T38n1781_維摩經義疏

大正藏第 38 冊 No. 1781 維摩經義疏

No. 1781 [cf. Nos. 475, 1780]

維摩經義疏卷第一

長安弘法寺沙門吉藏撰

玄義開為四門。一定淺深。二釋名題。三辨宗旨。四論會處。

夫至趣無言玄藉彌布。法身無像物感則形。故知無言而無不言。無像而無不像。以無言而無不言故。張大教網。亙生死流。以無像而無不像。則住如幻智。遊戲六道。是故斯經人法雙舉。言其人者。所謂凈名。以凈德內充。嘉聲外滿。天下藉甚。故曰凈名。豈止降魔勞怨。制諸外道。亦五百聲聞自稱不敏。八千菩薩失對當時。所言法者。謂不思議解脫也。內無功用。不假思量。外化幽微。物莫能測。謂不思議也。縱任自在。塵累不拘。道貫雙流。二慧常並。謂解脫也。余以夫開皇之末。因於身疾。自著玄章。仁壽之終。奉命撰于文疏。辭有闊略。致二本不同。但斯經。是眾聖之靈府。方等之中心。究竟之玄宗。無餘之極說。故諸佛之所咨嗟。弟子之所曉者也。但至趣沖邃。妙契其門。遂使妄執五時謂理猶未滿。或虛談四教稱之為半字。致令無擇起于胸衿不救出自唇吻。般若信毀之文。法華譬喻之說。盛陳報應。實可塞心。吉藏案。成實論師。開善智藏

【現代漢語翻譯】現代漢語譯本：大正藏第 38 冊 No. 1781 維摩經義疏

No. 1781 [cf. Nos. 475, 1780]

維摩經義疏卷第一

長安弘法寺沙門吉藏撰

玄義開為四門：一、定淺深。二、釋名題。三、辨宗旨。四、論會處。

至高的真理無法用語言表達，玄妙的教義瀰漫於世間。法身沒有固定的形象，但能因應眾生的感應而顯現。因此，要知道，雖然無法用語言完全表達，但又無所不言；雖然沒有固定的形象，但又無所不像。正因為無法用語言完全表達，但又無所不言，所以才能張開廣大的教化之網，覆蓋生死的輪迴。正因為沒有固定的形象，但又無所不像，所以才能安住于如幻的智慧中，遊戲於六道之中。因此，這部經人與法並舉。所說的人，就是指凈名（Vimalakirti，維摩詰）。因為內在充滿清凈的德行，美好的名聲傳遍天下，所以被稱為凈名。他豈止是降伏了天魔，平息了怨恨，制服了各種外道，還讓五百聲聞自嘆不如，八千菩薩當時也無言以對。所說的法，就是指不可思議的解脫。內在沒有造作，不依賴思量，外在的教化幽深微妙，眾生無法測度，這就是不可思議。縱任自在，不被塵世的煩惱所束縛，道貫穿于空有二流，智慧與慈悲常常並行，這就是解脫。我在開皇末年，因為生病，自己撰寫了玄義的章節。仁壽末年，奉命撰寫文疏，因為文辭有所疏漏，導致兩個版本有所不同。但是這部經，是眾多聖賢的靈府，方等經典的中心，究竟的玄妙宗旨，無餘的極妙說法。所以才會被諸佛所讚歎，被弟子所理解。只是因為至高的真理深邃，難以契入，於是就有人妄自執著於五時教判，認為佛陀的教理還沒有圓滿，或者虛談四教，稱之為半字教。導致了選擇的偏頗產生於心中，不自覺地流露于言語。般若經典中關於信與毀的文字，法華經典中譬喻的說法，都在盛大地陳述報應，實在令人感到心塞。吉藏（Jizang）考察成實論師（Satyasiddhi-sastra），開善智藏（Kaishan Zhizang）。

【English Translation】 English version: Taisho Tripitaka Volume 38, No. 1781 Vimalakirti Sutra Commentary

No. 1781 [cf. Nos. 475, 1780]

Vimalakirti Sutra Commentary, Volume 1

Composed by the Shramana Jizang of Hongfa Temple in Chang'an

The profound meaning is opened through four doors: 1. Determining depth; 2. Explaining the name and title; 3. Distinguishing the doctrine; 4. Discussing the assembly place.

