仁王般若經疏卷下五
胡吉藏撰
仁王護國般若波羅蜜經
【現代漢語翻譯】 現代漢語譯本 空忍者（Kong Ren Zhe）：指的是空、無相、無作。說『大空忍者』是指十地（Shi Di）內的本智證如，名為『大空忍』。也說是無所得的空，所以稱為『大空忍』。說『十地性』是指初地（Chu Di）以上的聖種性。
『大王，這部經名為《仁王問般若波羅蜜經》（Ren Wang Wen Bo Re Bo Luo Mi Jing），你們應當受持《般若波羅蜜經》（Bo Re Bo Luo Mi Jing）。這部經還有無量的功德，名為護國土功德，也名一切國王的法藥，服用修行沒有不產生大作用的，能守護住宅的功德，也能守護一切眾生的身體。這《般若波羅蜜》就是守護國土，如同城塹墻壁刀劍鉾楯（Mao Dun）。你應當受持《般若波羅蜜》也是這樣。』大王下答問內第三段定經名字勸持文有三。初總列經名勸人受持。復有無量下第二顯經功能。從汝應下第三結勸受持。第一列名內云此經名仁王問波若者。此經有二名若從能請人為名名為仁王問經。二從功能立目名護國經。道理通護一切衰惱等事。但護國為宗故偏名護國也。第二顯經功能令人樂持。云復有無量功德者總顯功德廣多。下別顯功能有四。初護國亦護王身二明護舍亦護人身。三即此下結波若是護國四如城下喻顯護國。城塹如戒城高顯譬大乘。塹在城下外而復小譬小乘。皆有防非止惡義。墻壁如定安身之用。墻廣譬大乘壁小譬小乘。刀劍如智慧鉾楯如戒定。第三汝應下結勸受持也。
《仁王般若經疏》卷中四終 大正藏第 33 冊 No. 1707 《仁王般若經疏》
《仁王般若經疏》卷下五
胡吉藏撰
《仁王護國般若波羅蜜經》
【English Translation】 English version Kong Ren Zhe (Emptiness-Patience Practitioner): Refers to emptiness, signlessness, and non-action. Saying 'Great Emptiness-Patience Practitioner' refers to the original wisdom that realizes Suchness within the Ten Grounds (Shi Di), named 'Great Emptiness-Patience'. It is also said to be the emptiness of no attainment, therefore it is called 'Great Emptiness-Patience'. Saying 'Ten Grounds nature' refers to the holy lineage nature above the first ground (Chu Di).
'Great King, this sutra is named the Prajnaparamita Sutra Questioned by the Benevolent King (Ren Wang Wen Bo Re Bo Luo Mi Jing), you should uphold the Prajnaparamita Sutra (Bo Re Bo Luo Mi Jing). This sutra also has limitless merits, named the merit of protecting the country, also named the Dharma medicine for all kings, practicing it will invariably produce great effects, the merit of protecting the house, and also protecting the bodies of all sentient beings. This Prajnaparamita is what protects the country, like city moats, walls, swords, spears, and shields (Mao Dun). You should uphold the Prajnaparamita in the same way.' The third section of the Great King's answer to the question defines the name of the sutra and encourages upholding it, with three parts. First, it generally lists the name of the sutra and encourages people to uphold it. 'Also has limitless' is the second part, revealing the function of the sutra. 'From you should' is the third part, concluding with encouragement to uphold it. The first part, listing the name, says that this sutra is named the Prajna Questioned by the Benevolent King. This sutra has two names, if named from the one who requested it, it is named the Sutra Questioned by the Benevolent King. Second, named from its function, it is named the Sutra Protecting the Country. The principle universally protects against all decline and trouble. But protecting the country is its main purpose, so it is specifically named Protecting the Country. The second part reveals the function of the sutra, making people happy to uphold it. Saying 'Also has limitless merits' generally reveals the vastness of the merits. Below, it specifically reveals four functions. First, protecting the country also protects the king's body, second, clarifying that protecting the house also protects people's bodies. Third, 'This' concludes that Prajna is what protects the country, fourth, 'Like a city' uses a metaphor to reveal protecting the country. City moats are like the city of precepts, the height of the city clearly exemplifies the Mahayana. The moat is below the city, outside and also small, exemplifying the Hinayana. All have the meaning of preventing wrongdoing and stopping evil. Walls are like the use of Samadhi to settle the body. The width of the wall exemplifies the Mahayana, the smallness of the wall exemplifies the Hinayana. Swords are like wisdom, spears and shields are like precepts and Samadhi. Third, 'You should' concludes with encouragement to uphold it.
Commentary on the Benevolent King Prajna Sutra, Volume Middle Four End Taisho Tripitaka Volume 33 No. 1707 Commentary on the Benevolent King Prajna Sutra
Commentary on the Benevolent King Prajna Sutra, Volume Lower Five
Composed by Hu Ji-zang
Benevolent King Protecting the Country Prajnaparamita Sutra
護國品第五
正說六品中上來三品明能護般若辨經力用。生菩薩二利能護佛因果。及知四生相寂了語因果本來不二。得出世利益已竟於前。今此一品明所護國土辨世間利益。上空品初十六國王意欲問護國土法用。佛先答為諸菩薩說護佛果十地行因緣。上來三品諸說觀門明能護般若因而生解。內德既圓外化復顯。經之威力使國無災民主獲安故名為護。所護是何題名為國。國者王化封疆名之為國。盛辨此義因以標名故云護國品。問何故弘此經能護國土。答其意眾多今略明三義故能護國土。一者般若是佛母能生諸佛。今弘宣般若稱可佛心為佛神通之所擁護。能使七難不生萬民安樂。二者大乘經是菩薩所學。由講此經十方菩薩雲集此土聽受大乘。以菩薩神通大故能令七難不起。三者此大乘經是十方護法天龍鬼神等之所愛敬。由講此經天龍神等悉來聽法。擁護國土能除七難災障不起故能護國也。此品分為五別初明護國行法。大王昔日下第二引昔顯今明益非虛。大王十六大國下第三勸物修行。爾時釋迦下第四得益。吾今下第五結。就第一段中復有四別。初明護國行法。二大王國土亂時下明七難正壞國土以為所護。三從不但護國已下明護余臣庶等亦名護福。四從不但護福亦護眾難下明護餘人八難。就初護國行法中又分為三。初
【現代漢語翻譯】 現代漢語譯本 護國品第五
正說六品中，前面三品闡明了能夠護持般若的辨經力量和作用。它能使菩薩增長自利和他利，能夠護持佛的因和果。並且知曉四生（四種生命形式）的相狀本性寂靜，語言的因和果本來就是不二的。證得出世間的利益已經在前面講完了。現在這一品闡明所要護持的國土，辨明世間的利益。在《空品》的開始，十六位國王想要請問護持國土的法門和作用。佛陀先回答，為諸位菩薩宣說護持佛果的十地之行因緣。前面三品所說的各種觀門，闡明了能夠護持般若的因，從而產生理解。內在的德行已經圓滿，外在的教化也顯現出來。通過經書的威力，使國家沒有災難，君主獲得安寧，所以稱為『護』。所要護持的是什麼呢？題目名為『國』。國，是指王者的教化和封疆，稱之為國。盛大地辨明這個意義，因此用它來標明品名，所以說『護國品』。 問：為什麼弘揚這部經能夠護持國土？ 答：其中的意義有很多，現在簡略地說明三種意義，所以能夠護持國土。一是般若是佛母，能夠生出諸佛。現在弘揚宣講般若，稱合佛的心意，為佛的神通所擁護。能夠使七難不生，萬民安樂。二是大乘經是菩薩所學。由於講這部經，十方菩薩雲集到這個國土，聽受大乘佛法。因為菩薩的神通廣大，所以能夠使七難不起。三是這部大乘經是十方護法天龍鬼神等所愛敬的。由於講這部經，天龍神等都來聽法。擁護國土，能夠消除七難災障不起，所以能夠護國。這一品分為五個部分，首先闡明護國之行法。『大王昔日』以下是第二部分，引用過去的事情來顯示現在，說明利益並非虛假。『大王十六大國』以下是第三部分，勸勉人們修行。『爾時釋迦』以下是第四部分，講述獲得利益。『吾今』以下是第五部分，作總結。就第一段中又有四個部分。首先闡明護國行法。第二，『大王國土亂時』以下，闡明七難真正破壞國土，作為所要護持的對象。第三，從『不但護國』以下，闡明護持其餘臣民等，也稱為護福。第四，從『不但護福亦護眾難』以下，闡明護持其餘人的八難。就最初的護國行法中又分為三個部分。初
【English Translation】 English version Chapter Five: Protecting the Nation
Among the six chapters of the main discourse, the previous three chapters elucidate the power and function of expounding the Prajna (wisdom) that can protect it. It enables Bodhisattvas to increase their own benefit and the benefit of others, and can protect the cause and effect of the Buddha. Furthermore, it recognizes that the characteristics of the four forms of life (birth, old age, sickness, and death) are inherently tranquil, and that the cause and effect of language are originally non-dual. The attainment of worldly benefits has already been discussed earlier. Now, this chapter elucidates the nation to be protected and clarifies worldly benefits. At the beginning of the 'Emptiness Chapter', sixteen kings desired to inquire about the methods and functions of protecting the nation. The Buddha first responded by explaining the causes and conditions of the ten stages of practice for protecting the fruit of Buddhahood for the Bodhisattvas. The various methods of contemplation mentioned in the previous three chapters elucidate the cause of protecting Prajna, thereby generating understanding. With inner virtue perfected, external transformation is also manifested. Through the power of the scriptures, the nation is free from disasters, and the ruler obtains peace, hence it is called 'Protecting'. What is to be protected? The title is 'Nation'. Nation refers to the king's teachings and territory, which is called a nation. Greatly clarifying this meaning, it is therefore used to mark the chapter title, hence it is said 'Protecting the Nation Chapter'. Question: Why can propagating this scripture protect the nation? Answer: There are many meanings to it, but now I will briefly explain three meanings, therefore it can protect the nation. First, Prajna is the mother of the Buddhas, capable of giving birth to all Buddhas. Now, propagating and expounding Prajna aligns with the Buddha's mind and is protected by the Buddha's supernatural powers. It can prevent the arising of the seven calamities and bring peace to the people. Second, the Mahayana (Great Vehicle) scripture is what Bodhisattvas learn. Because of lecturing on this scripture, Bodhisattvas from the ten directions gather in this land to listen to the Mahayana Dharma. Because the Bodhisattvas' supernatural powers are vast, they can prevent the arising of the seven calamities. Third, this Mahayana scripture is loved and respected by the Dharma-protecting Devas (gods), Nagas (dragons), Yakshas (demons), and other beings from the ten directions. Because of lecturing on this scripture, the Devas, Nagas, and other beings all come to listen to the Dharma. They protect the nation and can eliminate the seven calamities, preventing disasters from arising, therefore it can protect the nation. This chapter is divided into five parts. First, it elucidates the practice of protecting the nation. 'The King of the past' below is the second part, citing past events to show the present, explaining that the benefits are not false. 'The sixteen great nations of the King' below is the third part, exhorting people to practice. 'At that time, Shakyamuni' below is the fourth part, narrating the attainment of benefits. 'I now' below is the fifth part, making a conclusion. Within the first section, there are four parts. First, it elucidates the practice of protecting the nation. Second, 'When the King's nation is in turmoil' below, it elucidates the seven calamities truly destroying the nation, as the object to be protected. Third, from 'Not only protecting the nation' below, it elucidates protecting the remaining ministers and people, which is also called protecting blessings. Fourth, from 'Not only protecting blessings but also protecting against various difficulties' below, it elucidates protecting other people from the eight difficulties. Within the initial practice of protecting the nation, there are three parts. First,
敕聽許說二當國土欲下明須護時節。三當請百佛下正明護國行法。
爾時佛告大王。汝等善聽。吾今正說護國土法用汝當受持般若波羅蜜。當國土欲亂破壞劫燒賊來破國時。當請百佛像百菩薩像百羅漢像百比丘眾四大眾七眾共聽是經。請百法師講般若波羅蜜。百師子吼高座前燃百燈燒百和香。百種色華以用供養三寶。三衣什物供養法師。小飯中食亦復以時 初文云告大王者誡聽也。吾今者許為正說。汝當受持下勸王修行也。始是答上空品中問護國土因緣。二明須護時節。文云當國土欲亂者明七難將起壞國惱民。故國王修德攘災令萬民安樂。文云劫燒未必劫燒也。言賊者有二。一外劫盜禽獸。二內所作諸煩惱賊。既有二護亦有二。一外即百部鬼神二內所謂功德智慧。若內若外皆是諸佛菩薩神力也。三明行法中又分為四別。初從請百佛下列七種福田明福田闊大。二從百師子下標列六種供養之具明供養事。三從大王一日二時下第三教其說法儀式。四從百部鬼神下明諸善神王聞經歡喜擁護國土。初明七種福田一者。百佛二百菩薩三百羅漢。此等就入涅槃后故但請像。以其末世七難急故。若就佛在世時亦請佛菩薩羅漢等身。四百比丘眾五四大眾。一比丘二比丘尼三優婆塞四優婆夷。六七眾前四大眾外更加式叉摩尼沙彌沙彌
【現代漢語翻譯】 現代漢語譯本： 聽從敕令，允許說明在兩個時期需要守護國土：一是國土將要衰敗之時，二是需要明確守護的時節。在第三個時期，應當迎請一百尊佛像降臨，以正法光明來守護國家，施行佛法。
這時，佛陀告訴國王說：『你們好好聽著。我現在要正確地講述守護國土的法門，你們應當接受並奉行《般若波羅蜜》。當國家將要混亂、破壞，遭遇劫掠焚燒，或者盜賊入侵時，應當迎請一百尊佛像、一百尊菩薩像、一百尊羅漢像、一百位比丘，以及比丘、比丘尼、優婆塞、優婆夷七眾弟子，共同聽聞這部經典。迎請一百位法師宣講《般若波羅蜜》。在一百個獅子吼高座前點燃一百盞燈，焚燒一百種和合香，用一百種顏色的鮮花來供養三寶。用三衣和各種物品來供養法師，早飯和午飯也要按時供養。』
最初的經文說『告訴大王』，這是告誡要認真聽聞。『我現在允許正確地講述』，這是允許為之講述。『你們應當接受並奉行』，這是勸勉國王修行。這開始是回答上文《空品》中關於守護國土因緣的提問。第二部分說明需要守護的時節。經文說『當國家將要混亂』，說明七難即將發生，國家衰敗，百姓受苦。因此，國王要修養德行，消除災禍，使萬民安樂。經文說『劫燒』，未必是真的劫掠焚燒。說『盜賊』，有兩種：一是外來的劫掠盜賊和禽獸，二是內在產生的各種煩惱賊。既然有兩種災難，守護也有兩種：一是外在的百部鬼神，二是內在的功德智慧。無論是內在還是外在的守護，都是諸佛菩薩的神力。
第三部分說明施行佛法，又分為四個方面。首先，從『迎請一百尊佛像』開始，列舉七種福田，說明福田的廣大。其次，從『一百個獅子吼高座前』開始，列舉六種供養之物，說明供養之事。再次，從『大王一日二時』開始，第三次教導說法儀式。最後，從『百部鬼神』開始，說明諸位善神王聽聞佛經后歡喜，擁護國土。首先說明七種福田：一是，一百尊佛像；二是，一百尊菩薩像；三是，一百尊羅漢像。這些都是因為他們已經入涅槃，所以只迎請佛像。因為末世七難緊急的緣故。如果佛陀在世時，也要迎請佛、菩薩、羅漢等真身。四是，一百位比丘；五是，四眾弟子。一是比丘，二是比丘尼，三是優婆塞，四是優婆夷。六是，七眾，在前四眾之外，再加上式叉摩尼、沙彌、沙彌尼。
【English Translation】 English version: Listen to the edict, allowing the explanation of when the two lands need protection: one is when the country is about to decline, and the other is the time when protection is clearly needed. In the third period, one should invite a hundred Buddhas to descend, using the light of the Dharma to protect the country and practice the Dharma.
At that time, the Buddha told the king: 'Listen carefully. I am now going to correctly explain the Dharma of protecting the country, and you should accept and practice the Prajna Paramita. When the country is about to be in chaos, destroyed, looted and burned, or invaded by thieves, you should invite a hundred Buddha statues, a hundred Bodhisattva statues, a hundred Arhat statues, a hundred Bhikkhus, and the seven assemblies of Bhikkhus, Bhikkhunis, Upasakas, and Upasikas to listen to this sutra together. Invite a hundred Dharma masters to explain the Prajna Paramita. Light a hundred lamps in front of a hundred lion's roar high seats, burn a hundred kinds of blended incense, and use a hundred colors of flowers to make offerings to the Three Jewels. Use three robes and various items to make offerings to the Dharma masters, and provide breakfast and lunch on time.'
The initial text says 'Tell the King', which is a warning to listen carefully. 'I now allow the correct explanation', which is allowing to explain it. 'You should accept and practice', which is to encourage the king to practice. This begins by answering the question in the previous 'Emptiness Chapter' about the causes and conditions for protecting the country. The second part explains the time when protection is needed. The sutra says 'When the country is about to be in chaos', which indicates that the seven disasters are about to occur, the country is declining, and the people are suffering. Therefore, the king should cultivate virtue, eliminate disasters, and make the people happy. The sutra says 'Robbery and burning' does not necessarily mean real robbery and burning. Saying 'thieves' there are two kinds: one is external robbery, thieves, and animals, and the other is internal arising of various afflictions. Since there are two kinds of disasters, there are also two kinds of protection: one is the external hundredfold ghosts and gods, and the other is the internal merit and wisdom. Whether it is internal or external protection, it is the divine power of all Buddhas and Bodhisattvas.
The third part explains the practice of Dharma, which is divided into four aspects. First, starting from 'Invite a hundred Buddha statues', list seven kinds of fields of merit, explaining the vastness of the fields of merit. Second, starting from 'In front of a hundred lion's roar high seats', list six kinds of offerings, explaining the matter of offerings. Third, starting from 'The king two times a day', the third time teaches the Dharma preaching ceremony. Finally, starting from 'Hundredfold ghosts and gods', it explains that all the good gods and kings are happy after hearing the Buddhist scriptures and protect the country. First, explain the seven kinds of fields of merit: one is a hundred Buddha statues; two is a hundred Bodhisattva statues; three is a hundred Arhat statues. These are all because they have entered Nirvana, so only Buddha statues are invited. Because the seven disasters of the end times are urgent. If the Buddha is in the world, the real bodies of Buddhas, Bodhisattvas, and Arhats should also be invited. Fourth, a hundred Bhikkhus; fifth, the four assemblies. One is Bhikkhu, two is Bhikkhuni, three is Upasaka, and four is Upasika. Sixth, the seven assemblies, in addition to the previous four assemblies, add Siksamana, Sramanera, and Sramanerika.
尼為七也。七請百法師。法師等七種何故皆百。略舉圓數以應百部鬼神也。二明六種供養具中一百師子坐。以佛及法師坐此座上說妙法名師子座。二燃百燈三百和香四百種色華五三衣什物。什物者三衣．缽．坐具．剃刀．褐子．烏子．刀子．漉水袋．缽袋．針筒。六小飯中食。用此六種供養三寶。百高座者以有百法師故。燈香華各有百者以供養百佛等故。三明說法儀式。
時大王一日二時講讀此經汝國土中有百部鬼神是一一部復有百部樂聞是經此諸鬼神護汝國土 文云一日二時講者午前午後也。四明善神護國土。文云百部鬼神者三藏師云出金銀仙人義經。此經外國不來。此仙人領諸鬼神鬼神根本有十部。一一部各有十部故云百部也。根本十者一大神能化作諸神。二童子神摩醯首羅兒。犯仙人。仙人法不殺小兒。故仙人記年十六成大仙必死。此言不可勉。摩醯力住此兒恒年十四。以小兒為部黨害世間小兒。若年十五此兒不復害。三母神童子乳母也。四梵神摩醯首羅。面上三目有一切智。若失物咒小兒面更生一目直往取物得物還失目。五象頭神好障礙他一切善惡事愿令不成就。六天龍神多貪嗔。七羅羅神好犯人天有善惡二健兒。八沙神食肉薄福身如沙土。九夜叉神有大神通。十羅剎神翻名極難。言百部者是鬼神王也
【現代漢語翻譯】 現代漢語譯本： 尼為七也（尼為七天的法會）。七請百法師（舉行七天法會，邀請一百位法師）。法師等七種何故皆百（為什麼法師等七種供養都用一百這個數字）？略舉圓數以應百部鬼神也（這是取其圓滿之數，以應合一百部的鬼神）。 二明六種供養具中一百師子坐（第二點說明六種供養具中有一百個師子座）。以佛及法師坐此座上說妙法名師子座（因為佛和法師坐在這個座位上宣說微妙的佛法，所以叫做師子座）。二燃百燈三百和香四百種色華五三衣什物（第二是點燃一百盞燈，焚燒三百種和合的香，供養四百種顏色的鮮花，第五是供養三衣等什物）。什物者三衣．缽．坐具．剃刀．褐子．烏子．刀子．漉水袋．缽袋．針筒（什物包括三衣、缽、坐具、剃刀、粗布衣、烏子、刀子、濾水袋、缽袋、針筒）。六小飯中食（第六是供養小飯和中午的食物）。用此六種供養三寶（用這六種物品來供養佛法僧三寶）。百高座者以有百法師故（設定一百個高座，是因為有一百位法師的緣故）。燈香華各有百者以供養百佛等故（燈、香、花各有百份，是爲了供養一百尊佛等等）。 三明說法儀式（第三點說明說法的儀式）。 時大王一日二時講讀此經汝國土中有百部鬼神是一一部復有百部樂聞是經此諸鬼神護汝國土（當時大王每天兩次講讀這部經，你的國土中有一百部鬼神，每一部又有一百部，都喜歡聽這部經，這些鬼神會保護你的國土）。文云一日二時講者午前午後也（經文中說一天兩次講讀，指的是上午和下午）。 四明善神護國土（第四點說明善神護衛國土）。文云百部鬼神者三藏師云出金銀仙人義經（經文中說的一百部鬼神，三藏法師說是出自《金銀仙人義經》）。此經外國不來（這部經沒有傳到外國）。此仙人領諸鬼神鬼神根本有十部（這位仙人統領著各種鬼神，鬼神的根本有十部）。一一部各有十部故云百部也（每一部又各有十部，所以叫做一百部）。根本十者一大神能化作諸神（根本的十部是：第一，大神，能夠化作各種神）。二童子神摩醯首羅兒（Maheśvara）（摩醯首羅的兒子，童子神）。犯仙人（冒犯了仙人）。仙人法不殺小兒（仙人的法則是不殺小孩）。故仙人記年十六成大仙必死（所以仙人預言他十六歲成為大仙時必定會死）。此言不可勉（這個預言無法避免）。摩醯力住此兒恒年十四（摩醯首羅的力量使這個孩子保持十四歲）。以小兒為部黨害世間小兒（以小兒作為部眾，危害世間的小孩）。若年十五此兒不復害（如果到了十五歲，這個孩子就不再害人了）。三母神童子乳母也（第三，母神，是童子的乳母）。四梵神摩醯首羅（Maheśvara）（第四，梵神，就是摩醯首羅）。面上三目有一切智（臉上長著三隻眼睛，擁有一切智慧）。若失物咒小兒面更生一目直往取物得物還失目（如果丟失了東西，唸咒讓小兒的臉上再生出一隻眼睛，就能直接去取回失物，取回后眼睛又會消失）。五象頭神好障礙他一切善惡事愿令不成就（第五，像頭神，喜歡障礙他人一切善事和惡事，希望都不能成功）。六天龍神多貪嗔（第六，天龍神，大多貪婪和嗔怒）。七羅羅神好犯人天有善惡二健兒（第七，羅羅神，喜歡侵犯人天，有善惡兩個健兒）。八沙神食肉薄福身如沙土（第八，沙神，吃肉，福報淺薄，身體像沙土一樣）。九夜叉神有大神通（第九，夜叉神，有很大的神通）。十羅剎神翻名極難（第十，羅剎神，翻譯名字非常困難）。言百部者是鬼神王也（說的一百部，指的是鬼神之王）。
【English Translation】 English version: 』Ni』 refers to seven days. 『Seven』 means inviting a hundred Dharma masters. Why are there a hundred of each of the seven types of offerings? It is a rounded number to correspond to the hundred divisions of ghosts and spirits. Secondly, among the six types of offerings, there are a hundred lion thrones. The Buddha and Dharma masters sit on these thrones to expound the wonderful Dharma, hence the name 『lion throne.』 Secondly, there are a hundred lamps, three hundred blended incenses, four hundred types of colored flowers, and five sets of the three robes and miscellaneous items. 『Miscellaneous items』 include the three robes, alms bowl, sitting mat, razor, coarse cloth, 『wu zi,』 knife, water filter bag, alms bowl bag, and needle case. Sixth, there are small meals and midday meals. These six types of offerings are used to make offerings to the Triple Gem. The hundred high seats are because there are a hundred Dharma masters. The hundred lamps, incenses, and flowers each are to make offerings to a hundred Buddhas, etc. Thirdly, it explains the Dharma-speaking ceremony. At that time, the Great King lectured on and recited this sutra twice a day. In your kingdom, there are a hundred divisions of ghosts and spirits, and each division has a hundred subdivisions that delight in hearing this sutra. These ghosts and spirits will protect your kingdom. The text says 『lecturing twice a day』 refers to morning and afternoon. Fourthly, it explains how benevolent spirits protect the kingdom. The text says 『a hundred divisions of ghosts and spirits,』 which the Tripitaka master says comes from the 『Golden and Silver Immortal Meaning Sutra.』 This sutra has not come from foreign lands. This immortal leads all the ghosts and spirits. The fundamental ghosts and spirits have ten divisions. Each division has ten subdivisions, hence the term 『a hundred divisions.』 The fundamental ten are: first, the Great Spirit, who can transform into various spirits; second, the Boy Spirit, Maheśvara (the son of Maheśvara). He offended an immortal. The law of immortals does not allow killing children. Therefore, the immortal predicted that when he becomes a great immortal at sixteen, he will surely die. This saying cannot be avoided. Maheśvara』s power keeps this child at the age of fourteen. He uses children as his followers to harm the children of the world. If he reaches fifteen, this child will no longer harm. Third, the Mother Spirit, the wet nurse of the boy. Fourth, the Brahma Spirit, Maheśvara (Maheśvara). He has three eyes on his face and possesses all wisdom. If something is lost, chanting a mantra will cause another eye to grow on the boy』s face, allowing him to directly retrieve the object, and then the eye will disappear. Fifth, the Elephant-Headed Spirit, who likes to obstruct all good and evil deeds of others, wishing them to fail. Sixth, the Deva-Naga Spirits, who are mostly greedy and angry. Seventh, the Rorava Spirits, who like to offend humans and devas, having two strong men, one good and one evil. Eighth, the Sand Spirit, who eats meat, has little merit, and whose body is like sand. Ninth, the Yaksha Spirit, who has great supernatural powers. Tenth, the Rakshasa Spirit, whose name is extremely difficult to translate. The 『hundred divisions』 refers to the kings of ghosts and spirits.
。一一部復有百部鬼神者是前神王眷族也。是諸鬼神皆欲得人行般若。若不弘宣好為損害。由國內講此經諸鬼神等為聞法故悉來護國令無七難。由無七難得講得聽。故云樂聞此經也。明行法竟。
大王國土亂時先鬼神亂鬼神亂故萬民亂賊來劫國百姓亡喪臣君大子王子王王子百官共生是非天地怪異二十八宿星道日月失時失度多有賊起大王若火難水難風難一切諸難亦應講讀此經法用如上說 第二明七難正壞國土。七難者一鬼神難二賊難三臣君太子百官難四二十八宿難。大王下三災合前為七難。此意由國無三寶復不講讀大乘。鬼神等無聞正法故噁心滋多惱亂萬民。萬民復亂及以衰死故外賊來侵國耳。又百部鬼神樂聞正法由其國中不講經故諸鬼神瞋忿故起七難惱亂國。二十八宿者角亢弖房心尾箕是東方宿也。鬥牛女虛危室壁是北方宿也。奎婁胃昂畢觜參是西方宿也。井鬼柳星張翼軫是南方宿也。一方有七四七二十八宿也。失度者于上度數錯亂故曰失度也。日月失度者天有三百六十五度四分度之一。日一日行一度一歲一週天月一日行十三度十九分之七。行一月一週天。又天道日月所行乃有無量。大判有三道。謂冬至之日行於南道。夏至日行於北道。奉秋二分行於中道。護難法用同上故云如上說也。
大王不但護國亦
【現代漢語翻譯】 現代漢語譯本：一部分經典中記載有成百上千的鬼神，他們是先前神王的眷屬。這些鬼神都希望人們能夠修行般若（prajna，智慧）。如果不弘揚宣講般若，他們很可能會製造損害。由於國內講授這部經，眾鬼神爲了聽聞佛法，都會前來護衛國家，使國家免除七難。因為沒有七難，所以才能順利講經和聽經，因此說他們樂於聽聞此經。以上是關於修行方法的闡述。 大王，當國家發生動亂時，首先是鬼神發生動亂。由於鬼神動亂，百姓也會隨之動亂，盜賊會來侵略國家，百姓會死亡離散。臣子、君王、太子、王子以及百官之間會產生是非爭端，天地會出現怪異現象，二十八宿（nakshatra，印度占星術中的星群）的星象執行、日月執行都會失去規律，常常會有盜賊興起。大王如果遇到火難、水難、風難等一切災難，也應該講讀這部經，其方法與上述相同。以上是關於七難會破壞國土的闡述。七難指的是：一、鬼神之難；二、盜賊之難；三、臣子、君王、太子、百官之難；四、二十八宿之難。大王，再加上三種災難，合起來就是七難。這其中的原因是國家沒有三寶（triratna，佛、法、僧），又不講讀大乘佛法。鬼神等無法聽聞正法，所以惡念滋生，擾亂百姓。百姓因此動亂衰敗，所以外來的盜賊會侵略國家。此外，成百上千的鬼神喜歡聽聞正法，因為國家不講經，所以眾鬼神嗔恨忿怒，因此引發七難來擾亂國家。二十八宿指的是：角、亢、氐、房、心、尾、箕，是東方的星宿；斗、牛、女、虛、危、室、壁，是北方的星宿；奎、婁、胃、昴、畢、觜、參，是西方的星宿；井、鬼、柳、星、張、翼、軫，是南方的星宿。每一方有七個星宿，四七共二十八個星宿。『失度』指的是星宿執行的度數錯亂，所以叫做『失度』。日月失度指的是天有三百六十五又四分之一度。太陽一天執行一度，一年繞一週天。月亮一天執行十三度十九分之七，一個月繞一週天。此外，天道、日月執行的規律是無窮無盡的。大致可以分為三道，即冬至時太陽執行在南道，夏至時太陽執行在北道，春分和秋分時執行在中道。護衛國家免受災難的方法與上述相同，所以說與上述相同。 大王，不僅僅是護衛國家，也……
【English Translation】 English version: Some scriptures record that there are hundreds of thousands of ghosts and spirits, who are the retinue of the former divine kings. These ghosts and spirits all desire people to practice prajna (wisdom). If prajna is not promoted and preached, they are likely to cause harm. Because this sutra is lectured in the country, all the ghosts and spirits come to protect the country in order to hear the Dharma, so that the country is free from the seven calamities. Because there are no seven calamities, the sutra can be lectured and listened to smoothly, so it is said that they are happy to hear this sutra. The above is an explanation of the practice method. Great King, when a country is in turmoil, it is the ghosts and spirits that are in turmoil first. Because the ghosts and spirits are in turmoil, the people will also be in turmoil, and thieves will invade the country, and the people will die and be scattered. Disputes will arise between ministers, kings, crown princes, princes, and officials, and strange phenomena will appear in heaven and earth. The movement of the nakshatras (constellations in Indian astrology) and the sun and moon will lose their regularity, and thieves will often rise up. Great King, if you encounter fire disasters, water disasters, wind disasters, and all kinds of disasters, you should also lecture on this sutra, and the method is the same as above. The above is an explanation of how the seven calamities will destroy the country. The seven calamities refer to: 1. The calamity of ghosts and spirits; 2. The calamity of thieves; 3. The calamity of ministers, kings, crown princes, and officials; 4. The calamity of the twenty-eight nakshatras. Great King, plus the three disasters, the total is the seven calamities. The reason for this is that the country does not have the Three Jewels (triratna, Buddha, Dharma, Sangha), and does not lecture on Mahayana Buddhism. Ghosts and spirits cannot hear the right Dharma, so evil thoughts grow and disturb the people. The people are therefore in turmoil and decline, so foreign thieves will invade the country. In addition, hundreds of thousands of ghosts and spirits like to hear the right Dharma. Because the country does not lecture on the sutras, the ghosts and spirits are angry and resentful, so they cause the seven calamities to disturb the country. The twenty-eight nakshatras refer to: Horn, Kang, Di, Fang, Xin, Wei, and Ji, which are the eastern constellations; Dou, Niu, Nv, Xu, Wei, Shi, and Bi, which are the northern constellations; Kui, Lou, Wei, Ang, Bi, Zi, and Shen, which are the western constellations; Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen, which are the southern constellations. Each direction has seven constellations, and four sevens are twenty-eight constellations. 'Lost degree' refers to the disordered degree of the movement of the constellations, so it is called 'lost degree'. The sun and moon losing their degree refers to the fact that the sky has 365 and a quarter degrees. The sun travels one degree a day and circles the sky in one year. The moon travels thirteen and seven-nineteenths degrees a day and circles the sky in one month. In addition, the laws of the movement of the heavenly way, the sun, and the moon are endless. Roughly, it can be divided into three paths, that is, the sun travels on the southern path during the winter solstice, the sun travels on the northern path during the summer solstice, and travels on the middle path during the spring and autumn equinoxes. The method of protecting the country from disasters is the same as above, so it is said to be the same as above. Great King, it is not only protecting the country, but also...
有護福求富貴官位七寶如意行來求男女求慧解名聞求六天果報人中九品果樂亦講讀此經法用如上說 大王不但護國下第三明護臣庶等法用。有九種福一富二貴官位三七寶如意四行來安穩五男女六慧解七名聞八六天果九人中九品果也。九品者九品人上中下各有三品三三合九種。上品上中下者上品道種性金輪王中品性種性銀輪王下品習種性銅輪王。中品上中下者上品鐵輪王中品粟散王下品小國王。下品上中下者上品剎利大姓中品波羅門大姓下品居士大家等。
大王不但護福亦護眾難若疾病苦難杻械枷鎖撿系其身破四重禁作五逆因作八難罪行六道事一切無量苦難亦講讀此經法用如上說 大王不但護福亦護眾難下第四明護難。難有八一疾病苦難二杻難三械難四枷難五鎖難六撿系七四重五篇等是。八五逆等是五逆殺父殺母殺真人羅漢出佛身血破和合僧此八難。又八者三途難即三。四佛前佛後難五邊地難六聾盲瘖啞難七世智辨聰難八長壽天難。第一大段明護國行法竟。
大王昔日有王釋提桓因為頂生王來上天上欲滅其國時帝釋天王即如七佛法用敷百高座請百法師講說般若波羅蜜頂生即退如滅罪經中說 大王昔日下第二大段引昔類今。就中有二。初引帝釋王證成波若能護國土。如涅槃經引出其事也。二從天羅國下引普明
【現代漢語翻譯】 現代漢語譯本： 有祈求福報、財富、官位、七寶如意，出行平安，求生男女，求得智慧理解和名聲，求得六天果報和人中九品果樂的人，也可以按照上述方法講讀此經。
大王，不僅要護國，下面第三部分說明護衛臣民等方法。有九種福報：一是財富，二是顯貴官位，三是七寶如意，四是出行平安，五是子孫後代，六是智慧理解，七是名聲，八是六天果報，九是人中九品果報。九品是指九品人，上、中、下各有三品，三三合為九種。上品中的上、中、下品，分別是上品道種性的金輪王，中品性種性的銀輪王，下品習種性的銅輪王。中品中的上、中、下品，分別是上品鐵輪王，中品粟散王，下品小國王。下品中的上、中、下品，分別是上品剎帝利大姓，中品婆羅門大姓，下品居士大家等。 大王，不僅要守護福報，也要守護眾生脫離苦難。如果有人身患疾病，遭受苦難，被戴上刑具、枷鎖，被拘禁，或者犯下四重禁戒，造作五逆之罪，經歷八難，在六道中輪迴受苦，也可以按照上述方法講讀此經。
大王，不僅要守護福報，也要守護眾生脫離苦難。下面第四部分說明守護苦難。苦難有八種：一是疾病苦難，二是杻械之難（杻，頸手枷），三是械難（刑具），四是枷難，五是鎖難，六是拘禁，七是四重五篇等罪（比丘所犯重罪），八是五逆等罪。五逆是指殺父、殺母、殺阿羅漢、出佛身血、破壞僧團的和合。這八種是苦難。另外的八難是：三途之難（地獄、餓鬼、畜生），佛前佛後難（生於佛出世前或涅槃后），邊地難（生於邊遠地區），聾盲瘖啞難（生理缺陷），世智辯聰難（賣弄聰明），長壽天難（耽於享樂）。第一大段說明護國行法完畢。 大王，過去有釋提桓因王（Śakro devānām indraḥ，帝釋天），因為頂生王（Ūrdhvajāta，一種阿修羅）來到天上想要滅亡他的國家，帝釋天王就按照過去七佛（Seven Buddhas）的方法，設定百個高座，請百位法師講說《般若波羅蜜》（Prajñāpāramitā，智慧到彼岸），頂生王就退卻了，如同《滅罪經》中所說。
大王，從『過去有釋提桓因王』開始，是第二大段，引用過去的事例來類比現在的情況。其中分為兩部分。首先引用帝釋天王的事例，證明般若能守護國土，如同《涅槃經》（Nirvāṇa Sūtra）中引用的事例。其次，從天羅國（Tianluo Kingdom）開始，引用普明（Puming）...
【English Translation】 English version: Those who seek blessings, wealth, official positions, the fulfillment of the seven treasures, safe travels, the birth of sons and daughters, wisdom and understanding, fame, the rewards of the six heavens, and the joy of the nine grades of human existence, can also recite and study this sutra using the methods described above. Great King, not only should you protect the country, but the third part below explains the methods of protecting the ministers and people. There are nine kinds of blessings: first, wealth; second, noble official positions; third, the fulfillment of the seven treasures; fourth, safe travels; fifth, sons and daughters; sixth, wisdom and understanding; seventh, fame; eighth, the rewards of the six heavens; and ninth, the rewards of the nine grades of human existence. The nine grades refer to the nine grades of people, with three grades each for the upper, middle, and lower levels, totaling nine types. The upper, middle, and lower grades of the upper level are respectively the Gold Wheel King (cakravartin, ideal universal ruler) of the upper-grade Dharma nature, the Silver Wheel King of the middle-grade nature, and the Copper Wheel King of the lower-grade habitual nature. The upper, middle, and lower grades of the middle level are respectively the Iron Wheel King of the upper grade, the Scattered Grain King of the middle grade, and the Small Kingdom King of the lower grade. The upper, middle, and lower grades of the lower level are respectively the upper-grade Kshatriya (warrior caste) of great lineage, the middle-grade Brahmin (priestly caste) of great lineage, and the lower-grade great householder, etc. Great King, not only should you protect blessings, but you should also protect all beings from suffering. If someone is suffering from illness, enduring hardship, wearing instruments of torture and shackles, being imprisoned, or violating the four major precepts, committing the five rebellious acts, experiencing the eight difficulties, and suffering in the six realms of existence, they can also recite and study this sutra using the methods described above. Great King, not only should you protect blessings, but you should also protect all beings from suffering. The fourth part below explains the protection from suffering. There are eight kinds of suffering: first, the suffering of illness; second, the difficulty of the cangue (a wooden device used to punish petty criminals); third, the difficulty of instruments of torture; fourth, the difficulty of the yoke; fifth, the difficulty of chains; sixth, imprisonment; seventh, the four major offenses and five categories of offenses (serious offenses committed by monks); and eighth, the five rebellious acts, etc. The five rebellious acts are killing one's father, killing one's mother, killing an Arhat (one who has attained Nirvana), shedding the blood of a Buddha, and disrupting the harmony of the Sangha (Buddhist community). These eight are difficulties. The other eight difficulties are: the difficulty of the three evil paths (hell, hungry ghosts, animals), the difficulty of being born before or after a Buddha's appearance, the difficulty of being born in a remote area, the difficulty of being deaf, blind, or mute, the difficulty of worldly cleverness, and the difficulty of the long-life heavens (being engrossed in pleasure). The first major section explaining the practice of protecting the country is complete. Great King, in the past, there was King Śakro devānām indraḥ (釋提桓因王, the lord of devas), because King Ūrdhvajāta (頂生王, a kind of asura) came to heaven wanting to destroy his country, King Śakro devānām indraḥ, following the methods of the Seven Buddhas (過去七佛), set up a hundred high seats and invited a hundred Dharma masters to lecture on the Prajñāpāramitā (般若波羅蜜, perfection of wisdom), and King Ūrdhvajāta retreated, as described in the Sutra of Eradicating Sins. Great King, starting from 'In the past, there was King Śakro devānām indraḥ,' is the second major section, using past examples to draw analogies to the present situation. It is divided into two parts. First, it cites the example of King Śakro devānām indraḥ to prove that Prajñāpāramitā can protect the country, as cited in the Nirvāṇa Sūtra (涅槃經). Second, starting from the Tianluo Kingdom (天羅國), it cites Puming (普明)...
證波若能護身命。如十王經中說五千國王集。引此為證也。就初引天王中有四。一舉頂生王領奪天國二明帝釋護國行法。三頂生即退下明頂生退散四如滅罪經下引經證成。此應名涅槃經為滅罪經阇王中說也。
大王。昔有天羅國王。有一太子欲登王位。一名斑足太子。為外道羅陀師受教。應取千王頭以祭冢神。自登其位。已得九百九十九王。少一王。即北行萬里。即得一王名曰普明王。其普明王白斑足王言。愿聽一日飯食沙門。頂禮三寶。其斑足王許之一日。時普明王即依過去七佛法請百法師敷百高座。一日二時講說般若波羅蜜八千億偈竟。其第一法師為普明王而說偈言 大王昔有天羅下第二引普明王為證。文有三一明難事。二從普明王白斑足下明依經修福明護國行法。三爾時法師下聞法悟解。第一難事者斑足欲破諸國取千王頭祭冢神文相顯可解。第二明行法中文別有三。初明普明乞一日暇斑足即許。二時普明下請法師說法。三其第一法師下就彼一人明說四非常偈。前二分文相顯可知。就說偈中有八偈為四。初兩偈說無常次兩偈說苦。次兩偈說空次兩偈說無我。
劫燒終訖乾坤洞燃須彌巨海都為灰揚天龍福盡于中彫喪二儀尚殞國有何常 乾坤洞然者如造天地。本起經說天地壽二百萬劫壽盡為劫火燒盡。七
【現代漢語翻譯】 現代漢語譯本 般若（Bore,智慧）能夠保護生命。如《十王經》中記載的五千國王聚集的故事，可以作為證明。在最初引用天王的部分，有四點：一是頂生王（Dingshengwang）領兵奪取天國，二是帝釋（Dishi,佛教的護法神）護國行法，三是頂生王退兵，說明頂生王退散，四是如《滅罪經》下文引經證明。這裡應該把《涅槃經》稱為《滅罪經》，在阿阇世王（A'sheshi wang）的故事中提到過。
大王，過去有一位天羅國王（Tianluo guowang），有一位太子想要登上王位，名叫斑足太子（Banzu taizi）。他接受外道羅陀（Luotuo）的教導，要取一千個國王的頭顱來祭祀冢神，才能登上王位。他已經得到了九百九十九個國王的頭顱，還差一個。於是他向北行走了萬里，得到了一位國王，名叫普明王（Puming wang）。普明王對斑足王說，希望允許我用一天的時間供養齋飯給沙門（Shamen,出家人），頂禮三寶。斑足王答應了他一天的時間。當時，普明王依照過去七佛（Qifo）的教法，請來一百位法師，鋪設一百個高座，一天兩次講說《般若波羅蜜》（Boreboluomi, 通過智慧到達彼岸）八千億偈。第一位法師為普明王說了偈語：『大王，過去有天羅…』以下第二部分引用普明王的故事作為證明。文中有三點：一是說明難事，二是從普明王對斑足王說起，說明依照經典修福，說明護國行法，三是當時法師說法，說明聞法悟解。第一點，難事是指斑足想要攻破各國，取一千個國王的頭顱來祭祀冢神，文意顯而易見，可以理解。第二點，說明行法，文中又分為三點。一是說明普明王請求一天的時間，斑足王就答應了。二是當時普明王請法師說法。三是第一位法師就他一個人說明四非常偈。前兩部分文意顯而易見，可以理解。就偈語來說，有八句偈語，分為四組。最初兩句偈語說無常，接著兩句偈語說苦，接著兩句偈語說空，接著兩句偈語說無我。
劫火燃燒終結，乾坤洞然，須彌山（Xumi shan, 佛教宇宙觀中的山）和巨海都化為灰燼，天龍（Tianlong, 天上的龍）的福報耗盡，在中途凋零喪亡，天地尚且會隕滅，國家又有什麼是永恒的呢？乾坤洞然，就像創造天地一樣。《本起經》中說，天地的壽命是二百萬劫，壽命終結時會被劫火燒盡。七
【English Translation】 English version Prajna (Bore, wisdom) can protect life. As the story of the gathering of five thousand kings recorded in the 'Ten Kings Sutra', it can be used as proof. In the initial part of quoting the Heavenly King, there are four points: First, King Dingsheng (Dingshengwang) led troops to seize the Heavenly Kingdom, second, Emperor Shishi (Dishi, a protector deity in Buddhism) protected the country by practicing the Dharma, third, King Dingsheng withdrew his troops, indicating that King Dingsheng dispersed, and fourth, as the 'Sutra of Eliminating Sins' quotes the sutra as proof. Here, the 'Nirvana Sutra' should be called the 'Sutra of Eliminating Sins', which is mentioned in the story of King Ajatashatru (A'sheshi wang).
Great King, in the past there was a King of Tianluo (Tianluo guowang), who had a prince who wanted to ascend the throne, named Prince Banzu (Banzu taizi). He was taught by the heretic Luotuo (Luotuo) to take the heads of a thousand kings to sacrifice to the tomb god in order to ascend the throne. He had already obtained the heads of nine hundred and ninety-nine kings, and was one short. So he traveled ten thousand miles north and obtained a king named King Puming (Puming wang). King Puming said to King Banzu, 'I hope you will allow me to spend a day offering alms to the Shamen (Shamen, monks) and bowing to the Three Jewels.' King Banzu granted him one day. At that time, King Puming, according to the teachings of the past Seven Buddhas (Qifo), invited one hundred Dharma masters, set up one hundred high seats, and lectured on the 'Prajna Paramita' (Boreboluomi, reaching the other shore through wisdom) eight hundred million verses twice a day. The first Dharma master spoke a verse for King Puming: 'Great King, in the past there was Tianluo...' The second part below quotes the story of King Puming as proof. There are three points in the text: First, it explains the difficult matter, second, starting from King Puming's words to King Banzu, it explains that cultivating blessings according to the scriptures explains the practice of protecting the country, and third, at that time, the Dharma master preached, explaining that hearing the Dharma leads to enlightenment. The first point, the difficult matter, refers to Banzu wanting to break through various countries and take the heads of a thousand kings to sacrifice to the tomb god, the meaning of the text is obvious and understandable. The second point, explaining the practice, is divided into three points in the text. First, it explains that King Puming requested one day, and King Banzu agreed. Second, at that time, King Puming invited the Dharma master to preach. Third, the first Dharma master explained the four impermanence verses for him alone. The first two parts are obvious and understandable. As for the verses, there are eight verses, divided into four groups. The first two verses speak of impermanence, then two verses speak of suffering, then two verses speak of emptiness, and then two verses speak of no-self.
When the fire of the kalpa burns to an end, the universe is ablaze, Mount Sumeru (Xumi shan, a mountain in the Buddhist cosmology) and the great sea are turned to ashes, the blessings of the dragons (Tianlong, dragons in the heavens) are exhausted, and they wither and perish midway, even heaven and earth will perish, what in the country is eternal? The universe is ablaze, just like the creation of heaven and earth. The 'Benqi Sutra' says that the lifespan of heaven and earth is two million kalpas, and when the lifespan ends, it will be burned by the fire of the kalpa. Seven
日凝住過七日天下洞然。劫火去上至欲界第六天一劫火盡。他方大龍王雨水滅火上至第十梵天盡色界。復有一劫旋藍風從他方來吹此天雨水。波盪至上無色界。復有劫水盡吹水波即作山川。天地初成未有日月星宿。諸天飛來日月國土始有也。就初兩偈中初二句就天地。次兩句約山海次兩句就天龍次一句就陰陽。二儀者一陰二陽此之二種能生能成名為二儀。言尚殞者明此陰陽雖復生長而唸唸彫喪故是無常。下一句結無常。無常多種今略出五種。一滅無常舍現報二壞無常和合破散。三轉變無常色等變為異四集相無常無實生滅也。五自性無常有為之法平等不住也。次兩偈明苦即明八苦。
生老病死輪轉無際事與願違憂悲為害欲深禍重瘡疣無外三界皆苦國有何賴 生等者即生苦老苦病苦死苦輪轉無際者輪迴即是行苦。事與願違者即是求不得苦亦名愛別離苦。憂悲即是壞苦。欲深禍重者論云如大海水無邊亦無底。能召重苦故云禍重也。瘡疣無外者貪慾內心生故。瘡疣即身自有故云無外。三界皆苦者明苦實樂虛。國有何賴者明依報皆苦也。苦位有四一欲界不凈故苦二色界退墮故苦。三無色界不安故苦四二乘不一向寂靜故苦。次兩偈明空。
有本自無因緣成諸盛者必衰實者必虛眾生蠢蠢都如幻居聲響俱空國土亦如 文云
【現代漢語翻譯】 現代漢語譯本： 日凝住過七日，天下洞然。（太陽持續照耀七日，天下都被燒透。）劫火向上燒至欲界第六天，一劫的火災結束。（劫火：世界末日的大火。欲界：佛教宇宙觀中的一個界層。）他方的大龍王降雨滅火，向上到達第十梵天結束。（梵天：色界天的最高層。）又有一劫，旋藍風從他方吹來，吹散此天的雨水，波濤向上沒有邊際。（旋藍風：末日時的大風。）又有一劫，水全部退去，吹散水波就形成了山川。（劫水：末日時的大水。）天地最初形成時，沒有日月星辰。諸天飛來，日月國土才開始出現。最初的兩偈中，前兩句是關於天地的，接著兩句是關於山海的，再接著兩句是關於天龍的，最後一句是關於陰陽的。二儀指的是一陰二陽，這兩種力量能夠產生和成就萬物，所以稱為二儀。說『尚殞』，是說明這陰陽雖然能夠生長，但是念念都在衰敗，所以是無常的。下一句總結無常。無常有很多種，現在簡略地列出五種：一是滅無常，捨棄現世的報應；二是壞無常，和合的事物破裂消散；三是轉變無常，色等事物變為其他樣子；四是集相無常，沒有真實的生滅；五是自性無常，有為之法平等地不能停留。接著兩偈說明苦，也就是說明八苦。 『生老病死輪轉無際，事與願違憂悲為害，欲深禍重瘡疣無外，三界皆苦國有何賴。』（生老病死輪迴沒有盡頭，事與願違憂愁悲傷帶來禍害，慾望深重災禍也重，瘡痍從內心生起無法擺脫，三界都是苦，國家有什麼可以依賴的呢？）生等，就是生苦、老苦、病苦、死苦。輪轉無際，輪迴就是行苦。事與願違，就是求不得苦，也叫愛別離苦。憂悲，就是壞苦。『欲深禍重』，論中說，如同大海水沒有邊際也沒有底，能夠招來深重的痛苦，所以說是禍重。『瘡疣無外』，是因為貪慾從內心生起。瘡疣就是自身所有的，所以說是無外。『三界皆苦』，是說明苦是真實的，快樂是虛假的。『國有何賴』，是說明依報都是苦的。苦的位次有四種：一是欲界不乾淨所以苦；二是退墮所以苦；三是無不安所以苦；四是二乘不完全寂靜所以苦。接著兩偈說明空。 『有本自無因緣成，諸盛者必衰實者必虛，眾生蠢蠢都如幻居，聲響俱空國土亦如。』（有的事物本來沒有，因為因緣和合而形成，興盛的事物必定衰敗，真實的事物必定虛空，眾生蠢蠢欲動都像幻影一樣居住，聲音和響動都是空虛的，國土也是如此。）文中說
【English Translation】 English version: The sun continued to shine for seven days, and the whole world was scorched. The fire of the Kalpa (Kalpa: cosmic cycle) rose to the sixth heaven of the Desire Realm (Desire Realm: one of the realms in Buddhist cosmology), and the fire disaster of one Kalpa ended. The great Dragon Kings from other realms rained water to extinguish the fire, reaching up to the tenth Brahma Heaven (Brahma Heaven: the highest level of the Form Realm) and then stopping. Again, there was a Kalpa, and a swirling blue wind came from another realm, blowing away the rainwater of this heaven, the waves rising without limit. Again, there was a Kalpa, and the water completely receded, and the blowing away of the water waves formed mountains and rivers (Kalpa water: the great flood at the end of the world). When heaven and earth were first formed, there were no sun, moon, or stars. The Devas (Devas: gods) flew here, and the sun, moon, and lands began to appear. In the first two Gathas (Gathas: verses), the first two lines are about heaven and earth, the next two lines are about mountains and seas, the next two lines are about Devas and dragons, and the last line is about Yin and Yang. The Two Instruments (Two Instruments: Yin and Yang) refer to one Yin and two Yang, and these two forces can produce and accomplish all things, so they are called the Two Instruments. Saying 'still perish' is to explain that although Yin and Yang can grow, they are decaying in every moment, so they are impermanent. The next line concludes impermanence. There are many kinds of impermanence, and now five kinds are briefly listed: first, the impermanence of extinction, abandoning the retribution of the present life; second, the impermanence of destruction, the breaking and scattering of things that are combined; third, the impermanence of transformation, the changing of things like form into other forms; fourth, the impermanence of aggregation, there is no real arising and ceasing; fifth, the impermanence of self-nature, conditioned dharmas (dharmas: phenomena) are equally unable to stay. The next two Gathas explain suffering, which is to explain the Eight Sufferings. 'Birth, old age, sickness, and death revolve without end, things go against wishes, sorrow and grief bring harm, desires are deep and disasters are heavy, sores and swellings are without, the Three Realms are all suffering, what can the country rely on?' Birth, etc., are the suffering of birth, the suffering of old age, the suffering of sickness, and the suffering of death. Revolving without end, Samsara (Samsara: cycle of rebirth) is the suffering of activity. Things go against wishes, which is the suffering of not getting what one wants, also called the suffering of separation from loved ones. Sorrow and grief are the suffering of decay. 'Desires are deep and disasters are heavy,' the treatise says, like the water of the great sea, without limit and without bottom, it can bring deep suffering, so it is said that disasters are heavy. 'Sores and swellings are without,' because greed arises from the inner heart. Sores and swellings are what one has oneself, so it is said to be without. 'The Three Realms are all suffering,' is to explain that suffering is real and happiness is false. 'What can the country rely on?' is to explain that dependent retributions are all suffering. There are four kinds of suffering: first, the Desire Realm is impure, so it is suffering; second, the ** declines, so it is suffering; third, the absence of ** is uneasy, so it is suffering; fourth, the Two Vehicles (Two Vehicles: refers to Sravakas and Pratyekabuddhas) are not completely silent, so it is suffering. The next two Gathas explain emptiness. 'Some things originally do not exist, but are formed by causes and conditions, those that are flourishing must decline, those that are real must be empty, sentient beings are all like living in illusions, sounds and echoes are all empty, and so is the land.' The text says
有本自無者明自性本來空也。因緣成諸者明因緣空也。因緣之法由若空華。但有假名而無其實也。正觀云因緣生法即是空也。盛者必衰者此是始終空也。眾生虛妄橫計為有。諦實而觀始終皆不可得也。實者必虛者眾生計我為實。實相刀切身無常即壞。即是實者必虛也。眾生蠢蠢都如幻居者明生空也。聲響俱空者明相空。響但有相貌無實故云相空。聞響者是耳根壞顛倒聽。例如空華旋火輪等。次兩偈明無我初句就心明無我。心非形相故言無形也。
識神無形假乘四蛇無眼保養以為樂車形無常主神無常家形神尚離豈有國耶 假乘四蛇者約色明無我四蛇譬四大也。無眼保養以為樂車者此二句約情明無我。以凡夫無慧眼保玩此身以為樂車。如似無目之象但求食味。樂五陰之車也。不達無我保養四大謂為有我。不知此身假合而有似眾木成車。橫計輕苦謂之為樂名為樂車。形者四大也。神者識神也。形神尚離正明無我。豈有國耶者舉類顯國空也。
爾時法師說此偈已時普明王眷屬得法眼空王自證得虛空等定聞法悟解還至天羅國斑足王所 第三聞法悟解有二。初明自行次明化他。自行有二一眷族得解二普明自證虛空等定。次明化他有五。
眾中即告九百九十九王言。就命時到。人人皆應誦過去七佛仁王問般若波羅
【現代漢語翻譯】 現代漢語譯本 『有本自無』說明自性本來就是空寂的。『因緣成諸』說明因緣也是空寂的。因緣所生的法就像虛空中的花朵一樣，只有虛假的名字而沒有實際的體性。《正觀》中說，因緣所生的法就是空。『盛者必衰』說明一切都是始終變化的空。眾生虛妄地橫加分別，認為事物是真實存在的，但如果以真實的智慧來觀察，就會發現從開始到結束，一切都是不可得的。『實者必虛』說明眾生執著于『我』是真實存在的，但實際上，就像用刀切割身體一樣，無常會立刻到來並破壞這種執著，這就是『實者必虛』的道理。眾生愚昧無知，都像生活在幻境中一樣，這說明了人我之空。『聲響俱空』說明了現象之空。聲音和響聲都只是表面的現象，沒有真實的體性，所以說是現象之空。聽到響聲的人是因為耳根損壞，顛倒地聽聞。例如虛空中的花朵和旋轉的火輪等。接下來的兩句偈頌說明了無我。第一句從心識的角度說明無我，心識沒有具體的形狀和相貌，所以說是無形的。
『識神無形假乘四蛇，無眼保養以為樂車。形無常主，神無常家，形神尚離，豈有國耶？』『假乘四蛇』是用色蘊來說明無我，四蛇比喻地、水、火、風四大元素。『無眼保養以為樂車』這兩句是用情識來說明無我。因為凡夫沒有智慧之眼，所以保護和玩弄這個身體，把它當作快樂的車子。就像沒有眼睛的大象一樣，只知道尋求食物的滋味，貪戀五陰聚合的車子。不明白無我的道理，保養四大，以為這就是『我』。不知道這個身體是虛假聚合而成的，就像用許多木頭做成的車子一樣。橫加分別，把輕微的痛苦當作快樂，所以叫做快樂的車子。『形』指的是四大。『神』指的是識神。『形神尚離』正是說明無我的道理。『豈有國耶』是用類比的方法來顯示國家也是空性的。
當時，法師說完這首偈頌后，普明王（King Puming）的眷屬都獲得了法眼，空王（King Kong）自己也證得了虛空等定（Samadhi of equanimity with the void）。聽聞佛法后，他們覺悟並理解了其中的道理，然後回到了天羅國（Tianluo Kingdom）斑足王（King Kalmashapada）那裡。第三部分是聽聞佛法後覺悟和理解，分為兩部分。首先是說明自己修行，其次是說明教化他人。自己修行又分為兩部分：一是眷屬獲得解脫，二是普明王自己證得虛空等定。接下來是說明教化他人，分為五個方面。
在眾人之中，他立刻告訴九百九十九位國王說：『臨終的時刻就要到了，每個人都應該誦唸過去七佛仁王問般若波羅蜜（Seven Buddhas and Benevolent Kings Questioning Prajna Paramita）。』
【English Translation】 English version 'Having comes from non-having' explains that the self-nature is originally empty. 'Conditioned arising of all things' explains that conditions are also empty. The dharmas arising from conditions are like flowers in the sky, having only a false name without actual substance. The Madhyamaka-karika says that conditioned arising is emptiness. 'What flourishes must decay' explains that this is emptiness from beginning to end. Sentient beings falsely and horizontally calculate that things exist, but if viewed with true wisdom, everything is unattainable from beginning to end. 'What is real must be false' explains that sentient beings consider 'I' to be real, but in reality, like cutting the body with a knife, impermanence will immediately arrive and destroy this attachment, which is the principle of 'what is real must be false'. Sentient beings are ignorant and live as if in a dream, which explains the emptiness of self. 'Sound and resonance are both empty' explains the emptiness of phenomena. Sound and resonance are only superficial phenomena, without real substance, so it is called the emptiness of phenomena. Those who hear the resonance do so because their ear faculties are damaged, hearing in a reversed way, like flowers in the sky and rotating fire wheels. The next two verses explain no-self. The first sentence explains no-self from the perspective of the mind, the mind has no specific shape or form, so it is said to be formless.
'The consciousness is formless, falsely riding the four snakes, without eyes, maintaining it as a pleasure vehicle. The form has no constant master, the spirit has no constant home, the form and spirit are still separate, how can there be a kingdom?' 'Falsely riding the four snakes' uses the skandha of form to explain no-self, the four snakes are metaphors for the four great elements of earth, water, fire, and wind. 'Without eyes, maintaining it as a pleasure vehicle' these two sentences use emotions to explain no-self. Because ordinary people do not have the eyes of wisdom, they protect and play with this body, treating it as a pleasure vehicle. Like an elephant without eyes, only knowing to seek the taste of food, greedy for the vehicle of the five skandhas. Not understanding the principle of no-self, maintaining the four great elements, thinking that this is 'I'. Not knowing that this body is falsely assembled, like a cart made of many pieces of wood. Falsely distinguishing, taking slight suffering as pleasure, so it is called a pleasure vehicle. 'Form' refers to the four great elements. 'Spirit' refers to consciousness. 'Form and spirit are still separate' precisely explains the principle of no-self. 'How can there be a kingdom?' uses analogy to show that the kingdom is also empty.
At that time, after the Dharma master finished reciting this verse, the retinue of King Puming obtained the Dharma eye, and King Kong himself attained the Samadhi of equanimity with the void. After hearing the Dharma, they awakened and understood the principles, and then returned to King Kalmashapada in Tianluo Kingdom. The third part is awakening and understanding after hearing the Dharma, divided into two parts. First, explaining one's own practice, and second, explaining the teaching of others. One's own practice is divided into two parts: first, the retinue obtains liberation, and second, King Puming himself attains the Samadhi of equanimity with the void. Next is explaining the teaching of others, divided into five aspects.
Among the crowd, he immediately told the nine hundred and ninety-nine kings: 'The time of death is approaching, everyone should recite the Seven Buddhas and Benevolent Kings Questioning Prajna Paramita.'
蜜經中偈句。時斑足王問諸王言。皆誦何法。時普明王即以上偈答王。王聞是法。得空三昧。九百九十九王亦聞法已。皆證三空門定。時斑足王極大歡喜。告諸王言。我為外道邪師所誤。非君等過。汝可還本國。各各請法師講說般若波羅蜜名味句。時斑足王以國付弟。出家為道證無生法忍。如十王地中說。五千國王常誦是經。現世生報 即告九百下一明化余王。時斑足問諸王下二明斑足與諸王同聞法獲益。即告諸王下三明悉放諸王各還本國皆弘此經。以國付弟下四明斑足出家進行得無生忍。五千下第五明五千王得益第二引證訖。
大王十六大國王修護國之法法應如是汝當受持天上人中六道眾生皆應受持七佛名味句未來世中復有無量小國王欲護國土亦復爾者應請法師說般若波羅蜜經名味句 大王十六大國下品中大段。第三勸持有三。初勸十六國王受持。二天上人中下勸六道眾生受持。三無量小國王下勸諸小國王受持第三勸持訖。
爾時釋迦牟尼佛說此般若波羅蜜時。眾中五百億人得入初地。復有六慾諸天子八十萬人得性空地。復有十八梵得無生法忍得無生法樂忍。復有先已學菩薩者證一地二地三地乃至十地。復有八部阿須輪王得十三昧門得二三昧門。得轉鬼身天上正受。在此曾者皆得自性信。乃至無量空信
【現代漢語翻譯】 現代漢語譯本：蜜經中的偈句。當時斑足王（Kalmāṣapāda，人名，意為『有斑點的腳』）問各位國王：『你們都誦持什麼法？』當時普明王（Prabhāṃkara，人名，意為『光輝』）就用上面的偈頌回答斑足王。斑足王聽聞此法后，獲得了空三昧（Śūnyatā-samādhi，一種禪定狀態，專注于空的本質）。九百九十九位國王聽聞此法后，也都證得了三空門定（三種關於空的禪定之門）。當時斑足王非常歡喜，告訴各位國王說：『我被外道邪師所迷惑了，這不是你們的過錯。你們可以回到各自的國家，各自請法師講說《般若波羅蜜》（Prajñāpāramitā，智慧的完成）的名味句。』當時斑足王將國家託付給弟弟，出家修道，證得了無生法忍（anutpāda-dharma-kṣānti，對事物不生不滅的領悟）。如《十王地》（Daśa-bhūmi，菩薩道的十個階段）中所說。五千位國王經常誦持這部經，現世就得到果報。『即告九百下』說明教化其他國王。『時斑足問諸王下』說明斑足王與各位國王一同聽聞佛法獲得利益。『即告諸王下』說明全部放各位國王回到各自的國家，都弘揚這部經。『以國付弟下』說明斑足王出家修行，獲得無生忍。『五千下』第五說明五千位國王獲得利益，第二是引證完畢。 大王，十六大國王修護國之法，法應如此，你們應當接受並奉持。天上、人間、六道眾生都應當接受並奉持七佛（過去七位佛陀）的名味句。未來世中，如果有無數小國王想要守護國土，也應該這樣做，應當請法師講說《般若波羅蜜經》的名味句。『大王十六大國下』是品中的大段。第三是勸持，有三點。第一是勸十六位國王接受並奉持。第二是『天上人中下』勸六道眾生接受並奉持。第三是『無量小國王下』勸各位小國王接受並奉持。第三是勸持完畢。 當時釋迦牟尼佛（Śākyamuni Buddha，佛教的創始人）說這部《般若波羅蜜》時，大眾中有五百億人進入了初地（prathamā-bhūmi，菩薩道的第一個階段）。又有六慾諸天子（Kāmadeva，欲界天的天神）八十萬人證得了性空地（svabhāva-śūnyatā-bhūmi，領悟事物自性為空的境界）。又有十八梵（Brahmā，梵天）證得了無生法忍，獲得了無生法樂忍（anutpāda-dharma-sukha-kṣānti，對不生不滅之法的喜樂忍耐）。又有先前已經學習菩薩道的人，證得了一地、二地、三地乃至十地。又有八部（Nāga，天龍八部）阿修輪王（Asura-rāja，阿修羅之王）獲得了十三昧門（十三種禪定之門），獲得了二三昧門（兩種或三種禪定之門），獲得了轉變鬼身，在天上獲得正受（正確的感受）。在此聽聞的人都獲得了自性信（對自性的信心），乃至無量空信（對空的無限信心）。
【English Translation】 English version: Verses from the Honey Sutra. At that time, King Kalmāṣapāda (meaning 'spotted feet') asked the kings, 'What Dharma do you all recite?' Then King Prabhāṃkara (meaning 'radiant') answered the king with the above verses. After hearing this Dharma, King Kalmāṣapāda attained the Śūnyatā-samādhi (a meditative state focused on the essence of emptiness). After hearing the Dharma, nine hundred and ninety-nine kings also attained the Samādhi of the Three Doors of Emptiness (three meditative entrances concerning emptiness). At that time, King Kalmāṣapāda was extremely delighted and told the kings, 'I was misled by heretical teachers of other paths; this is not your fault. You may return to your respective countries and each invite Dharma masters to lecture on the names and phrases of the Prajñāpāramitā (the perfection of wisdom).' At that time, King Kalmāṣapāda entrusted the kingdom to his younger brother, renounced the world to cultivate the Way, and attained the Anutpāda-dharma-kṣānti (the realization of the non-arising and non-ceasing of things). As stated in the Daśa-bhūmi (the ten stages of the Bodhisattva path). Five thousand kings constantly recited this sutra and received rewards in this life. 'Immediately telling the nine hundred below' explains the conversion of other kings. 'At the time Kalmāṣapāda asked the kings below' explains that King Kalmāṣapāda and the kings together heard the Dharma and gained benefits. 'Immediately telling the kings below' explains that all the kings were released to return to their respective countries and all propagated this sutra. 'Entrusting the kingdom to his younger brother below' explains that King Kalmāṣapāda renounced the world to practice and attained Anutpāda-kṣānti. 'Five thousand below' the fifth explains that five thousand kings gained benefits, and the second is the completion of the citation. Great King, the sixteen great kings cultivate the Dharma of protecting the country, and the Dharma should be like this; you should accept and uphold it. Beings in the heavens, in the human realm, and in the six realms should all accept and uphold the names and phrases of the Seven Buddhas (the seven Buddhas of the past). In future ages, if there are countless small kings who wish to protect their countries, they should also do this; they should invite Dharma masters to lecture on the names and phrases of the Prajñāpāramitā Sutra. 'Great King, sixteen great countries below' is a major section in the chapter. The third is encouragement to uphold, with three points. The first is to encourage the sixteen kings to accept and uphold. The second is 'beings in the heavens and human realm below' to encourage beings in the six realms to accept and uphold. The third is 'countless small kings below' to encourage the small kings to accept and uphold. The third is the completion of the encouragement to uphold. At that time, when Śākyamuni Buddha (the founder of Buddhism) spoke this Prajñāpāramitā, five hundred billion people in the assembly entered the first bhūmi (the first stage of the Bodhisattva path). Furthermore, eighty hundred thousand Devas (gods) of the six desire realms attained the Svabhāva-śūnyatā-bhūmi (the state of realizing the self-nature of things as empty). Furthermore, eighteen Brahmās (creator god in Hinduism) attained Anutpāda-dharma-kṣānti, and obtained the Anutpāda-dharma-sukha-kṣānti (the joyful endurance of the Dharma of non-arising and non-ceasing). Furthermore, those who had previously studied the Bodhisattva path attained the first bhūmi, the second bhūmi, the third bhūmi, and even the tenth bhūmi. Furthermore, the Asura-rājas (kings of the Asuras) of the eight classes (Nāgas, etc.) attained the thirteen Samādhi doors (thirteen doors of meditation), attained the two or three Samādhi doors, and attained the transformation of the ghost body, receiving correct perception in the heavens. Those who heard this here all attained self-nature faith (faith in one's own nature), and even immeasurable emptiness faith (limitless faith in emptiness).
。吾今略說天等功德不可具盡 爾時釋迦牟尼下品中大段第四。明得益有六種得益不同。初五百億人得初地。二六慾天八十萬人得性空地在四地已上。三十八梵天得無生忍及法樂忍在七地以上。四復有先已學菩薩明初地乃至十地。五八部神王得十三昧者十一切入也。得二三昧者八勝處八背舍也。或云一空二無相也。又轉鬼神身得天身。六現在眾在此會者得自性信者四不壞信也。又得空信者入初地也。又十信名自性信種性已上名空信也。吾今下品中大段第五總結略說如此廣說不可窮盡也。
仁王護國般若波羅蜜經散華品第六
正說六品為四。上三品明能護般若第二護國一品明所護國土已竟。今此品是第三示物供儀令人供養。十六國王聞上說般若得益眾多。內心慶喜散華供養因以題名。故云散華品。問供養多種今何故散華。答供養雖多不出三種。一敬供養謂香華等二利供養謂衣服等三修行供養謂六度四攝等。此品多明恭供養修行供養也。此品文為六段初明十六國王聞法歡喜散華供養。時諸國王下第二發願。佛告大王下第三如來述成。時佛下第四現神力。佛現神足下第五時眾得益。諦聽諦聽下第六結。
爾時十六大國王聞佛所說十萬億偈般若波羅蜜歡喜無量即散百萬億行華于虛空中變為一座十方諸佛共坐
【現代漢語翻譯】 現代漢語譯本：我現在簡略地說一下天等（指天人）的功德，無法完全詳盡地描述。當時釋迦牟尼佛所說的下品中大段第四部分，闡明了獲得利益有六種不同的方式。第一，五百億人證得初地（菩薩修行階位的第一階）。第二，六慾天（欲界六天的眾生）中有八十萬人證得性空地（體悟諸法性空的境界），位於四地（菩薩四地）以上。第三，三十八梵天（色界天的眾生）證得無生忍（對諸法不生不滅的體悟）及法樂忍（安於佛法的喜樂），位於七地（菩薩七地）以上。第四，還有先前已經學習菩薩道的眾生，明白了從初地乃至十地（菩薩修行的十個階位）。第五，天龍八部神王證得十三昧（十三種三昧），即十一切入（十種一切入定）。證得二三昧（兩種或三種三昧）者，是八勝處（八種勝處）和八背舍（八種背舍）。或者說，是證得一空（空三昧）和二無相（無相三昧）。又或者，是轉變鬼神之身而獲得天人之身。第六，現在在此法會中的大眾，獲得自性信（對自性的信心），即四不壞信（四種不退轉的信心）。又獲得空信（對空性的信心），即證入初地（菩薩初地）。又十信（十種信心）名為自性信，種性（菩薩種性）以上名為空信。我現在所說的下品中大段第五部分，總結簡略地說就是這樣，如果廣說則無法窮盡。 《仁王護國般若波羅蜜經·散華品第六》 正說六品分為四個部分。前三品闡明能護持的般若（智慧），第二護國一品闡明所護持的國土已經完畢。現在此品是第三，展示供養的物品和儀式，令人供養。十六國王聽聞上面所說的般若，獲得利益眾多，內心慶幸歡喜，散華供養，因此以此命名，所以稱為《散華品》。問：供養有很多種，現在為什麼只散華呢？答：供養雖然多，但不超出三種。第一是敬供養，如香、花等；第二是利供養，如衣服等；第三是修行供養，如六度（六種波羅蜜）四攝（四種攝受眾生的方法）等。此品主要闡明恭敬供養和修行供養。此品經文分為六段，首先闡明十六國王聽聞佛法歡喜，散華供養。'時諸國王'下是第二部分，發願。'佛告大王'下是第三部分，如來述說成就。'時佛'下是第四部分，顯現神力。'佛現神足'下是第五部分，當時大眾獲得利益。'諦聽諦聽'下是第六部分，總結。 當時，十六大國王聽聞佛所說的十萬億偈般若波羅蜜（以偈頌形式宣講的般若智慧），歡喜無量，即刻散佈百萬億行花，在虛空中變為一座，十方諸佛共同端坐其上。
【English Translation】 English version: I will now briefly describe the merits and virtues of the Devas (celestial beings), which cannot be fully exhausted. At that time, Shakyamuni Buddha's lower-grade, middle-section, part four, clarifies that there are six different ways to gain benefits. First, five hundred billion people attain the first Bhumi (the first stage of a Bodhisattva's path). Second, eight hundred thousand beings from the six Desire Realms (the six heavens of the Desire Realm) attain the stage of 'emptiness of nature' (realization of the emptiness of all dharmas), which is above the fourth Bhumi (the fourth Bodhisattva stage). Third, thirty-eight Brahma heavens (beings from the Form Realm) attain the 'patience with non-origination' (acceptance of the non-arising and non-ceasing of all dharmas) and the 'patience with the joy of Dharma' (contentment in the joy of the Dharma), which is above the seventh Bhumi (the seventh Bodhisattva stage). Fourth, there are also those who have previously studied the Bodhisattva path, understanding from the first Bhumi to the tenth Bhumi (the ten stages of a Bodhisattva's path). Fifth, the eight classes of gods and dragon kings attain the thirteen Samadhis (thirteen kinds of Samadhi), which are the ten all-pervading entrances (ten all-pervading meditations). Those who attain two or three Samadhis are the eight victories (eight victories) and the eight liberations (eight liberations). Or it is said that they attain one emptiness (emptiness Samadhi) and two non-characteristics (non-characteristic Samadhi). Furthermore, they transform from the bodies of ghosts and spirits to obtain the bodies of Devas. Sixth, the present assembly here gains self-nature faith (faith in one's own nature), which is the four indestructible faiths (four kinds of indestructible faith). They also gain emptiness faith (faith in emptiness), which is entering the first Bhumi (the first Bodhisattva stage). Furthermore, the ten faiths (ten kinds of faith) are called self-nature faith, and those above the lineage (Bodhisattva lineage) are called emptiness faith. The lower-grade, middle-section, part five, which I am now speaking about, is summarized briefly like this; if spoken about extensively, it cannot be exhausted. The Benevolent Kings Sutra of Protecting the Nation, Prajna Paramita Sutra, Chapter Six on Scattering Flowers The correct explanation of the six chapters is divided into four parts. The first three chapters explain the Prajna (wisdom) that can protect, and the second chapter on protecting the nation explains the nation that is protected, which is now complete. This chapter is the third, showing the items and rituals of offering, encouraging people to make offerings. The sixteen kings, hearing the Prajna mentioned above, gained numerous benefits, and were joyful and happy in their hearts, scattering flowers as offerings, hence the name of this chapter, 'Scattering Flowers'. Question: There are many kinds of offerings, so why only scatter flowers now? Answer: Although there are many offerings, they do not exceed three types. The first is respectful offerings, such as incense and flowers; the second is beneficial offerings, such as clothing; the third is practice offerings, such as the six Paramitas (six perfections) and the four means of attraction (four ways of attracting beings). This chapter mainly explains respectful offerings and practice offerings. The text of this chapter is divided into six sections. First, it explains that the sixteen kings heard the Dharma and were joyful, scattering flowers as offerings. 'At that time, the kings' is the second part, making vows. 'The Buddha told the great king' is the third part, the Tathagata describing the accomplishment. 'At that time, the Buddha' is the fourth part, displaying supernatural power. 'The Buddha displays his divine feet' is the fifth part, at that time the assembly gained benefits. 'Listen carefully, listen carefully' is the sixth part, the conclusion. At that time, the sixteen great kings, hearing the Buddha's ten trillion verses of Prajna Paramita (wisdom of Prajna spoken in verses), were immeasurably joyful, and immediately scattered a hundred million rows of flowers, which transformed in the empty space into a seat, upon which all the Buddhas of the ten directions sat together.
一座說般若波羅蜜無量大眾共坐一座持金羅華散釋迦牟尼佛上成萬輪華蓋大眾上 就初散華中有四。初散百萬億行華者地前三十心華。二復散八萬四千波若波羅蜜華初地已下十地華。三複散妙覺華佛地華也四諸天人散天華。就前三十心行華中有四。初明十六國王聞上說般若歡喜即散百萬億行華。二華于空中變成一座。十方佛共坐一座說般若。三無量大眾共坐一座持金羅華散釋迦上。四金羅華變成萬輪華蓋大眾也。問何故一時間諸華變轉自在如此。答以般若故於一無所得心內作種種名。不可以相心而求。若約勸解其事眾多不可具出。下云諸華例爾也。
復散八萬四千般若波羅蜜華于虛空中變成白雲臺臺中光明王佛共無量大眾說般若波羅蜜臺中大眾持雷吼華散釋迦牟尼佛及諸大眾 第二地上行華文有三。初明散華變成白雲臺。二明臺中光明王佛說般若。三臺中大眾持雷吼華散釋迦及大眾也。
復散妙覺華于虛空中變作金剛城城中師子吼王佛共十方佛大菩薩眾論第一義諦時城中菩薩持光明華散釋迦牟尼佛上成一華臺臺中十方諸佛說不二法 第三佛地散妙覺華中文有五。初明散妙覺華二華于空中變作金剛城。三城中師子吼王佛共十方佛大菩薩論第一義諦。四時城中菩薩持光明華散釋迦佛成一華臺。五臺中十方佛說
【現代漢語翻譯】 現代漢語譯本 在一座上宣講《般若波羅蜜經》，無量大眾共同坐在一座上，手持金羅華（一種花名）散向釋迦牟尼佛，上方形成萬輪華蓋覆蓋大眾。最初散花中有四層含義：第一層，散百萬億行華，代表地前三十心的修行之花。第二層，又散八萬四千般若波羅蜜華，代表初地以下十地的修行之花。第三層，又散妙覺華，代表佛地的花。第四層，諸天人和天人散天華。 關於前三十心行華，其中有四層含義：第一，說明十六國王聽聞宣講《般若波羅蜜經》后歡喜，即散百萬億行華。第二，花在空中變成一座，十方佛共同坐在這座上宣講《般若波羅蜜經》。第三，無量大眾共同坐在一座上，手持金羅華散向釋迦牟尼佛。第四，金羅華變成萬輪華蓋覆蓋大眾。問：為什麼一時間各種花的變化如此自在？答：因為般若的緣故，在無所得心中產生種種名相，不可以執著于相和心去尋求。如果詳細解釋勸解，其事眾多無法一一列出。下文所說的各種花的變化也是如此。 又散八萬四千般若波羅蜜華，在虛空中變成白雲臺，臺中光明王佛與無量大眾宣講《般若波羅蜜經》，臺中大眾手持雷吼華散向釋迦牟尼佛及諸大眾。第二，地上行華文有三層含義：第一，說明散花變成白雲臺。第二，說明臺中光明王佛宣講《般若波羅蜜經》。第三，臺中大眾手持雷吼華散向釋迦牟尼佛及大眾。 又散妙覺華，在虛空中變成金剛城，城中師子吼王佛與十方佛、大菩薩眾討論第一義諦，當時城中菩薩手持光明華散向釋迦牟尼佛，形成一個華臺，臺中十方諸佛宣說不二法。第三，佛地散妙覺華文有五層含義：第一，說明散妙覺華。第二，花在空中變成金剛城。第三，城中師子吼王佛與十方佛、大菩薩討論第一義諦。第四，當時城中菩薩手持光明華散向釋迦牟尼佛，形成一個華臺。第五，臺中十方諸佛宣說不二法。
【English Translation】 English version An immeasurable assembly sat together on one seat to hear the Prajna Paramita (Perfection of Wisdom) being expounded. They held Kin Luo flowers (a type of flower) and scattered them upon Shakyamuni Buddha, forming a canopy of myriad wheels of flowers above the assembly. There are four aspects to the initial scattering of flowers: First, scattering a hundred million 'practice flowers,' representing the thirty minds of practice before reaching the ground (bhumi). Second, scattering eighty-four thousand Prajna Paramita flowers, representing the ten grounds below the first ground. Third, scattering Wonderful Enlightenment flowers, representing the flowers of the Buddha ground. Fourth, devas (gods) and humans scattering heavenly flowers. Regarding the thirty minds of practice flowers, there are four aspects: First, it explains that the sixteen kings, upon hearing the Prajna Paramita being expounded, rejoiced and scattered a hundred million 'practice flowers.' Second, the flowers transformed into a seat in the air, and the Buddhas of the ten directions sat together on this seat to expound the Prajna Paramita. Third, an immeasurable assembly sat together on one seat, holding Kin Luo flowers and scattering them upon Shakyamuni. Fourth, the Kin Luo flowers transformed into a canopy of myriad wheels of flowers covering the assembly. Question: Why do the various flowers transform so freely in an instant? Answer: Because of Prajna (wisdom), various names are created within the mind of non-attainment; one cannot seek it with an attachment to form or mind. If we were to explain the exhortations in detail, there would be too many to list. The transformations of the flowers mentioned below are similar. Again, eighty-four thousand Prajna Paramita flowers were scattered, transforming into a White Cloud Platform in the empty space. Within the platform, Light King Buddha expounded the Prajna Paramita with an immeasurable assembly. The assembly within the platform held Thunder Roar flowers and scattered them upon Shakyamuni Buddha and the assembly. Second, the text on the flowers of practice on the ground has three aspects: First, it explains that the scattering of flowers transformed into a White Cloud Platform. Second, it explains that Light King Buddha expounded the Prajna Paramita within the platform. Third, the assembly within the platform held Thunder Roar flowers and scattered them upon Shakyamuni and the assembly. Again, Wonderful Enlightenment flowers were scattered, transforming into a Vajra (diamond) City in the empty space. Within the city, Lion's Roar King Buddha discussed the First Principle with the Buddhas of the ten directions and the great Bodhisattvas (enlightenment beings). At that time, the Bodhisattvas within the city held Light flowers and scattered them upon Shakyamuni Buddha, forming a flower platform. Within the platform, the Buddhas of the ten directions expounded the non-dual Dharma (teachings). Third, the text on the Buddha ground scattering Wonderful Enlightenment flowers has five aspects: First, it explains the scattering of Wonderful Enlightenment flowers. Second, the flowers transformed into a Vajra City in the air. Third, Lion's Roar King Buddha discussed the First Principle with the Buddhas of the ten directions and the great Bodhisattvas. Fourth, at that time, the Bodhisattvas within the city held Light flowers and scattered them upon Shakyamuni Buddha, forming a flower platform. Fifth, the Buddhas of the ten directions within the platform expounded the non-dual Dharma.