The ultimate truth is beyond words, and the profound doctrine pervades everywhere. The Dharmakaya (法身, embodiment of the Dharma) has no fixed form, but manifests according to the sentient beings' responses. Therefore, know that although it cannot be fully expressed in words, it speaks of everything; although it has no fixed form, it resembles everything. Because it cannot be fully expressed in words, yet it speaks of everything, it spreads the vast net of teachings, covering the cycle of birth and death. Because it has no fixed form, yet it resembles everything, it dwells in illusion-like wisdom, playing in the six realms. Therefore, this sutra mentions both the person and the Dharma. The person refers to Vimalakirti (凈名, Pure Name). Because his inner being is filled with pure virtue, and his excellent reputation spreads throughout the world, he is called Vimalakirti. He not only subdued the demons, pacified grievances, and controlled various heretics, but also made five hundred Shravakas (聲聞, Hearers) admit their inferiority, and eight thousand Bodhisattvas (菩薩, Enlightenment Beings) were speechless at the time. The Dharma refers to the inconceivable liberation. Internally, there is no effort or reliance on thought; externally, the teachings are profound and subtle, beyond the comprehension of beings, which is called inconceivable. Being free and unconstrained, not bound by worldly afflictions, the path penetrates the two streams of emptiness and existence, and wisdom and compassion always go together, which is called liberation. At the end of the Kaihuang era, due to illness, I personally wrote the chapters on profound meaning. At the end of the Renshou era, I was ordered to write a commentary, but due to some omissions in the text, the two versions are different. However, this sutra is the spiritual treasury of many sages, the center of the Vaipulya sutras (方等, expansive or square sutras), the ultimate and profound doctrine, and the perfect and complete teaching. Therefore, it is praised by all Buddhas and understood by disciples. It is only because the ultimate truth is profound and difficult to penetrate that some people falsely cling to the Five Periods of Teaching (五時教判), believing that the Buddha's teachings are not yet complete, or speak vaguely about the Four Teachings (四教), calling them half-word teachings. This leads to biased choices arising in the mind and unconsciously expressed in words. The texts in the Prajna sutras (般若, wisdom sutras) about faith and slander, and the parables in the Lotus Sutra (法華, Saddharma Puṇḍarīka Sūtra), are all grandly stating retribution, which is truly disheartening. Jizang (吉藏) examined the Satyasiddhi-sastra (成實論師, Treatise on the Establishment of Truth), and Kaishan Zhizang (開善智藏).

。執於五時。謂此經為第三時抑揚教也。招提慧琰。用四時教。謂此經是第二時三乘通教攝也。雖執三二階差別。同謂此經明果猶是無常無常辨因未得盡理。故義非極滿。教為半字耳也。吉藏。謹案誠文。考其得失。宜廢五四之穿鑿。立一極之玄宗也。此經方便品云。諸仁者是身無常甚可患厭。當樂佛身。佛身者即法身也。蓋毀生死無常。贊法身常住。令厭茲生死。欣彼法身。則逼引之教成。欣厭之觀立。若生死無常法身復起滅者。則同可厭棄。何所欣哉。又說生死無常。以破常見。明法身常住。斥于斷滅。令遠難二邊。顯于中道。若生死與法身同無常者。則但斥于常。未破無常。則洗病不周。顯理由未足。又說生死無常。破凡夫保常之迷。明法身常住。斥二乘計斷之執。故非凡夫行。非賢聖行。是菩薩行。若生死與法身同起滅者。則但超凡。猶未越聖。以此詳之。故知常矣二者。弟子品云。佛身無漏。諸漏已盡。佛身無為。不墮諸數。無漏則五住因傾。無為則二死果盡。蓋辨法身常也。出五濁世。現行斯法。度脫眾生。云病須乳。此明應跡無常。所以開本跡者。以淺識之流。取信耳目。于如來身。起輕劣想。故彰阿難不達。同彼愚迷。凈名高呵。以開法身之喝。使悟妙本無為。跡有生滅。若謂法身猶是無常。則同淺

【現代漢語翻譯】（他們）執著於五時教判（佛教根據佛陀說法的時間和內容，將佛陀的教法分為五個時期）。認為此經是第三時期的抑揚教（通過抑低其他教法來抬高某個教法的地位）。招提慧琰（一位佛教僧侶）採用四時教判，認為此經屬於第二時期的三乘通教（聲聞乘、緣覺乘、菩薩乘共同修學的教法）。雖然他們執著於三時教和二時教的階段差別，但都認為此經所闡明的果位仍然是無常的，對無常的辨析未能窮盡真理，因此義理並非極盡圓滿，教法只是『半字』（不完整的教法）而已。吉藏（一位佛教僧侶）。我仔細研究了誠文（指佛經的真實文句），考察其得失，認為應該廢除五時教和四時教的穿鑿附會，樹立『一極』（至極、圓滿）的玄宗（深奧的宗旨）。此經《方便品》中說：『諸位仁者，這個身體是無常的，非常令人厭患。應當欣樂佛身。佛身就是法身。』這正是要破除生死無常的觀念，讚歎法身常住的道理，使人厭離生死，欣樂法身，這樣逼迫引導的教化才能成就，欣樂和厭離的觀行才能建立。如果生死是無常的，法身也同樣生滅，那就同樣令人厭棄，還有什麼可欣樂的呢？又說生死無常，是爲了破除常見的執著；闡明法身常住，是爲了斥責斷滅的邪見，使人遠離斷常二邊，顯明中道。如果生死和法身同樣是無常的，那就只是斥責了常見，而沒有破除無常，那麼洗滌病根就不徹底，顯明的理由也不充分。又說生死無常，是爲了破除凡夫保常的迷惑；闡明法身常住，是爲了斥責二乘（聲聞乘和緣覺乘）計斷的執著。所以，這不是凡夫的行徑，也不是賢聖的行徑，而是菩薩的行徑。如果生死和法身同樣是生滅的，那就只是超越了凡夫，還沒有超越聖人。根據這些來詳細考察，就知道法身是常住的了。其次，《弟子品》中說：『佛身無漏（沒有煩惱），諸漏已經斷盡。佛身無為（不依賴因緣），不墮入諸數（不被數量所限制）。』無漏，則五住地煩惱（五種根本煩惱）傾覆；無為，則分段生死和變易生死兩種果報斷盡。這正是辨明法身常住的道理。在五濁惡世（充滿各種污濁的世間）中出現，示現這種法，度脫眾生，說病需要乳（用乳來比喻佛法）。這說明應化之身是無常的。之所以開顯本跡（佛的本來面目和示現的形跡），是因為淺薄無知的人，只相信耳目所見，對如來之身產生輕視的想法，所以彰顯阿難（佛陀的弟子）的不通達，與那些愚昧的人相同。維摩詰（一位在家菩薩）高聲呵斥，以開啟法身的喝聲，使人領悟妙本無為，應化之跡有生滅。如果認為法身仍然是無常的，那就與淺薄的