不二法也。
及諸天人亦散天華于釋迦牟尼佛上虛空中成紫雲蓋覆三千大千世界蓋中天人散恒河沙華如雲而下 第四諸大眾天人散華有三。初散天華釋迦上。二華于空中成紫雲蓋覆三千大千世界。三蓋中天人散恒沙華。此等若就事是敬供養。若約行即修行供養。問前後四番散華變成華蓋等。何故於中有佛說法有不說法者。答諸佛方便約緣不同不可定準。第一明散華供養訖。
時諸國王散華供養已愿過去佛現在佛未來佛常說般若波羅蜜愿一切受持者比丘比丘尼信男信女所求如意常行般若波羅蜜 時諸下品中大段第二發願。就文有二。初時諸天國王愿三世諸佛常說般若。二愿一切受持者下愿四眾所求如意常行無所得般若也。
佛告大王如是如是如王所說般若波羅蜜應說應受是諸佛母諸菩薩母神通生處 佛告下品內大段此第三如來述成。就文有二。初述可故云如是如是。二如王所說下勸應說應受持嘆般若諸聖之本。有三句是一切諸佛母一切菩薩母一切神通母。
時佛為王現五不思議神變一華入無量華無量華入一華一佛土入無量佛土無量佛土入一佛土無量佛土入一毛吼土。一毛吼土入無量毛吼土無量須彌無量大海入芥子中一佛身入無量眾生身無量眾生身入一佛身入六道身入地水火風身佛身不可思議眾
【現代漢語翻譯】 現代漢語譯本：
『不二法』也是如此。（不二法：超越二元對立的真理） 以及諸天人和阿修羅也向釋迦牟尼佛（釋迦牟尼佛：佛教的創始人）拋撒天花，在虛空中形成紫色的云蓋，覆蓋三千大千世界（三千大千世界：佛教宇宙觀中的一個巨大宇宙），云蓋中的天人散下如恒河沙數般的花朵，如雲般降落。第四，諸大眾天人散花有三種方式：第一，向釋迦牟尼佛拋撒天花；第二，花在空中形成紫色的云蓋，覆蓋三千大千世界；第三，云蓋中的天人散下如恒河沙數般的花朵。這些如果就事相上來說，是恭敬供養；如果就修行上來說，就是修行供養。問：前後四次散花變成華蓋等，為什麼有的有佛說法，有的沒有佛說法？答：諸佛的方便是根據因緣不同而有所差異，不可一概而論。第一部分說明散花供養完畢。 當時，各位國王散花供養完畢后，發願過去佛、現在佛、未來佛常說般若波羅蜜（般若波羅蜜：通過智慧到達彼岸），愿一切受持者，比丘（比丘：男性出家人）、比丘尼（比丘尼：女性出家人）、信男（信男：信仰佛教的男子）、信女（信女：信仰佛教的女子）所求如意，常行般若波羅蜜。這是下品中的第二大段，講述發願。從文義上有兩點：一是諸天國王發願三世諸佛常說般若；二是愿一切受持者，四眾弟子所求如意，常行無所得的般若。 佛告訴大王：『是這樣，是這樣，正如您所說，般若波羅蜜應當宣說，應當受持，是諸佛之母，諸菩薩（菩薩：立志成佛的修行者）之母，神通生之處。』這是下品內的大段，第三部分是如來述說成就。從文義上有兩點：一是述說認可，所以說『是這樣，是這樣』；二是勸勉應當宣說、應當受持，讚歎般若是一切聖賢的根本。有三句話：是一切諸佛之母，一切菩薩之母，一切神通之母。 當時，佛為國王展現五種不可思議的神變：一朵花進入無量花中，無量花進入一朵花中；一個佛土進入無量佛土中，無量佛土進入一個佛土中；無量佛土進入一毛孔土中，一毛孔土進入無量毛孔土中；無量須彌山（須彌山：佛教宇宙觀中的聖山）、無量大海進入芥子中；一個佛身進入無量眾生身中，無量眾生身進入一個佛身中；進入六道（六道：眾生輪迴的六個去處）身中，進入地、水、火、風（地水火風：構成物質世界的四大元素）身中。佛身不可思議，眾生身不可思議。
【English Translation】 English version:
'Non-duality' is also like this. (Non-duality: The truth that transcends dualistic oppositions) And the various devas (devas: celestial beings) and asuras (asuras: demigods or titans) also scattered celestial flowers upon Shakyamuni Buddha (Shakyamuni Buddha: the founder of Buddhism), forming a purple cloud canopy in the empty sky, covering the three thousand great thousand worlds (three thousand great thousand worlds: a vast cosmos in Buddhist cosmology). From within the canopy, the devas scattered flowers as numerous as the sands of the Ganges, descending like clouds. Fourth, the scattering of flowers by the great assembly of devas occurs in three ways: first, scattering celestial flowers upon Shakyamuni Buddha; second, the flowers forming a purple cloud canopy in the sky, covering the three thousand great thousand worlds; third, from within the canopy, the devas scattering flowers as numerous as the sands of the Ganges. If considered in terms of the event itself, these are respectful offerings; if considered in terms of practice, they are cultivation offerings. Question: Why is it that in the four instances of scattering flowers that transform into flower canopies, etc., sometimes the Buddha teaches, and sometimes he does not? Answer: The expedient means of the Buddhas vary according to different conditions and cannot be rigidly determined. The first part explains the completion of the flower scattering offering. At that time, after the various kings had scattered flowers as offerings, they vowed that the Buddhas of the past, present, and future would always speak the Prajna Paramita (Prajna Paramita: the perfection of wisdom that leads to the other shore), and that all who receive and uphold it—bhikkhus (bhikkhus: male monastics), bhikkhunis (bhikkhunis: female monastics), believing men (believing men: male Buddhist devotees), and believing women (believing women: female Buddhist devotees)—would have their wishes fulfilled and would always practice the Prajna Paramita. This is the second major section in the lower grade, discussing the making of vows. In terms of the text, there are two points: first, the kings of the devas vow that the Buddhas of the three times will always speak the Prajna; second, the vow that all who receive and uphold it, the fourfold assembly, will have their wishes fulfilled and will always practice the Prajna of non-attainment. The Buddha told the great king, 'It is so, it is so. Just as you have said, the Prajna Paramita should be spoken and should be upheld. It is the mother of all Buddhas, the mother of all Bodhisattvas (Bodhisattvas: beings who aspire to Buddhahood), the place where supernatural powers arise.' This is the major section within the lower grade. The third part is the Tathagata's (Tathagata: another name for the Buddha) statement of accomplishment. In terms of the text, there are two points: first, the statement of approval, hence the saying 'It is so, it is so'; second, the exhortation to speak and uphold it, praising Prajna as the root of all sages. There are three phrases: it is the mother of all Buddhas, the mother of all Bodhisattvas, and the mother of all supernatural powers. At that time, the Buddha manifested five inconceivable miraculous transformations for the king: one flower entered countless flowers, and countless flowers entered one flower; one Buddha-land entered countless Buddha-lands, and countless Buddha-lands entered one Buddha-land; countless Buddha-lands entered one pore-land, and one pore-land entered countless pore-lands; countless Mount Sumerus (Mount Sumeru: the sacred mountain in Buddhist cosmology) and countless great oceans entered a mustard seed; one Buddha-body entered countless sentient beings' bodies, and countless sentient beings' bodies entered one Buddha-body; entered the bodies of the six realms (six realms: the six destinations of rebirth), entered the bodies of earth, water, fire, and wind (earth, water, fire, and wind: the four elements that constitute the material world). The Buddha-body is inconceivable, and the sentient beings' bodies are inconceivable.
生身不可思議世界不可思議 時佛為王下品中第四神力。現五不思議即為五別。第一華變不思議一華入無量者少能入多。無量入一者多能入少故皆不思議神力也。二佛土不思議無量佛土入一佛土能變多土入一土故。三毛吼不思議少能容多故。四須彌大不思議多能入芥子故。五眾生不思議無量眾生入一佛身故。五種神通稱不思議者無得正觀之異名也。
佛現神足時十方諸天人得佛華三昧十恒河沙菩薩現身成佛三恒河沙八部神王成菩薩道十千女人現身得神通三昧善男子是般若波羅蜜有三世利益過去已說現在今說未來當說 佛現神足下品中大段第五明得益有二。初別明四種人得益。二善男子下總舉波若有三世利益。別明四眾內即為四別。一十方天人得佛華三昧者。此是華嚴三昧第十地得之。二十恒河沙菩薩得成佛身。三三恒河沙八部神王成菩薩道初地以上。四十千女人現身得神通謂五神通也。善男子下總舉般若明三世利益。
諦聽諦聽善思念之如法修行 諦聽諦聽下品中大段第六勸依三慧結勸修行也。
仁王護國般若波羅蜜經受持品第七
此品明十三法師。開而奉行為受久久不失為持。因以題名故言受持品。正說六品為四。今是第四明弘經人德行相貌勸將來依憑學經。就文有二。初月光疑問從大牟
尼下第二答。初問中有二。初月光從前品生疑。白佛言下第二正問末代持法人。就前疑問中初睹瑞疑念。次即發言咨請。
爾時月光心念口言見釋迦牟尼佛現無量神力亦見千華臺上寶滿佛是一切佛化身主復見千華葉世界上佛其中諸佛各各說般若波羅蜜 所言月光者性月名波斯匿。而言月光者當是受法已后更立光字故云月光也。次發言者見釋迦神力復見寶滿如來化身佛主復見千葉上佛各各說般若。此三處佛為一為異。
白佛言如是無量般若波羅蜜不可說不可解不可以識識云何諸善男子於是經中明瞭覺解如法為一切眾生開空法道 白佛下正問。就中有二。初正問所說般若甚深無量。次云何下結問意。就前正問中有三句嘆般若甚深。一過言說故云不可說言語道斷故。二過相心境界故言不可解深而無盡故。三過覺觀故云不可以識識非思慮境界非緣慮之所達也。云何下次結問意法相如是絕緣忘觀。云何解了令一切眾生得入空道。開空法道者達有本空故名開空。即空能通名道故云開空法道也。
大牟尼言有修行十三觀門諸善男子為大法王從習忍至金剛頂皆為法師依持建立。汝等大眾應如佛供養而供養之應持百萬億天華天香而以奉上 大牟尼下第二佛答有三。初正答問。佛告月光我滅度後下第二勸持。時諸大眾及
【現代漢語翻譯】 現代漢語譯本： 尼下第二答。初問中有二。初，月光（菩薩名）從前品產生疑問。『白佛言』以下是第二部分，正式提問末法時代受持佛法的人。在前一個疑問中，首先是見到祥瑞而產生疑惑，然後是發言請教。
『爾時月光心念口言見釋迦牟尼佛現無量神力亦見千華臺上寶滿佛是一切佛化身主復見千華葉世界上佛其中諸佛各各說般若波羅蜜』。這裡所說的月光，本性如月，名叫波斯匿（國王名）。之所以稱為月光，應當是接受佛法之後，更改立了『光』字，所以稱為月光。接下來是發言，見到釋迦（佛名）的神力，又見到寶滿如來（佛名）化身佛主，又見到千葉蓮臺上的佛各自宣說般若（智慧）。這三處佛，是一體還是有區別？
『白佛言如是無量般若波羅蜜不可說不可解不可以識識云何諸善男子於是經中明瞭覺解如法為一切眾生開空法道』。『白佛』以下是正式提問。其中有兩部分。首先正式提問所說的般若甚深無量。其次，『云何』以下是總結提問的意圖。在前面的正式提問中，有三句話讚歎般若的甚深。一是超越言說，所以說不可說，因為言語的道路斷絕了。二是超越表象和心識的境界，所以說不可解，因為深奧而沒有窮盡。三是超越感覺和觀察，所以說不可以識識，不是思考和顧慮的境界，不是通過攀緣思慮所能達到的。『云何』以下是總結提問的意圖，法相是如此的斷絕攀緣忘卻觀想，如何理解明白，讓一切眾生得以進入空性之道。開空法道，是通達萬有本性為空，所以稱為開空。即空效能夠通達，稱為道，所以說『開空法道』。
『大牟尼言有修行十三觀門諸善男子為大法王從習忍至金剛頂皆為法師依持建立。汝等大眾應如佛供養而供養之應持百萬億天華天香而以奉上』。『大牟尼』以下是第二部分，佛的回答，有三部分。首先是正式回答提問。『佛告月光我滅度后』以下是第二部分，勸勉受持。『時諸大眾及』
【English Translation】 English version: The second answer from Ni. There are two parts to the initial question. First, Moonlight (name of a Bodhisattva) has doubts arising from the previous chapter. 'Bai Fo Yan' (reporting to the Buddha) below is the second part, formally asking about those who uphold the Dharma in the Dharma-ending Age. In the previous question, first, there is doubt arising from seeing auspicious signs, and then speaking to inquire.
'At that time, Moonlight mentally and verbally saw Shakyamuni Buddha manifesting limitless divine power, and also saw Bao Man Buddha (name of a Buddha) on the thousand-flower platform, who is the master of all Buddha's incarnations, and also saw Buddhas on the thousand-petal world, among whom each Buddha spoke Prajna Paramita (perfection of wisdom)'. The Moonlight mentioned here, whose nature is like the moon, is named Pasenadi (name of a king). The reason for being called Moonlight should be that after receiving the Dharma, the character 'Guang' (light) was added, so it is called Moonlight. Next is speaking, seeing Shakyamuni's divine power, and also seeing Bao Man Tathagata (another name for Buddha) as the incarnate Buddha master, and also seeing the Buddhas on the thousand petals each speaking Prajna. Are these three Buddhas one and the same, or are they different?
'Reporting to the Buddha, such immeasurable Prajna Paramita is unspeakable, incomprehensible, and cannot be known by consciousness. How can good men clearly understand and awaken in this sutra, and according to the Dharma, open the path of emptiness for all sentient beings?' 'Reporting to the Buddha' below is the formal question. There are two parts to it. First, the formal question praises the profound and immeasurable Prajna. Second, 'Yun He' (how) below summarizes the intention of the question. In the preceding formal question, there are three sentences praising the profundity of Prajna. First, it transcends speech, so it is said to be unspeakable, because the path of language is cut off. Second, it transcends the realm of appearances and mind, so it is said to be incomprehensible, because it is profound and inexhaustible. Third, it transcends sensation and observation, so it is said that it cannot be known by consciousness, it is not the realm of thought and consideration, it cannot be reached by clinging to thoughts. 'Yun He' below summarizes the intention of the question, the Dharma characteristics are such that they cut off clinging and forget contemplation, how can one understand and awaken, so that all sentient beings can enter the path of emptiness. Opening the path of emptiness means understanding that the nature of all things is empty, so it is called opening emptiness. That is, emptiness can be understood, called the path, so it is said 'opening the path of emptiness'.
'The Great Sage said that there are thirteen gates of contemplation for cultivation, and good men are great Dharma kings, from learning forbearance to the Vajra Peak, all are Dharma masters who uphold and establish. You all should make offerings to them as you would to the Buddha, and offer them hundreds of millions of heavenly flowers and heavenly incense'. 'The Great Sage' below is the second part, the Buddha's answer, which has three parts. First is the formal answer to the question. 'The Buddha told Moonlight, after my Parinirvana' below is the second part, exhorting to uphold. 'At that time, all the assembly and'
阿須輪王下第三明時眾得益。就前正答中有三。初略答。善男子其法師下第二廣答。善男子如是如是下第三總結十三法師功能。就前略答中有二。初佛答勸修觀門略嘆其德。文云十三觀門者謂三賢十聖為十三。前四忍各有三品以為十二。寂滅下忍為十三。從習忍已下第二辨位。習忍者即習種性。至金剛頂者即第十地標初舉后中間十一略具列。依持建立者明十三種合可依止。汝等下第三勸大眾如法供養。文云應如佛供養者教其重敬供養也。故二諦品云一念信般若當知是人即是如來。況十三法師不應如佛供養也。
善男子。其法師者是習種性菩薩。若在家婆差憂婆差。若出家比丘比丘尼。修行十善。自觀己身地水火風空識。分分不凈。復觀十四根。所謂五情五受男女意命等有無量罪過故。即發無上菩提心。常修三界一切唸唸皆不凈故得不凈忍觀門住在佛家修六和敬。所謂三業同戒同見同學。行八萬四千波羅蜜道 善男子其法師下第二廣答十三忍。即為十三段。就初習忍有三。第一內凡伏忍初習忍十住也。第二善男子習忍下舉失顯得。更解三十心前外凡夫十善菩薩。第三是定人者下顯得還結習忍位也。就初習忍有八句文。初標忍名位。文云是習種性菩薩也。第二別明四部眾在家二眾名優婆塞優婆夷。有本云波差優婆差
外國語音不同有此異耳。此間名善宿男善宿女亦云善男子善女人。出家二眾者一名比丘此名破煩惱。二名比丘尼此名為女。第三修習德行文云修行十信。十信者即前教化品伏忍下品十種心。十信者一精進心乃至第十回向心。第四作六大觀四大．空．識也。第五作十四根觀。五情根五受根男女意命此。十四是生死根本故成實論名往來根。生死過患故菩薩先須觀之。三無漏根入聖位非過不須觀之。信等五根不斷善根亦不觀也。是故二十二根中除八根但觀十四。喜樂舍意此四雖通漏無漏是染污根本。所以不除也。第六發菩提心者智度論云五種菩提。是第五無上菩提心也。涅槃經四種菩提發第四上上觀菩提也。大品經三種菩提第三佛菩提心也。第七常修三界忍者觀三界唸唸皆不凈是諸漏本。無一念凈處即得不凈忍也。以作上來諸觀名佛弟子故云住在佛家也。第八修六和敬與物同修名之為和。共相受德目之為敬。三業同修為三。同戒同見同學八萬四千度名六。余經以同利利為六也。
善男子習忍以前行十善菩薩有退有進譬如輕毛隨風東西是諸菩薩亦復如是雖以十千劫行十正道發三菩提心乃當入習忍位亦常學三伏忍法而不可字名 善男子下習忍內大段第二更解三十心前外凡十善。舉失顯得也。就文有六句。初法說明外凡菩薩
【現代漢語翻譯】 現代漢語譯本： 外國語音不同，所以有這樣的差異。這裡稱呼『善宿男』（Shanshunana，具有善良住所的男子）『善宿女』（Shanshunv，具有善良住所的女子），也說『善男子』（Shannanzi，善良的男子）『善女人』（Shannvren，善良的女子）。出家的兩種僧人，第一種稱為『比丘』（Biqiu，梵文Bhiksu的音譯，指男性出家人），意思是破除煩惱。第二種稱為『比丘尼』（Biqiuni，梵文Bhiksuni的音譯，指女性出家人），意思就是女子。第三是修習德行，經文中說修行十信。這十信就是前面教化品中伏忍下品的十種心。十信是：一、精進心，乃至第十、迴向心。第四是修習六大觀，即四大（Sida，地、水、火、風）、空（Kong，空性）、識（Shi，意識）。第五是修習十四根觀。五情根（Wuqinggen，眼、耳、鼻、舌、身五種感覺器官），五受根（Wushougen，苦、樂、憂、喜、舍五種感受），男女意命（Nannvyiming，男女的性器官、意根和命根）。這十四種是生死根本，所以《成實論》（Chengshilun）稱之為往來根。因為是生死過患，所以菩薩首先要觀察它們。三無漏根（Sanwulougen，未知當知根、已知根、具知根）進入聖位，不是過患，所以不需要觀察。信等五根（Xindengwugen，信根、精進根、念根、定根、慧根）不斷善根，也不觀察。因此，在二十二根中，除去八根，只觀察十四根。喜、樂、舍、意這四種雖然貫通有漏和無漏，但都是染污的根本，所以不除去。第六是發菩提心（Puti Xin，覺悟之心），《智度論》（Zhidulun）中說有五種菩提，這裡指的是第五種無上菩提心。涅槃經（Niepan Jing）中有四種菩提，這裡指的是發第四種上上觀菩提。大品經（Dapin Jing）中有三種菩提，這裡指的是第三種佛菩提心。第七是常修三界忍（Sanjie Ren），觀察三界唸唸都是不凈，是各種煩惱的根本，沒有一念是清凈的，這樣就得到不凈忍。因為修習了以上各種觀想，所以稱為佛弟子，因此說住在佛家。第八是修六和敬（Liu He Jing），與他人共同修習稱為和，共同接受恩德稱為敬。身、口、意三業共同修習為三。同戒、同見、同學八萬四千法門稱為六。其他經典以同利為六和敬。 善男子，在修習忍之前，行十善的菩薩，有退步也有進步，譬如輕毛隨風飄動，沒有定向，這些菩薩也是這樣，雖然以十千劫的時間修行十正道，發三種菩提心，才能進入習忍位，也常常學習三種伏忍法，但不可輕視。 善男子，下面習忍內大段第二部分，進一步解釋三十心之前的外凡十善。這是通過舉出失去的來彰顯得到的。就文義來說，有六句。第一句是法說明外凡菩薩。
【English Translation】 English version: Foreign sounds are different, hence these variations. Here, 'Shanshunana' (善宿男, a man with a good dwelling) and 'Shanshunv' (善宿女, a woman with a good dwelling) are mentioned, also referred to as 'Shannanzi' (善男子, a good man) and 'Shannvren' (善女人, a good woman). The two types of ordained individuals are: first, 'Biqiu' (比丘, transliteration of Sanskrit Bhiksu, referring to a male monastic), meaning 'breaker of afflictions.' Second, 'Biqiuni' (比丘尼, transliteration of Sanskrit Bhiksuni, referring to a female monastic), meaning 'woman.' Third is the cultivation of virtuous conduct, with the text mentioning the practice of the ten faiths. These ten faiths are the ten types of minds in the lower grade of forbearance from the previous chapter on edification. The ten faiths are: first, the mind of diligence, up to the tenth, the mind of dedication. Fourth is the practice of the six great contemplations, namely the four great elements (四大, earth, water, fire, wind), emptiness (空, Kong, emptiness), and consciousness (識, Shi, consciousness). Fifth is the practice of the fourteen root contemplations. The five sense roots (五情根, the five sense organs of eye, ear, nose, tongue, and body), the five feeling roots (五受根, the five feelings of suffering, pleasure, sorrow, joy, and equanimity), and the male-female mind-life (男女意命, the sexual organs of male and female, the mind root, and the life root). These fourteen are the roots of birth and death, hence the Chengshilun (成實論, Tattvasiddhi Shastra) calls them the roots of coming and going. Because they are the faults of birth and death, Bodhisattvas must first contemplate them. The three unconditioned roots (三無漏根, Anajñatamajñasyami, Ajñendriya, Ajñatavindriya) enter the holy position and are not faults, so they do not need to be contemplated. The five roots of faith, etc. (信等五根, faith, vigor, mindfulness, concentration, wisdom) do not sever good roots and are also not contemplated. Therefore, among the twenty-two roots, eight roots are excluded, and only fourteen are contemplated. Joy, pleasure, equanimity, and mind, although they pervade conditioned and unconditioned states, are the root of defilement, so they are not excluded. Sixth is the generation of Bodhicitta (菩提心, the mind of enlightenment). The Zhidulun (智度論, Mahaprajnaparamitopadesa) mentions five types of Bodhi, referring here to the fifth, the unsurpassed Bodhicitta. The Nirvana Sutra (涅槃經, Nirvana Sutra) mentions four types of Bodhi, referring here to the generation of the fourth, the supreme contemplation Bodhi. The Dapin Jing (大品經, Mahaprajnaparamita Sutra) mentions three types of Bodhi, referring here to the third, the Buddha Bodhicitta. Seventh is the constant practice of the three realms forbearance (三界忍, Sanjie Ren), contemplating that all thoughts in the three realms are impure, the root of all afflictions, with not a single thought being pure, thus attaining the forbearance of impurity. Because one practices the above contemplations, one is called a disciple of the Buddha, hence it is said to dwell in the Buddha's family. Eighth is the cultivation of the six harmonies and reverences (六和敬, Liu He Jing), practicing together with others is called harmony, mutually receiving virtue is called reverence. The three karmas of body, speech, and mind practiced together are three. Sharing the same precepts, views, and learning the eighty-four thousand Dharma gates are called six. Other sutras consider sharing benefits as the six harmonies and reverences. Good man, before practicing forbearance, the Bodhisattvas who practice the ten virtues may regress or progress, like light feathers blown by the wind, without a fixed direction. These Bodhisattvas are also like this; although they practice the ten right paths for ten thousand kalpas and generate the three Bodhicittas, they can only enter the position of learning forbearance, and they often learn the three methods of subduing forbearance, but they should not be underestimated. Good man, the second part of the great section on learning forbearance below further explains the ten virtues of ordinary beings before the thirty minds. This is to highlight what is gained by pointing out what is lost. In terms of the text, there are six sentences. The first sentence is a Dharma explanation of the ordinary Bodhisattvas.
行十善由有進退。譬如下第二舉輕毛喻善趣見理未明。數數退大住小乘。似彼輕毛隨風動轉不能正住。是諸菩薩下第三合喻。雖以十千劫下第四明十千劫有所得心行十正道亦不得進位也。發菩提心下第五明發無所得心得入習忍位也。亦常學下第六結是不定人不可名字也。
是不定人是定人者入生空位聖人性故必不起五逆六重二十八輕佛法經書作反逆罪言非佛說無有是處能以一阿僧祇劫修伏道忍行始得入僧伽陀位 是定人下習忍位中第三大段顯得還結習種忍也。就文有三初得生空位。此人得人空無我解也。亦名假名空。必不起下第二明離過五逆如前說。六重者四重加沽酒為五不說四眾罪過為六。二十八輕者出善生優婆塞經。第一不供養父母師長。二者耽樂飯酒三者不能瞻身病苦。四者有乞食不能隨多少與而令空去。五者若比丘比丘尼長老尊宿處優婆塞等不須禮拜問訊。六者若見四果犯戒生憍慢心。七者月月不能持六齊受八支戒。八者四十里有講法處不往聽。九者受招提僧臥具床座。十者疑水有蟲故飲。十一險難之處無伴獨行。十二無伴獨宿尼寺。十三若為財命打罵奴婢僮僕外人。十四若殘食施四部眾。十五若畜貓貍。十六畜養象馬牛驢一切禽獸不作凈施。十七若不儲僧伽梨衣缽盂錫杖。十八若為身田作。十九不得
【現代漢語翻譯】 現代漢語譯本 行十善也有進退之分。譬如下面第二段用輕毛作比喻，說明進入善趣但對真理的理解還不透徹，所以會多次退步，捨棄大乘而安於小乘，就像那輕毛隨風飄動，不能穩定地停留在某處。第三段是總結比喻。即使以十千劫的時間，第四段說明以有所得之心修行十正道，也不能提升品位。第五段說明發無所得之心才能進入習忍位。第六段總結說這種不定之人是不能被稱作名字的。
這種不定之人與已入生空位的定人不同，因為定人具有聖人的本性，必定不會犯下五逆罪、六重罪和二十八輕罪。他們不會說佛法經書是虛假的，也不會說這不是佛陀所說，他們會以一個阿僧祇劫的時間來修習伏道忍行，才能進入僧伽陀位。下面第三大段闡述了習忍位中定人的境界，並總結了還結習種忍的含義。這段文字分為三個部分，首先是獲得生空位。這種人獲得了人空無我的理解，也稱為假名空。第二部分說明他們遠離了五逆罪，如前所述。六重罪指的是四重罪加上賣酒，總共五種，不說四眾的罪過是第六種。二十八輕罪出自《善生優婆塞經》。第一，不供養父母師長。第二，沉迷於飲食和酒。第三，不能照顧自己的病痛。第四，有乞討者來乞食，不能根據自己的能力給予，讓他們空手而歸。第五，對比丘、比丘尼、長老、尊宿等不禮拜問訊。第六，如果看到四果聖人犯戒，就生起驕慢之心。第七，每月不能持六齋日，受八關齋戒。第八，四十里內有講法的地方不去聽。第九，接受招提僧的臥具床座。第十，懷疑水中有蟲而飲用。第十一，在危險的地方沒有同伴獨自行走。第十二，沒有同伴獨自住在尼寺。第十三，爲了財物或性命打罵奴婢、僮僕或外人。第十四，用殘羹剩飯佈施四部大眾。第十五，飼養貓或貍。第十六，畜養象、馬、牛、驢等一切禽獸而不作凈施。第十七，不儲藏僧伽梨衣、缽盂、錫杖。第十八，爲了自身田地而勞作。第十九，不得...
【English Translation】 English version The practice of the Ten Wholesome Actions can advance or regress. For example, the second part below uses the analogy of light feathers to illustrate entering good realms but not having a clear understanding of the truth. Therefore, one may repeatedly regress, abandoning the Mahayana and settling for the Hinayana, like light feathers that are blown by the wind and cannot remain stable in one place. The third part is a summary of the analogy. Even with ten thousand kalpas, the fourth part explains that practicing the Ten Righteous Paths with an attachment to attainment will not lead to advancement in rank. The fifth part explains that generating a mind free from attachment to attainment allows one to enter the stage of Habituation to Patience (習忍位). The sixth part concludes that such an unfixed person cannot be named.
This unfixed person is different from the fixed person who has entered the stage of Emptiness of Existence (生空位), because the fixed person possesses the nature of a sage and will certainly not commit the Five Heinous Offenses, the Six Grave Offenses, and the Twenty-eight Minor Offenses. They will not say that the Buddhist teachings and scriptures are false, nor will they say that this is not what the Buddha taught. They will spend one asamkhya kalpa cultivating the practice of Subduing Patience (伏道忍行) in order to enter the Samghata stage (僧伽陀位). The third major section below elaborates on the state of the fixed person in the stage of Habituation to Patience and summarizes the meaning of still binding the seeds of Habituation to Patience. This passage is divided into three parts, the first being the attainment of the stage of Emptiness of Existence. This person has attained the understanding of the emptiness of self, also known as nominal emptiness. The second part explains that they are free from the Five Heinous Offenses, as mentioned earlier. The Six Grave Offenses refer to the Four Grave Offenses plus selling alcohol, totaling five, and not speaking of the offenses of the four assemblies is the sixth. The Twenty-eight Minor Offenses come from the Sheng Sheng Yu Po Sai Jing (善生優婆塞經). First, not supporting parents and teachers. Second, indulging in food and drink. Third, not taking care of one's own illnesses. Fourth, when beggars come to beg, not giving according to one's ability, causing them to return empty-handed. Fifth, not bowing or greeting monks, nuns, elders, or venerable ones. Sixth, if one sees a saint of the Four Fruits committing offenses, one becomes arrogant. Seventh, one cannot observe the six fast days and take the eight precepts every month. Eighth, one does not go to listen to the Dharma within forty li. Ninth, one accepts the bedding and seats of the Sangha in the monastery. Tenth, one drinks water while suspecting that there are insects in it. Eleventh, one travels alone in dangerous places without a companion. Twelfth, one stays alone in a nunnery without a companion. Thirteenth, one beats or scolds slaves, servants, or outsiders for wealth or life. Fourteenth, one gives leftovers to the four assemblies. Fifteenth, one raises cats or civets. Sixteenth, one raises elephants, horses, cattle, donkeys, and all kinds of birds and beasts without making pure offerings. Seventeenth, one does not store the Sanghati robe, alms bowl, and staff. Eighteenth, one works for one's own fields. Nineteenth, one must not...
自為身命若作市易斗秤賣物。一說價已不得前卻舍賤取貴。二十若在非處非時行欲。二十一商賈販賣不輸官稅盜棄而去。二十二若犯國制。二十三得新果菜不先奉三寶先自受用。二十四僧若不敢說法讚歎輒便自作。二十五若在沙彌比丘前行。二十六僧中行食不得撰擇取美過分而取。二十七不得養蠶。二十八行路之時遇見病者不住瞻視方便付囑而捨去。佛法經書作反逆罪言非佛說者。于佛法真佛說言非佛說。實非佛說言是佛說者無有是處。以一阿僧祇者從善趣初心至滿心習種位合逕一阿僧祇也。始得入僧伽陀位者第三段結習忍位也。外國名僧伽此方名習種性。又義翻名為離著地以不著人我故也。問習種性更有異名復有別稱。答瓔珞經明有六名。在性名習種性在信名堅信。在忍名信忍在慧名聞慧。在定名習相定在觀名住觀。問云何名十住。答。一名發心住二治地住三修行住四生貴住五方便具足住。六正心住七不退住八童真住九法王子住十灌頂住。位內王名銅寶瓔珞。
複次性種性行十慧觀滅十顛倒及我人知見分分假偽但有名但有受但有法不可得無定相無自他相故修護空觀亦常行百萬波羅蜜唸唸不去心以二阿僧祇劫行正道法住波羅陀位 複次性種下第二明中忍文有八句。一標名二出行德三滅惑四知俗。五修觀六辨行多
【現代漢語翻譯】 現代漢語譯本 若有人爲了自身性命而從事市場交易，使用斗、秤來買賣物品。一旦說定了價格，就不能反悔，捨棄低價的而選擇高價的。（自為身命若作市易斗秤賣物。一說價已不得前卻舍賤取貴。） 二十、如果在不適當的地點、不適當的時間行淫慾。（二十若在非處非時行欲。） 二十一、如果商人販賣貨物不繳納官稅，然後逃跑。（二十一商賈販賣不輸官稅盜棄而去。） 二十二、如果觸犯了國家的法令。（二十二若犯國制。） 二十三、如果得到了新鮮的瓜果蔬菜，不先供奉三寶，而是自己先享用。（二十三得新果菜不先奉三寶先自受用。） 二十四、僧人如果不敢說法讚歎，就隨意自己創作。（二十四僧若不敢說法讚歎輒便自作。） 二十五、如果在沙彌（Śrāmaṇera，小沙彌）或比丘（Bhikṣu，出家男眾）前面行走。（二十五若在沙彌比丘前行。） 二十六、在僧眾中分發食物時，不能挑揀選擇好的，拿取過多。（二十六僧中行食不得撰擇取美過分而取。） 二十七、不得飼養蠶。（二十七不得養蠶。） 二十八、在行走的路上，如果遇見病人，不停下來照顧，提供方便，安排妥當就離開。（二十八行路之時遇見病者不住瞻視方便付囑而捨去。） 如果有人說佛法經書是反叛的罪惡言論，說不是佛說的。把佛法中真實是佛說的說成不是佛說的，把確實不是佛說的說成是佛說的，這是不可能的。（佛法經書作反逆罪言非佛說者。于佛法真佛說言非佛說。實非佛說言是佛說者無有是處。） 以一個阿僧祇（Asaṃkhya，無數）劫來說，是從善趣的初心到滿心，習種性位總共經歷一個阿僧祇劫。（以一阿僧祇者從善趣初心至滿心習種位合逕一阿僧祇也。） 剛開始進入僧伽陀（Saṃghāta）位，是第三階段的結習忍位。（始得入僧伽陀位者第三段結習忍位也。） 外國叫做僧伽（Saṃgha），這裡叫做習種性。另一種解釋是離著地，因為不執著於人我和合。（外國名僧伽此方名習種性。又義翻名為離著地以不著人我故也。） 問：習種性還有其他的名稱嗎？答：瓔珞經中說明有六個名稱：在性叫做習種性，在信叫做堅信，在忍叫做信忍，在慧叫做聞慧，在定叫做習相定，在觀叫做住觀。（問習種性更有異名復有別稱。答瓔珞經明有六名。在性名習種性在信名堅信。在忍名信忍在慧名聞慧。在定名習相定在觀名住觀。） 問：什麼叫做十住？答：一名發心住，二名治地住，三名修行住，四名生貴住，五名方便具足住，六名正心住，七名不退住，八名童真住，九名法王子住，十名灌頂住。位內的王者名為銅寶瓔珞。（問云何名十住。答。一名發心住二治地住三修行住四生貴住五方便具足住。六正心住七不退住八童真住九法王子住十灌頂住。位內王名銅寶瓔珞。） 再次，性種性行十慧觀，滅除十種顛倒以及我人知見，分分都是虛假的，只有名稱，只有感受，只有法，不可得，沒有定相，沒有自他相，所以修習守護空觀，也常常修行百萬波羅蜜（Pāramitā，到彼岸），唸唸不離心，用兩個阿僧祇劫修行正道法，住在波羅陀（Parāta）位。（複次性種性行十慧觀滅十顛倒及我人知見分分假偽但有名但有受但有法不可得無定相無自他相故修護空觀亦常行百萬波羅蜜唸唸不去心以二阿僧祇劫行正道法住波羅陀位） 再次，性種下第二段說明中忍的文句有八句：一、標明名稱；二、顯出行德；三、滅除迷惑；四、瞭解世俗；五、修習觀想；六、辨別修行多少。（複次性種下第二明中忍文有八句。一標名二出行德三滅惑四知俗。五修觀六辨行多）
【English Translation】 English version If someone, for the sake of their own life, engages in market transactions, using scales and measures to buy and sell goods. Once a price is agreed upon, they must not go back on their word, abandoning the cheaper option for the more expensive one. (自為身命若作市易斗秤賣物。一說價已不得前卻舍賤取貴。) Twenty, if one engages in sexual activity in an inappropriate place or at an inappropriate time. (二十若在非處非時行欲。) Twenty-one, if a merchant sells goods without paying official taxes and then flees. (二十一商賈販賣不輸官稅盜棄而去。) Twenty-two, if one violates the laws of the country. (二十二若犯國制。) Twenty-three, if one obtains fresh fruits and vegetables and does not first offer them to the Three Jewels (Triratna) but enjoys them oneself. (二十三得新果菜不先奉三寶先自受用。) Twenty-four, if a monk does not dare to preach the Dharma or offer praise, and then arbitrarily creates his own. (二十四僧若不敢說法讚歎輒便自作。) Twenty-five, if one walks in front of a Śrāmaṇera (novice monk) or a Bhikṣu (fully ordained monk). (二十五若在沙彌比丘前行。) Twenty-six, when distributing food among the Sangha (community), one must not pick and choose the best portions, taking more than one's share. (二十六僧中行食不得撰擇取美過分而取。) Twenty-seven, one must not raise silkworms. (二十七不得養蠶。) Twenty-eight, when traveling, if one encounters a sick person, one must not fail to stop and care for them, providing convenience and entrusting them to others before leaving. (二十八行路之時遇見病者不住瞻視方便付囑而捨去。) If someone says that the Buddhist scriptures are rebellious and evil words, saying they are not spoken by the Buddha. If one says that what is truly spoken by the Buddha in the Dharma is not spoken by the Buddha, or if one says that what is truly not spoken by the Buddha is spoken by the Buddha, this is impossible. (佛法經書作反逆罪言非佛說者。于佛法真佛說言非佛說。實非佛說言是佛說者無有是處。) Speaking of one Asaṃkhya (innumerable) kalpa (eon), it is from the initial mind in the good realms to the full mind, the stage of habitual nature, altogether passing through one Asaṃkhya kalpa. (以一阿僧祇者從善趣初心至滿心習種位合逕一阿僧祇也。) Just beginning to enter the Saṃghāta stage is the third stage of habitual endurance. (始得入僧伽陀位者第三段結習忍位也。) In foreign lands, it is called Saṃgha; here, it is called the nature of habitual nature. Another interpretation is the ground of detachment, because one is not attached to self and others. (外國名僧伽此方名習種性。又義翻名為離著地以不著人我故也。) Question: Does the nature of habitual nature have other names or different titles? Answer: The Yingluo Sutra explains that there are six names: in nature, it is called the nature of habitual nature; in faith, it is called firm faith; in endurance, it is called faith endurance; in wisdom, it is called hearing wisdom; in samādhi (concentration), it is called the samādhi of habitual appearance; in contemplation, it is called abiding contemplation. (問習種性更有異名復有別稱。答瓔珞經明有六名。在性名習種性在信名堅信。在忍名信忍在慧名聞慧。在定名習相定在觀名住觀。) Question: What are the Ten Abodes? Answer: First is the Abode of Arousing the Mind; second is the Abode of Taming the Earth; third is the Abode of Cultivation; fourth is the Abode of Noble Birth; fifth is the Abode of Complete Expediency; sixth is the Abode of Correct Mind; seventh is the Abode of Non-Retrogression; eighth is the Abode of Pure Youth; ninth is the Abode of Dharma Prince; tenth is the Abode of Consecration. The king within the stage is called the Copper Jewel Necklace. (問云何名十住。答。一名發心住二治地住三修行住四生貴住五方便具足住。六正心住七不退住八童真住九法王子住十灌頂住。位內王名銅寶瓔珞。) Again, the nature of habitual nature practices the Ten Wisdom Contemplations, eliminating the Ten Inversions and the views of self and others. Each part is false, only having names, only having sensations, only having dharmas, unattainable, without fixed characteristics, without characteristics of self and others. Therefore, one cultivates and protects the contemplation of emptiness, and also constantly practices a million Pāramitās (perfections), with every thought not leaving the mind, practicing the correct Dharma for two Asaṃkhya kalpas, abiding in the Parāta stage. (複次性種性行十慧觀滅十顛倒及我人知見分分假偽但有名但有受但有法不可得無定相無自他相故修護空觀亦常行百萬波羅蜜唸唸不去心以二阿僧祇劫行正道法住波羅陀位) Again, the second section below the nature of habitual nature explains that the sentences on middle endurance have eight phrases: first, marking the name; second, displaying the virtue of conduct; third, eliminating delusion; fourth, understanding the mundane; fifth, cultivating contemplation; sixth, distinguishing the amount of practice. (複次性種下第二明中忍文有八句。一標名二出行德三滅惑四知俗。五修觀六辨行多)
少七修行時節八結名。第一標名文云性種性也。第二齣行德文云行十慧觀。十慧即前教化品十止心也。四意止為四即四念處。三善根為七即慈施慧。三意止為十。三意止者所謂三世忍過去因忍現在因果忍未來果忍也。第三滅惑文云滅十顛倒。十顛倒者常樂我凈四對四依止。三煩惱顛倒對三依止。過去因忍對因倒未來果忍對果倒現在因果忍對因果倒也。或可如地持論發心品中說。十種煩惱為十倒也。我我所通障十地。性種人少分滅也。第四知世諦假有非實文云分分假偽不可得也。第五空觀文云無自他相修護空觀。觀我人無有自他相故空即三空觀門。具足未得名修已得名護。第六辨行少多。文云常行百萬波羅蜜唸唸不去心者。以無間修故不去離心也。第七修行時節文云以二阿僧祇也。第八結名。波羅陀位者此名性種性。三藏師云義翻為守護度。所習諸行能堅守不失也。從善趣初心至性種位時逕二阿僧祇劫也。瓔珞經有六名在性名性種性在堅名法堅。在忍名法忍在慧名思惟慧。在定名性定在觀名行觀。問云何名十行。答一歡喜行二饒益行三無瞋恨行四無盡行五離癡亂行。六善現行七無著行八尊重行九善法行十真實行也。位內王名銀輪王。
複次道種性住堅忍中觀一切法無生無住無滅所謂五受三界二諦無自他相如實性不
【現代漢語翻譯】 現代漢語譯本 少七修行時節八結名：第一，標名，文中說的是『性種性』（指菩薩的根性）。第二，出行德，文中說的是『行十慧觀』。十慧就是前面教化品中說的十止心。四意止就是四念處。三善根就是七覺支，即慈、施、慧。三意止就是十行。所謂三意止，指的是三世忍，即過去因忍、現在因果忍、未來果忍。第三，滅惑，文中說的是『滅十顛倒』。十顛倒指的是常、樂、我、凈這四種顛倒，對應四依止。三煩惱顛倒對應三依止。過去因忍對應因倒，未來果忍對應果倒，現在因果忍對應因果倒。或者可以像《地持論》發心品中所說，十種煩惱為十倒。我、我所通障十地。性種人少分滅。第四，知世諦假有非實，文中說的是『分分假偽不可得』。第五，空觀，文中說的是『無自他相修護空觀』。觀察我人沒有自他相，所以空即是三空觀門。具足未得名為修，已得名為護。第六，辨行少多，文中說的是『常行百萬波羅蜜（指六度），唸唸不去心者』。因為無間修習，所以不去離心。第七，修行時節，文中說的是『以二阿僧祇（指極長的時間單位）也』。第八，結名。波羅陀位（指菩薩的果位）指的是性種性。三藏師說，義譯為守護度。所學習的各種行為能夠堅守不失。從善趣初心到性種位時，經過二阿僧祇劫。瓔珞經有六名，在性名性種性，在堅名法堅，在忍名法忍，在慧名思惟慧，在定名性定，在觀名行觀。問：云何名十行？答：一歡喜行，二饒益行，三無瞋恨行，四無盡行，五離癡亂行，六善現行，七無著行，八尊重行，九善法行，十真實行。位內王名銀輪王。
複次，道種性住堅忍中，觀一切法無生無住無滅，所謂五受（指色、受、想、行、識五蘊），三界（指欲界、色界、無色界），二諦（指世俗諦、勝義諦），無自他相，如實性不。
【English Translation】 English version The eight conclusions of the seven stages of practice: First, the naming, the text says 'Xing Zhong Xing' (性種性) (referring to the nature of a Bodhisattva). Second, the virtue of practice, the text says 'practicing the ten wisdom contemplations'. The ten wisdoms are the ten stilling minds mentioned in the previous chapter on teaching. The four intentions are the four foundations of mindfulness. The three good roots are the seven factors of enlightenment, namely loving-kindness, generosity, and wisdom. The three intentions are the ten practices. The so-called three intentions refer to the three kinds of forbearance: forbearance of past causes, forbearance of present causes and effects, and forbearance of future effects. Third, eliminating delusion, the text says 'eliminating the ten inversions'. The ten inversions refer to the four inversions of permanence, joy, self, and purity, corresponding to the four reliances. The three afflictions correspond to the three reliances. Forbearance of past causes corresponds to the inversion of cause, forbearance of future effects corresponds to the inversion of effect, and forbearance of present causes and effects corresponds to the inversion of cause and effect. Or, as stated in the chapter on generating the mind in the Yogacarabhumi-sastra, the ten kinds of afflictions are the ten inversions. 'I' and 'mine' universally obstruct the ten grounds. The nature of the seed person eliminates a small portion. Fourth, knowing that worldly truths are provisional and not real, the text says 'each part is false and cannot be obtained'. Fifth, emptiness contemplation, the text says 'without self or other, cultivate and protect emptiness contemplation'. Observing that there is no self or other in beings, therefore emptiness is the three doors of emptiness contemplation. Not yet attained is called cultivation, already attained is called protection. Sixth, distinguishing between few and many practices, the text says 'constantly practicing a million paramitas (波羅蜜) (referring to the six perfections), with every thought not leaving the mind'. Because of uninterrupted practice, it does not leave the mind. Seventh, the time of practice, the text says 'with two asamkhyas (阿僧祇) (referring to extremely long units of time)'. Eighth, concluding the name. The position of Parata (波羅陀) (referring to the fruit position of a Bodhisattva) refers to Xing Zhong Xing. The Tripitaka master says that it is translated as guarding and crossing over. The various practices learned can be firmly guarded and not lost. From the initial mind of good destiny to the position of Xing Zhong Xing, it takes two asamkhya kalpas. The Inra Network Sutra has six names: in nature it is called Xing Zhong Xing, in firmness it is called Fa Jian, in forbearance it is called Fa Ren, in wisdom it is called Si Wei Hui, in samadhi it is called Xing Ding, and in contemplation it is called Xing Guan. Question: What are the ten practices? Answer: First, the joyful practice; second, the beneficial practice; third, the practice of no anger; fourth, the inexhaustible practice; fifth, the practice of being free from delusion; sixth, the practice of good manifestation; seventh, the practice of non-attachment; eighth, the practice of respect; ninth, the practice of good dharma; tenth, the practice of truth. The king within the position is called the Silver Wheel King.
Furthermore, the nature of the path dwells in firm endurance, contemplating all dharmas as without arising, without dwelling, and without ceasing, namely the five aggregates (skandhas) (五受) (referring to form, feeling, perception, mental formations, and consciousness), the three realms (三界) (referring to the desire realm, the form realm, and the formless realm), the two truths (二諦) (referring to conventional truth and ultimate truth), without self or other, is it not the true nature?
可得故而常入第十第一義諦心心寂滅 複次道種下第三明上忍有六句。初標名二行德三觀解四為物受生五修行時節六結位。第一標名名道種性。第二行德文云住堅忍中即前教化品十堅心。十堅者一戒忍二知見忍三定忍四慧忍五解脫忍六三界因果空忍七無愿忍八無相忍九無常忍十一切法空無生忍。第三觀解文云觀一切法無三相。所謂以知五受三界二諦無自他相。如實性者無所得不二性也。以知諸法無所有故云不可得。文云常入第十第一義諦者牒前五受為五。三界為八世諦為九真諦為十也。從前觀向後故言常入第十第一義諦也。心心寂滅者前觀諸境無生今明能緣之心亦寂滅也。
而受生三界何以故業習果報未壞盡故順道生故復以三阿僧祇劫修八萬億波羅蜜當得平等聖人地故住阿毗跋致正位 第四為物受生文云而受生三界。何以故下釋受生意。以業習未盡故地前三賢菩薩為物受三途生。以無始願為因大悲為緣發願入三途教化眾生也。第五明修行時節文云三阿僧祇劫。修八萬億諸度將入初地故云當得平等聖人地。第六結位阿毗跋致正翻為不退也。道種性例前有六名。在堅名堅修在忍名修忍在慧名修慧在定名慧定在觀名向觀。十回曏者一離眾生相迴向二不壞迴向三等一切佛迴向四至一切處迴向五無盡功德藏迴向。六平等善
【現代漢語翻譯】 現代漢語譯本 因此，他們能夠經常進入第十第一義諦，心與心都寂滅。此外，道種性下第三部分闡明上忍有六個方面。首先是標明名稱，其次是行為功德，再次是觀解，然後是為眾生受生，接著是修行時節，最後是總結位次。第一是標明名稱，名為道種性。第二是行為功德，文中說『住堅忍中』，即是前面教化品中的十堅心。十堅指的是：一、戒忍，二、知見忍，三、定忍，四、慧忍，五、解脫忍，六、三界因果空忍，七、無愿忍，八、無相忍，九、無常忍，十、一切法空無生忍。第三是觀解，文中說『觀一切法無三相』。所謂以知五受（五種感受：色、受、想、行、識）、三界（欲界、色界、無色界）、二諦（世俗諦、勝義諦）無自他相。如實性就是無所得不二性。以知諸法無所有，所以說不可得。文中說『常入第十第一義諦』，這是指前面的五受為五，三界為八，世諦為九，真諦為十。從前面的觀照趨向後面的境界，所以說經常進入第十第一義諦。『心心寂滅』是指前面觀照諸境無生，現在說明能緣之心也寂滅。
而（菩薩）受生於三界，這是為什麼呢？因為業習果報還沒有完全消盡，順應于道而生，並且還要以三大阿僧祇劫的時間修習八萬億波羅蜜，才能證得平等聖人地，安住于阿毗跋致（不退轉）的正位。第四是為眾生受生，文中說『而受生三界』。『何以故』以下解釋受生的意義。因為業習還沒有消盡，所以地前三賢菩薩爲了眾生而受三途之生。以無始的誓願為因，以大悲心為緣，發願進入三途教化眾生。第五是說明修行時節，文中說『三阿僧祇劫』。修習八萬億諸度，將要進入初地，所以說『當得平等聖人地』。第六是總結位次，阿毗跋致（阿毗跋致）正翻譯為不退轉。道種性與前面一樣有六個名稱。在堅時名為堅修，在忍時名為修忍，在慧時名為修慧，在定時名為慧定，在觀時名為向觀。十回向指的是：一、離眾生相迴向，二、不壞迴向，三、等一切佛迴向，四、至一切處迴向，五、無盡功德藏迴向，六、平等善根迴向。
【English Translation】 English version Therefore, they are able to constantly enter the tenth First Principle Truth (第一義諦), with mind and mind both extinguished. Furthermore, the third part under the Seed of the Path (道種性) clarifies that the Superior Endurance (上忍) has six aspects. First is identifying the name, second is the merit of conduct, third is the understanding through contemplation, then is rebirth for the sake of beings, next is the time for practice, and finally is the concluding position. First is identifying the name, called the Seed of the Path. Second is the merit of conduct, the text says 'dwelling in steadfast endurance,' which is the ten steadfast minds in the previous chapter on teaching. The ten steadfastnesses refer to: 1. Endurance of precepts, 2. Endurance of knowledge and views, 3. Endurance of concentration, 4. Endurance of wisdom, 5. Endurance of liberation, 6. Endurance of the emptiness of cause and effect in the three realms (三界), 7. Endurance of non-aspiration, 8. Endurance of non-appearance, 9. Endurance of impermanence, 10. Endurance of the emptiness and non-origination of all dharmas. Third is the understanding through contemplation, the text says 'contemplating all dharmas as having no three characteristics.' So-called knowing the five aggregates (五受: form, feeling, perception, mental formations, consciousness), the three realms (三界: desire realm, form realm, formless realm), and the two truths (二諦: conventional truth, ultimate truth) as having no self or other characteristics. The true nature is the unobtainable non-duality. Knowing that all dharmas are without anything, therefore it is said to be unobtainable. The text says 'constantly entering the tenth First Principle Truth,' this refers to the preceding five aggregates as five, the three realms as eight, conventional truth as nine, and ultimate truth as ten. From the preceding contemplation towards the subsequent state, therefore it is said to constantly enter the tenth First Principle Truth. 'Mind and mind extinguished' refers to the preceding contemplation of the non-origination of all realms, now explaining that the mind that can connect is also extinguished.
And (Bodhisattvas) are reborn in the three realms, why is this? Because the karmic habits and retributions have not been completely exhausted, they are born in accordance with the path, and they must also cultivate the eighty-four trillion Paramitas (波羅蜜) for three great Asamkhya Kalpas (阿僧祇劫) in order to attain the ground of equal sages, and abide in the correct position of Avaivartika (阿毗跋致: non-retrogression). Fourth is rebirth for the sake of beings, the text says 'and are reborn in the three realms.' 'Why is this?' Below explains the meaning of rebirth. Because karmic habits have not been exhausted, the three worthy Bodhisattvas before the ground are reborn in the three evil paths for the sake of beings. Taking the beginningless vow as the cause, and great compassion as the condition, they vow to enter the three evil paths to teach and transform sentient beings. Fifth is explaining the time for practice, the text says 'three Asamkhya Kalpas.' Cultivating the eighty-four trillion perfections, they will enter the first ground, therefore it is said 'will attain the ground of equal sages.' Sixth is concluding the position, Avaivartika (阿毗跋致) is correctly translated as non-retrogression. The Seed of the Path has six names as before. When steadfast, it is called steadfast cultivation, when enduring, it is called enduring cultivation, when wise, it is called wise cultivation, when concentrated, it is called concentrated wisdom, when contemplating, it is called towards contemplation. The ten dedications refer to: 1. Dedication apart from the appearance of sentient beings, 2. Non-destructive dedication, 3. Dedication equal to all Buddhas, 4. Dedication to all places, 5. Dedication to the inexhaustible treasury of merit, 6. Dedication to equal good roots.
根迴向七等觀眾生迴向八如相迴向九無縛解脫迴向十法界無量回向也。瓔珞經名金輪王。
複次善覺菩薩摩訶薩住平等忍修行四攝唸唸不去心入無相舍滅三界貪煩惱于第一義諦而不二為法性無為緣理而滅一切相故為智緣滅無相無為 複次善覺下次明信忍就初地又有十段。初標名二嘆地功德三明空有兩解四滅惑五得二無為。六解法方便七明二智成就八進行九結位十以四大藏益物。第一標名者文云善覺菩薩也。第二嘆地德行文云住平等忍初地證信空有並觀故云平等忍。第三明空有兩解文云修行四攝即有解入無相下即空解。第四滅惑文云滅三界貪煩惱。第五明得二無為文云于第一義而不二。滅一切相是數滅無為。
住初忍時未來無量生死不由智緣而滅故非智緣滅無相無為無自他相無相無無相故無量方便皆現前觀實相方便者于第一義諦不沈不出不轉不顛倒遍學方便者非證非不證而一切學 住初忍下未來生死不起即非數緣滅無為。無自無他相者由自故有他自無故他亦無。一無遣自一無遣他二無雙遣故名無無相也。第六釋法方便文有六子句。一實相方便二遍學方便三迴向方便四魔自在方便五一乘方便六變化方便。第一實相方便者文云于第一義諦而不沈不出。二乘沈空凡夫沈有動轉顛倒也。菩薩于實相無有沈出故不顛不
【現代漢語翻譯】 現代漢語譯本： 根迴向、七等觀眾生迴向、八如相迴向、九無縛解脫迴向、十法界無量回向，也。《瓔珞經》（Yingluo Jing）中名為金輪王。
其次，善覺菩薩摩訶薩（Shanjue Pusa Mohesa）安住于平等忍，修行四攝法（Sishi Fa），唸唸不離心，入于無相，捨棄並滅除三界（Sanjie）的貪慾煩惱，對於第一義諦（Diyi Yidi）而不二，以法性（Faxing）為無為（Wuwei）之緣，依理而滅除一切相，因此以智慧為緣滅除無相無為。其次，善覺菩薩以下說明信忍，就初地（Chudi）又有十段。首先是標明名稱，其次是讚歎地的功德，三是說明空有兩方面的理解，四是滅除迷惑，五是得到二種無為。六是解釋法門方便，七是說明二智成就，八是進行，九是總結位次，十是以四大藏利益眾生。第一標明名稱，文中說善覺菩薩。第二讚歎地的德行，文中說安住平等忍，初地證得信空有並觀，所以說平等忍。第三說明空有兩方面的理解，文中說修行四攝法，就是有解，入無相以下就是空解。第四滅除迷惑，文中說滅除三界的貪慾煩惱。第五說明得到二種無為，文中說對於第一義諦而不二。滅除一切相是數滅無為。
安住于初忍時，未來無量的生死不由智慧之緣而滅除，所以不是智慧之緣滅除無相無為，沒有自他之相，無相也無無相，因此無量方便都現前，觀察實相的方便是，對於第一義諦不沉沒不出離不轉動不顛倒，普遍學習方便是，非證得也非不證得而一切學習。安住于初忍以下，未來生死不起，就不是非數緣滅無為。沒有自相沒有他相，因為有自所以有他，自無所以他也無。一無遣自，一無遣他，二無雙遣，所以名為無無相。第六解釋法門方便，文中有六個子句。一是實相方便，二是遍學方便，三是迴向方便，四是魔自在方便，五是一乘方便，六是變化方便。第一實相方便，文中說對於第一義諦而不沉沒不出離。二乘沉沒于空，凡夫沉沒于有，動轉顛倒。菩薩對於實相沒有沉沒出離，所以不顛倒。
【English Translation】 English version: Root dedication, dedication to sentient beings of the seven classes, dedication to the eight suchnesses, dedication to the nine unbinding liberations, and dedication to the immeasurable realms of the ten Dharma realms. The Yingluo Jing (Garland Sutra) is named the Golden Wheel King.
Furthermore, the Bodhisattva-Mahasattva Shanjue (Good Awareness) dwells in the forbearance of equality, cultivates the Four Embracing Dharmas (Sishi Fa), with every thought inseparable from the mind, enters into non-form, relinquishes and extinguishes the greed and afflictions of the Three Realms (Sanjie), is non-dual with the First Principle (Diyi Yidi), takes Dharma-nature (Faxing) as the condition for non-action (Wuwei), and extinguishes all forms according to principle. Therefore, wisdom is the condition for extinguishing non-form and non-action. Furthermore, Shanjue Bodhisattva explains forbearance of faith, and there are ten sections regarding the first ground (Chudi). First, the name is stated; second, the merits of the ground are praised; third, the two understandings of emptiness and existence are explained; fourth, delusions are extinguished; fifth, the two non-actions are attained; sixth, the skillful means of Dharma are explained; seventh, the accomplishment of the two wisdoms is explained; eighth, progress is made; ninth, the position is concluded; and tenth, beings are benefited with the Four Great Treasures. First, the name is stated, and the text says Shanjue Bodhisattva. Second, the merits and virtues of the ground are praised, and the text says dwelling in the forbearance of equality. The first ground proves faith in emptiness and existence, so it is called the forbearance of equality. Third, the two understandings of emptiness and existence are explained, and the text says cultivating the Four Embracing Dharmas, which is the understanding of existence, and entering into non-form below is the understanding of emptiness. Fourth, delusions are extinguished, and the text says extinguishing the greed and afflictions of the Three Realms. Fifth, the attainment of the two non-actions is explained, and the text says being non-dual with the First Principle. Extinguishing all forms is cessation through calculation, which is non-action.
Dwelling in the initial forbearance, the immeasurable future births and deaths are not extinguished by the condition of wisdom, so it is not the condition of wisdom that extinguishes non-form and non-action. There is no self-image or other-image, and there is no non-form or non-non-form, so immeasurable skillful means all appear. The skillful means of observing reality is to neither sink nor emerge, neither turn nor be inverted in the First Principle. The skillful means of universally learning is to neither prove nor not prove, but to learn everything. Dwelling in the initial forbearance, future births and deaths do not arise, so it is not cessation through non-calculation, which is non-action. There is no self-image and no other-image, because there is self, so there is other; because self is absent, so other is also absent. One absence eliminates self, one absence eliminates other, and two absences eliminate both, so it is called no non-form. Sixth, the skillful means of Dharma are explained, and there are six sub-sentences in the text. First, the skillful means of reality; second, the skillful means of universal learning; third, the skillful means of dedication; fourth, the skillful means of the self-mastery of demons; fifth, the skillful means of the One Vehicle; and sixth, the skillful means of transformation. First, the skillful means of reality, the text says to neither sink nor emerge in the First Principle. Those of the Two Vehicles sink into emptiness, ordinary people sink into existence, and there is movement and inversion. Bodhisattvas do not sink or emerge in reality, so they are not inverted.
倒也。第二遍學方便者文云非證非不證。菩薩空有並觀齊行不二故云非證非不證。而一切學者明大小遍學名一切學也。
迴向方便者非住果非不住果而向薩婆若魔自在方便者于非道而行佛道四魔所不動一乘方便者于不二相通達眾生一切行故變化方便者以願力自在生一切凈佛國土如是善男子是初覺智于有無相而不二是實智照 第三回向方便者文云非住果非不住果而向薩婆若。有三種迴向一回因向果所有善根向薩婆若果。二回果向因與一切眾生共也。三者回向無所得故離相也。非住果者不住人天二乘果。非不住者住初地已上四種果。調柔果發趣果愿智果攝報果。又非住者不住四果非不住者住薩婆若果也。第四魔自在方便者文云于非道而行佛道四魔所不動。同魔而行佛道魔不能壞。表二義一者欲引邪入正。二明邪正不二解魔事無所有即是佛事。四魔者煩惱魔陰魔死魔天魔也。欲明初地菩薩能降伏四魔故云不為所動也。初地菩薩斷初地惑故離煩惱魔得法身故離陰魔。得道法力故離死魔得不動三昧故離天魔。若依大集經四諦三空四念處等治四魔。如此等示行非道通達佛道也。第五一乘方便者文云不二相通達眾生一切行故。唯行一大乘不二法門以化眾生也。第六變化方便者文云願力自在生一切凈佛國土起身通益物也。願力者
【現代漢語翻譯】 現代漢語譯本： 倒也。《第二遍學方便者文》中說，『非證非不證』。菩薩空有並觀，齊頭並進，不二的緣故，所以說『非證非不證』。而一切學者，明白大小乘，普遍學習，名為一切學。
迴向方便，就是非住果，非不住果，而趨向薩婆若（Sarvajna，一切智）。魔自在方便，就是在非道中而行佛道，四魔所不能動搖。一乘方便，就是在不二之相中通達眾生的一切行。變化方便，就是以願力自在地生於一切清凈佛國土。像這樣，善男子，是初覺智，于有無之相而不二，是實智照。
第三回向方便者文說：『非住果非不住果而向薩婆若（Sarvajna，一切智）』。有三種迴向：一、回因向果，所有善根迴向薩婆若果（Sarvajna，一切智）。二、回果向因，與一切眾生共同。三、迴向無所得，所以離相。『非住果』，就是不住於人天二乘之果。『非不住者』，就是住在初地以上的四種果：調柔果、發趣果、愿智果、攝報果。又，『非住者』，就是不住於四果。『非不住者』，就是住于薩婆若果（Sarvajna，一切智）。
第四魔自在方便者文說：『于非道而行佛道，四魔所不動』。與魔同行而行佛道，魔不能破壞。表明二義：一者，想要引導邪入正。二者，說明邪正不二，理解魔事無所有，就是佛事。四魔者，煩惱魔、陰魔、死魔、天魔也。想要說明初地菩薩能夠降伏四魔，所以說不為所動搖。初地菩薩斷初地惑，所以離開煩惱魔；得到法身，所以離開陰魔；得到道法力，所以離開死魔；得到不動三昧，所以離開天魔。若依據《大集經》，用四諦、三空、四念處等來治理四魔。如此等示現行於非道，通達佛道。
第五一乘方便者文說：『不二相通達眾生一切行故』。唯獨行於一大乘不二法門，以此來化度眾生。第六變化方便者文說：『願力自在生一切凈佛國土』。起身通來利益眾生。願力者
【English Translation】 English version: So it is. The 'Second Learning of Skillful Means' text says, 'Neither proving nor not proving.' Bodhisattvas observe both emptiness and existence, advancing equally without duality, hence 'neither proving nor not proving.' And all learners, understanding both Mahayana and Hinayana, universally study, which is called all learning.
The skillful means of dedication is neither dwelling in the fruit nor not dwelling in the fruit, but turning towards Sarvajna (Sarvajna, all-knowing). The skillful means of the freedom of Mara is walking the Buddha's path in the non-path, unshaken by the four Maras. The skillful means of the One Vehicle is penetrating all the actions of beings in the non-dual aspect. The skillful means of transformation is freely being born in all pure Buddha lands through the power of vows. Thus, good men, this is the initial wisdom, not dualistic in the aspects of existence and non-existence, it is the illumination of true wisdom.
The text of the Third Dedication of Skillful Means says: 'Neither dwelling in the fruit nor not dwelling in the fruit, but turning towards Sarvajna (Sarvajna, all-knowing).' There are three types of dedication: First, dedicating the cause towards the fruit, dedicating all good roots towards the fruit of Sarvajna (Sarvajna, all-knowing). Second, dedicating the fruit towards the cause, sharing it with all beings. Third, dedicating towards non-attainment, thus being free from characteristics. 'Not dwelling in the fruit' means not dwelling in the fruits of humans and devas, or the Two Vehicles. 'Not not dwelling' means dwelling in the four fruits above the first ground: the fruit of taming, the fruit of embarking, the fruit of wisdom of vows, and the fruit of gathering rewards. Also, 'not dwelling' means not dwelling in the four fruits. 'Not not dwelling' means dwelling in the fruit of Sarvajna (Sarvajna, all-knowing).
The text of the Fourth Freedom of Mara Skillful Means says: 'Walking the Buddha's path in the non-path, unshaken by the four Maras.' Walking the Buddha's path together with Mara, Mara cannot destroy it. It expresses two meanings: First, wanting to guide the heretical into the correct. Second, explaining that heresy and correctness are not two, understanding that the affairs of Mara are without substance, which is the affairs of the Buddha. The four Maras are the Mara of afflictions, the Mara of aggregates, the Mara of death, and the Mara of the heavens. Wanting to explain that the Bodhisattva of the first ground can subdue the four Maras, therefore it is said to be unshaken. The Bodhisattva of the first ground cuts off the delusions of the first ground, therefore leaving the Mara of afflictions; attains the Dharma body, therefore leaving the Mara of aggregates; attains the power of the Dharma path, therefore leaving the Mara of death; attains the immovable Samadhi, therefore leaving the Mara of the heavens. If based on the Mahasamghata Sutra, use the Four Noble Truths, the Three Emptinesses, the Four Foundations of Mindfulness, etc., to treat the four Maras. Such demonstrations of walking the non-path, penetrating the Buddha's path.
The text of the Fifth One Vehicle Skillful Means says: 'Penetrating all the actions of beings in the non-dual aspect.' Only walking the one great vehicle non-dual Dharma gate, using this to transform beings. The text of the Sixth Transformation Skillful Means says: 'Freely being born in all pure Buddha lands through the power of vows.' Using the body's supernatural powers to benefit beings. The power of vows...
是起通心言自在者明其通體智慧。言生一切凈佛國土者明其通用。道理亦生穢土略故不說。第七明二智成就有三意。初法說譬如水下譬說乃至下合譬。初法說中前明實智后明方便。文言初覺智于有無相而不二者是實智也。
巧用不證不沈不出不到是方便觀譬如水之與波不一不異乃至一切行波羅蜜禪定陀羅尼不一不二故而二行成就以四阿僧祇劫行行故入此功德藏門無三界業習生故畢故不造新以願力故變化生一切凈土常修舍觀故登鳩摩羅伽位以四大寶藏常授與人 巧用下明方便智。譬文云如水與波不一不異者。明動義異濕義似行義異理義。言不異者明波體即水體似行體即理體。合譬中文云乃至一切行不一者明行相異理。又明諸行體同義別。言不二者明理行體同。又明諸行體同其似波水。合前成不一不異之言也。今所明二智不同他說異實智外別有方便。所言實智者即方便實也。言方便者實方便也。豈可言一豈可言異。譬說中自顯也。第八進行有四子句一明久行故入此門。文云四阿僧祇得入者過前三忍故云四阿僧祇。二無三界業報生文云畢故不造新。更不受三界果報故云不造新也。三以願力受生。以地前三十心無漏為因無明為緣感三界外初地變易生也。四常修舍觀舍所斷諸煩惱也。第九結位。鳩摩羅伽者此方名童子地。
【現代漢語翻譯】 現代漢語譯本 『是起通心言自在者』，說明其通達本體的智慧。『言生一切凈佛國土者』，說明其普遍的作用。道理也能在穢土中產生，這裡因為篇幅省略了不說。第七部分說明二智成就，有三重含義。首先是法說，譬如水下是譬說，乃至下合譬。最初的法說中，先說明實智，后說明方便。文中的『初覺智于有無相而不二者』，是實智。
『巧用不證不沈不出不到』是方便觀。譬如水和波浪，不完全相同也不完全相異，乃至一切行波羅蜜（paramita，到彼岸）、禪定（dhyana，禪那）、陀羅尼（dharani，總持），不完全相同也不完全相異，所以二行成就。因為用四個阿僧祇劫（asamkhya kalpa，無數大劫）修行，所以進入此功德藏門，沒有三界（trailokya，欲界、色界、無色界）的業習產生，所以斷盡舊業，不再造新業，因為有願力的緣故，變化產生一切凈土，經常修習舍觀，所以登上鳩摩羅伽（kumaraka，童子）位，用四大寶藏經常授予他人。
『巧用下』說明方便智。譬喻文中說『如水與波不一不異者』，說明動的意思不同，濕的意思相似，行的意思不同，理的意思相似。說『不異者』，說明波的本體就是水的本體，就像行的本體就是理的本體。合譬喻文中說『乃至一切行不一者』，說明行的表相不同於理。又說明諸行的本體相同，意義不同。說『不二者』，說明理和行的本體相同。又說明諸行的本體相同，就像波和水。結合前面成就『不一不異』的說法。現在所說明的二智不同於其他說法，認為實智之外另有方便。所說的實智就是方便的實，所說的方便就是實的方便。怎麼能說它們是一，又怎麼能說它們是異呢？譬喻說明中自然會顯現。
第八部分，進行有四個子句，一是說明長期修行所以進入此門。文中說『四阿僧祇得入者』，是因為超過了前面的三忍，所以說是四個阿僧祇。二是無三界的業報產生，文中說『畢故不造新』，是說不再承受三界的果報，所以說『不造新也』。三是以願力受生。以地前三十心的無漏為因，無明為緣，感得三界外的初地變易生。四是經常修習舍觀，捨棄所斷的各種煩惱。第九部分，總結果位。鳩摩羅伽，在這裡被稱為童子地。
【English Translation】 English version 『Being able to freely express the mind that penetrates all things』 indicates the wisdom that understands the essence of all things. 『Speaking of generating all pure Buddha lands』 indicates its universal function. The principle can also arise in impure lands, but it is omitted here due to space. The seventh part explains the accomplishment of the two wisdoms, which has three meanings. First is the Dharma explanation, followed by the simile of water, and then the combined simile. In the initial Dharma explanation, the real wisdom is explained first, followed by the expedient means. The text 『The initial awakened wisdom is non-dual in the aspects of existence and non-existence』 is the real wisdom.
『Skillfully using without proving, without sinking, without exiting, without arriving』 is the expedient contemplation. For example, water and waves are not exactly the same nor completely different, and so on, all practices of paramita (到彼岸), dhyana (禪那), and dharani (總持) are not exactly the same nor completely different, so the two practices are accomplished. Because of practicing for four asamkhya kalpas (無數大劫), one enters this gate of the treasury of merit, and no karmic habits of the three realms (trailokya, 欲界、色界、無色界) arise, so old karma is exhausted and no new karma is created. Because of the power of vows, one transforms and generates all pure lands, and constantly cultivates the contemplation of relinquishment, so one ascends to the kumaraka (童子) position, and constantly bestows the four great treasures to others.
『Skillfully using』 below explains expedient wisdom. The simile text says 『Like water and waves, not exactly the same nor completely different,』 which explains that the meaning of movement is different, the meaning of wetness is similar, the meaning of practice is different, and the meaning of principle is similar. Saying 『not different』 explains that the essence of the wave is the essence of the water, just as the essence of practice is the essence of principle. The combined simile text says 『and so on, all practices are not the same,』 which explains that the appearance of practice is different from principle. It also explains that the essence of all practices is the same, but the meanings are different. Saying 『not two』 explains that the essence of principle and practice is the same. It also explains that the essence of all practices is the same, like waves and water. Combining the previous statements completes the saying 『not the same nor different.』 The two wisdoms explained now are different from other explanations, which consider that there are expedient means separate from real wisdom. What is called real wisdom is the reality of expedient means, and what is called expedient means is the reality of reality. How can one say they are one, and how can one say they are different? The simile explanation will naturally reveal this.
In the eighth part, the progression has four sub-clauses. First, it explains that long-term practice leads to entering this gate. The text says 『Those who enter after four asamkhyas』 because they have surpassed the previous three acceptances, so it is said to be four asamkhyas. Second, there is no arising of karmic retribution from the three realms. The text says 『Exhausted, therefore not creating new,』 which means no longer receiving the fruits of the three realms, so it is said 『not creating new.』 Third, one receives birth through the power of vows. Taking the non-outflow of the thirty minds before the ground as the cause, and ignorance as the condition, one experiences the birth of transformation outside the three realms in the first ground. Fourth, one constantly cultivates the contemplation of relinquishment, abandoning the various afflictions that are to be severed. In the ninth part, the result is summarized. Kumaraka is called the child ground here.
以生在佛家亦名離欲地亦名勝惡魔地。初地離五怖畏過二乘魔也。第十常以四大藏益物。四大藏者修多羅毗尼阿毗曇雜藏也。亦可。依勝鬘經一名人天善根藏二聲聞藏三緣覺藏四大乘藏。亦可。依地持四攝益物為四藏也。
複次德慧菩薩以四無量心滅三有瞋等煩惱住中忍中行一切功德故以五阿僧祇劫行大慈觀心心常現在前入無相阇波陀羅位化一切眾生 德慧下第二地文有五別。一標名二智斷三住中忍自行四修行時節五結。第一標名文云德慧菩薩。第二智斷文云以四無量心者。明智也滅三有煩惱即斷也。第三住中忍中行一切功德者嘆自利行相也。第四明修行時節者。文云以五阿僧祇者怙前四為五也。第五結云入無相阇陀波羅者。此翻為度黑闇無復黑闇亦名無畏地。三藏師翻為滿足也。
複次明慧道人常以無相忍中行三明觀知三世法無來無去無住處心心寂滅盡三界癡煩惱得三明一切功德觀故常以六阿僧祇劫集無量明波羅蜜故入伽羅陀位無相行受持一切法 明慧下第三地文有五別。初標名二忍名三智斷四進行時節五結位。第一標名者文云明慧道人也。第二標忍名文云無相忍中行者明信忍上品也。言三明者照三世無生。故云無來無去無住處。三世不可得觀盡于緣。心心寂滅緣盡于觀也。第三智斷者文云盡三界癡煩
【現代漢語翻譯】 現代漢語譯本：生在佛家，也叫做離欲地，也叫做勝惡魔地。初地菩薩遠離五種怖畏，超過二乘（聲聞、緣覺）的魔境。第十地菩薩常常以四大藏利益眾生。四大藏指的是修多羅（經藏）、毗尼（律藏）、阿毗曇（論藏）、雜藏。也可以依據《勝鬘經》所說，分為人天善根藏、聲聞藏、緣覺藏、大乘藏。也可以依據《地持經》所說，以四攝法利益眾生作為四大藏。
其次，德慧菩薩以四無量心（慈、悲、喜、舍）滅除三有（欲有、色有、無色有）的瞋恚等煩惱，安住于中忍之中，修行一切功德，因此以五個阿僧祇劫（極長的時間單位）修行大慈觀，心心念念常在眼前，進入無相阇波陀羅（Dhyana-pāramitā，禪波羅蜜）的境界，化度一切眾生。德慧菩薩以下是第二地菩薩的描述，有五個方面：一、標明名稱；二、智慧與斷除；三、安住于中忍的自利修行；四、修行的時節；五、總結。第一，標明名稱，文中有『德慧菩薩』。第二，智慧與斷除，文中有『以四無量心』，表明智慧；『滅三有煩惱』，即是斷除。第三，安住于中忍中修行一切功德，讚歎自利修行的相狀。第四，說明修行的時節，文中有『以五阿僧祇』，是以前面的四種為基礎。第五，總結，文中有『入無相阇陀波羅』，這翻譯為度脫黑暗，不再有黑暗，也叫做無畏地。三藏法師翻譯為滿足。
其次，明慧道人常常以無相忍修行三明觀（宿命明、天眼明、漏盡明），了知三世（過去、現在、未來）諸法無來無去，沒有住處，心心念念寂滅，斷盡三界（欲界、色界、無色界）的愚癡煩惱，得到三明一切功德觀，因此常常以六個阿僧祇劫積集無量明波羅蜜（Pāramitā，到彼岸），進入伽羅陀（Karuna，悲）的境界，以無相行受持一切法。明慧菩薩以下是第三地菩薩的描述，有五個方面：一、標明名稱；二、忍的名稱；三、智慧與斷除；四、進行的時節；五、總結所證的果位。第一，標明名稱，文中有『明慧道人』。第二，標明忍的名稱，文中有『無相忍中行』，表明是信忍的上品。所說的三明，是照見三世無生，所以說無來無去無住處。三世不可得，觀盡于緣。心心寂滅，緣盡于觀。第三，智慧與斷除，文中有『盡三界癡煩惱』
【English Translation】 English version: Being born in the Buddha's family is also called the 'Land of Detachment' and the 'Land of Overcoming Evil Demons'. A Bodhisattva in the first ground (stage) is free from the five fears and surpasses the demonic states of the two vehicles (Śrāvaka and Pratyekabuddha). The Bodhisattva in the tenth ground often benefits beings with the four great treasuries. The four great treasuries refer to Sutra (the collection of discourses), Vinaya (the collection of monastic rules), Abhidhamma (the collection of philosophical treatises), and Miscellaneous Collection. Alternatively, according to the Śrīmālādevī Siṃhanāda Sūtra, they can be divided into the treasury of good roots for humans and devas, the treasury of Śrāvakas, the treasury of Pratyekabuddhas, and the treasury of Mahāyāna. Alternatively, according to the Bodhisattvabhūmi, benefiting beings with the four saṃgrahavastus (ways of gathering or embracing beings) is considered the four treasuries.
Furthermore, Bodhisattva Virtue-Wisdom, with the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), extinguishes the afflictions such as anger in the three realms of existence (the desire realm, the form realm, and the formless realm), dwells in the middle forbearance, and practices all merits. Therefore, with five asaṃkhyeya-kalpas (extremely long periods of time), he practices the great loving-kindness contemplation, with every thought constantly present, enters the state of anupalabdhi-dhyāna-pāramitā (perfection of meditation without characteristics), and transforms all beings. Below 'Virtue-Wisdom', the description of the second ground Bodhisattva has five aspects: 1. Naming; 2. Wisdom and severance; 3. Self-benefiting practice of dwelling in the middle forbearance; 4. The time of practice; 5. Conclusion. First, naming, the text has 'Bodhisattva Virtue-Wisdom'. Second, wisdom and severance, the text has 'with the four immeasurable minds', indicating wisdom; 'extinguishes the afflictions of the three realms of existence', which is severance. Third, dwelling in the middle forbearance and practicing all merits, praising the aspect of self-benefiting practice. Fourth, explaining the time of practice, the text has 'with five asaṃkhyeyas', which is based on the previous four. Fifth, conclusion, the text has 'enters the state of anupalabdhi-dhyāna-pāramitā', which translates to crossing over darkness, no longer having darkness, and is also called the 'Fearless Ground'. The Tripitaka master translates it as 'fulfillment'.
Furthermore, the person of bright wisdom constantly practices the three kinds of clear knowing (divine eye, divine ear, and knowledge of the extinction of outflows) in the forbearance of no-characteristics, knowing that the dharmas of the three times (past, present, and future) have no coming, no going, and no dwelling place, with every thought being tranquil and extinguished, completely extinguishing the ignorance and afflictions of the three realms (desire realm, form realm, and formless realm), attaining the contemplation of all merits of the three kinds of clear knowing. Therefore, constantly with six asaṃkhyeya-kalpas, he accumulates immeasurable perfection of wisdom (Pāramitā), enters the state of Karuna (compassion), and upholds all dharmas with the practice of no-characteristics. Below 'Bright Wisdom', the description of the third ground Bodhisattva has five aspects: 1. Naming; 2. The name of forbearance; 3. Wisdom and severance; 4. The time of practice; 5. Conclusion of the attained state. First, naming, the text has 'the person of bright wisdom'. Second, naming the forbearance, the text has 'practices in the forbearance of no-characteristics', indicating the superior quality of the forbearance of faith. The so-called three kinds of clear knowing are illuminating the non-origination of the three times, so it is said that there is no coming, no going, and no dwelling place. The three times are unattainable, and contemplation exhausts the conditions. Every thought is tranquil and extinguished, and the conditions are exhausted in contemplation. Third, wisdom and severance, the text has 'completely extinguishing the ignorance and afflictions of the three realms'.
惱也。第四進行時節者六阿僧祇。足前五為六也。第五結位文云入伽羅陀位者此云度邊地也。
仁王般若經疏卷下五終
仁王般若經疏卷下六
胡吉藏撰
複次爾炎聖覺達菩薩修行順法忍逆五見流集無量功德住須陀洹位 爾炎地下明四地文有四。初標名二立忍名三離障四進行。初標名文云爾炎聖覺達菩薩也。爾炎者此名智母既進斷思惟故稱覺達。境能生智以境為智母也。又解地經名炎地此喻說也。第二立忍名修行順法忍者順忍下品也。第三離障文有三子句。一逆見流二住初果三結離障。初逆五見流者明四地菩薩能滅五見煩惱習氣故。地經云我見為首悉皆遠離。攝論云四地斷俱生身見無明。三藏師云大乘別有五見。一生滅見準小乘邊見。二四念處見損正念。正念對治準小乘邪見。三善惡見損正勤正勤能行一切無分別。菩薩善法若分別不能勤也。準小乘戒取見。四眾生見是菩薩對治。菩薩不見眾生異菩薩也。五正法見正施是對治不見有法也。菩薩行九種道能逆此五見流始入菩薩須陀洹位。九種道者一行生死如病服苦藥。二狎眾生如大醫不計病者惱亂。三促身力如僮僕不避寒苦其力堪忍故。四入塵欲如商人畏失財為。利眾生雖處世樂不多受果報故。五凈三業如洗衣人未凈不息。六不惱他。七習善根
【現代漢語翻譯】 現代漢語譯本：惱也（惱也，表示惱怒）。第四進行時節者六阿僧祇（第四個修行階段需要六個阿僧祇劫）。足前五為六也（加上前面的五個階段，總共是六個階段）。第五結位文云入伽羅陀位者此云度邊地也（第五個總結階段的文字說進入伽羅陀位，意思是度化邊地）。
《仁王般若經疏》卷下五 終
《仁王般若經疏》卷下六
胡吉藏 撰
複次爾炎聖覺達菩薩修行順法忍逆五見流集無量功德住須陀洹位（再次，爾炎聖覺達菩薩修行順法忍，逆轉五種錯誤的見解之流，積累無量的功德，安住于須陀洹果位）。爾炎地下明四地文有四（爾炎地下面說明第四地的文字有四點）。初標名二立忍名三離障四進行（一是標明名稱，二是建立忍辱的名稱，三是遠離障礙，四是修行）。初標名文云爾炎聖覺達菩薩也（首先，標明名稱的文字說爾炎聖覺達菩薩）。爾炎者此名智母既進斷思惟故稱覺達（爾炎，是智慧之母的名字，因為已經進一步斷除了思惟，所以稱為覺達）。境能生智以境為智母也（境界能夠產生智慧，所以以境界為智慧之母）。又解地經名炎地此喻說也（又解釋說地經名為炎地，這是比喻的說法）。第二立忍名修行順法忍者順忍下品也（第二，建立忍辱的名稱，修行順法忍，是順忍的下品）。第三離障文有三子句（第三，遠離障礙的文字有三個子句）。一逆見流二住初果三結離障（一是逆轉錯誤的見解之流，二是安住于初果，三是總結遠離障礙）。初逆五見流者明四地菩薩能滅五見煩惱習氣故（首先，逆轉五種錯誤的見解之流，說明第四地的菩薩能夠滅除五種錯誤的見解的煩惱習氣）。地經云我見為首悉皆遠離（地經說以我見為首的各種見解都應當遠離）。攝論云四地斷俱生身見無明（《攝大乘論》說第四地斷除俱生的身見和無明）。三藏師云大乘別有五見（三藏法師說大乘另外有五種錯誤的見解）。一生滅見準小乘邊見（一是生滅見，相當於小乘的邊見）。二四念處見損正念正念對治準小乘邪見（二是四念處見，損害正念，正念的對治相當於小乘的邪見）。三善惡見損正勤正勤能行一切無分別（三是善惡見，損害正勤，正勤能夠修行一切無分別）。菩薩善法若分別不能勤也（菩薩的善法如果分別，就不能精勤）。準小乘戒取見（相當於小乘的戒禁取見）。四眾生見是菩薩對治（四是眾生見，這是菩薩所要對治的）。菩薩不見眾生異菩薩也（菩薩不認為眾生與菩薩不同）。五正法見正施是對治不見有法也（五是正法見，正施是用來對治不見有法）。菩薩行九種道能逆此五見流始入菩薩須陀洹位（菩薩修行九種道，能夠逆轉這五種錯誤的見解之流，開始進入菩薩的須陀洹果位）。九種道者一行生死如病服苦藥（九種道是：一是看待生死就像生病了服用苦藥）。二狎眾生如大醫不計病者惱亂（二是親近眾生就像大夫一樣，不計較病人的惱亂）。三促身力如僮僕不避寒苦其力堪忍故（三是約束自身的力量就像童僕一樣，不躲避寒冷和辛苦，因為他的力量能夠忍受）。四入塵欲如商人畏失財為利眾生雖處世樂不多受果報故（四是進入塵世的慾望就像商人害怕失去財產一樣，爲了利益眾生，即使身處世俗的快樂之中，也不多享受果報）。五凈三業如洗衣人未凈不息（五是清凈身口意三業就像洗衣人一樣，沒有洗乾淨就不會停止）。六不惱他（六是不惱亂他人）。七習善根（七是修習善根）。
【English Translation】 English version: 'Nao ye' (惱也, meaning annoyance). The fourth stage of progress requires six Asamkhyas (阿僧祇). Adding the previous five stages makes it six in total. The fifth concluding passage mentions entering the 'Garada' position, which means crossing over to the borderlands.
The End of the Commentary on the Prajna Paramita Sutra of the Humane Kings, Volume 5
Commentary on the Prajna Paramita Sutra of the Humane Kings, Volume 6
Composed by Huiji Zang (胡吉藏)
Furthermore, the 'Eryan Shengjue Da Bodhisattva' (爾炎聖覺達菩薩) cultivates 'Anuloma-ksanti' (順法忍, acceptance of the Dharma in accordance with the truth), reverses the flow of the five wrong views, accumulates immeasurable merits, and dwells in the 'Srotaapanna' (須陀洹) position. The text below on the 'Eryan' ground clarifies four aspects of the fourth ground. First, naming; second, establishing the name of forbearance; third, separation from obstacles; and fourth, progress. The text for the first, naming, says 'Eryan Shengjue Da Bodhisattva.' 'Eryan' (爾炎) means 'mother of wisdom,' since it further cuts off thinking, it is called 'Jue Da' (覺達, awakened and attained). The realm can generate wisdom, so the realm is taken as the mother of wisdom. Another explanation is that the 'Ground Sutra' names it the 'Flame Ground,' this is a metaphorical explanation. Second, establishing the name of forbearance, cultivating 'Anuloma-ksanti' is the lower grade of 'Anuloma-ksanti.' Third, the text on separating from obstacles has three sub-clauses. First, reversing the flow of wrong views; second, dwelling in the first fruit; and third, concluding the separation from obstacles. First, reversing the flow of the five wrong views clarifies that the Bodhisattva of the fourth ground can extinguish the habitual tendencies of the five afflictive views. The 'Ground Sutra' says, 'Taking the view of self as the head, all are completely distanced.' The 'Samgraha Sutra' says that the fourth ground cuts off the co-arisen view of self and ignorance. The Tripitaka Master says that the Mahayana has five distinct wrong views. First, the view of arising and ceasing, corresponding to the extreme view of the Hinayana. Second, the view of the four foundations of mindfulness, harming right mindfulness; the antidote to right mindfulness corresponds to the wrong view of the Hinayana. Third, the view of good and evil, harming right diligence; right diligence can practice all non-discrimination. If the Bodhisattva's good dharmas are discriminated, they cannot be diligent. Corresponding to the Hinayana's adherence to precepts. Fourth, the view of beings is what the Bodhisattva counteracts. The Bodhisattva does not see beings as different from Bodhisattvas. Fifth, the view of the right Dharma, right giving is the antidote, not seeing that there is a Dharma. The Bodhisattva practices the nine paths to reverse the flow of these five wrong views and begins to enter the Srotaapanna position of a Bodhisattva. The nine paths are: first, viewing birth and death as like taking bitter medicine when sick. Second, being intimate with beings like a great doctor who does not mind being disturbed by patients. Third, restraining one's physical strength like a servant who does not avoid cold and hardship because their strength can endure it. Fourth, entering the desires of the world like a merchant who fears losing wealth; for the benefit of beings, even though dwelling in worldly pleasures, they do not receive much karmic reward. Fifth, purifying the three karmas like a laundryman who does not rest until it is clean. Sixth, not annoying others. Seventh, cultivating good roots.
如人攢火取得火方住。八修定譬有僮僕。九依智慧如幻師于幻眾中不生真實。未見所出別詳。二住須陀洹位者釋有二義。一者就修道位中二地三地修有漏道厭伏煩惱。四地修無漏道永斷煩惱初得修無漏名須陀洹。第二義者三地已還造有漏業初地行施二地持戒三地修八禪有漏定。四地已上修無漏道斷三界逆生死流名須陀洹。亦可。此人斷人相我障因似小乘初果就相似立名也。
常以天眼天耳宿命他心身通達于唸唸中能滅三界一切見故亦以七阿僧祇劫行五神通恒河沙波羅蜜常不離心 天眼等五通者三地菩薩在有漏位中修道得五通。四地在無漏位中得五通。分得漏盡略而不彰也。三結離彰云滅三界一切見也。第四進行時文云以七阿僧祇也。亦應結名位文略不出耳。
複次勝達菩薩于順道忍以四無畏觀那由他諦內道論外道論藥方工巧咒術故我是一切智人滅三界疑等煩惱故我相已盡知地地有所出故名出道 勝達下明五地文五段。初標名二標忍三明四無畏四明證果五修行時節。第一標名文云勝達菩薩即難勝地。第二釋忍者文云于順道忍也。五地菩薩修順忍中品隨順如道觀名順道忍也。第三明四無畏者有二。初總標次別釋初總標者云以四無畏也。觀那由他下別釋一切智無畏也。言那由他諦者此云億千萬諦也。內道論者佛
十二部經。外道論者四韋陀也。藥方者本草君臣相吏制也。工巧者善能知致城隍市肆等也。咒術者善解方術也。我是一切智人者結一切智無畏也。二滅三界下明漏盡無畏也。三界疑等煩惱者一身見二戒取三疑。人我久盡二煩惱亦除今始除疑。疑是心煩惱功用以三界為本。從三界出故云三界疑等。我相已盡者無有我慢也。三知地地有所出者明盡苦道無畏也。
有所不出故名障道逆三界疑修集無量功德故即入斯陀含位複習行八阿僧祇劫中行諸陀羅尼門故常行無畏觀不去心 四有所不出者明說障道無畏也。菩薩別有四無畏名出大智論。一聞持二說法三答難四斷疑。而此文解四無畏約佛四無畏即佛菩薩也。第四證果云修習無量功德即入斯陀含果。梵本名息忌伽彌此云一來。息忌名一伽彌名來。斷欲色界修道六品。或本云四地斷欲界思惟五地斷色界思惟六地斷無色界思惟。住在薄中名薄煩惱。又解。入斯陀含位者斷身凈我慢障盡。有微煩惱習障在似小乘斯陀含。亦可。此人望后六地唯一往來義也。三藏師云五地菩薩猶餘六地見三界名一往來也。第五進行雲八阿僧祇者乘前七數故云八。陀羅尼此云能持也。
複次常現真實住順忍中作中道觀盡三界集因集業一切煩惱故觀非有非無一相無相而無二故證阿那含位復於九阿僧
【現代漢語翻譯】 現代漢語譯本 十二部經，指外道論者的四部《韋陀經》（Veda）。藥方，指本草中君臣佐使的配伍原則。工巧，指善於瞭解並建造城池、市場等。咒術，指善於理解和運用方術。『我是一切智人』，是總結一切智慧而無所畏懼。『二滅三界下明漏盡無畏』，是指滅盡三界之下的煩惱，證得漏盡無畏。『三界疑等煩惱』，指身見、戒禁取見和疑這三種煩惱。人我和合的觀念已經斷盡，兩種煩惱也已去除，現在開始去除疑。疑是心的煩惱，其功用以三界為根本，從三界產生，所以說是『三界疑等』。『我相已盡』，是指沒有我慢。『三知地地有所出』，說明證得盡苦道無畏。 有所不出，所以稱為障道，違逆三界之疑，修集無量功德，因此進入斯陀含（Srotapanna）果位，再次於八阿僧祇劫（Asankhya kalpa）中修行各種陀羅尼（Dharani）法門，因此常行無畏觀，不離本心。『四有所不出』，說明宣說障道無畏。菩薩另有四種無畏，出自《大智度論》（Mahaprajnaparamita Shastra）：一、聞持無畏，二、說法無畏，三、答難無畏，四、斷疑無畏。而此文解釋的四無畏，是約佛的四無畏而言，即佛菩薩的境界。第四證果說修習無量功德，即入斯陀含果。梵文名息忌伽彌（Sakrdagamin），此云一來。息忌名一，伽彌名來。斷欲界修道六品。或有版本說四地斷欲界思惟，五地斷思惟，六地斷無思惟。住在薄中，名為薄煩惱。又解釋說，入斯陀含位，是斷身見、凈見、我慢障盡，有微細煩惱習氣存在，類似於小乘的斯陀含。也可以說，此人相對於後面的六地，只有一往一來的意義。三藏法師說，五地菩薩還殘留六地所見的的三界，名為一往來。第五進行說八阿僧祇，是乘前七數，所以說是八。陀羅尼，此云能持。 再次，常現真實，住在順忍中，作中道觀，斷盡三界集因、集業一切煩惱，因此觀非有非無，一相無相而無二，因此證得阿那含（Anagamin）果位，再次於九阿僧祇劫中修行。
【English Translation】 English version The twelve divisions of scriptures refer to the four Vedas (Veda) of the heretics. 'Prescriptions' refer to the principles of combining herbs in Materia Medica, like the relationship between the ruler, minister, assistant, and envoy. 'Craftsmanship' refers to the ability to understand and construct city walls, markets, and so on. 'Incantations' refer to the ability to understand and use magical arts. 'I am the all-knowing one' is the conclusion of all wisdom and fearlessness. 'The second annihilation of the three realms clarifies the fearlessness of the exhaustion of outflows' refers to the exhaustion of afflictions below the three realms, attaining the fearlessness of the exhaustion of outflows. 'The afflictions of doubt, etc., in the three realms' refer to the three afflictions of the view of self, adherence to precepts, and doubt. The concept of the union of self and others has been completely severed, and two kinds of afflictions have also been removed. Now, the removal of doubt begins. Doubt is an affliction of the mind, and its function is rooted in the three realms, arising from the three realms, so it is said to be 'afflictions of doubt, etc., in the three realms'. 'The appearance of self has been exhausted' means there is no arrogance. 'The third knowing that the ground produces something' clarifies the attainment of the fearlessness of the path of the exhaustion of suffering. 'There is something that does not come out' is called an obstacle to the path, opposing the doubt of the three realms, cultivating immeasurable merits, therefore entering the state of Srotapanna (Srotapanna), again practicing various Dharani (Dharani) methods in eight Asankhya kalpas (Asankhya kalpa), therefore constantly practicing the fearless contemplation, not leaving the original mind. 'The fourth, there is something that does not come out' explains the fearlessness of speaking about obstacles to the path. Bodhisattvas have four other kinds of fearlessness, which come from the Mahaprajnaparamita Shastra (Mahaprajnaparamita Shastra): first, the fearlessness of upholding what is heard; second, the fearlessness of expounding the Dharma; third, the fearlessness of answering difficulties; fourth, the fearlessness of cutting off doubts. And the four fearlessnesses explained in this text refer to the four fearlessnesses of the Buddha, which is the realm of Buddhas and Bodhisattvas. The fourth attainment of fruition says that cultivating immeasurable merits leads to entering the Srotapanna fruition. The Sanskrit name is Sakrdagamin (Sakrdagamin), which means 'once coming'. Sakrd means 'once', and agamin means 'coming'. Severing six grades of cultivation in the desire realm. Or some versions say that the fourth ground severs the thought of the desire realm, the fifth ground severs the thought of , and the sixth ground severs the thought of no . Living in thinness is called thin affliction. Another explanation is that entering the Srotapanna state is the severance of the view of self, the view of purity, and the exhaustion of the obstacle of arrogance, with subtle afflictions and habits remaining, similar to the Srotapanna of the Hinayana. It can also be said that this person, relative to the six grounds behind, only has the meaning of one coming and one going. The Tripitaka master said that the fifth ground Bodhisattva still retains the three realms seen by the sixth ground, called one coming and one going. The fifth progression says that eight Asankhyas are multiplied by the previous seven numbers, so it is said to be eight. Dharani, which means 'able to hold'. Furthermore, constantly manifesting reality, dwelling in forbearance in accordance, contemplating the Middle Way, severing the causes of accumulation, the karma of accumulation, and all afflictions of the three realms, therefore contemplating neither existence nor non-existence, one appearance without appearance and without duality, therefore attaining the Anagamin (Anagamin) fruition, again practicing in nine Asankhya kalpas.
祇劫習照明中道故樂力生一切佛國土 常現下第六現前地有六段。一出地名二住忍修觀三斷惑四證果五進行六結中道。第一齣名常現真實也。第二住忍修觀云住順忍中作中道觀也。明六地菩薩作無所得觀也。第三滅惑云盡三界集因集業也。業雖不可斷而斷煩惱業因自滅也。言非有非無者即是中道現前也。一相無相者對二故說一對有故說無。故云一相無相也。二遣一亦消有盡無亦息。此是對治之言勿作法見解。第四證那含果西方云阿那伽彌此云不還。阿那名不伽彌名還此不還欲界也。此人受欲界生更不還欲界也。略即斷五下分結廣即斷九十二。見諦八十八使思惟四使也。三藏師云六地菩薩有四不還。一不還二乘心二不還魔事魔事即六塵也。三不還愛法四不還味禪。第五進行時九僧祇也。第六結中道觀云習照明中道也以願力故得生一切佛土也。
複次玄達菩薩十阿僧祇劫中修無生法樂忍滅三界集因業果住後身中無量功德行皆成就 玄達下明七地文有七段。一標地名二進行三辨忍四離障五集德六結位七地中化行。第一標名云玄達菩薩即遠行地也。第二進行時言十阿僧祇者地中數量多少也。第三辨忍。云無生法樂者七地得無生始證法適神。故云法樂忍也。例如初地得十地始故名歡喜。即無生忍下品觀也。第四離障。云滅
【現代漢語翻譯】 現代漢語譯本 祇劫習照明中道，因此產生喜樂和力量，從而能夠前往一切佛國土。菩薩常顯現在第六現前地，此地分為六個階段：一、闡述地的名稱；二、安住于忍辱並修習觀行；三、斷除迷惑；四、證得果位；五、繼續修行；六、總結中道。第一階段，闡述名稱，即常顯現真實。第二階段，安住于忍辱並修習觀行，意為安住于順忍之中，修習中道觀。闡明六地菩薩修習無所得觀。第三階段，滅除迷惑，意為斷盡三界集因集業。業雖然不可斷除，但斷除煩惱，業因自然滅亡。所謂『非有非無』，即是中道現前。『一相無相』，是針對二而說一，針對有而說無，所以說是『一相無相』。二，去除一，有便消盡；去除無，無亦止息。這些是對治之言，切勿執著於法見。第四階段，證得阿那含果（Anagamin，不還果），西方稱為阿那伽彌（Anagamin），意為不還。阿那（Ana）意為不，伽彌（Gamin）意為還，指不還欲界。此人受欲界之生后，不再還到欲界。簡而言之，即斷除五下分結，廣而言之，即斷除九十二使。見諦有八十八使，思惟有四使。三藏師說，六地菩薩有四種不還：一、不還二乘心；二、不還魔事（魔事指六塵）；三、不還愛法；四、不還味禪。第五階段，繼續修行，歷經九僧祇劫。第六階段，總結中道觀，意為修習照明中道，憑藉願力，得以生於一切佛土。 其次，玄達菩薩（Xuanda Bodhisattva）在十阿僧祇劫中修習無生法樂忍，滅除三界集因業果，安住於後身中，無量功德行皆成就。以下闡明七地文，分為七個階段：一、標明地的名稱；二、繼續修行；三、辨明忍辱；四、遠離障礙；五、積聚功德；六、總結位次；七、此地中的化行。第一階段，標明名稱，玄達菩薩（Xuanda Bodhisattva）即遠行地。第二階段，繼續修行，所謂十阿僧祇劫，是指此地中數量的多少。第三階段，辨明忍辱。所謂無生法樂，是指七地菩薩證得無生，開始體驗到法的適悅，所以說是法樂忍。例如初地菩薩證得十地之始，所以名為歡喜。即無生忍的下品觀。第四階段，遠離障礙，意為滅除。
【English Translation】 English version By practicing and illuminating the Middle Way through kalpas, joy and strength arise, enabling one to reach all Buddha lands. Bodhisattvas constantly manifest in the sixth Abhimukhi-bhumi (Present Appearance Ground), which has six stages: 1. Explaining the name of the ground; 2. Abiding in forbearance and practicing contemplation; 3. Eradicating delusion; 4. Attaining the fruit; 5. Continuing practice; 6. Summarizing the Middle Way. The first stage, explaining the name, means constantly manifesting reality. The second stage, abiding in forbearance and practicing contemplation, means abiding in compliant forbearance and practicing the Middle Way contemplation. It clarifies that the sixth ground Bodhisattva practices the contemplation of non-attainment. The third stage, eradicating delusion, means completely cutting off the causes and karmas accumulated in the three realms. Although karma cannot be completely eradicated, by cutting off afflictions, the cause of karma naturally ceases. The so-called 'neither existent nor non-existent' is the present manifestation of the Middle Way. 'One aspect without aspect' is spoken in contrast to duality, saying 'one' in contrast to existence, and 'non-existence' in contrast to existence. Therefore, it is called 'one aspect without aspect'. Two, removing 'one' eliminates existence; removing 'non-existence' stops non-existence. These are words of counteraction; do not cling to them as views of the Dharma. The fourth stage, attaining the Anagamin (Anagamin, Non-Returning) fruit, is called Anagami (Anagamin) in the West, meaning 'non-returning'. Ana (Ana) means 'not', and Gamin (Gamin) means 'returning', referring to not returning to the desire realm. This person, after experiencing birth in the desire realm, will not return to the desire realm. Briefly, it means cutting off the five lower fetters; broadly, it means cutting off the ninety-two bonds. There are eighty-eight bonds in seeing the truth and four bonds in thinking. The Tripitaka master says that the sixth ground Bodhisattva has four non-returnings: 1. Not returning to the mind of the two vehicles; 2. Not returning to demonic affairs (demonic affairs refer to the six sense objects); 3. Not returning to love of the Dharma; 4. Not returning to the taste of dhyana. The fifth stage, continuing practice, takes nine asamkhya kalpas. The sixth stage, summarizing the Middle Way contemplation, means practicing and illuminating the Middle Way, and by the power of vows, one can be born in all Buddha lands. Furthermore, Xuanda Bodhisattva (Xuanda Bodhisattva) cultivates the joy of non-birth Dharma and forbearance for ten asamkhya kalpas, eradicating the accumulated causes and karmic results of the three realms, abiding in the subsequent body, and accomplishing immeasurable meritorious deeds. The following explains the text on the seventh ground, which is divided into seven stages: 1. Stating the name of the ground; 2. Continuing practice; 3. Discriminating forbearance; 4. Separating from obstacles; 5. Accumulating merits; 6. Summarizing the position; 7. Transformation activities in this ground. The first stage, stating the name, Xuanda Bodhisattva (Xuanda Bodhisattva) is the Far-Going Ground. The second stage, continuing practice, the so-called ten asamkhya kalpas refers to the quantity in this ground. The third stage, discriminating forbearance. The so-called joy of non-birth Dharma means that the seventh ground Bodhisattva attains non-birth and begins to experience the pleasure of the Dharma, so it is called the forbearance of Dharma joy. For example, the first ground Bodhisattva attains the beginning of the ten grounds, so it is called joy. It is the lower-grade contemplation of non-birth forbearance. The fourth stage, separating from obstacles, means eradicating.
三界習因業果者此就分段非永盡也。前六地滅盡因七地滅果也。亦可。六地斷正使七地斷習。亦可。望彼系業因果此地不永盡。第五集德。云住後身者三界系業分段之窮名住後身也。依智度論先世因緣七地菩薩有肉身。七地聲聞地。聲聞肉身成道借相解義故云七地有肉身也。智度論又云初地名法身況七地是肉身。肉身此是變易法身肉也。此是一途之說不可定執。故華嚴云初發心時便成正覺豈復七地猶是肉身。無量功德皆成就者住後身中總明功德不一故云無量也。
無生智盡智五分法身皆滿足住第十地阿羅漢梵天位常行三空門觀百千萬三昧具足弘化法藏 無生智盡智者別明後身諸功德也。且作一種唯望分段因盡得名盡智。苦果不生名無生智。五分法身者無漏戒定慧解脫解脫知見也。第六結位云住十地阿羅漢梵天位也。三藏師云羅漢有三處。一三界極名羅漢見三界煩惱盡。二結盡名羅漢七地見三界惑非有非無。三生死極佛地名羅漢見一切惑非有非無。又云分段生死盡名羅漢。梵天位者初禪梵天王也。言十地者前三賢加以七名第十地。第七地內化行者云行三空觀空無相無愿無漏慧也。百千萬三昧者無漏定也。弘化者利益眾生也。
複次等覺忍者住無生忍中觀心心寂滅而無相相無身身無知知而用心乘于群方之方淡
【現代漢語翻譯】 現代漢語譯本：三界中的習氣、因、業、果，這裡指的是分段生死，並非永遠斷盡。前六地滅盡的是因，第七地滅盡的是果。也可以說，六地斷的是正使，七地斷的是習氣。也可以說，相對於三界繫縛的業因果報，此地（七地）並非永遠斷盡。第五是集德，說到『住後身』，指的是三界繫縛的業所導致的分段生死到了盡頭，就叫做『住後身』。根據《智度論》，先世因緣使得七地菩薩有肉身。七地聲聞地，聲聞以肉身成道，藉此相來解釋意義，所以說七地有肉身。《智度論》又說，初地名為法身，何況七地是肉身？肉身是變易法身之肉。這是一種說法，不可執著。所以《華嚴經》說，初發心時便成正覺，難道七地還是肉身嗎？『無量功德皆成就』，指的是住在後身中，總括說明功德不止一種，所以說『無量』。 無生智、盡智、五分法身都圓滿，住在第十地阿羅漢梵天位，常行三空門觀，具足百千萬三昧，弘揚教化法藏。『無生智』、『盡智』，是分別說明後身的各種功德。姑且只作一種解釋，只是希望分段因盡而得名『盡智』。苦果不生，名為『無生智』。『五分法身』指的是無漏戒、定、慧、解脫、解脫知見。第六是總結果位，說到『住十地阿羅漢梵天位』。三藏師說，阿羅漢有三個層次：一是三界極位，名為阿羅漢，見三界煩惱斷盡；二是結盡，名為阿羅漢，七地見三界惑非有非無；三是生死極位，佛地名為阿羅漢，見一切惑非有非無。又說，分段生死斷盡，名為阿羅漢。『梵天位』指的是初禪梵天王。說到十地，指的是前三賢加上七地，名為第十地。第七地內化行，說到『行三空觀』，指的是空、無相、無愿的無漏慧。『百千萬三昧』指的是無漏定。『弘化』指的是利益眾生。 再次，等覺位上的『忍者』，住在無生忍中，觀心、心寂滅而無相，相無身，身無知，知而用心，乘于群方之方淡。
【English Translation】 English version: The habits, causes, karma, and results in the Three Realms refer to the segmented cycle of birth and death (Samsara), not complete and permanent cessation. The first six Bhumis (grounds) extinguish the causes, while the seventh Bhumi extinguishes the results. Alternatively, the sixth Bhumi severs the fundamental delusions, while the seventh Bhumi severs the habitual tendencies. Also, in relation to the karmic causes and results bound to the Three Realms, this ground (seventh Bhumi) does not represent complete and permanent cessation. Fifth is the accumulation of virtues. 'Dwelling in the subsequent body' refers to the exhaustion of the segmented cycle of birth and death caused by karma bound to the Three Realms, which is called 'dwelling in the subsequent body'. According to the Mahaprajnaparamita Shastra (Treatise on the Great Perfection of Wisdom), due to past life conditions, Bodhisattvas in the seventh Bhumi have a physical body. In the seventh Bhumi of the Sravaka (Hearer) path, the Sravaka attains enlightenment with a physical body, using this form to explain the meaning, hence the saying that the seventh Bhumi has a physical body. The Mahaprajnaparamita Shastra also states that the first Bhumi is called the Dharmakaya (Dharma Body), so how could the seventh Bhumi still be a physical body? This physical body is a physical manifestation of the transformational Dharmakaya. This is one interpretation and should not be rigidly adhered to. Therefore, the Avatamsaka Sutra (Flower Garland Sutra) says that upon the initial arising of the aspiration for enlightenment, one attains perfect enlightenment. How could the seventh Bhumi still be a physical body? 'All immeasurable merits are accomplished' refers to dwelling in the subsequent body, comprehensively explaining that merits are not singular, hence the term 'immeasurable'. The wisdom of non-origination (Anutpada-jnana), the wisdom of exhaustion (Ksaya-jnana), and the fivefold Dharmakaya are all perfected, dwelling in the tenth Bhumi, the position of Arhat and Brahma, constantly practicing the three emptiness doors of contemplation, possessing hundreds of thousands of Samadhis, and propagating the Dharma treasury of teachings. 'Wisdom of non-origination' and 'wisdom of exhaustion' separately explain the various merits of the subsequent body. Let's take just one interpretation: it is only hoped that the segmented causes are exhausted, hence the name 'wisdom of exhaustion'. The non-arising of suffering results is called 'wisdom of non-origination'. The 'fivefold Dharmakaya' refers to the unconditioned (Anasrava) precepts (sila), concentration (samadhi), wisdom (prajna), liberation (vimukti), and the knowledge and vision of liberation (vimukti-jnana-darsana). Sixth is the conclusion of the position, stating 'dwelling in the tenth Bhumi, the position of Arhat and Brahma'. The Tripitaka master said that there are three levels of Arhat: first, the extreme position in the Three Realms, called Arhat, seeing the afflictions of the Three Realms exhausted; second, the exhaustion of bonds, called Arhat, the seventh Bhumi seeing the delusions of the Three Realms as neither existent nor non-existent; third, the extreme position of birth and death, the Buddha Bhumi called Arhat, seeing all delusions as neither existent nor non-existent. It is also said that the exhaustion of segmented birth and death is called Arhat. 'Brahma position' refers to the Brahma King of the first Dhyana heaven. Speaking of the ten Bhumis, it refers to the addition of the seven Bhumis to the previous three stages of the path (the three virtuous stages), called the tenth Bhumi. The internal transformation practice of the seventh Bhumi speaks of 'practicing the three emptiness contemplations', referring to the unconditioned wisdom of emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita). 'Hundreds of thousands of Samadhis' refers to unconditioned concentration. 'Propagation' refers to benefiting sentient beings. Furthermore, the 'endurer' (Ksanti) of the Equal Enlightenment (Samantabhadra) stage dwells in the forbearance of non-birth, contemplating the mind and the mind's quiescence as without form, form without body, body without knowledge, knowing and using the mind, riding on the direction of all directions, being faint.
泊住于無住之住 等覺下明八地有五段。一標地名二辨忍三明無相觀四結大臣位五進行時。第一標地名云等覺菩薩謂不動地。第二釋忍。云住無生忍者無生忍中品也。第三明觀解。云觀心心寂滅者無所得心也。無相相者無七地功用相而有八地無功用相也。無身身者無七地功用身而有八地無功用法身。無知知者不同七地功用知。而有八地已上無功用知。明八地雙照萬境不知而知。用心乘于群方之方者。乘能運載群生方者情有趣向名為方。故繫辭云以類聚無方應化隨物在處。故云群方之方也。雖遍化群方而不住生死此是無漏任放。故云淡泊住于無住也。
在有常修空處空常萬化雙照一切法故知是處非是處乃至一切智十力觀故而能登摩訶羅伽位化一切國土眾生千阿僧祇劫行十力法心心相應常入見佛三昧 在有常修空者明在有而不染有。有無礙空知有非有故能空有無礙也。處空常萬化者寂而常用空有不二故云雙照一切法也。故知是處非是處者總結明有無並照。空名是處有名非處。亦可。是初是處非處力也。第四證位。摩訶羅伽者此翻大臣。既空有並觀化行參佛故云大臣。如經云舍利弗佛法大將也。第五進行雲千阿僧祇劫行十力法十力如別釋。心心相應常入見佛三昧者得無所得解故云相應。常入見佛三昧者證唸佛三昧也。
【現代漢語翻譯】 現代漢語譯本： 安住于無住的安住，等覺之下，第八地有五個階段。一是標明地的名稱，二是辨別安忍，三是闡明無相觀，四是總結大臣的地位，五是進行時的狀態。第一，標明地的名稱，說等覺菩薩位於不動地（Achala Bhumi）。第二，解釋安忍。說『住無生忍者』，是無生法忍（Anutpattika-dharma-kshanti）中的中品。第三，闡明觀解。說『觀心心寂滅者』，是無所得心（Apratisthita-citta）。『無相相者』，是沒有第七地的功用之相，而有第八地的無功用之相。『無身身者』，是沒有第七地的功用身，而有第八地的無功用法身。『無知知者』，是不同於第七地的功用之知，而有第八地及以上的無功用之知。闡明第八地雙重照見萬境，不知而知。『用心乘于群方之方者』，『乘』是運載，『群生方者』是情趣有趨向，名為『方』。所以《繫辭》說，『以類相聚，無方』，應化隨物，無處不在。所以說『群方之方』。雖然普遍化度各方，卻不住于生死，這是無漏的任運自在。所以說『淡泊住于無住也』。 在有中常修空，在空中常修萬化，雙重照見一切法，所以知道這個地方不是那個地方，乃至以一切智（Sarvajnana）、十力（Dasabala）來觀察，所以能夠登上摩訶羅伽（Maharajagrahapati）的地位，化度一切國土眾生，經歷千阿僧祇劫（Asankhyeya kalpa）修行十力之法，心心相應，常入見佛三昧（Buddha-darshana-samadhi）。在有中常修空，說明在有中而不染著于有。有無礙於空，知道有非有，所以能夠空有無礙。處於空中常修萬化，寂靜而常用，空有不二，所以說雙重照見一切法。『故知是處非是處者』，總結說明有無並照。空名為是處，有名為非處。也可以說是初地的是處非處力。第四，證明地位。摩訶羅伽，翻譯為大臣。既然空有並觀，化行參同於佛，所以稱為大臣。如經中所說，舍利弗（Sariputra）是佛法大將。第五，進行時說經歷千阿僧祇劫修行十力之法，十力的解釋如別處所說。『心心相應常入見佛三昧者』，是得到無所得解脫，所以說相應。『常入見佛三昧者』，是證得唸佛三昧。
【English Translation】 English version: Abiding in the abode of non-abiding, below the Equal Enlightenment (Samantabuddha), the eighth Bhumi (stage of Bodhisattva) has five sections: first, marking the name of the land; second, distinguishing forbearance; third, clarifying the contemplation of non-form; fourth, concluding the position of the great minister; and fifth, the state of progression. First, marking the name of the land, it says that the Equal Enlightenment Bodhisattva is located in the Immovable Ground (Achala Bhumi). Second, explaining forbearance, it says 'Abiding in the non-arising forbearance' is the middle grade of the forbearance of non-arising dharmas (Anutpattika-dharma-kshanti). Third, clarifying the contemplation and understanding, it says 'Observing the mind, the mind is extinguished' is the mind of non-attainment (Apratisthita-citta). 'The non-form form' is the absence of the form of the function of the seventh Bhumi, but the presence of the non-functional form of the eighth Bhumi. 'The non-body body' is the absence of the functional body of the seventh Bhumi, but the presence of the non-functional Dharma body of the eighth Bhumi. 'The non-knowing knowing' is different from the functional knowing of the seventh Bhumi, but the presence of the non-functional knowing of the eighth Bhumi and above. It clarifies that the eighth Bhumi doubly illuminates all realms, knowing without knowing. 'Using the mind to ride on the direction of all directions', 'riding' means to transport, 'the direction of all beings' means that the interest has a tendency, which is called 'direction'. Therefore, the Book of Changes says, 'Things come together according to their kind, without direction', responding and transforming according to things, being everywhere. Therefore, it is said 'the direction of all directions'. Although universally transforming all directions, it does not abide in birth and death, this is the unconditioned spontaneous freedom. Therefore, it is said 'indifferently abiding in non-abiding'. Constantly cultivating emptiness in existence, constantly cultivating myriad transformations in emptiness, doubly illuminating all dharmas, therefore knowing that this place is not that place, even observing with all-knowing wisdom (Sarvajnana) and the Ten Powers (Dasabala), therefore being able to ascend to the position of Maharajagrahapati (Maharajagrahapati), transforming all lands and sentient beings, cultivating the Dharma of the Ten Powers for thousands of Asankhyeya kalpas (Asankhyeya kalpa), with mind corresponding to mind, constantly entering the Buddha-darshana-samadhi (Buddha-darshana-samadhi). Constantly cultivating emptiness in existence means being in existence without being attached to existence. Existence is unobstructed by emptiness, knowing that existence is non-existence, therefore being able to have unobstructed emptiness and existence. Being in emptiness and constantly cultivating myriad transformations, being tranquil and constantly using, emptiness and existence are not two, therefore it is said to doubly illuminate all dharmas. 'Therefore knowing that this place is not that place' concludes by clarifying that existence and non-existence are both illuminated. Emptiness is called this place, existence is called not this place. It can also be said to be the power of the place and non-place of the first Bhumi. Fourth, proving the position. Maharajagrahapati is translated as great minister. Since emptiness and existence are both contemplated, and the transformation and conduct are the same as the Buddha, therefore it is called great minister. As the sutra says, Sariputra (Sariputra) is the great general of the Buddha Dharma. Fifth, the state of progression says to cultivate the Dharma of the Ten Powers for thousands of Asankhyeya kalpas, the explanation of the Ten Powers is as explained elsewhere. 'With mind corresponding to mind, constantly entering the Buddha-darshana-samadhi' means obtaining the liberation of non-attainment, therefore it is said to be corresponding. 'Constantly entering the Buddha-darshana-samadhi' means attaining the Buddha Recitation Samadhi.
複次慧光神變者住上上無生忍滅心心相法眼見一切法三眼色空見以大願力常生一切凈土萬阿僧祇劫集無量佛光三昧而能現百萬億恒河沙諸佛神力住婆伽梵位亦常入佛華三昧 慧光下明第九地有七段。一標地名二釋忍三滅惡四明四眼照用五願力受生六進行時七結位。第一標名云慧光即善慧地慧是般若光是法身神變是解脫也。第二釋忍云住上上無生忍者。無生忍中上品。形前八地中品上于下品故。名此九地住上上無生忍也。第三滅惑云滅心心相者即是心邊無知也。第四明四眼照用不同。法眼見一切法者明法眼照有即道種智。但能緣有度眾生云法眼見一切法也。此是一途說耳不可定執。三眼色空見者三眼者肉天慧。此三眼用不同肉天二眼見粗細色。慧眼見空三眼合用。故云三眼色空見也。三眼在地前三賢中法眼登地佛眼在道后。通論一一地皆有五今明因中正立四眼。第五願力。云願力常生凈土者以無所得愿化益眾生也。第六進行時有二。初萬阿僧祇下明進禪定而能現下明起神通益物。第七結位。住婆伽梵位者此翻為世尊。亦名破凈地婆伽名破梵名凈地。言佛華三昧者即首楞嚴定。
複次觀佛菩薩住寂滅忍者從始發心至今逕百萬阿僧祇劫修百萬阿僧祇劫功德故登一切法解脫住金剛臺 觀佛下明十地。文有三段。
【現代漢語翻譯】 現代漢語譯本： 再說，慧光神變菩薩（Huiguang Shenbian Pusa，具有智慧之光和神通變化的菩薩）安住于上上無生忍（shangshang wusheng ren，最高層次的對事物不生不滅的領悟），滅除心和心所（xin xin suo，指意識及其相關心理活動）的現象，以法眼（fayan，能看透一切事物本質的智慧之眼）照見一切法，以三眼（sanyan，肉眼、天眼、慧眼）觀察色和空，以大願力（dayuanli，偉大的誓願力量）常生於一切凈土，經歷萬阿僧祇劫（wan asengqi jie，極長的時間單位）積聚無量佛光三昧（wuliang foguang sanmei，無量佛光禪定），能夠顯現百萬億恒河沙數諸佛的神力，安住于婆伽梵位（Poqiefan wei，世尊的地位），也常入佛華三昧（Fohua sanmei，佛華嚴三昧）。 慧光菩薩位於第九地，以下有七個部分說明。一是標明地的名稱，二是解釋忍，三是滅除惡，四是說明四眼（siye，肉眼、天眼、慧眼、法眼）的照用，五是願力受生，六是進行時，七是總結地位。第一，標明名稱說慧光，即善慧地（Shanhui di），慧是般若（banruo，智慧），光是法身（fashen，佛的法性之身），神變是解脫。第二，解釋忍說安住上上無生忍，是無生忍中的上品。相對於前八地的中品，高於下品，所以說此第九地安住上上無生忍。第三，滅除迷惑說滅心心相，就是心的邊際沒有無知。第四，說明四眼照用不同。法眼見一切法，說明法眼照見有，即道種智（daozhongzhi，通達一切道的智慧）。只能緣有度化眾生，所以說法眼見一切法。這只是一種說法，不可執著。三眼色空見，三眼指肉眼、天眼、慧眼。這三眼的作用不同，肉眼和天眼見粗細之色，慧眼見空，三眼合用，所以說三眼色空見。三眼在地前三賢中，法眼登地，佛眼在道后。通論每一地都有五眼，現在說明因中正立四眼。第五，願力。說願力常生凈土，是以無所得的願力化益眾生。第六，進行時有二。初萬阿僧祇下，說明進入禪定，而能現下，說明起神通利益眾生。第七，總結地位。安住婆伽梵位，此翻譯為世尊，也名破凈地（Pojing di），婆伽名破，梵名凈地。說佛華三昧，即首楞嚴定（Shoulengyan ding）。 再說，觀佛菩薩（Guanfo Pusa，觀想佛的菩薩）安住于寂滅忍（jimie ren，對寂靜涅槃的領悟），從開始發心至今，經過百萬阿僧祇劫，修百萬阿僧祇劫的功德，所以登上一切法解脫，安住于金剛臺（jingang tai，堅固不壞的臺座）。 觀佛菩薩以下說明第十地。文有三個部分。
【English Translation】 English version: Furthermore, the Bodhisattva of Divine Transformation of Wisdom Light (Huiguang Shenbian Pusa, the Bodhisattva with the light of wisdom and divine transformations) dwells in the supreme forbearance of non-origination (shangshang wusheng ren, the highest level of understanding of the non-arising and non-ceasing of things), extinguishes the phenomena of mind and mental states (xin xin suo, referring to consciousness and its related psychological activities), sees all dharmas with the Dharma Eye (fayan, the eye of wisdom that can see through the essence of all things), observes form and emptiness with the three eyes (sanyan, physical eye, heavenly eye, wisdom eye), constantly arises in all pure lands with great vows (dayuanli, great vows power), accumulates immeasurable Buddha-light Samadhi (wuliang foguang sanmei, immeasurable Buddha-light concentration) through countless asankhya kalpas (wan asengqi jie, extremely long units of time), and is able to manifest the divine power of hundreds of millions of Ganges sands of Buddhas, dwells in the position of Bhagavan (Poqiefan wei, the position of the World Honored One), and also constantly enters the Buddha-flower Samadhi (Fohua sanmei, Buddha-flower Adornment Samadhi). The Bodhisattva of Wisdom Light is located on the ninth ground, and the following seven parts explain it. First, it marks the name of the ground, second, it explains forbearance, third, it extinguishes evil, fourth, it explains the illumination of the four eyes (siye, physical eye, heavenly eye, wisdom eye, Dharma eye), fifth, it receives life by the power of vows, sixth, it is in progress, and seventh, it summarizes the position. First, marking the name says Wisdom Light, which is the Ground of Good Wisdom (Shanhui di), wisdom is prajna (banruo, wisdom), light is the Dharma Body (fashen, the Dharma nature body of the Buddha), and divine transformation is liberation. Second, explaining forbearance says dwelling in the supreme forbearance of non-origination, which is the supreme grade in the forbearance of non-origination. Compared to the middle grade of the previous eight grounds, it is higher than the lower grade, so it is said that this ninth ground dwells in the supreme forbearance of non-origination. Third, extinguishing delusion says extinguishing the phenomena of mind and mental states, which means that there is no ignorance at the edge of the mind. Fourth, explaining the different illumination of the four eyes. The Dharma Eye sees all dharmas, indicating that the Dharma Eye illuminates existence, which is the wisdom of the seed of the path (daozhongzhi, the wisdom of understanding all paths). It can only benefit sentient beings by perceiving existence, so it is said that the Dharma Eye sees all dharmas. This is just one way of saying it, and one should not be attached to it. The three eyes see form and emptiness, the three eyes refer to the physical eye, the heavenly eye, and the wisdom eye. The functions of these three eyes are different, the physical eye and the heavenly eye see coarse and fine forms, the wisdom eye sees emptiness, and the three eyes are used together, so it is said that the three eyes see form and emptiness. The three eyes are in the three worthy positions before the ground, the Dharma Eye ascends to the ground, and the Buddha Eye is after the path. Generally speaking, each ground has five eyes, and now it is explained that the four eyes are rightly established in the cause. Fifth, the power of vows. It is said that the power of vows constantly arises in pure lands, which is to transform and benefit sentient beings with the power of vows of non-attainment. Sixth, there are two times in progress. Initially, below countless asankhya kalpas, it explains entering samadhi, and below 'able to manifest', it explains arising divine powers to benefit sentient beings. Seventh, summarizing the position. Dwelling in the position of Bhagavan, this is translated as the World Honored One, also known as the Ground of Destroying Purity (Pojing di), Bhagavan means destroying, and Brahman means pure ground. Saying Buddha-flower Samadhi is the Shurangama Samadhi (Shoulengyan ding). Furthermore, the Bodhisattva Contemplating the Buddha (Guanfo Pusa, the Bodhisattva who contemplates the Buddha) dwells in the forbearance of quiescence and extinction (jimie ren, the understanding of quiet nirvana), from the initial aspiration until now, having passed through millions of asankhya kalpas, cultivating the merits of millions of asankhya kalpas, therefore ascends to the liberation of all dharmas, and dwells on the Vajra Platform (jingang tai, an indestructible platform). Below, the Bodhisattva Contemplating the Buddha explains the tenth ground. The text has three parts.
初明地中功能。善男子從習忍至灌頂下第二挍量顯勝。彰行分齊簡因異果亦云見性不見性異。從常修一切下第三結勸入位。就初明地中功能有四。第一觀佛者法雲地名也。第二住寂滅忍者標忍名也。此第十地共佛同在一忍合為第十三法師也。言住寂滅忍者若就其別唯取第十下品寂滅忍。若就其通通明佛及菩薩皆名寂滅忍也。第三明地中修行時節文云逕百萬等明修行時長久。類前應云十三僧祇。百萬阿僧祇劫功德者明地起行廣多。第四彰位分齊高極者。文云登一切法解脫住金剛臺者第十地以為金剛臺也。亦可此句舉果顯因名佛以為金剛臺。以彼十地因滿故佛住金剛臺果也。
善男子從習忍至頂三昧。皆名為伏一切煩惱而無相信滅一切煩惱生解脫智照第一義諦不名為見。所謂見者是薩婆若。是故我從昔以來常說唯佛所知見覺。從灌頂三昧以下至於習忍所不知不見不覺。唯佛頓解不名為信漸漸伏者慧雖起滅以能無生無滅此心若滅則累無不滅無生無滅入理盡金剛三昧。同真際等法性而未能等無等等 善男子習忍下第二段挍量顯勝彰行分齊。文有六句一簡因異果二彰果異因。三釋因異果四釋果異因。五結因異果六結果異因。第一簡因異果者云習忍至灌頂皆名為伏者。從習忍至金剛未除一念元品已來一剎那惑在通而言之故名
【現代漢語翻譯】 現代漢語譯本 初明地中功能。善男子，從習忍（Kṣānti，忍位修習）至灌頂（Abhiṣeka，一種儀式，象徵權力的授予）下第二較量顯勝，彰顯修行位次的差別，簡別因和果的差異，也說明見性與不見性的不同。從『常修一切』下第三總結勸導進入果位。就初明地中功能有四點：第一，觀佛者，法雲地（Dharmamegha-bhūmi，菩薩十地中的第十地）的名稱。第二，住寂滅忍者，標明忍位的名稱。這第十地與佛同在一忍，合為第十三法師（Dharma-teacher）。說到『住寂滅忍』，如果就其差別而言，只取第十地下品的寂滅忍；如果就其通達而言，通明佛和菩薩都可稱為寂滅忍。第三，說明地中修行的時間，文中說『經歷百萬』等，說明修行時間長久。類似於前面所說，應說十三僧祇（Asaṃkhya，極大的數字單位）劫。『百萬阿僧祇劫功德』，說明地起行廣大眾多。第四，彰顯位次分齊高極，文中說『登一切法解脫，住金剛臺』，第十地被認為是金剛臺。也可以說，這句話是舉果顯因，稱佛為金剛臺，因為十地之因圓滿，所以佛住在金剛臺的果位。
善男子，從習忍至頂三昧（Samādhi，禪定）都稱為伏一切煩惱，但沒有相信能滅一切煩惱，生解脫智照第一義諦（Paramārtha-satya，最高的真理）不稱為見。所謂見，就是薩婆若（Sarvajña，一切智）。因此，我從過去以來常說，只有佛所知見覺。從灌頂三昧以下，至於習忍所不知不見不覺，只有佛才能頓悟，不稱為漸漸伏滅，慧雖有起滅，但能無生無滅。此心若滅，則一切煩惱都滅，無生無滅，入理盡金剛三昧，同真際（Bhūta-koṭi，真如的邊際）等法性（Dharmatā，法的本性），但未能等同無等等（Asama-sama，無與等者）。善男子，習忍下第二段，較量顯勝，彰顯修行位次的差別。文有六句：一，簡別因和果的差異；二，彰顯果和因的不同；三，解釋因和果的差異；四，解釋果和因的不同；五，總結因和果的差異；六，總結果和因的不同。第一，簡別因和果的差異，說『習忍至灌頂都稱為伏』，從習忍至金剛未除一念元品已來一剎那惑，從通而言之，所以稱為伏。
【English Translation】 English version Initially clarifying the functions within the grounds. Good man, from the stage of practicing forbearance (Kṣānti) to the empowerment (Abhiṣeka) below, the second comparison reveals superiority, demonstrating the distinctions in the stages of practice, distinguishing the differences between cause and effect, and also explaining the differences between seeing the nature and not seeing the nature. From 'constantly cultivating all' below, the third part concludes with encouragement to enter the position of fruition. Regarding the initial clarification of the functions within the grounds, there are four points: First, 'observing the Buddha' refers to the name of the Dharma Cloud Ground (Dharmamegha-bhūmi), the tenth of the ten Bodhisattva grounds. Second, 'dwelling in the forbearance of quiescence' indicates the name of the forbearance stage. This tenth ground is the same forbearance as the Buddha, combined as the thirteenth Dharma-teacher. When speaking of 'dwelling in the forbearance of quiescence,' if considering its distinctions, it only refers to the quiescence forbearance of the lower grade of the tenth ground; if considering its universality, it universally clarifies that both Buddhas and Bodhisattvas can be called quiescence forbearance. Third, clarifying the time of practice within the grounds, the text says 'passing through millions,' etc., indicating the length of time for practice. Similar to what was said before, it should be said thirteen Asaṃkhya kalpas. 'Millions of Asaṃkhya kalpas of merit' indicates the vastness and multitude of the ground's arising of practice. Fourth, demonstrating the high and extreme distinction of the position, the text says 'ascending to the liberation of all dharmas, dwelling on the Vajra platform,' the tenth ground is considered the Vajra platform. It can also be said that this sentence uses the effect to reveal the cause, calling the Buddha the Vajra platform, because the cause of the ten grounds is complete, therefore the Buddha dwells in the effect of the Vajra platform.
Good man, from the stage of practicing forbearance to the Samadhi of the summit, all are called subduing all afflictions, but there is no belief in being able to extinguish all afflictions, and the wisdom of liberation arising to illuminate the ultimate truth (Paramārtha-satya) is not called seeing. What is called seeing is Sarvajña (all-knowing). Therefore, I have always said since the past that only the Buddha knows, sees, and perceives. From the Samadhi of empowerment below, as for what the stage of practicing forbearance does not know, see, or perceive, only the Buddha can have sudden enlightenment, it is not called gradual subduing, although wisdom arises and ceases, it can be without arising and without ceasing. If this mind ceases, then all afflictions cease, without arising and without ceasing, entering the principle to the end of the Vajra Samadhi, the same as the Bhūta-koṭi and the Dharmatā, but not yet equal to the Asama-sama. Good man, in the second section below the stage of practicing forbearance, the comparison reveals superiority, demonstrating the distinctions in the stages of practice. The text has six sentences: First, distinguishing the differences between cause and effect; second, demonstrating the differences between effect and cause; third, explaining the differences between cause and effect; fourth, explaining the differences between effect and cause; fifth, concluding the differences between cause and effect; sixth, concluding the differences between effect and cause. First, distinguishing the differences between cause and effect, saying 'practicing forbearance to empowerment are all called subduing,' from practicing forbearance to Vajra, the one thought of the original product has not been removed, and the momentary delusion since then, speaking generally, is therefore called subduing.
為伏。又云以因對果心內帶惑非是永無故言伏也。文云而無相信滅一切者初地至三地信忍位中亦照第一義。不名為見者見性未明。又解不名為見者十地因位不見果性名不見。涅槃云十地菩薩見不了了佛地始終皆見也。第二彰果異因云所謂見者是薩婆若。是故我言唯佛所知見覺者彰佛果見性分明。第三釋因異果文云從灌頂三昧至於習忍所不能知見覺者十地金剛三昧也。習忍者三十心。所不知不見不覺者是因位故不見佛性。第四釋果異因文云唯佛頓解不名為信者頓解者萬行斯滿佛照理窮故名為頓也。第五結因異果云漸漸伏者慧雖起滅者明因道無常。以能無生無滅者明能滅彼生滅煩惱。又解若知因非因知起非起故云以能無生無滅也。第六結果異因中初法說次喻說后合。初云此心者無明住地心。若滅者無明住地滅也。明因道離生滅也。言則累無不滅者明累外遣障也。言無生無滅者究竟清凈也。照理窮源故云理盡三昧。言同真際者同會無所得也。等法性者知諸法不二也。而未能等無等等者未與佛同也。
譬如有人登大高臺下觀一切無不斯了住理盡三昧亦復如是常修一切行滿功德藏入婆伽度位亦復常住佛慧三昧 譬如下譬說。云譬如有人登大高臺者即如來地。三藏師云譬有五。一最高一切頂故。二真實不壞如佛果常住難登。
【現代漢語翻譯】 現代漢語譯本： 『為伏』。又說，以因對果，心中帶有迷惑，並非永遠沒有，所以說是『伏』。文中說『而無相信滅一切者』，初地到三地信忍位中也照見第一義，不稱為『見』是因為見性未明。又解釋說，不稱為『見』是因為十地因位不見果性，所以稱不見。《涅槃經》說，十地菩薩見得不清楚，佛地始終都能見到。第二，彰顯果與因的差異，說『所謂見者是薩婆若』（Sarvajna，一切智）。因此我說只有佛才能知見覺，彰顯佛果見性分明。第三，解釋因與果的差異，文中說『從灌頂三昧至於習忍所不能知見覺者』，是十地金剛三昧。『習忍者』是三十心。所不知不見不覺者，是因為是因位所以不見佛性。第四，解釋果與因的差異，文中說『唯佛頓解不名為信者』，頓解是萬行圓滿，佛照理窮盡，所以稱為頓。第五，總結因與果的差異，說『漸漸伏者』，慧雖然生起滅去，說明因道無常。『以能無生無滅者』，說明能滅除那些生滅的煩惱。又解釋說，若知因非因，知起非起，所以說『以能無生無滅』。第六，結果與因的差異中，先是法說，其次是比喻說，最後是總結。開始說『此心者』，是無明住地心。『若滅者』，是無明住地滅。說明因道遠離生滅。說『則累無不滅者』，說明累外遣障。說『無生無滅者』，是究竟清凈。照理窮源，所以說『理盡三昧』。說『同真際者』，是同會無所得。『等法性者』，是知諸法不二。『而未能等無等等者』，是未與佛相同。
譬如有人登上大高臺，向下觀看一切沒有不清楚的，住于理盡三昧也是這樣，常常修行一切行，圓滿功德藏，進入婆伽度（Bhagavat，世尊）位，也常常安住于佛慧三昧。譬如下面用譬喻來說。說『譬如有人登上大高臺者』，就是如來地。三藏師說譬喻有五種。一是最高，一切的頂端，所以是最高。二是真實不壞，如佛果常住難以攀登。
【English Translation】 English version: 'Being subdued'. It also says that using the cause to address the effect, the mind carries delusion, it is not eternally absent, therefore it is said to be 'subdued'. The text says 'and without believing, extinguishing all', in the stage of faith and forbearance from the first to the third ground, the ultimate truth is also illuminated, but it is not called 'seeing' because the nature of seeing is not yet clear. Another explanation is that it is not called 'seeing' because the nature of the fruit is not seen in the causal position of the ten grounds, so it is called not seeing. The Nirvana Sutra says that the Bodhisattvas of the ten grounds do not see clearly, but the Buddha-ground always sees everything. Second, manifesting the difference between the fruit and the cause, saying 'what is called seeing is Sarvajna (all-knowing)'. Therefore, I say that only the Buddha can know, see, and perceive, manifesting that the Buddha-fruit's nature of seeing is clear. Third, explaining the difference between cause and effect, the text says 'those who cannot know, see, and perceive from the Abhisheka Samadhi to the stage of learning forbearance' are the Vajra Samadhi of the ten grounds. 'Learners of forbearance' are the thirty minds. What is not known, not seen, and not perceived is because it is the causal position, so the Buddha-nature is not seen. Fourth, explaining the difference between fruit and cause, the text says 'only the Buddha suddenly understands, not called believing', sudden understanding is the perfection of myriad practices, the Buddha illuminates the principle to the utmost, so it is called sudden. Fifth, summarizing the difference between cause and effect, saying 'gradually subduing' means that although wisdom arises and ceases, it shows that the causal path is impermanent. 'Being able to be without arising and without ceasing' means being able to extinguish those arising and ceasing afflictions. Another explanation is that if one knows the cause is not the cause, knows arising is not arising, therefore it is said 'being able to be without arising and without ceasing'. Sixth, in the difference between result and cause, first is the Dharma explanation, then the metaphorical explanation, and finally the summary. It begins by saying 'this mind' is the mind abiding in the ground of ignorance (avidya). 'If extinguished' is the extinction of the ground of ignorance. It shows that the causal path is away from arising and ceasing. Saying 'then no accumulation is not extinguished' shows that external accumulations are removed and obstacles are cleared. Saying 'without arising and without ceasing' is ultimate purity. Illuminating the principle to the utmost source, therefore it is said 'the principle exhausts Samadhi'. Saying 'same as the true realm' is the same as meeting with no attainment. 'Equal to the Dharma-nature' is knowing that all Dharmas are non-dual. 'But not yet equal to the unequalled' is not yet the same as the Buddha.
It is like a person ascending a high platform, looking down and seeing everything clearly, abiding in the Samadhi of exhausting the principle is also like this, constantly cultivating all practices, perfecting the treasury of merit, entering the position of Bhagavat (World-Honored One), also constantly abiding in the Buddha-wisdom Samadhi. The following uses a metaphor to explain. Saying 'like a person ascending a high platform' is the Tathagata-ground. The Tripitaka master says there are five kinds of metaphors. First, it is the highest, the top of everything, so it is the highest. Second, it is real and indestructible, like the Buddha-fruit constantly abiding and difficult to climb.
三還源越凡聖故。四自性寂靜如佛無生滅故。五安樂依處如寂觀照無不了故。言住理盡三昧亦復如是者合譬也。常修一切行下第三結勸位。入婆伽度位者此云施德地。以能雲雨說法故亦名破度地。定慧具足故云佛慧三昧也。
善男子如是諸菩薩皆能一切十方諸如來國土中化眾生正說正義受持讀誦解達實相如我今日等無有異 善男子如是下正答中有三章。初略答二廣答。二段畢今第三總結有三。初明十三法師能弘化大乘。故云如是諸菩薩皆能一切十方化導眾生也。正說正義下第二明十三法師能說正義。正義者即諸法實相也。如我下第三明所說無異。此意明十三人能化齊佛故云等無異也。
佛告波斯匿王我當滅度后法欲滅盡時諸國王等皆應受持是般若波羅蜜大作佛事一切國土安立萬姓快樂皆由此般若波羅蜜 佛告波斯匿王下答問中大段第二勸持。文有七段第一略舉時節以明付囑王不付屬餘人之意。大王吾今下第二齣宣弘經處。其國中下第三齣七難也。大王是般若下第四嘆波若之德能滅七難。大王我今五眼下第五舉三世功德利益也。大王若未來世下第六明能依教而行。當遣五大菩薩為護勸造經像供養。大王吾今下第七正結勸持經。
是故付囑諸國王不付囑比丘比丘尼清信男清信女何以故無王威力故故不付
【現代漢語翻譯】 現代漢語譯本： 三、還源超越凡聖的界限，所以說『還源越凡聖故』。 四、自性寂靜，如同佛一樣沒有生滅，所以說『自性寂靜如佛無生滅故』。 五、安樂的依靠之處，如同寂靜的觀照，沒有不完備的地方，所以說『安樂依處如寂觀照無不了故』。』言住理盡三昧亦復如是』，這是合起來打比方。 『常修一切行』以下是第三部分，總結勸進行位。進入婆伽度（Bhagavata）位，這裡稱為施德地。因為能夠像云一樣降雨說法，也叫做破度地。因為禪定和智慧都具足，所以叫做佛慧三昧。
『善男子如是諸菩薩皆能一切十方諸如來國土中化眾生正說正義受持讀誦解達實相如我今日等無有異』，『善男子如是』以下是正式回答，其中有三章。首先是簡略的回答，然後是詳細的回答。兩段完畢，現在是第三部分總結，有三點。首先說明十三位法師能夠弘揚教化大乘，所以說『如是諸菩薩皆能一切十方化導眾生也』。『正說正義』以下第二點說明十三位法師能夠宣說正義。正義就是諸法的實相。『如我』以下第三點說明所說的沒有差異。這裡的意思是說明這十三個人教化眾生的能力和佛一樣，所以說『等無異也』。
『佛告波斯匿王（Prasenajit）我當滅度后法欲滅盡時諸國王等皆應受持是般若波羅蜜（Prajna Paramita）大作佛事一切國土安立萬姓快樂皆由此般若波羅蜜』，『佛告波斯匿王』以下是回答問題中的第二大段，勸人受持。文中有七段，第一段簡略地舉出時節，以此來說明佛付囑給國王而不付囑給其他人的用意。『大王吾今』以下第二段指出宣揚經典的處所。『其國中』以下第三段指出七種災難。『大王是般若』以下第四段讚歎般若的功德，能夠消滅七種災難。『大王我今五眼』以下第五段舉出過去、現在、未來三世的功德利益。『大王若未來世』以下第六段說明能夠依照教義而行，就會派遣五大菩薩來護持，勸人建造經像供養。『大王吾今』以下第七段正式總結勸人受持經典。
『是故付囑諸國王不付囑比丘（bhiksu）比丘尼（bhiksuni）清信男清信女何以故無王威力故故不付』 English version: Three, returning to the source transcends the realm of ordinary beings and sages, hence 'returning to the source transcends the realm of ordinary beings and sages'. Four, the self-nature is tranquil, like the Buddha without birth and death, hence 'self-nature is tranquil like the Buddha without birth and death'. Five, a place of peaceful reliance, like silent contemplation, without anything lacking, hence 'a place of peaceful reliance, like silent contemplation, without anything lacking'. 'Speaking of abiding in the principle, exhausting samadhi is also like this', this is a combined analogy. 'Constantly cultivate all practices' below is the third part, concluding with encouragement to advance in position. Entering the Bhagavata position, here called the Land of Giving Virtue. Because it can rain down Dharma like clouds, it is also called the Land of Breaking Through. Because both samadhi and wisdom are complete, it is called Buddha Wisdom Samadhi.
'Good men, all such Bodhisattvas are able to transform sentient beings in all the Buddha lands of the ten directions, correctly expounding the correct meaning, upholding, reciting, understanding, and penetrating the true nature, just like I am today, without any difference.' 'Good men, all such' below is the formal answer, which has three sections. First is a brief answer, then a detailed answer. With the two sections completed, now is the third part, the conclusion, which has three points. First, it explains that the thirteen Dharma masters are able to propagate and transform the Mahayana, hence 'all such Bodhisattvas are able to transform sentient beings in all the ten directions'. 'Correctly expounding the correct meaning' below, the second point explains that the thirteen Dharma masters are able to expound the correct meaning. The correct meaning is the true nature of all dharmas. 'Like I' below, the third point explains that what is said is without difference. The meaning here is to explain that these thirteen people have the same ability to transform sentient beings as the Buddha, hence 'without any difference'.
'The Buddha told King Prasenajit, after my Parinirvana, when the Dharma is about to perish, all kings should uphold this Prajna Paramita, greatly perform Buddha deeds, establish peace in all lands, and bring happiness to all people, all through this Prajna Paramita.' 'The Buddha told King Prasenajit' below is the second major section in answering the question, encouraging upholding. There are seven sections in the text. The first section briefly mentions the time and season to explain the Buddha's intention to entrust it to the king and not to others. 'Great King, I now' below, the second section points out the place for propagating the sutra. 'In that country' below, the third section points out the seven calamities. 'Great King, this Prajna' below, the fourth section praises the virtue of Prajna, which can eliminate the seven calamities. 'Great King, I now have the five eyes' below, the fifth section cites the merits and benefits of the past, present, and future three periods. 'Great King, if in the future world' below, the sixth section explains that if one can act according to the teachings, the five great Bodhisattvas will be sent to protect and encourage the building of sutra images for offering. 'Great King, I now' below, the seventh section formally concludes with encouragement to uphold the sutra.
'Therefore, it is entrusted to the kings and not to the bhiksus, bhiksunis, laymen, or laywomen. Why? Because they do not have the power of a king, therefore it is not entrusted.'
【English Translation】 Three, returning to the source transcends the realm of ordinary beings and sages, hence 'returning to the source transcends the realm of ordinary beings and sages'. Four, the self-nature is tranquil, like the Buddha without birth and death, hence 'self-nature is tranquil like the Buddha without birth and death'. Five, a place of peaceful reliance, like silent contemplation, without anything lacking, hence 'a place of peaceful reliance, like silent contemplation, without anything lacking'. 'Speaking of abiding in the principle, exhausting samadhi is also like this', this is a combined analogy. 'Constantly cultivate all practices' below is the third part, concluding with encouragement to advance in position. Entering the Bhagavata position, here called the Land of Giving Virtue. Because it can rain down Dharma like clouds, it is also called the Land of Breaking Through. Because both samadhi and wisdom are complete, it is called Buddha Wisdom Samadhi.
'Good men, all such Bodhisattvas are able to transform sentient beings in all the Buddha lands of the ten directions, correctly expounding the correct meaning, upholding, reciting, understanding, and penetrating the true nature, just like I am today, without any difference.' 'Good men, all such' below is the formal answer, which has three sections. First is a brief answer, then a detailed answer. With the two sections completed, now is the third part, the conclusion, which has three points. First, it explains that the thirteen Dharma masters are able to propagate and transform the Mahayana, hence 'all such Bodhisattvas are able to transform sentient beings in all the ten directions'. 'Correctly expounding the correct meaning' below, the second point explains that the thirteen Dharma masters are able to expound the correct meaning. The correct meaning is the true nature of all dharmas. 'Like I' below, the third point explains that what is said is without difference. The meaning here is to explain that these thirteen people have the same ability to transform sentient beings as the Buddha, hence 'without any difference'.
'The Buddha told King Prasenajit (Prasenajit), after my Parinirvana, when the Dharma is about to perish, all kings should uphold this Prajna Paramita (Prajna Paramita), greatly perform Buddha deeds, establish peace in all lands, and bring happiness to all people, all through this Prajna Paramita.' 'The Buddha told King Prasenajit' below is the second major section in answering the question, encouraging upholding. There are seven sections in the text. The first section briefly mentions the time and season to explain the Buddha's intention to entrust it to the king and not to others. 'Great King, I now' below, the second section points out the place for propagating the sutra. 'In that country' below, the third section points out the seven calamities. 'Great King, this Prajna' below, the fourth section praises the virtue of Prajna, which can eliminate the seven calamities. 'Great King, I now have the five eyes' below, the fifth section cites the merits and benefits of the past, present, and future three periods. 'Great King, if in the future world' below, the sixth section explains that if one can act according to the teachings, the five great Bodhisattvas will be sent to protect and encourage the building of sutra images for offering. 'Great King, I now' below, the seventh section formally concludes with encouragement to uphold the sutra.
'Therefore, it is entrusted to the kings and not to the bhiksus (bhiksu), bhiksunis (bhiksuni), laymen, or laywomen. Why? Because they do not have the power of a king, therefore it is not entrusted.'
囑汝當受持讀誦解其義理 第一付囑中有二初明付囑國王受持般若。二不付囑比丘下次明無有王力勢所以不附屬。但令受持讀誦解釋其義理。付王有二義一能化難化眾生二利益大人如風靡草。比丘無此等力故不可付。
大王吾今所化百億須彌百億日月一一須彌有四天下其南閻浮提有十六大國五百中國十千小國 第二明弘說般若處所。云大王吾今所化百億須彌山等總明閻浮提處也。其南閻浮提下別明諸國土。初十六大國次五百中國次十千小國。
其國土中有七可畏難一切國王為是難故講讀般若波羅蜜七難即滅七福即生萬姓安樂帝王歡喜云何為難 其國土中下第三明七難文有二。初總明法力能為滅七難能生七福。次從云何為難下別列七難明經力能滅。言七難者一日月失度二星宿變異三火災四水災五風災六旱災七賊。
日月失度時節返逆或赤日出黑日出二三四五日出或日蝕無光或日輪一重二三四五重輪現當變怪時讀說此經為一難也 第一日月難內有十四。一明失度不依常道名失度二明時節變逆。三赤日出四黑日出五二日出六三日出七四日出八五日出九日蝕。十日一重輪十一兩重輪十二三重輪十三四重輪十四五重輪。如此等十四種皆是災難飢餓刀兵疾疫相也。
二十八宿失度金星彗星輪星鬼星火星水
【現代漢語翻譯】 現代漢語譯本：我囑咐你應當受持、讀誦、理解其中的義理。第一部分是關於付囑，其中有兩點：首先是說明付囑國王受持《般若經》。其次是不付囑比丘，下面說明沒有國王的權勢，所以不付囑比丘，只是讓他們受持、讀誦、解釋其中的義理。付囑國王有兩個原因：一是能夠教化難以教化的眾生，二是利益大人，就像風吹倒草一樣。比丘沒有這樣的力量，所以不可以付囑。
大王，我現在所教化的有百億須彌山（Sumeru，佛教宇宙觀中的中心山）、百億日月，每一個須彌山有四大天下，其中的南閻浮提（Jambudvipa，我們所居住的洲）有十六個大國、五百個中國、一萬個小國。第二部分說明弘揚宣說《般若經》的處所。說『大王，我現在所教化的百億須彌山等』，總的說明了閻浮提這個地方。『其南閻浮提下』分別說明各個國土。先是十六個大國，其次是五百個中國，再次是一萬個小國。
在這些國土中，有七種可怕的災難，一切國王都難以應對。爲了應對這些災難，講讀《般若波羅蜜經》，七種災難就會立即消滅，七種福報就會立即產生，萬姓安樂，帝王歡喜。什麼是災難呢？』第三部分說明七難，分為兩部分。首先總的說明佛法的力量能夠消滅七難，能夠產生七福。其次從『什麼是災難呢』開始，分別列出七難，說明經書的力量能夠消滅這些災難。所說的七難是：一日月失度，二星宿變異，三火災，四水災，五風災，六旱災，七賊。
日月失度，時節反常，或者出現紅色的太陽，黑色的太陽，或者出現兩個、三個、四個、五個太陽，或者出現日蝕沒有光芒，或者出現太陽有一個、兩個、三個、四個、五個光環。當出現這些變異怪象的時候，讀誦這部經，這就是第一種災難被消除了。』第一種日月難中包含十四種情況。一是說明日月執行失去常道，叫做失度。二是說明時節變異反常。三是出現紅色的太陽。四是出現黑色的太陽。五是出現兩個太陽。六是出現三個太陽。七是出現四個太陽。八是出現五個太陽。九是出現日蝕。十是太陽有一個光環。十一是太陽有兩個光環。十二是太陽有三個光環。十三是太陽有四個光環。十四是太陽有五個光環。像這樣的十四種情況，都是災難、飢餓、刀兵、疾病的預兆。
二十八星宿執行失度，金星、彗星、輪星、鬼星、火星、水星……
【English Translation】 English version: I instruct you to receive, uphold, read, recite, and understand its meaning. The first instruction concerns entrusting the king to uphold the Prajna (Wisdom) Sutra. The second is not entrusting it to the Bhikshus (monks), explaining below that they do not possess the power of a king, so it is not entrusted to them, but rather they are instructed to receive, uphold, read, recite, and explain its meaning. There are two reasons for entrusting it to the king: first, he can transform beings difficult to transform; second, he benefits great people, like wind bending grass. Bhikshus do not have such power, so it cannot be entrusted to them.
Great King, what I have now transformed includes a hundred billion Mount Sumerus (Sumeru, the central mountain in Buddhist cosmology), a hundred billion suns and moons, and each Mount Sumeru has four great continents, of which Jambudvipa (Jambudvipa, the continent we inhabit) has sixteen great kingdoms, five hundred middle kingdoms, and ten thousand small kingdoms. The second part explains the places where the Prajna Sutra is propagated and spoken. Saying 'Great King, what I have now transformed includes a hundred billion Mount Sumerus, etc.,' generally describes the place of Jambudvipa. 'Below, in Jambudvipa,' it specifically describes the various countries. First, the sixteen great kingdoms, then the five hundred middle kingdoms, then the ten thousand small kingdoms.
In these countries, there are seven terrible calamities that all kings find difficult to deal with. To deal with these calamities, lecturing on and reciting the Prajna Paramita (Perfection of Wisdom) Sutra will immediately eliminate the seven calamities and generate the seven blessings, bringing peace and happiness to all people and joy to the emperors. What are the calamities?' The third part explains the seven calamities, divided into two parts. First, it generally explains that the power of the Dharma can eliminate the seven calamities and generate the seven blessings. Second, starting from 'What are the calamities?' it lists the seven calamities separately, explaining that the power of the Sutra can eliminate these calamities. The seven calamities mentioned are: 1. irregularities in the sun and moon, 2. changes in the constellations, 3. fire disasters, 4. water disasters, 5. wind disasters, 6. droughts, 7. thieves.
When the sun and moon are irregular, and the seasons are reversed, or a red sun appears, a black sun appears, or two, three, four, or five suns appear, or a solar eclipse occurs without light, or the sun has one, two, three, four, or five halos. When these strange phenomena appear, reciting this Sutra will eliminate the first calamity.' The first calamity of irregularities in the sun and moon includes fourteen situations. First, it explains that the sun and moon moving out of their normal paths is called irregularity. Second, it explains the reversal of the seasons. Third, a red sun appears. Fourth, a black sun appears. Fifth, two suns appear. Sixth, three suns appear. Seventh, four suns appear. Eighth, five suns appear. Ninth, a solar eclipse occurs. Tenth, the sun has one halo. Eleventh, the sun has two halos. Twelfth, the sun has three halos. Thirteenth, the sun has four halos. Fourteenth, the sun has five halos. These fourteen situations are all omens of disaster, famine, war, and disease.
When the twenty-eight constellations are irregular, Venus, comets, wheel stars, ghost stars, Mars, Mercury...
星風星刀星南斗北斗五鎮大星一切國主星三公星百官星如是諸星各各變現亦讀說此經為二難也 第二星宿難。二十八者四方各有七四七二十八也。失度者行不依常道故云失度。金星者太白星也。三藏師云外國名天師星。如理行即國豐失度則儉。彗星者外國名閻羅王星。此星隨所出處必有災難也。輪星者有暉如輪若日月五星破輪星中央則國土分散。日月五星在輪星右行則國土安樂也左行亦不好也。鬼星者九月中日設在東北。若行駃是過時節若近上則鬼神來破國病人。火星者營惑星也此主賊。若其高則賊起若下則賊伏。若在子處則下若在午為高。水星者即是濕星亦是太白星。若在寅為下若在申為高。一處三十日行十二月得一週。從雞狗豬鼠四處行無水。從兔蛇羊猴四處行則多水。從牛虎龍馬四處行平水平水則不多不少。風星者即[曰/邦]星。在虎處則高一處三十日行猴處行則下。若高多風無雨若下多雨少風。七月高正月下。八月至正月漸漸下。二月至七月漸漸高。隨日行則有三種。二月三月八月九月同日行。十月十一月十二月正月此四月在日前行。四月五月六月七月此四月在日後行。此是如法行異此則失度不好也。刀星者且是滿星一處行逕二年半。若在兔處最高若在雞處最下。若高多刀兵眾生飢餓疾病若下少刀兵。南斗
【現代漢語翻譯】 現代漢語譯本 星風星（指星名，具體含義不詳）、星刀星（指星名，具體含義不詳）、星南斗（指南斗星）、北斗（指北斗星）、五鎮大星（指五行鎮星）、一切國主星（指代表各國王的星）、三公星（指代表三公的星）、百官星（指代表百官的星），像這些星宿各自變化顯現，也在讀誦宣說此經，這是第二種災難。第二種是星宿的災難。 二十八星宿（指二十八星宿，中國古代天文學概念），四方各有七個星宿，四七共二十八個。『失度』是指星的執行不按照常道，所以說是『失度』。 金星（指金星），就是太白星。三藏法師說，外國稱之為天師星。如果按照規律執行，國家就豐收，如果失度，國家就貧困。 彗星（指彗星），外國稱之為閻羅王星。這顆星出現在哪裡，哪裡就一定有災難。 輪星（指輪星，具體含義不詳）有光輝像輪子一樣，如果日月五星衝破輪星的中央，那麼國家就會分裂。如果日月五星在輪星的右邊執行，那麼國家就安樂，在左邊執行也不好。 鬼星（指鬼星，具體含義不詳）九月中旬出現在東北方。如果執行很快，就是過了時節，如果靠近上方，那麼鬼神就會來破壞國家，使人生病。 火星（指火星），就是營惑星，這顆星主管盜賊。如果它高，那麼盜賊就會興起，如果它低，那麼盜賊就會潛伏。如果在子位，就是低，如果在午位，就是高。 水星（指水星），就是濕星，也是太白星。如果在寅位，就是低，如果在申位，就是高。在一個位置停留三十天，十二個月執行一週。從雞、狗、豬、鼠四個位置執行，就沒有水。從兔、蛇、羊、猴四個位置執行，就多水。從牛、虎、龍、馬四個位置執行，就是平水平水，不多也不少。 風星（指風星，具體含義不詳），就是[曰/邦]星。在虎位就高，在一個位置停留三十天，在猴位就低。如果高，就多風少雨，如果低，就多雨少風。七月高，正月低。八月到正月漸漸低，二月到七月漸漸高。隨著太陽執行，就有三種情況。二月、三月、八月、九月與太陽同方向執行。十月、十一月、十二月、正月這四個月在太陽前面執行。四月、五月、六月、七月這四個月在太陽後面執行。這是如法執行，如果不是這樣，就是失度，不好。 刀星（指刀星，具體含義不詳）是滿星，在一個位置執行經過兩年半。如果在兔位最高，如果在雞位最低。如果高，就多刀兵，眾生飢餓疾病，如果低，就少刀兵。 南斗（指南斗星）
【English Translation】 English version Xing Feng Xing (star name, specific meaning unknown), Xing Dao Xing (star name, specific meaning unknown), Xing Nandou (referring to the Southern Dipper), Beidou (referring to the Big Dipper), Wu Zhen Da Xing (referring to the five elements town stars), All Kingdom Lord Stars (referring to the stars representing the kings of various countries), San Gong Xing (referring to the stars representing the three dukes), Bai Guan Xing (referring to the stars representing the hundred officials), like these stars each transform and manifest, also reading and reciting this sutra, this is the second difficulty. The second difficulty is the difficulty of the stars. The twenty-eight constellations (referring to the twenty-eight constellations, an ancient Chinese astronomical concept), each of the four directions has seven constellations, four sevens are twenty-eight. 'Lost degree' means that the movement of the star does not follow the usual path, so it is said to be 'lost degree'. Venus (referring to Venus), is the Taibai star. The Tripitaka Master said that foreign countries call it the Heavenly Master Star. If it runs according to the rules, the country will have a good harvest, if it loses its degree, the country will be poor. Comet (referring to a comet), foreign countries call it the Yama King Star. Wherever this star appears, there will definitely be disasters. Wheel Star (referring to the wheel star, specific meaning unknown) has a radiance like a wheel, if the sun, moon, and five planets break through the center of the wheel star, then the country will be divided. If the sun, moon, and five planets run on the right side of the wheel star, then the country will be peaceful and happy, running on the left side is also not good. Ghost Star (referring to the ghost star, specific meaning unknown) appears in the northeast in mid-September. If it runs quickly, it is past the season, if it is close to the top, then ghosts and gods will come to destroy the country and make people sick. Mars (referring to Mars), is the Yinghuo star, this star is in charge of thieves. If it is high, then thieves will rise up, if it is low, then thieves will lie dormant. If it is in the Zi position, it is low, if it is in the Wu position, it is high. Mercury (referring to Mercury), is the wet star, also the Taibai star. If it is in the Yin position, it is low, if it is in the Shen position, it is high. It stays in one position for thirty days, and runs around once in twelve months. Running from the four positions of rooster, dog, pig, and rat, there is no water. Running from the four positions of rabbit, snake, sheep, and monkey, there is a lot of water. Running from the four positions of ox, tiger, dragon, and horse, it is level water, neither too much nor too little. Wind Star (referring to the wind star, specific meaning unknown), is the [曰/邦] star. It is high in the tiger position, stays in one position for thirty days, and is low in the monkey position. If it is high, there is a lot of wind and little rain, if it is low, there is a lot of rain and little wind. It is high in July and low in January. It gradually lowers from August to January, and gradually rises from February to July. Following the sun's movement, there are three situations. February, March, August, and September run in the same direction as the sun. October, November, December, and January, these four months run in front of the sun. April, May, June, and July, these four months run behind the sun. This is running according to the law, if it is not like this, it is a loss of degree, not good. Knife Star (referring to the knife star, specific meaning unknown) is a full star, running in one position for two and a half years. If it is in the rabbit position, it is the highest, if it is in the rooster position, it is the lowest. If it is high, there will be a lot of war, sentient beings will be hungry and sick, if it is low, there will be less war. Nandou (referring to the Southern Dipper)
北斗者非宿是曜。五鎮大星者金木水火土也。一切國主星三公星百官星若善星來入此四星處則大安穩豐樂。惡星來入則大苦惱。隨諸星並行不依常道故云各各變現也。若大王大臣治民非道縱逸自在。苦報將生則日月虧盈星道失度以表非祥故能表難。若能講讀大乘歸依三寶隨福去災日星復路故云亦說此經也。
大火燒國萬姓燒盡或鬼火龍火天火山神火人火樹木火賊火如是變怪亦讀說此經為三難也 大火燒國下第三火難有二。初明七種火二亦讀此經下明經力能滅火也。七種火者鬼火者鬼瞋眾生為惡火夜起亦令人熱病。龍火者龍瞋雨毒火令人癰腫即報得神通火也。天火者礔礰火就天為名也。神火者變現也。神有二一仙人瞋火從瞋生。二仙人誦咒使鬼神燒百姓家也。人火者約人得名。樹木火可知。賊火者賊投火即名賊火也。亦讀說此經者經力能滅火也。
大水漂沒百姓時節返逆冬雨夏雪冬時雷電礔礰六月雨冰霜雹雨赤水黑水青水雨土山石山雨沙礫石江河逆流浮山流石如是變時亦讀說此經為四難也 大水下第四水難。須水而無不用處多有。霜雹等悉屬水難。雨赤水多刀兵雨黑水為疾病雨青水多飢餓。雨土石仙人羅剎瞋江河逆流海水溢有賊也。
大風吹殺萬姓國土山河樹木一時滅沒非時大風黑風赤風青風天風地
【現代漢語翻譯】 現代漢語譯本 北斗（Beidou，星名）不是星宿而是星曜。五鎮大星（Wuzhen daxing，金木水火土五大行星）指的是金星、木星、水星、火星、土星。所有國主的星、三公的星、百官的星，如果善星進入這四個星的位置，就會非常安穩豐樂。惡星進入就會有很大的苦惱。隨著眾星並行，不遵循常道，所以說各自變現。如果大王大臣治理百姓不合正道，放縱自在，苦報將要產生，那麼日月的盈虧、星辰的執行就會失去常度，以此來顯示不祥之兆，所以能預示災難。如果能夠講讀大乘經典，歸依三寶，隨著福報消除災難，日月星辰恢復常道，所以說也可以誦讀此經。 大火焚燒國家，萬姓被燒盡，或者鬼火、龍火、天火、火山、神火、人火、樹木火、賊火，像這樣的變異怪事，也可以讀誦此經，這是第三種災難。大火焚燒國家，以下是第三種火難，分為兩部分。首先說明七種火，其次說明經書的力量能夠滅火。七種火，鬼火是鬼瞋恨眾生作惡，夜晚起火，也使人得熱病。龍火是龍瞋恨降下毒火，使人癰腫，這是報得神通火。天火是霹靂火，就天而命名。神火是變現出來的。神有兩種，一是仙人瞋恨之火，從瞋恨產生。二是仙人誦咒，使鬼神焚燒百姓的家。人火是根據人來命名。樹木火可以理解。賊火是賊人投火，就叫做賊火。也可以讀誦此經，是說經書的力量能夠滅火。 大水漂沒百姓，時節反常，冬天降雨夏天降雪，冬天打雷閃電，六月下冰雹霜凍，下紅色的水、黑色的水、青色的水，下土、山石，下沙礫石，江河倒流，漂浮山石，像這樣的變異，也可以讀誦此經，這是第四種災難。大水，以下是第四種水難。水是必須的，沒有不用之處，但災難也很多。霜雹等都屬於水難。下紅色的水多有刀兵之災，下黑色的水多有疾病，下青色的水多有飢餓。下土石是仙人羅剎瞋恨，江河倒流是海水氾濫，有賊寇。 大風吹殺萬姓，國土山河樹木一時滅沒，不是時候的大風，黑風、赤風、青風、天風、地風
【English Translation】 English version Beidou (Beidou, name of a constellation) is not a constellation but a luminary. The Five Great Planets (Wuzhen daxing, the five major planets of metal, wood, water, fire, and earth) refer to Venus, Jupiter, Mercury, Mars, and Saturn. If the stars of all rulers, the stars of the Three Dukes, and the stars of all officials, if auspicious stars enter the positions of these four stars, there will be great peace, stability, and prosperity. If inauspicious stars enter, there will be great suffering. As the stars move in parallel, not following the usual path, it is said that they each manifest differently. If the great king and ministers govern the people without righteousness, indulging in freedom, and the retribution of suffering is about to arise, then the waxing and waning of the sun and moon, and the movement of the stars will lose their regularity, thereby indicating inauspicious omens, and thus being able to foreshadow disasters. If one can lecture on and recite the Mahayana scriptures, take refuge in the Three Jewels, and with blessings eliminate disasters, the sun, moon, and stars will return to their normal paths, so it is said that this scripture can also be recited. A great fire burns the country, and all the people are burned to ashes, or ghost fire, dragon fire, sky fire, volcano, divine fire, human fire, tree fire, thief fire, such strange and unusual events, one can also recite this scripture, this is the third calamity. A great fire burns the country, the following is the third fire calamity, divided into two parts. First, explain the seven types of fire, and second, explain that the power of the scriptures can extinguish the fire. The seven types of fire, ghost fire is the fire of ghosts hating sentient beings for doing evil, starting at night, and also causing people to get fever. Dragon fire is the poisonous fire that dragons hate and send down, causing people to have carbuncles and swellings, this is the fire of retribution obtained through supernatural powers. Sky fire is lightning fire, named after the sky. Divine fire is manifested. There are two types of gods, one is the fire of hatred from immortals, arising from hatred. The second is that immortals chant mantras, causing ghosts and gods to burn the homes of the people. Human fire is named after humans. Tree fire is understandable. Thief fire is the fire set by thieves, and is called thief fire. One can also recite this scripture, which means that the power of the scriptures can extinguish the fire. Great floods submerge the people, the seasons are reversed, it rains in winter and snows in summer, there is thunder and lightning in winter, hail and frost in June, red water, black water, blue water, earth, mountain stones, sand and gravel fall, rivers flow backwards, floating mountains and flowing stones, such changes, one can also recite this scripture, this is the fourth calamity. Great floods, the following is the fourth water calamity. Water is essential, there is no place where it is not needed, but there are also many disasters. Frost, hail, etc., all belong to water disasters. Red water brings the disaster of war, black water brings diseases, blue water brings famine. Earth and stones falling are due to the hatred of immortals and Rakshasas, rivers flowing backwards are due to the overflowing of seawater, and there are thieves. Great winds kill all the people, the country's mountains, rivers, and trees are destroyed at once, unseasonal great winds, black winds, red winds, blue winds, sky winds, earth winds
風火風水風如是變時亦讀說此經為五難也 第五風難亦二。初列七風二亦讀此經下經力能轉滅也。黑風者海邊風吹黑沙也。赤風者即赤沙。青風者即青沙。天風地風者天陽地陰也。火風者熱風也。
天地國土亢陽炎火洞然百草亢旱五穀不登土地赫然萬姓滅盡如是變時亦讀說此經為六難也 天地亢陽下第六旱難文相可知。
四方賊來侵國內外賊起火賊水賊風賊鬼賊百姓荒亂刀兵劫起如是怪時亦讀說此經為七難也 四方賊起下第七賊難也。
大王是般若波羅蜜是諸佛菩薩一切眾生心識之神本也一切國王之父母也亦名神符亦名辟鬼珠亦名如意珠亦名護國珠亦名天地鏡亦名龍寶神王 大王般若下第四嘆般若之德能滅七難。文有二初嘆般若不可思議次佛告大王下第二明般若既滅七難勸人供養也。就初嘆般若中有八句。初明般若能為諸佛菩薩一切心識神本者般若是無所得。以諸佛因般若悟無所得故波若是佛母故云為佛本也。一切眾生心識神本無所得。以妄想因緣有六道差別。若能知妄畢竟無所有。還歸般若故云為一切眾生心識神本。心意識神體一名異耳又解心識神本者似如來藏是生死根本。言一切國王之父母者般若能護國土故譬如之父母。亦名神符者能通達如實境界能伏天魔外道。是世出世善根悉能守護故譬神
【現代漢語翻譯】 現代漢語譯本 風、火、風、水，如果發生這樣的變異，誦讀此經也能化解，這是第五種災難（風難）。 第五種風難也分為兩部分。首先列舉七種風，其次說明誦讀此經的力量能夠消除這些災難。黑風是指海邊的風吹起黑沙。赤風是指吹起赤沙。青風是指吹起青沙。天風和地風是指天為陽，地為陰。火風是指熱風。 天地國土亢陽炎熱，草木枯萎，五穀不登，土地乾裂，百姓死亡殆盡，如果發生這樣的變異，誦讀此經也能化解，這是第六種災難（旱難）。天地亢陽以下是第六種旱難，文意顯而易見。 四方盜賊侵擾，國內外盜賊蜂擁而起，發生火災、水災、風災、鬼怪作祟，百姓驚慌失措，刀兵劫難發生，如果發生這樣的怪異現象，誦讀此經也能化解，這是第七種災難（賊難）。四方盜賊起以下是第七種賊難。 大王，這《般若波羅蜜》（Prajnaparamita，智慧到彼岸）是諸佛菩薩和一切眾生心識的神妙根本，是一切國王的父母，也叫神符，也叫辟鬼珠，也叫如意珠，也叫護國珠，也叫天地鏡，也叫龍寶神王。 大王，般若以下是第四部分，讚歎般若的功德，能夠消除七種災難。這段文字分為兩部分，首先讚歎般若不可思議，其次是佛告訴大王，般若既然能夠消除七種災難，就勸人供養般若。在讚歎般若的部分有八句。首先說明般若能夠成為諸佛菩薩一切心識的神妙根本，般若是無所得的。因為諸佛依靠般若領悟無所得的道理，所以般若是佛母，因此說是佛的根本。一切眾生心識的神妙根本也是無所得的。因為妄想的因緣才有六道的差別。如果能夠知道妄想畢竟是空無所有，就能迴歸般若，所以說是成為一切眾生心識的神妙根本。心、意、識、神，只是名稱不同而已。又可以解釋為心識神本類似如來藏，是生死根本。說是一切國王的父母，是因為般若能夠守護國土，所以比喻為父母。也叫神符，是因為能夠通達如實的境界，能夠降伏天魔外道，世間和出世間的善根都能夠守護，所以比喻為神符。
【English Translation】 English version When wind, fire, wind, and water change in this way, reciting this sutra can also resolve it; this is the fifth difficulty (wind difficulty). The fifth wind difficulty is also divided into two parts. First, it lists the seven winds, and secondly, it explains that the power of reciting this sutra can eliminate these disasters. Black wind refers to the wind blowing black sand by the sea. Red wind refers to blowing red sand. Green wind refers to blowing green sand. Heavenly wind and earth wind refer to heaven being yang and earth being yin. Fire wind refers to hot wind. When heaven and earth, the country, are extremely hot and fiery, the plants wither, the five grains do not grow, the land is cracked, and the people die out, reciting this sutra can also resolve it; this is the sixth difficulty (drought difficulty). The text from 'Heaven and earth are extremely yang' onwards is the sixth drought difficulty, and the meaning is clear. When thieves from all directions invade, domestic and foreign thieves rise up, and there are fires, floods, wind disasters, and ghostly disturbances, the people are panicked, and the calamities of war arise, reciting this sutra can also resolve these strange phenomena; this is the seventh difficulty (thief difficulty). The text from 'Thieves from all directions arise' onwards is the seventh thief difficulty. Great King, this Prajnaparamita (Prajnaparamita, Perfection of Wisdom) is the divine root of the minds of all Buddhas, Bodhisattvas, and all sentient beings, the parents of all kings, also called divine talisman, also called demon-repelling pearl, also called wish-fulfilling pearl, also called country-protecting pearl, also called mirror of heaven and earth, also called Dragon Treasure Divine King. Great King, the part from 'Prajna' onwards is the fourth part, praising the merits of Prajna, which can eliminate the seven difficulties. This passage is divided into two parts: first, it praises the inconceivable nature of Prajna; second, the Buddha tells the Great King that since Prajna can eliminate the seven difficulties, he encourages people to make offerings to Prajna. There are eight sentences in the part praising Prajna. First, it explains that Prajna can become the divine root of the minds of all Buddhas and Bodhisattvas; Prajna is non-attainment. Because the Buddhas rely on Prajna to realize the principle of non-attainment, Prajna is the mother of the Buddhas, so it is said to be the root of the Buddhas. The divine root of the minds of all sentient beings is also non-attainment. Because of the causes and conditions of delusion, there are differences in the six realms. If one can know that delusion is ultimately empty and non-existent, one can return to Prajna, so it is said to become the divine root of the minds of all sentient beings. Mind, intention, consciousness, and spirit are just different names. It can also be explained that the root of mind and spirit is similar to the Tathagatagarbha (Tathagatagarbha, Buddha-nature), which is the root of birth and death. Saying that it is the parents of all kings is because Prajna can protect the country, so it is compared to parents. It is also called a divine talisman because it can penetrate the realm of reality, can subdue heavenly demons and external paths, and can protect all worldly and transcendental roots of goodness, so it is compared to a divine talisman.
符也。辟鬼珠者能除鬼神難故也。如意珠者般若稱意所得故也。護國珠者波若力能令國土安穩故也。天地鏡者波若照世界無所有故。龍寶神王者波若能出諸善神故云龍寶神王也。
佛告大王應作九色幡長九丈九色華高二丈千枝燈高五丈九玉箱九玉巾亦作七寶案以經卷置上 佛告大王下第二明勸人供養中有二。初事別供養日日下次總以華香供養。就前別中初列六種供養事第二齣般若而供養之。初六事者一幡二華三燈四玉箱五玉巾六七寶案。
若王行時常于其前足一百步是經常放千光明令千里內七難不起罪過不生若王住時作七寶帳帳中七寶高座以經卷置上日日供養散華燒香如事父母如事帝釋 第二供養法用內有五句。初出般若置案上二王行時以波若在前。三王行百步般若放千里光四令千里內無七難得益也。五若住時作七寶座以般若置上也。第二日日下總明供養法譬可解。
大王我今五眼明見三世一切國王皆由過去世侍五百佛得為帝王主是為一切聖人羅漢而為來生彼國土中作大利益若王福盡時一切聖人皆為捨去若一切聖人去時七難必起 大王我今五眼下第五明三世利益令人信持。文有三。初明五眼照一切國王侍五百佛等。明久供多聖現居王位。是為聖人來下二明聖人來生此國明作大利益。若王下三福盡難
【現代漢語翻譯】 現代漢語譯本：符，指的是辟鬼珠，它能消除鬼神帶來的災難。如意珠，指的是般若（Prajna，智慧）能使願望實現。護國珠，指的是般若的力量能使國土安穩。天地鏡，指的是般若能照見世界萬物皆空。龍寶神王，指的是般若能產生各種善神，所以稱為龍寶神王。
佛告訴國王，應該製作九色幡，長九丈；九色花，高二丈，共一千枝；燈，高五丈；九個玉箱，九個玉巾，還要製作七寶案，用來放置經卷。佛告訴國王，下面第二部分是勸人供養，分為兩部分。首先是分別供養，『日日下』是總的用鮮花香火供養。在前面的分別供養中，首先列出六種供養的事物，第二是取出般若來供養。最初的六件事物是：一、幡；二、花；三、燈；四、玉箱；五、玉巾；六、七寶案。
如果國王出行時，經常在（般若）前面一百步的地方，這部經經常放出千道光明，使千里之內不起七種災難，罪過不生。如果國王居住時，製作七寶帳，帳中設七寶高座，將經卷放置在上面，每日供養，散花燒香，如同侍奉父母，如同侍奉帝釋（Indra，天帝）。第二種供養方法，內容有五句。首先是取出般若放置在案上，第二是國王出行時將般若放在前面。第三是國王出行一百步，般若放出千里光明，第四是使千里之內沒有七種災難，得到利益。第五是如果居住時，製作七寶座，將般若放置在上面。第二部分『日日下』是總的說明供養方法，譬喻容易理解。
大王，我以五眼（five kinds of supernormal perception）明見三世一切國王，都是由於過去世侍奉五百佛（five hundred Buddhas）而成為帝王之主。這些聖人、羅漢（Arhat，已證阿羅漢果的人）爲了來生在此國土中作大利益。如果國王的福報耗盡時，一切聖人都會捨棄離去。如果一切聖人離去時，七種災難必定會發生。大王，我以五眼，下面第五部分是說明三世的利益，使人信受奉持。文中有三部分。首先是說明五眼照見一切國王侍奉五百佛等，說明長久供養眾多聖人，現在居於王位。『是為聖人來下』，第二部分是說明聖人來生此國，說明作大利益。『若王下』，第三部分是福報耗盡，災難發生。
【English Translation】 English version: 『Fu』 refers to the 『Bigui Zhu』 (Amulet to ward off ghosts), which can eliminate calamities caused by ghosts and spirits. 『Ruyi Zhu』 (Wish-fulfilling pearl) refers to Prajna (wisdom) that can fulfill wishes. 『Huguozhu』 (Nation-protecting pearl) refers to the power of Prajna that can bring peace and stability to the country. 『Tiandi Jing』 (Heaven and Earth Mirror) refers to Prajna that can illuminate the emptiness of all things in the world. 『Longbao Shenwang』 (Dragon Treasure Divine King) refers to Prajna that can generate various virtuous deities, hence the name 『Dragon Treasure Divine King.』
The Buddha told the king that he should make nine-colored banners, nine 『zhang』 (丈, a unit of length) long; nine-colored flowers, two 『zhang』 high, with a total of one thousand branches; lamps, five 『zhang』 high; nine jade boxes, nine jade cloths, and also make a seven-treasure table to place the scriptures on. The Buddha told the king that the second part below is to encourage people to make offerings, which is divided into two parts. The first is separate offerings, and 『Riri Xia』 (日日下, the following part) is the general offering with flowers and incense. In the previous separate offerings, the first lists six kinds of offerings, and the second is to take out Prajna to offer. The initial six things are: one, banners; two, flowers; three, lamps; four, jade boxes; five, jade cloths; six, seven-treasure table.
If the king travels, always keep (Prajna) one hundred steps ahead. This scripture often emits a thousand rays of light, preventing seven kinds of disasters from arising within a thousand 『li』 (里, a unit of length), and sins will not be born. If the king resides, make a seven-treasure tent, set up a seven-treasure high seat in the tent, and place the scriptures on it, offering it daily, scattering flowers and burning incense, as if serving parents, as if serving Indra (the Lord of Gods). The second method of offering has five sentences. The first is to take out Prajna and place it on the table, the second is to place Prajna in front when the king travels. The third is that when the king travels one hundred steps, Prajna emits a thousand 『li』 of light, the fourth is to prevent seven kinds of disasters within a thousand 『li』 and gain benefits. The fifth is that if residing, make a seven-treasure seat and place Prajna on it. The second part 『Riri Xia』 is a general explanation of the method of offering, and the analogy is easy to understand.
Great King, I, with my five eyes (five kinds of supernormal perception), clearly see all the kings of the three worlds, all of whom became lords of emperors because they served five hundred Buddhas (five hundred Buddhas) in their past lives. These saints and Arhats (those who have attained Arhatship) come to be reborn in this country in order to bring great benefits. If the king's blessings are exhausted, all the saints will abandon and leave. If all the saints leave, seven kinds of disasters will surely occur. Great King, I, with my five eyes, the fifth part below is to explain the benefits of the three worlds, so that people will believe and uphold it. There are three parts in the text. The first is to explain that the five eyes see all the kings serving five hundred Buddhas, etc., explaining that long-term offerings to many saints now reside in the throne. 『Shi Wei Shengren Lai Xia』 (是為聖人來下, the following part), the second part is to explain that the saints are reborn in this country, explaining that they bring great benefits. 『Ruo Wang Xia』 (若王下, the following part), the third part is the exhaustion of blessings and the occurrence of disasters.
生也。
大王。若未來世有諸國王受持三寶者。我使五大力菩薩往護其國。一金剛吼菩薩。手持千寶相輪往護彼國。二龍王吼菩薩。手持金輪燈往護彼國。三無畏十力吼菩薩。手持金剛杵往護彼國。四雷電吼菩薩。手持千寶羅網往護彼國。五無量力吼菩薩。手持五千劍輪往護彼國。是五大士五千大鬼神王于汝國中大作利益當立形像而供養之 大王若未來世下第六明能依教而行。當遣五大菩薩為護勸造像供養文有四。初總明未來世五大菩薩常護其國。二別列五大菩薩名。三五千大神王于汝國作大利益四令立形像供養。
大王吾今三寶付囑汝等一切諸王毗舍離國憍薩羅國舍衛國摩竭提國波羅奈國迦夷羅衛國鳩尸那國鳩睒彌國鳩留國罽賓國彌提國伽羅干國乾陀衛國沙陀國僧伽陀國健拏掘阇國波提國如是一切諸國王等皆應受持般若波羅蜜 大王吾今下第七勸受持此經文有三。初明付囑諸國王二列十六國。如是一切下第三勸受持此經但明十七國那云十六。答大云經有十六大國也。
時諸大眾阿須輪王聞佛所說未來世中七可畏難身毛為豎呼聲大叫而言愿不生彼國時十六大國王即以國事付弟出家修道觀四大四色勝出相四大四色不用識空入行相 時諸大眾阿須輪王下答問中。大段第三明時眾聞法得益就文有六。初總
【現代漢語翻譯】 現代漢語譯本 生也。 大王。若未來世有諸國王受持三寶（佛、法、僧）者，我使五大力菩薩往護其國。一金剛吼菩薩，手持千寶相輪往護彼國。二龍王吼菩薩，手持金輪燈往護彼國。三無畏十力吼菩薩，手持金剛杵往護彼國。四雷電吼菩薩，手持千寶羅網往護彼國。五無量力吼菩薩，手持五千劍輪往護彼國。是五大士五千大鬼神王于汝國中大作利益，當立形像而供養之。大王若未來世下第六明能依教而行。當遣五大菩薩為護勸造像供養文有四。初總明未來世五大菩薩常護其國。二別列五大菩薩名。三五千大神王于汝國作大利益四令立形像供養。 大王，吾今三寶付囑汝等一切諸王：毗舍離國、憍薩羅國、舍衛國、摩竭提國、波羅奈國、迦夷羅衛國、鳩尸那國、鳩睒彌國、鳩留國、罽賓國、彌提國、伽羅干國、乾陀衛國、沙陀國、僧伽陀國、健拏掘阇國、波提國，如是一切諸國王等，皆應受持般若波羅蜜（智慧到彼岸）。大王吾今下第七勸受持此經文有三。初明付囑諸國王二列十六國。如是一切下第三勸受持此經但明十七國那云十六。答大云經有十六大國也。 時諸大眾、阿須輪王（非天之王）聞佛所說，未來世中七可畏難，身毛為豎，呼聲大叫而言：『愿不生彼國！』時十六大國王即以國事付弟，出家修道，觀四大四色勝出相，四大四色不用識空入行相。時諸大眾阿須輪王下答問中。大段第三明時眾聞法得益就文有六。初總
【English Translation】 English version It is life. Great King, if in the future there are kings who uphold the Three Jewels (Buddha, Dharma, Sangha), I will send five mighty Bodhisattvas to protect their countries. First, Vajra Roar Bodhisattva, holding a thousand-jeweled wheel, will protect that country. Second, Dragon King Roar Bodhisattva, holding a golden wheel lamp, will protect that country. Third, Fearless Ten-Power Roar Bodhisattva, holding a vajra scepter, will protect that country. Fourth, Thunder and Lightning Roar Bodhisattva, holding a thousand-jeweled net, will protect that country. Fifth, Immeasurable Power Roar Bodhisattva, holding five thousand sword wheels, will protect that country. These five great beings and five thousand great demon kings will greatly benefit your country. You should erect images of them and make offerings. Great King, the sixth point below concerns acting according to the teachings in the future. There are four parts to the text on sending five great Bodhisattvas to protect and encourage the making of images for offerings. First, it generally explains that in the future, the five great Bodhisattvas will always protect their countries. Second, it lists the names of the five great Bodhisattvas separately. Third, the five thousand great spirit kings will greatly benefit your country. Fourth, it instructs to erect images and make offerings. Great King, I now entrust the Three Jewels to you, all kings of Vaishali, Kosala, Shravasti, Magadha, Varanasi, Kapilavastu, Kushinagar, Kaushambi, Kuru, Kashmir, Mithila, Karaghana, Gandhara, Shata, Sangata, Kena-khuja, and Bati. All these kings should uphold the Prajna Paramita (Perfection of Wisdom). Great King, the seventh point below encourages upholding this sutra, and there are three parts to the text. First, it explains entrusting the sutra to the kings. Second, it lists sixteen countries. The third part below encourages upholding this sutra, but it mentions seventeen countries instead of sixteen. The answer is that the Great Cloud Sutra mentions sixteen great countries. At that time, the assembly and the Asura King (King of non-gods) heard what the Buddha said about the seven fearsome difficulties in the future, and their hair stood on end. They cried out loudly, saying, 'May we not be born in that country!' Then the sixteen great kings immediately entrusted their national affairs to their younger brothers, left home to cultivate the Way, contemplating the superior aspects of the four great elements and the four colors, and entering the practice of emptiness without using consciousness of the four great elements and the four colors. At that time, the assembly and the Asura King... In the answer to the question, the third major section explains the benefits gained by the assembly upon hearing the Dharma, and the text has six parts. First, the general introduction.
明大眾聞說起愿第二十六國王悟道。第三十八梵天等得益第四九百億菩薩眾證果。第五十千菩薩念來世得益第六十億菩薩現成正覺。第一時眾聞說七難可畏身毛為豎發願不生彼國也。第二十六國王得益中有二。初明十六國王付國與弟發願出家。第二明修道。此中又二初兩科。假相觀修道次三十忍下明實行入道。初觀四大四色勝出相者八勝處。內觀四大即是四勝處。內觀四大外觀色少不壞內外色觀一勝處。內觀四大外觀色多二勝處。內無四大外觀色少三勝處。內無四大外觀色多四勝處此壞內色不壞外色觀。后四勝處者青黃赤白合為八勝處也。八勝處觀成故云勝出相也。次明十一切入觀。四大四色即為八。不用者是無處有處。識是識處。空是空處。此三合為十一切處。十一切入觀成故言入行相。
三十忍初地相第一義諦九地相是故大王舍凡夫身入六住身舍七報身入八法身證一切行般若波羅蜜 三十忍下次明實行入道。二種假相觀在地前三十忍在地上。十地各三心合有三十忍。言初地相者即是第一地也。言第一義諦者此明初地得第一義諦成。與九地作方便相。言九地者即離垢已上餘九地也。舍凡夫身入六住身者舍外凡夫身入種性已上六住身。舍七報身入八法身者舍地前七方便得初地第八法身。亦可舍前七地有功用身入
【現代漢語翻譯】 現代漢語譯本 大眾聽到國王發願（起愿第二十六國王悟道）和梵天等獲得利益（第三十八梵天等得益），九百億菩薩眾證得果位（第四九百億菩薩眾證果），一千菩薩預見來世獲得利益（第五十千菩薩念來世得益），十億菩薩現在成就正覺（第六十億菩薩現成正覺）。第一次集會的大眾聽到七難的可怕，身毛豎立，發願不生在那個國家（第一時眾聞說七難可畏身毛為豎發願不生彼國也）。 二十六位國王獲得利益中有兩種情況。首先說明十六位國王將國家託付給弟弟，發願出家（第二十六國王得益中有二。初明十六國王付國與弟發願出家）。其次說明修道（第二明修道）。這其中又有兩種情況，首先是兩科，通過假相觀修道，其次是三十忍以下說明通過實際修行入道（此中又二初兩科。假相觀修道次三十忍下明實行入道）。 首先觀察四大（地、水、火、風）和四色（青、黃、赤、白）的殊勝之處，即是八勝處（初觀四大四色勝出相者八勝處）。內觀四大即是四勝處（內觀四大即是四勝處）。內觀四大，外觀顏色少而不壞，內外色觀為一勝處（內觀四大外觀色少不壞內外色觀一勝處）。內觀四大，外觀顏色多，為二勝處（內觀四大外觀色多二勝處）。內無四大，外觀顏色少，為三勝處（內無四大外觀色少三勝處）。內無四大，外觀顏色多，為四勝處，這是壞內色而不壞外色的觀察（內無四大外觀色多四勝處此壞內色不壞外色觀）。後面的四勝處，即青、黃、赤、白四色合為八勝處（后四勝處者青黃赤白合為八勝處也）。八勝處觀修成，所以說『勝出相』（八勝處觀成故云勝出相也）。 其次說明十一切入觀。四大和四色即為八（次明十一切入觀。四大四色即為八）。不用的是無處和有處（不用者是無處有處）。識是識處（識是識處），空是空處（空是空處）。這三者合為十一切處（此三合為十一切處）。十一切入觀修成，所以說『入行相』（十一切入觀成故言入行相）。 三十忍，初地之相是第一義諦，九地之相是方便（三十忍初地相第一義諦九地相是故大王舍凡夫身入六住身舍七報身入八法身證一切行般若波羅蜜）。三十忍以下說明通過實際修行入道。兩種假相觀在地上之前，三十忍在地上。十地各有三心，合起來有三十忍。說『初地之相』，就是第一地（三十忍下次明實行入道。二種假相觀在地前三十忍在地上。十地各三心合有三十忍。言初地相者即是第一地也）。說『第一義諦』，這是說明初地獲得第一義諦成就，與九地作為方便之相（言第一義諦者此明初地得第一義諦成。與九地作方便相。言九地者即離垢已上餘九地也）。捨棄凡夫身進入六住身，是捨棄外凡夫身進入種性以上的六住身（舍凡夫身入六住身者舍外凡夫身入種性已上六住身）。捨棄七報身進入八法身，是捨棄地前七方便，獲得初地的第八法身（舍七報身入八法身者舍地前七方便得初地第八法身）。也可以說是捨棄前七地有功用之身，進入...
【English Translation】 English version The assembly heard about the king's vow (Qiyuan Di Ershiliu Guowang Wudao - Twenty-sixth King's Enlightenment through Vow) and the benefits received by Brahma and others (Di Sanshiba Fantian Deng Deyi - Thirty-eighth Brahma and others' Benefits), nine hundred billion Bodhisattvas attained fruition (Di Sijiubaiyi Pusa Zhong Zheng Guo - Forty-ninth Nine Hundred Billion Bodhisattvas' Fruition), one thousand Bodhisattvas foresaw future benefits (Di Wushiqian Pusa Nian Laishi Deyi - Fiftieth One Thousand Bodhisattvas' Future Benefits), and ten million Bodhisattvas presently achieved perfect enlightenment (Di Liushiyi Pusa Xiancheng Zhengjue - Sixtieth Ten Million Bodhisattvas' Present Enlightenment). The first assembly, hearing of the terror of the seven calamities, had their body hair stand on end and vowed not to be born in that country (Di Yishi Zhong Wen Shuo Qi Nan Kewei Shen Mao Wei Shu Fayuan Bu Sheng Bi Guo Ye - First Assembly Hearing of the Terror of Seven Calamities, Body Hair Standing on End, Vowing Not to Be Born in That Country). There are two situations in which the twenty-six kings received benefits. First, it is explained that sixteen kings entrusted their countries to their younger brothers and vowed to renounce the world (Di Ershiliu Guowang Deyi Zhong You Er. Chu Ming Shiliu Guowang Fu Guo Yu Di Fayuan Chujia - Twenty-sixth King's Benefits, Two Situations. First, Sixteen Kings Entrusting Countries to Younger Brothers, Vowing to Renounce the World). Second, it explains the practice of the path (Di Er Ming Xiudao - Second, Explaining the Practice of the Path). Within this, there are two situations again. First, the two sections explain cultivating the path through false appearance contemplation, and second, from the Thirty Endurances downwards, it explains entering the path through actual practice (Ci Zhong You Er Chu Liang Ke. Jiaxiang Guan Xiudao Ci Sanshi Ren Xia Ming Shixing Rudao - Within This, Two Situations. First, Two Sections. Cultivating the Path Through False Appearance Contemplation, Second, From Thirty Endurances Downwards, Explaining Entering the Path Through Actual Practice). First, observe the superior aspects of the four elements (earth, water, fire, wind) and the four colors (blue, yellow, red, white), which are the eight victories (Chu Guan Sida Sise Shengchu Xiang Zhe Ba Shengchu - First, Observing the Superior Aspects of Four Elements and Four Colors, Which Are the Eight Victories). Internally observing the four elements is the four victories (Nei Guan Sida Ji Shi Si Shengchu - Internally Observing the Four Elements Is the Four Victories). Internally observing the four elements, externally observing colors that are few and not decaying, internal and external color observation is one victory (Nei Guan Sida Wai Guan Se Shao Bu Huai Nei Wai Se Guan Yi Shengchu - Internally Observing Four Elements, Externally Observing Colors That Are Few and Not Decaying, Internal and External Color Observation Is One Victory). Internally observing the four elements, externally observing many colors, is the second victory (Nei Guan Sida Wai Guan Se Duo Er Shengchu - Internally Observing Four Elements, Externally Observing Many Colors, Is the Second Victory). Internally without the four elements, externally observing few colors, is the third victory (Nei Wu Sida Wai Guan Se Shao San Shengchu - Internally Without Four Elements, Externally Observing Few Colors, Is the Third Victory). Internally without the four elements, externally observing many colors, is the fourth victory, which is the observation of destroying internal colors without destroying external colors (Nei Wu Sida Wai Guan Se Duo Si Shengchu Ci Huai Nei Se Bu Huai Wai Se Guan - Internally Without Four Elements, Externally Observing Many Colors, Is the Fourth Victory, Which Is the Observation of Destroying Internal Colors Without Destroying External Colors). The latter four victories, that is, the four colors of blue, yellow, red, and white combined, are the eight victories (Hou Si Shengchu Zhe Qing Huang Chi Bai He Wei Ba Shengchu Ye - The Latter Four Victories, That Is, the Four Colors of Blue, Yellow, Red, and White Combined, Are the Eight Victories). The eight victories are cultivated, therefore it is said 'superior aspects' (Ba Shengchu Guan Cheng Gu Yun 'Shengchu Xiang' Ye - The Eight Victories Are Cultivated, Therefore It Is Said 'Superior Aspects'). Next, explain the ten all-encompassing entrances contemplation. The four elements and four colors are eight (Ci Ming Shi Yiqie Ru Guan. Sida Sise Ji Wei Ba - Next, Explain the Ten All-Encompassing Entrances Contemplation. The Four Elements and Four Colors Are Eight). What is not used is the place of nothingness and the place of being (Buyong Zhe Shi Wu Chu You Chu - What Is Not Used Is the Place of Nothingness and the Place of Being). Consciousness is the place of consciousness (Shi Shi Shi Chu - Consciousness Is the Place of Consciousness), emptiness is the place of emptiness (Kong Shi Kong Chu - Emptiness Is the Place of Emptiness). These three combined are the ten all-encompassing places (Ci San He Wei Shi Yiqie Chu - These Three Combined Are the Ten All-Encompassing Places). The ten all-encompassing entrances contemplation is cultivated, therefore it is said 'entering the aspect of practice' (Shi Yiqie Ru Guan Cheng Gu Yan 'Ru Xing Xiang' - The Ten All-Encompassing Entrances Contemplation Is Cultivated, Therefore It Is Said 'Entering the Aspect of Practice'). The thirty endurances, the aspect of the first ground is the ultimate truth, the aspect of the nine grounds is expedient means (Sanshi Ren Chu Di Xiang Di Yi Yidi Jiu Di Xiang Shi Gu Da Wang She Fanfu Shen Ru Liu Zhu Shen She Qi Bao Shen Ru Ba Fashen Zheng Yiqie Xing Bore Boluomi - The Thirty Endurances, the Aspect of the First Ground Is the Ultimate Truth, the Aspect of the Nine Grounds Is Expedient Means, Therefore, Great King, Abandoning the Body of a Common Person, Entering the Body of the Six Abidings, Abandoning the Seven Retribution Bodies, Entering the Eight Dharma Bodies, Realizing All Practices Prajna Paramita). Below the thirty endurances, it explains entering the path through actual practice. The two kinds of false appearance contemplation are before the ground, the thirty endurances are on the ground. Each of the ten grounds has three minds, combined there are thirty endurances. Saying 'the aspect of the first ground' is the first ground (Sanshi Ren Xia Ci Ming Shixing Rudao. Er Zhong Jiaxiang Guan Zai Di Qian Sanshi Ren Zai Di Shang. Shi Di Ge You San Xin He Qilai You Sanshi Ren. Yan 'Chu Di Zhi Xiang' Ji Shi Di Yi Di Ye - Below the Thirty Endurances, It Explains Entering the Path Through Actual Practice. The Two Kinds of False Appearance Contemplation Are Before the Ground, the Thirty Endurances Are on the Ground. Each of the Ten Grounds Has Three Minds, Combined There Are Thirty Endurances. Saying 'the Aspect of the First Ground' Is the First Ground). Saying 'the ultimate truth' is explaining that the first ground obtains the accomplishment of the ultimate truth, and serves as the aspect of expedient means with the nine grounds (Yan 'Di Yi Yidi' Zhe Ci Ming Chu Di De Di Yi Yidi Cheng Yu Jiu Di Zuo Fangbian Xiang - Saying 'the Ultimate Truth' Is Explaining That the First Ground Obtains the Accomplishment of the Ultimate Truth, and Serves as the Aspect of Expedient Means with the Nine Grounds). Abandoning the body of a common person and entering the body of the six abidings is abandoning the body of an external common person and entering the body of the six abidings above the lineage (She Fanfu Shen Ru Liu Zhu Shen Zhe She Wai Fanfu Shen Ru Zhongxing Yishang Liu Zhu Shen - Abandoning the Body of a Common Person and Entering the Body of the Six Abidings Is Abandoning the Body of an External Common Person and Entering the Body of the Six Abidings Above the Lineage). Abandoning the seven retribution bodies and entering the eight dharma bodies is abandoning the seven expedients before the ground and obtaining the eighth dharma body of the first ground (She Qi Bao Shen Ru Ba Fashen Zhe She Di Qian Qi Fangbian De Chu Di De Ba Fashen - Abandoning the Seven Retribution Bodies and Entering the Eight Dharma Bodies Is Abandoning the Seven Expedients Before the Ground and Obtaining the Eighth Dharma Body of the First Ground). It can also be said that abandoning the body of effort of the previous seven grounds and entering...
八地已上無功用法身也。
十八梵天阿須輪王得三乘觀同無生境復散華供養空華法性華聖人華順華無生華法樂華金剛華緣觀中道華三十七品華而散佛上及九百億大菩薩眾其餘一切眾證道跡果散心空華心樹華六波羅蜜華妙覺華而散佛上及一切大眾 十八梵天阿須輪王下第三明諸天得益。就文為二初三乘觀成得無生利益。第二散華供養。此散華中有二初散五忍華二散二乘華。五忍華者空華法性華地前伏忍華也。聖人華者初二三地信忍華。順忍華者四五六地順忍華也。無生華者七八九地無生忍華。金剛華者十地華也。佛華即寂滅忍華次辨二乘華。緣觀中道華者即緣覺中乘華。三十七品華聲聞華。而散佛上者供養也。及九百億大菩薩眾下第四段得益文有二。初明九百億菩薩大眾悟解得益。次明散華供養得益。文云證道跡果者得初地解故云證。即證能通名道即道能進故言跡悟解滿足故名果也。次供養內即有四種因果華供養。心空華者即是理空無生華。心樹華者即意樹華。六波羅蜜華是行華。妙覺華者佛地華。散佛上者供養也。
十千菩薩念來世眾生即證妙覺三昧圓明三昧金剛三昧世諦三昧真諦三昧第一義諦三昧此三諦三昧是一切三昧王三昧 十千菩薩下第五明十千菩薩念來世眾生悟解得證三昧。所言妙覺三昧者亦名
{ "translations": [ "八地以上的菩薩已經證得無功用的法身。（八地已上無功用法身也。）", "", "十八梵天（十八重天的梵天）、阿須輪王（非天之王）通過三乘（聲聞乘、緣覺乘、菩薩乘）的觀行，證得無生之境（不生不滅的境界），於是散花供養。他們所散的花有：空華（虛空之花，比喻空性）、法性華（代表法性的花）、聖人華（代表聖人的花）、順華（代表順應真理的花）、無生華（代表無生之理的花）、法樂華（代表法樂的花）、金剛華（代表堅固不壞的花）、緣觀中道華（代表緣覺觀中道的花）、三十七品華（代表聲聞修行的三十七道品的花）。他們將這些花散在佛陀身上，以及九百億大菩薩眾身上。其餘一切證得道跡果（修行道路上的證悟）的眾生，則散心空華（代表心性本空的花）、心樹華（代表心如樹木般生長的花）、六波羅蜜華（代表六波羅蜜的花）、妙覺華（代表妙覺境界的花），散在佛陀身上以及一切大眾身上。（十八梵天阿須輪王下第三明諸天得益。就文為二初三乘觀成得無生利益。第二散華供養。此散華中有二初散五忍華二散二乘華。五忍華者空華法性華地前伏忍華也。聖人華者初二三地信忍華。順忍華者四五六地順忍華也。無生華者七八九地無生忍華。金剛華者十地華也。佛華即寂滅忍華次辨二乘華。緣觀中道華者即緣覺中乘華。三十七品華聲聞華。而散佛上者供養也。及九百億大菩薩眾下第四段得益文有二。初明九百億菩薩大眾悟解得益。次明散華供養得益。文云證道跡果者得初地解故云證。即證能通名道即道能進故言跡悟解滿足故名果也。次供養內即有四種因果華供養。心空華者即是理空無生華。心樹華者即意樹華。六波羅蜜華是行華。妙覺華者佛地華。散佛上者供養也。）", "", "一萬菩薩想到未來世的眾生，立即證得妙覺三昧（不可思議覺悟的禪定）、圓明三昧（圓滿光明的禪定）、金剛三昧（堅固不壞的禪定）、世諦三昧（世俗諦的禪定）、真諦三昧（真理諦的禪定）、第一義諦三昧（最高真理諦的禪定）。這三諦三昧是一切三昧之王。（十千菩薩下第五明十千菩薩念來世眾生悟解得證三昧。所言妙覺三昧者亦名)" ], "english_translations": [ 'Bodhisattvas above the Eighth Ground have attained the Dharmakaya (法身) of effortless action. (八地已上無功用法身也。)', '', 'The Eighteen Brahma Heavens (十八梵天) and the Asura Kings (阿須輪王, kings of non-divine beings) attained the state of non-origination (無生境, the state of no birth and no death) through the contemplation of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). They then scattered flowers as offerings. The flowers they scattered included: empty flowers (空華, flowers of emptiness, symbolizing emptiness), flowers of Dharmata (法性華, flowers representing the nature of Dharma), flowers of saints (聖人華, flowers representing saints), compliant flowers (順華, flowers representing compliance with truth), flowers of non-origination (無生華, flowers representing the principle of non-origination), flowers of Dharma bliss (法樂華, flowers representing the bliss of Dharma), vajra flowers (金剛華, flowers representing indestructibility), flowers of conditioned contemplation of the Middle Way (緣觀中道華, flowers representing the contemplation of the Middle Way by Pratyekabuddhas), and flowers of the Thirty-Seven Limbs of Enlightenment (三十七品華, flowers representing the Thirty-Seven Limbs of Enlightenment practiced by Śrāvakas). They scattered these flowers upon the Buddha and the assembly of nine hundred billion great Bodhisattvas. All other beings who attained the fruits of the path (道跡果, the fruits of practice on the path) scattered flowers of empty mind (心空華, flowers representing the emptiness of mind), flowers of the mind-tree (心樹華, flowers representing the growth of the mind like a tree), flowers of the Six Perfections (六波羅蜜華, flowers representing the Six Perfections), and flowers of wondrous enlightenment (妙覺華, flowers representing the state of wondrous enlightenment) upon the Buddha and the entire assembly. (十八梵天阿須輪王下第三明諸天得益。就文為二初三乘觀成得無生利益。第二散華供養。此散華中有二初散五忍華二散二乘華。五忍華者空華法性華地前伏忍華也。聖人華者初二三地信忍華。順忍華者四五六地順忍華也。無生華者七八九地無生忍華。金剛華者十地華也。佛華即寂滅忍華次辨二乘華。緣觀中道華者即緣覺中乘華。三十七品華聲聞華。而散佛上者供養也。及九百億大菩薩眾下第四段得益文有二。初明九百億菩薩大眾悟解得益。次明散華供養得益。文云證道跡果者得初地解故云證。即證能通名道即道能進故言跡悟解滿足故名果也。次供養內即有四種因果華供養。心空華者即是理空無生華。心樹華者即意樹華。六波羅蜜華是行華。妙覺華者佛地華。散佛上者供養也。)', '', 'Ten thousand Bodhisattvas, thinking of sentient beings in future ages, immediately attained the Samadhi of Wondrous Enlightenment (妙覺三昧, samadhi of inconceivable enlightenment), the Samadhi of Perfect Illumination (圓明三昧, samadhi of perfect luminosity), the Vajra Samadhi (金剛三昧, indestructible samadhi), the Samadhi of Conventional Truth (世諦三昧, samadhi of mundane truth), the Samadhi of Ultimate Truth (真諦三昧, samadhi of ultimate truth), and the Samadhi of the First Principle (第一義諦三昧, samadhi of the highest principle). These three samadhis of truth are the king of all samadhis. (十千菩薩下第五明十千菩薩念來世眾生悟解得證三昧。所言妙覺三昧者亦名)' ] }
理盡三昧。圓明三昧者照理盡故言圓明三昧。金剛三昧者堅固不可壞也。世諦三昧者約凡夫所見明定相故云世諦也。真諦三昧者約二乘所見偏真故云真諦也。第一義諦三昧者即是中道第一義。法中精最不散故云第一。亦名實相三昧也。此三昧是一切王三昧總攝一切法。如王能統領故名一切王。
亦得無量諸餘三昧七財三昧二十五有三昧一切行三昧復有十億菩薩登金剛頂現成正覺 七財三昧者一信二戒三慚四愧五多聞六智慧七舍離。二十五有三昧壞二十五有。得無垢三昧能破地獄有。得不退三昧能破畜生有。得心樂三昧能破餓鬼有。得歡喜三昧能壞阿修羅有。得日光三昧斷弗婆提有。得月光三昧斷瞿耶尼有。得熱炎三昧斷郁單越有。得如幻三昧斷閻浮提有。得一切法不動三昧斷四天王處有。得難伏三昧斷三十三天處有。得悅意三昧斷炎魔天有。得青色三昧斷兜率天有。得黃色三昧斷化樂天有。得赤色三昧斷他化自在天有。得白色三昧斷初禪有。得種種三昧斷大梵天有。得雙三昧斷二禪有。得雷音三昧斷三禪有。得住雨三昧斷四禪有。得如虛空三昧斷無想天有。得照境三昧斷凈居阿那含有。得無礙三昧斷空處有。得常三昧斷識處有。得樂三昧斷不用處有。得我三昧斷非想處有。是名菩薩得二十五有三昧壞二十五有四
【現代漢語翻譯】 現代漢語譯本： 理盡三昧：圓明三昧，因為照徹真理而達到完滿明澈，所以稱為圓明三昧。 金剛三昧：堅固不可摧毀的三昧。 世諦三昧：依據凡夫所見，闡明禪定的表相，所以稱為世諦。 真諦三昧：依據二乘（聲聞、緣覺）所見，偏於真理的一面，所以稱為真諦。 第一義諦三昧：就是中道第一義。在一切法中最為精妙，不會散失，所以稱為第一。也稱為實相三昧。 此三昧是一切王三昧，總攝一切法。如同國王能夠統領一切，所以名為一切王。
也能獲得無量諸餘三昧。 七財三昧：一、信；二、戒；三、慚；四、愧；五、多聞；六、智慧；七、舍離。 二十五有三昧：能壞二十五有。 得無垢三昧，能破地獄有。 得不退三昧，能破畜生有。 得心樂三昧，能破餓鬼有。 得歡喜三昧，能壞阿修羅有。 得日光三昧，斷弗婆提（Purva-videha，東勝身洲）有。 得月光三昧，斷瞿耶尼（Apara-godaniya，西牛賀洲）有。 得熱炎三昧，斷郁單越（Uttara-kuru，北俱盧洲）有。 得如幻三昧，斷閻浮提（Jambudvipa，南贍部洲）有。 得一切法不動三昧，斷四天王處有。 得難伏三昧，斷三十三天處有。 得悅意三昧，斷炎魔天有。 得青色三昧，斷兜率天有。 得黃色三昧，斷化樂天有。 得赤色三昧，斷他化自在天有。 得白色三昧，斷初禪有。 得種種三昧，斷大梵天有。 得雙三昧，斷二禪有。 得雷音三昧，斷三禪有。 得住雨三昧，斷四禪有。 得如虛空三昧，斷無想天有。 得照境三昧，斷凈居阿那含（Anagamin）有。 得無礙三昧，斷空處有。 得常三昧，斷識處有。 得樂三昧，斷不用處有。 得我三昧，斷非想處有。 這稱為菩薩獲得二十五有三昧，能壞二十五有。
【English Translation】 English version: 'Li Jin Samadhi': 'Yuan Ming Samadhi' is called 'Yuan Ming Samadhi' because it illuminates the principle completely and achieves perfect clarity. 'Vajra Samadhi': A firm and indestructible Samadhi. 'Worldly Truth Samadhi': Based on the perceptions of ordinary people, it clarifies the apparent characteristics of Samadhi, hence it is called 'Worldly Truth'. 'Ultimate Truth Samadhi': Based on the perceptions of the Two Vehicles (Sravakas and Pratyekabuddhas), it is biased towards one aspect of truth, hence it is called 'Ultimate Truth'. 'First Principle Truth Samadhi': This is the Middle Way's First Principle. It is the most refined and does not dissipate among all dharmas, hence it is called 'First'. It is also called 'Reality Samadhi'. This Samadhi is the 'King of All Samadhis', encompassing all dharmas. Just as a king can govern everything, it is called the 'King of All'.
It can also attain countless other Samadhis. 'Seven Wealth Samadhi': 1. Faith; 2. Precepts; 3. Shame; 4. Remorse; 5. Learning; 6. Wisdom; 7. Renunciation. 'Twenty-Five Existences Samadhi': Destroys the twenty-five existences. Attaining 'Immaculate Samadhi' can destroy the existence of hell. Attaining 'Non-Regression Samadhi' can destroy the existence of animals. Attaining 'Joyful Mind Samadhi' can destroy the existence of hungry ghosts. Attaining 'Delightful Samadhi' can destroy the existence of Asuras. Attaining 'Sunlight Samadhi' cuts off the existence of Purva-videha (Eastern Continent of Superior Body). Attaining 'Moonlight Samadhi' cuts off the existence of Apara-godaniya (Western Continent of Cow-Bestowal). Attaining 'Hot Flame Samadhi' cuts off the existence of Uttara-kuru (Northern Continent of Surpassing Misery). Attaining 'Illusion-like Samadhi' cuts off the existence of Jambudvipa (Southern Continent of Jambu Tree). Attaining 'All Dharmas Unmoving Samadhi' cuts off the existence of the Realm of the Four Heavenly Kings. Attaining 'Difficult to Subdue Samadhi' cuts off the existence of the Trayastrimsa Heaven. Attaining 'Pleasing Samadhi' cuts off the existence of the Yama Heaven. Attaining 'Blue Samadhi' cuts off the existence of the Tushita Heaven. Attaining 'Yellow Samadhi' cuts off the existence of the Nirmanarati Heaven. Attaining 'Red Samadhi' cuts off the existence of the Paranirmita-vasavartin Heaven. Attaining 'White Samadhi' cuts off the existence of the First Dhyana Heaven. Attaining 'Various Samadhis' cuts off the existence of the Great Brahma Heaven. Attaining 'Dual Samadhi' cuts off the existence of the Second Dhyana Heaven. Attaining 'Thunder Sound Samadhi' cuts off the existence of the Third Dhyana Heaven. Attaining 'Abiding Rain Samadhi' cuts off the existence of the Fourth Dhyana Heaven. Attaining 'Space-like Samadhi' cuts off the existence of the Heaven of Non-Perception. Attaining 'Illuminating Realm Samadhi' cuts off the existence of the Pure Abode of Anagamin. Attaining 'Unobstructed Samadhi' cuts off the existence of the Realm of Empty Space. Attaining 'Constant Samadhi' cuts off the existence of the Realm of Consciousness. Attaining 'Blissful Samadhi' cuts off the existence of the Realm of Neither Perception nor Non-Perception. Attaining 'Self Samadhi' cuts off the existence of the Realm of Neither Perception nor Non-Perception. This is called the Bodhisattva attaining the Twenty-Five Existences Samadhi, which can destroy the twenty-five existences.
有四惡趣梵王六慾天四禪及四空無想五凈居。復有十億菩薩下第六十億菩薩成佛。
仁王護國般若波羅蜜經囑累品第八
經有三段今是第三流通分。所言囑累者明如來慇勤囑寄國王。累眾菩薩故云囑累品也。此品分為四段。第一誡敕月光總勸流通以明囑累。后五濁世下第二七門別誡諸國王及四部弟子。爾時十六大國王聞佛七誡下第三明諸國王不制四部弟子。爾時無量大眾下第四明時眾歡喜受持。就前總勸流通內又分為三。初誡敕月光明法滅時節。二此經三寶下明所付人。三為三界眾生下明流通利益。
佛告波斯匿王我誡敕汝等吾滅度后八十年八百年八千年中無佛無法無僧無信男信女時此經三寶付囑諸國王四部弟子受持讀誦解說其義為三界眾生開空慧道修七賢行十善行化一切眾生 所言八十年者佛滅度后也。佛滅度后一百年中五師持法各二十年。迦葉阿難末田地此三人親見佛化。行法如佛在世故法不滅。三人逕六十年。第四商那和修第五優婆鞠多此二師各二十年持法。商那和修當八十年。以不親睹佛化故威儀法滅也。言八百年者正證法滅。五百年內二十五師並是聖人相傳故證法不滅。六七二百年內馬鳴龍樹二人傳法。以弘法人強故法不滅。八百年中餘人弘法以人弱故令法滅也。言八千年者像末法滅也
【現代漢語翻譯】 現代漢語譯本 有四惡趣（地獄、餓鬼、畜生、阿修羅）梵王（色界初禪天之主）六慾天（欲界六層天）四禪（色界四禪天）及四空（無色界四空天）無想（無想天）五凈居（色界五不還天）。復有十億菩薩下生，第六十億菩薩成就佛果。
《仁王護國般若波羅蜜經·囑累品第八》
此經分為三段，現在是第三流通分。所謂『囑累』，是說明如來慇勤地囑託寄予國王，累及眾菩薩，所以稱為《囑累品》。此品分為四段。第一段是誡敕月光菩薩，總勸流通，以明囑累。『后五濁世下』是第二段，分別以七個方面誡勉諸國王及四部弟子。『爾時十六大國王聞佛七誡下』是第三段，說明諸國王不制約四部弟子。『爾時無量大眾下』是第四段，說明當時大眾歡喜接受並奉持。就前面的總勸流通部分，又分為三段。首先是誡敕月光菩薩，說明佛法滅亡的時間。其次是『此經三寶下』，說明付囑之人。最後是『為三界眾生下』，說明流通的利益。
佛告訴波斯匿王：『我告誡你們，我滅度后八十年、八百年、八千年之中，沒有佛、沒有法、沒有僧、沒有信男信女之時，將此經和三寶付囑給諸國王和四部弟子，讓他們受持、讀誦、解說其中的意義，為三界眾生開示空慧之道，修習七賢行和十善行，教化一切眾生。』
所說的八十年，是指佛滅度之後。佛滅度后一百年中，五位律師持法，每人二十年。迦葉（Mahakasyapa）、阿難（Ananda）、末田地（Madhyantika）這三人親自見過佛的教化，行法如同佛在世時，所以佛法不滅。三人經歷了六十年。第四位商那和修（Sanavasin），第五位優婆鞠多（Upagupta），這兩位律師各自持法二十年。商那和修當值八十年。因為沒有親自見到佛的教化，所以威儀和法度逐漸衰減。所說的八百年，是正法滅亡之時。五百年內，二十五位律師都是聖人相傳，所以正法不滅。六百年到七百年之間，馬鳴（Asvaghosa）和龍樹（Nagarjuna）二人傳法。因為弘揚佛法的人力量強大，所以佛法不滅。八百年中，其餘人弘揚佛法，因為人力衰弱，導致佛法逐漸滅亡。所說的八千年，是指像法和末法滅亡之時。
【English Translation】 English version There are the Four Evil Destinies (hell beings, hungry ghosts, animals, asuras), Brahma Kings (lords of the first dhyana heaven in the Form Realm), Six Desire Heavens (six heavens of the Desire Realm), Four Dhyanas (four dhyana heavens of the Form Realm), and Four Emptinesses (four formless heavens of the Formless Realm), Non-Thinking (the Heaven of Non-Thinking), and Five Pure Abodes (five heavens of no return in the Form Realm). Furthermore, there are ten billion Bodhisattvas who will descend, and the sixtieth billion Bodhisattvas will attain Buddhahood.
The Benevolent King Prajna Paramita Sutra, Chapter Eight: Entrustment
This sutra has three sections; this is the third, the circulation section. The term 'entrustment' indicates that the Thus Come One earnestly entrusts and relies on the kings, involving all Bodhisattvas, hence it is called the 'Entrustment Chapter'. This chapter is divided into four sections. The first section is the admonishment to Moonlight Bodhisattva, generally encouraging circulation to clarify the entrustment. 'After the five turbid ages' is the second section, separately admonishing the kings and the fourfold assembly in seven aspects. 'At that time, the sixteen great kings heard the Buddha's seven admonishments' is the third section, explaining that the kings do not control the fourfold assembly. 'At that time, the immeasurable multitude' is the fourth section, explaining that the assembly joyfully received and upheld the teachings. The initial section of generally encouraging circulation is further divided into three parts. First, the admonishment to Moonlight Bodhisattva regarding the time of the Dharma's extinction. Second, 'This sutra, the Triple Jewel' explains the person to whom it is entrusted. Third, 'For the beings of the three realms' explains the benefits of circulation.
The Buddha told King Prasenajit: 'I admonish you all that after my extinction, in the eighty years, eight hundred years, and eight thousand years when there is no Buddha, no Dharma, no Sangha, no faithful men or women, entrust this sutra and the Triple Jewel to the kings and the fourfold assembly, so that they may receive, uphold, read, recite, and explain its meaning, open the path of emptiness and wisdom for the beings of the three realms, cultivate the seven virtuous practices and the ten good deeds, and transform all beings.'
The eighty years mentioned refer to the time after the Buddha's extinction. Within one hundred years after the Buddha's extinction, five Dharma masters upheld the Dharma, each for twenty years. Mahakasyapa (Kasyapa), Ananda (Ananda), and Madhyantika (Madhyantika) personally witnessed the Buddha's teachings, and their practice of the Dharma was as if the Buddha were still in the world, so the Dharma did not decline. These three lasted for sixty years. The fourth, Sanavasin (Sanavasin), and the fifth, Upagupta (Upagupta), each upheld the Dharma for twenty years. Sanavasin was in charge during the eighty years. Because he did not personally witness the Buddha's teachings, the dignity and Dharma gradually declined. The eight hundred years mentioned refer to the time when the Correct Dharma becomes extinct. Within five hundred years, the twenty-five Dharma masters were all sages who transmitted the teachings, so the Correct Dharma did not decline. Between six hundred and seven hundred years, Asvaghosa (Asvaghosa) and Nagarjuna (Nagarjuna) transmitted the Dharma. Because the people who propagated the Dharma were strong, the Dharma did not decline. During the eight hundred years, others propagated the Dharma, but because their strength was weak, the Dharma gradually declined. The eight thousand years mentioned refer to the time when the Semblance Dharma and the End Dharma become extinct.
。由末法眾生好行邪法惡賤正法。正法不行故像末二法滅耳。依涅槃經像末世有十二萬大菩薩善持我法我法不滅。前就凡夫故云滅也。言無佛法僧者正明法滅故須付囑。無信男信女者明前無三寶可歸依。故無生信處。以無信心謗毀三寶故令不現。第二明所付人中有二。初付囑國王有威力護法功強故先付之。二付四部弟子此是通付一切眾生以四部攝眾生盡故。第三明流通利益內。文言為三界眾生開空慧道者。證無所得解故云開空慧道也。又云證二無我理故云開空慧道也。言修七賢行者即七方便也。一五停心觀二別想念處三總想念處四暖法五頂法六忍法七世第一法。言十善行化一切眾生者一不殺二不盜三不邪淫四不妄語五不惡口六不兩舌七不綺語八不貪九不瞋十不邪見。以此十行教化眾生故云十善行化一切眾生。總勸流通竟。
后五濁世。比丘比丘尼四部弟子天龍八部一切神王國王大臣太子王子。自恃高貴。滅破吾法。明作製法制我四部弟子比丘比丘尼不聽出家行道。亦復不聽造作佛像形佛塔形立統官制眾安籍記僧比丘地立。白衣高座。兵奴為比丘受別請法知識比丘共為一心親善比丘為作齊會求福如外道法。都非吾法。當知爾時正法將滅不久 后五濁下第二七門別誡即為七別。一不得障人出家等。二不得俗官治僧。
三不得繫縛比丘。四不得非法說經似師子身內蟲。五不得驅使比丘似兵奴法。六明非法得罪制之莫為自作罪過破壞國土也。七不得依託佛法求世名利。若為此七事違教失理行義不立。為是義故佛法速滅。第一不得障人出家中為二。初總明五濁二從比丘下別明七事。所言五濁者一眾生濁二命濁三見濁四煩惱濁五劫濁。二從比丘下別明七事者。一不聽出家二不聽造像等三立統官四安籍記僧五不得比丘立地白衣高坐六不得兵奴為比丘七不得受別請行法七邪法興七正法滅。
大王壞亂吾道是汝等自作自恃威力制我四部弟子百姓疾病無不苦難是破國因緣說五濁罪過窮劫不盡 大王壞亂吾道下第二不得俗官治僧。言自恃威力制四部弟子者。五篇七聚外更作俗法治比丘等以護法善神瞋。使令疾病破壞國土五濁增長也。
大王法末世時有諸比丘四部弟子國王大臣各作非法之行橫與佛法眾僧作大非法作諸罪過非法非律繫縛比丘如獄囚法當爾之時法滅不久 大王法末世時下第三不得繫縛比丘如獄囚法。當戒律法中極但有驅擯出家眾。今行俗法當知法滅不久。
大王。我滅度后。未來世中。四部弟子諸小國王太子王子乃是任持護三寶者。轉更滅破三寶。如師子身中蟲。自食師子。非外道也。多壞我佛法。得大罪過。正教衰
【現代漢語翻譯】 現代漢語譯本： 不得以三種方式束縛比丘（bhiksu，佛教出家男眾）：第一，不得以任何方式阻礙他人出家。第二，不得阻止他人建造佛像等等。第三，不得設立統管僧眾的官職。第四，不得設立戶籍來登記僧人。第五，不得允許比丘站立而讓在家的俗人高坐。第六，不得讓充當兵役的奴隸成為比丘。第七，不得接受特別的邀請來行使佛法。這七種邪法興起，七種正法就會滅亡。
如果違背這些教導，就會失去正理，修行也無法成就。因為這個原因，佛法會迅速衰敗。第一條，不得阻礙他人出家，分為兩部分：首先總的說明五濁，然後從『比丘』開始分別說明七件事。所說的五濁是：一、眾生濁（sattva-kasaya，眾生道德淪喪的時期），二、命濁（ayu-kasaya，壽命縮短的時期），三、見濁（drsti-kasaya，邪見盛行的時期），四、煩惱濁（klesa-kasaya，煩惱熾盛的時期），五、劫濁（kalpa-kasaya，災難頻發的時期）。從『比丘』開始分別說明七件事：一、不聽許人出家，二、不聽許人建造佛像等等，三、設立統管僧眾的官職，四、設立戶籍來登記僧人，五、不得允許比丘站立而讓在家的俗人高坐，六、不得讓充當兵役的奴隸成為比丘，七、不得接受特別的邀請來行使佛法。七種邪法興起，七種正法就會滅亡。
大王，破壞我的佛道，是你們自己造成的，你們仗恃威力來管制我的四部弟子（bhiksu，bhiksuni，upasaka，upasika，比丘、比丘尼、優婆塞、優婆夷），百姓疾病纏身，無不痛苦艱難，這是破壞國家的因緣。說五濁的罪過，窮盡劫數也說不完。大王，破壞我的佛道以下是第二條，不得讓世俗的官吏來管理僧眾。所說的仗恃威力來管制四部弟子，是指在五篇七聚（佛教戒律的分類）之外，另外製定世俗的法律來管理比丘等等，這樣會使護法善神嗔怒，導致疾病發生，破壞國家，五濁增長。
大王，在末法時代，會有許多比丘、四部弟子、國王大臣，各自做出非法的行為，橫加干涉佛法和僧眾，做出各種罪過，用不符合佛法和戒律的方式來束縛比丘，如同對待囚犯一樣，當出現這種情況的時候，佛法的滅亡就不遠了。大王，在末法時代以下是第三條，不得像對待囚犯一樣束縛比丘。在戒律中，最多也只是驅逐出僧團。現在卻使用世俗的法律，應當知道佛法的滅亡就不遠了。
大王，我滅度之後，在未來的時代中，四部弟子、各個小國的國王、太子、王子，本應是任持和護衛三寶（佛、法、僧）的人，反而會滅破三寶，如同獅子身上的蟲子，從內部蠶食獅子。破壞我佛法的，不是外道，而是內部的人，他們會得到極大的罪過，導致正法衰微。
【English Translation】 English version: Bhikshus (Buddhist monks) should not be bound by three things. Firstly, one should not obstruct others from leaving home (becoming monks or nuns). Secondly, one should not prevent others from making Buddha images, etc. Thirdly, one should not establish officials to govern the Sangha (Buddhist monastic community). Fourthly, one should not establish a household register to record monks. Fifthly, bhikshus should not be made to stand while laypeople sit high. Sixthly, those serving as soldiers or slaves should not become bhikshus. Seventhly, one should not accept special invitations to practice the Dharma. When these seven evil practices arise, the seven righteous practices will perish.
If one violates these teachings, one will lose the right principles, and practice will not be accomplished. For this reason, the Buddha-dharma will quickly decline. The first point, not obstructing others from leaving home, is divided into two parts: first, a general explanation of the Five Turbidities (panca-kasaya), and then, starting from 'bhikshu,' a separate explanation of the seven matters. The so-called Five Turbidities are: 1. the turbidity of beings (sattva-kasaya, a period of moral decline), 2. the turbidity of life (ayu-kasaya, a period of shortened lifespans), 3. the turbidity of views (drsti-kasaya, a period of prevalent wrong views), 4. the turbidity of afflictions (klesa-kasaya, a period of intense afflictions), and 5. the turbidity of the age (kalpa-kasaya, a period of frequent disasters). Starting from 'bhikshu,' the seven matters are explained separately: 1. not allowing people to leave home, 2. not allowing people to make Buddha images, etc., 3. establishing officials to govern the Sangha, 4. establishing a household register to record monks, 5. not allowing bhikshus to stand while laypeople sit high, 6. not allowing those serving as soldiers or slaves to become bhikshus, 7. not accepting special invitations to practice the Dharma. When the seven evil practices arise, the seven righteous practices will perish.
Great King, the destruction of my Buddha-dharma is caused by yourselves. You rely on your power to control my fourfold assembly (bhiksu, bhiksuni, upasaka, upasika, monks, nuns, laymen, laywomen), and the people are afflicted with diseases, suffering hardships. This is the cause of destroying the country. The sins of the Five Turbidities cannot be fully described even if one exhausts kalpas (eons). Great King, 'the destruction of my Buddha-dharma' below is the second point, not allowing secular officials to manage the Sangha. The so-called relying on power to control the fourfold assembly refers to, in addition to the five aggregates and seven sections (categories of Buddhist precepts), creating secular laws to manage bhikshus, etc. This will anger the Dharma-protecting deities, leading to diseases, destroying the country, and increasing the Five Turbidities.
Great King, in the Dharma-ending age, there will be many bhikshus, members of the fourfold assembly, kings, ministers, each engaging in unlawful conduct, interfering with the Buddha-dharma and the Sangha, committing various sins, and binding bhikshus in ways that do not accord with the Buddha-dharma and precepts, as if they were prisoners. When this situation arises, the destruction of the Dharma will not be far off. Great King, 'in the Dharma-ending age' below is the third point, not binding bhikshus as if they were prisoners. In the precepts, the most that can be done is to expel someone from the Sangha. Now, secular laws are being used, and one should know that the destruction of the Dharma is not far off.
Great King, after my Parinirvana (death), in the future age, the fourfold assembly, the kings of various small countries, princes, and royal sons, who should be the ones upholding and protecting the Three Jewels (Buddha, Dharma, Sangha), will instead destroy the Three Jewels, like worms in the body of a lion, eating the lion from within. It is not external heretics who destroy my Buddha-dharma, but those within. They will incur great sins, leading to the decline of the true Dharma.
薄。民無正行。以漸為惡。其壽日減至千百歲。人壞佛教。無復孝子。六親不和。天神不祐。疾疫惡鬼日來侵害。災怪首尾連禍縱橫死入地獄餓鬼畜生若出為人兵奴。果報如響如影。如人夜書。火滅字存。三界果報亦復如是 大王我滅度後下第四誡四部眾國王等。皆是任持佛法人。還自破滅令使國土諸災競起。皆由破法使之然也。就文有二初明非法說經。二正法衰薄下明其損失。初明非法說經有三。初法說二如師子下喻。三多壞我佛法下合譬也。第二損失內正法衰薄得種種苦事也。
大王未來世中一切國王太子王子四部弟子橫與佛弟子書記制戒如白衣法如兵奴法若我弟子比丘比丘尼立籍為官所使都非我弟子是兵奴法立統官攝僧典主僧籍大小僧統共相攝縛如獄囚法兵奴之法當爾之時佛法不久 大王未來世下第五誡國王太子四眾。立籍制約如兵奴法立統官治人如俗法。當知佛法滅亦不久。
大王未來世中諸小國王四部弟子自作此罪破國因緣身自受之非佛法僧 大王未來世中諸小國下第六誡小國四眾。明非法得罪制之莫為。自作罪過破壞國土自身受之不關三寶也。
大王未來世中流通此經七佛法器十方諸佛常所行道諸惡比丘多求名利於國王太子王子前自說破佛法因緣破國因緣其王不別信聽此語橫作法制不
【現代漢語翻譯】 現代漢語譯本：薄福之人沒有正確的行為，逐漸變得邪惡。他們的壽命逐漸減少到一千歲、幾百歲。人們破壞佛教，不再有孝順的子女，六親之間不和睦，天神不保佑。疾病和惡鬼每天都來侵擾，災難怪事接連不斷，橫禍而死後墮入地獄、餓鬼、畜生道。如果轉世為人，也會成為兵卒或奴隸。果報就像回聲和影子一樣，就像人們在夜晚寫字，火熄滅后字跡仍然存在。三界的果報也是如此。
大王，我滅度后，這是第四條告誡，四部眾（比丘、比丘尼、優婆塞、優婆夷）和國王等，都是應該護持佛法的人，卻反而自我破壞，導致國土上各種災難競相發生，這都是由於破壞佛法造成的。這段經文分為兩部分，首先說明非法說法，其次說明正法衰落及其損失。首先說明非法說法有三點：一是法說，二是『如師子』的比喻，三是『多壞我佛法』的合譬。第二部分是損失，即正法衰落導致各種苦難。
大王，未來世中，一切國王、太子、王子和四部弟子，隨意用對待佛弟子的方式，書寫制定戒律，就像對待平民百姓或兵卒奴隸一樣。如果我的弟子——比丘（bhiksu，男性出家僧人）、比丘尼（bhiksuni，女性出家僧人）——被登記為官府所用，那就都不是我的弟子，而是兵卒奴隸。設立統官來管理僧眾，主管僧籍，大小僧統互相管束，就像對待監獄囚犯一樣。用對待兵卒奴隸的方法來對待僧人，當這種時候，佛法就離滅亡不遠了。
大王，未來世，這是第五條告誡，國王、太子和四眾弟子，立籍制定約束，就像對待兵卒奴隸一樣，設立統官來管理僧人，就像用世俗的方法來管理百姓一樣。應當知道，佛法滅亡也不遠了。
大王，未來世中，各個小國的國王和四部弟子，自己造作這種罪業，成為破壞國家的因緣，自身承受這種果報，與佛法僧三寶無關。
大王，未來世中，這是第六條告誡，小國的四眾弟子，說明非法行為會得罪，告誡他們不要這樣做。自己造作罪過，破壞國土，自身承受果報，與三寶無關。
大王，未來世中，流通這部經，這是七佛（過去七位佛陀）的法器，是十方諸佛經常行走的道路。那些邪惡的比丘（bhiksu，男性出家僧人）大多追求名利，在國王、太子、王子麵前，自己說出破壞佛法的因緣，破壞國家的因緣。國王不加辨別，聽信這些話，隨意制定法制，不……
【English Translation】 English version: Those with meager blessings lack righteous conduct and gradually become evil. Their lifespans gradually decrease to a thousand or a few hundred years. People destroy Buddhism, and there are no longer filial children. The six kinds of relatives are not harmonious, and the gods do not protect them. Diseases and evil spirits come to harm them daily. Calamities and strange events occur one after another, and they die violent deaths, falling into hell, the realm of hungry ghosts, and the animal realm. If they are reborn as humans, they will become soldiers or slaves. The karmic retribution is like an echo and a shadow, like writing at night when the fire goes out but the words remain. The karmic retribution in the Three Realms is also like this.
Great King, after my Parinirvana (death), this is the fourth admonition. The four assemblies (bhiksus, bhiksunis, upasakas, and upasikas) and kings, etc., are all those who should uphold the Dharma, but they destroy it themselves, causing various disasters to arise in the country. This is all due to the destruction of the Dharma. This passage is divided into two parts: first, it explains the sutras spoken unlawfully; second, it explains the decline of the True Dharma and its losses. The first part, explaining the sutras spoken unlawfully, has three points: first, the Dharma speech; second, the metaphor of 'like a lion'; and third, the combined metaphor of 'greatly destroying my Buddha-dharma.' The second part is the loss, that is, the decline of the True Dharma leading to various sufferings.
Great King, in the future world, all kings, crown princes, princes, and the four assemblies will arbitrarily treat Buddhist disciples, writing and establishing precepts as if they were commoners or soldiers and slaves. If my disciples—bhiksus (male monastic) and bhiksunis (female monastic)—are registered for official use, then they are not my disciples but soldiers and slaves. Establishing officials to manage the Sangha (monastic community), in charge of monastic registers, with senior and junior monastic supervisors mutually controlling each other, like treating prisoners in jail. Using the methods for soldiers and slaves to treat monastics, when this happens, the Buddha-dharma will not be far from extinction.
Great King, in the future world, this is the fifth admonition. Kings, crown princes, and the four assemblies establish registers and regulations as if they were soldiers and slaves, establishing officials to manage monastics as if using secular methods to manage the people. It should be known that the extinction of the Buddha-dharma is not far off.
Great King, in the future world, the kings and the four assemblies of various small countries will create this sin themselves, becoming the cause of destroying the country, and they themselves will bear this retribution, which has nothing to do with the Triple Gem (Buddha, Dharma, Sangha).
Great King, in the future world, this is the sixth admonition. The four assemblies of small countries explain that illegal actions will incur offenses, admonishing them not to do so. Creating sins themselves, destroying the country, and bearing the retribution themselves has nothing to do with the Triple Gem.
Great King, in the future world, circulate this sutra, which is the Dharma vessel of the Seven Buddhas (the seven past Buddhas) and the path constantly traveled by the Buddhas of the ten directions. Those evil bhiksus (male monastic) mostly seek fame and profit, and in front of kings, crown princes, and princes, they themselves speak of the causes for destroying the Buddha-dharma and the causes for destroying the country. The king does not distinguish and listens to these words, arbitrarily establishing laws and regulations, not...
依佛戒是為破佛破國因緣當爾之時正法將滅不久 大王未來世中流通此經下第七誡諸比丘不依七佛教。依託佛法求世名利往國王邊。自說破佛法因緣。文有三別初明比丘等邪說佛法。二其王不別下明國王不知三寶也。三當爾之時下滅正法也。
爾時十六大國王聞佛七誡所說未來世事悲啼涕泣聲動三千日月五星二十八宿失光不現時諸國王等各各至心受持佛語不制四部弟子出家行道當如佛教爾時大眾十八梵天王六慾諸天子皆悉嘆言當爾之時世間空虛是無佛世 爾時十六國下品中大段。第三諸國王聞佛七誡不制四眾。就文為二初十六國王悲嘆驚怖。傷己已往愆依教不制四眾。第二十八梵天等傷嘆云噹噹爾之時世間空虛是無佛世者嘆正法滅盡故名無佛世也。
爾時無量大眾中百億菩薩彌勒師子月等百億舍利弗須菩提等五百億十八梵六慾諸天三界六道阿須輪王等聞佛所說護佛果因緣護國土因緣歡喜無量為佛作禮受持般若波羅蜜 爾時無量大眾下品內大段。第四時眾聞法歡喜奉行就文有三。初列百億菩薩眾。第二列百億舍利弗等。第三五百億色慾二界天六道阿須輪王等眾悉奉行也。
仁王般若經疏卷下六(終)
【現代漢語翻譯】 現代漢語譯本：依仗佛陀的戒律是爲了破壞佛法、破壞國家的原因和緣由，在那時，正法將要滅亡不久。大王，在未來的世代中，流通這部經書的第七條戒律，是諸位比丘不依從七佛的教誨，而是依託佛法來追求世間的名利，前往國王身邊，自己說是破壞佛法的因緣。這段文字有三個部分：首先說明比丘等邪說佛法；其次，『其王不別下』說明國王不瞭解佛法僧三寶；第三，『當爾之時下』說明正法滅亡。
當時，十六大國王聽聞佛陀所說的七條戒律中所說的未來世的事情，悲傷地哭泣，哭聲震動三千世界，日月五星二十八星宿失去光芒，不再顯現。當時，諸位國王等各自至誠地受持佛陀的教誨，不禁止四部弟子出家修行，應當如佛陀的教導。當時，大眾中的十八梵天王、六慾諸天子都嘆息說：『在那時，世間空虛，是沒有佛陀的時代。』『爾時十六國下品中大段』，第三部分是諸位國王聽聞佛陀的七條戒律，不禁止四眾。這段文字分為兩部分：首先是十六位國王悲嘆驚怖，傷感自己以往的過失，依從教誨而不禁止四眾；第二是十八梵天等傷感嘆息說：『噹噹爾之時世間空虛是無佛世』，這是嘆息正法滅盡，所以稱為沒有佛陀的時代。
當時，在無量的大眾中，百億菩薩，如彌勒（Maitreya，未來佛）菩薩、師子月（Simhachandra）菩薩等，百億聲聞，如舍利弗（Sariputra，智慧第一的佛陀弟子）、須菩提（Subhuti，解空第一的佛陀弟子）等，五百億十八梵天、六慾諸天、三界六道阿修羅王（Asura，一種非天神）等，聽聞佛陀所說的護佛果的因緣、護國土的因緣，歡喜無量，為佛陀作禮，受持般若波羅蜜（Prajnaparamita，般若智慧到達彼岸）。『爾時無量大眾下品內大段』，第四部分是當時的大眾聽聞佛法，歡喜奉行。這段文字有三個部分：首先列出百億菩薩眾；第二列出百億舍利弗等；第三是五百億色界、無色界天、六道阿修羅王等眾都奉行。
仁王般若經疏卷下第六（終）
【English Translation】 English version: Relying on the Buddha's precepts is the cause and condition for destroying the Buddha's teachings and destroying the country. At that time, the Proper Dharma will soon perish. Great King, in future generations, the seventh precept of circulating this sutra is that the Bhikshus do not rely on the teachings of the Seven Buddhas, but rely on the Buddha's Dharma to seek worldly fame and profit, and go to the king's side, claiming to be the cause of destroying the Buddha's Dharma. This text has three parts: first, it explains the heretical teachings of the Buddha's Dharma by the Bhikshus, etc.; second, '其王不別下' explains that the king does not understand the Three Jewels of Buddha, Dharma, and Sangha; third, '當爾之時下' explains the perishing of the Proper Dharma.
At that time, the sixteen great kings, hearing the future events mentioned in the Buddha's seven precepts, wept sadly, and their cries shook the three thousand worlds. The sun, moon, five planets, and twenty-eight constellations lost their light and no longer appeared. At that time, the kings each sincerely received and upheld the Buddha's teachings, and did not prohibit the fourfold assembly from leaving home to practice, and should follow the Buddha's teachings. At that time, the eighteen Brahma heavens and the six desire heavens in the assembly all sighed and said: 'At that time, the world will be empty, and it will be an age without a Buddha.' '爾時十六國下品中大段', the third part is that the kings, hearing the Buddha's seven precepts, did not prohibit the fourfold assembly. This text is divided into two parts: first, the sixteen kings lamented in fear, grieving over their past faults, and followed the teachings without prohibiting the fourfold assembly; second, the eighteen Brahma heavens, etc., lamented and sighed, saying: '噹噹爾之時世間空虛是無佛世', this is lamenting the complete extinction of the Proper Dharma, so it is called an age without a Buddha.
At that time, in the immeasurable assembly, hundreds of millions of Bodhisattvas, such as Maitreya (the future Buddha) Bodhisattva, Simhachandra Bodhisattva, etc., hundreds of millions of Sravakas, such as Sariputra (the Buddha's disciple foremost in wisdom), Subhuti (the Buddha's disciple foremost in understanding emptiness), etc., five hundred million eighteen Brahma heavens, six desire heavens, the Asura (a type of demigod) kings of the three realms and six paths, etc., hearing the Buddha's teachings on the causes and conditions for protecting the Buddha's fruit, and the causes and conditions for protecting the country, rejoiced immeasurably, paid homage to the Buddha, and received and upheld the Prajnaparamita (Perfection of Wisdom). '爾時無量大眾下品內大段', the fourth part is that the assembly at that time, hearing the Dharma, rejoiced and practiced it. This text has three parts: first, it lists the hundreds of millions of Bodhisattvas; second, it lists the hundreds of millions of Sariputras, etc.; third, the five hundred million form and formless realm heavens, the Asura kings of the six paths, etc., all practiced it.
Ren Wang Ban Ruo Jing Shu Scroll Six (End)