【English Translation】 They are attached to the Five Periods of Teaching (a classification of the Buddha's teachings based on the time and content of his discourses). They consider this scripture to be the Elevating and Depressing Teaching of the Third Period (a teaching that elevates the status of a particular teaching by depreciating others). Zhao Ti Huiyan (a Buddhist monk) employs the Four Periods of Teaching, considering this scripture to be included in the Common Teaching of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) of the Second Period. Although they are attached to the differences in stages between the Three and Two Periods of Teaching, they both believe that the fruit elucidated by this scripture is still impermanent, and the analysis of impermanence has not exhausted the truth. Therefore, the meaning is not completely perfect, and the teaching is only a 'half-word' (an incomplete teaching). Jizang (a Buddhist monk). I carefully examine the true words (referring to the authentic sentences of the Buddhist scriptures), investigate their merits and demerits, and believe that the far-fetched interpretations of the Five and Four Periods of Teaching should be discarded, and the profound principle of the 'One Ultimate' (the ultimate, perfect) should be established. The 'Expedient Means' chapter of this scripture says: 'All of you, this body is impermanent and very hateful. You should rejoice in the Buddha's body. The Buddha's body is the Dharmakāya (Dharma body).' This is precisely to eliminate the concept of impermanent birth and death, praise the principle of the Dharmakāya's permanence, and make people厭離(disgusted with) birth and death and rejoice in the Dharmakāya. In this way, the teaching of compelling guidance can be accomplished, and the practice of rejoicing and厭離(disgust) can be established. If birth and death are impermanent and the Dharmakāya also arises and ceases, then it is equally hateful, and what is there to rejoice in? Furthermore, saying that birth and death are impermanent is to eliminate the attachment to permanence; elucidating that the Dharmakāya is permanent is to rebuke the heresy of annihilation, so that people can stay away from the two extremes of permanence and annihilation, and reveal the Middle Way. If birth and death and the Dharmakāya are equally impermanent, then only permanence is rebuked, and impermanence is not eliminated. Then the cleansing of the root of the disease is not thorough, and the reasons revealed are not sufficient. Furthermore, saying that birth and death are impermanent is to eliminate the delusion of ordinary people who cling to permanence; elucidating that the Dharmakāya is permanent is to rebuke the attachment of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who cling to annihilation. Therefore, this is not the conduct of ordinary people, nor is it the conduct of sages, but the conduct of Bodhisattvas. If birth and death and the Dharmakāya are equally arising and ceasing, then only ordinary people are transcended, and sages have not yet been transcended. Based on these detailed investigations, it is known that the Dharmakāya is permanent. Secondly, the 'Disciples' chapter says: 'The Buddha's body is without outflows (without afflictions), and all outflows have been exhausted. The Buddha's body is unconditioned (not dependent on conditions), and does not fall into numbers (not limited by quantity).' Without outflows, the five abodes of afflictions (the five fundamental afflictions) are overturned; unconditioned, the two kinds of retribution of 分段生死(segmented birth and death) and 變易生死(transformative birth and death) are exhausted. This is precisely to distinguish the principle of the Dharmakāya's permanence. Appearing in the world of the five defilements (a world full of various defilements), demonstrating this Dharma, delivering sentient beings, and saying that the disease needs milk (using milk as a metaphor for the Buddha's Dharma). This shows that the manifested body is impermanent. The reason for revealing the original and manifested (the Buddha's original face and the manifested traces) is that shallow and ignorant people only believe what they see and hear, and have contempt for the Tathagata's body, so they highlight Ānanda's (the Buddha's disciple) lack of understanding, which is the same as those ignorant people. Vimalakirti (a lay Bodhisattva) shouted loudly, using the shout of opening the Dharmakāya to make people realize that the wonderful essence is unconditioned, and the traces of manifestation have arising and ceasing. If it is thought that the Dharmakāya is still impermanent, then it is the same as the shallow

識之昏蒙。受凈名之詰責矣。又若未被呵。謂佛無常。則迷同淺識。既已聞高責。猶執封起滅。則過甚遇蒙三者。阿閦佛品。明法身非有為非無為。即是非常非無常。體絕百非。形備萬德。乃為究竟法身。常與無常。皆是對治之用。若謂無常。則未達其遍用。何由鑒其圓本。以三處計之。則人常義顯四者。觀眾生品天女章云。但以文字故曰三世。非謂菩提有去來今菩提既超三世。則無相無為。所以常住。尋如來為能證之人。菩提為所證之法。人法既常。則理為究竟。便驗半是虛談。滿為實說。尋味之徒。宜改舊轍也。救曰。尋夫立義宗者。取凈名室內之說。以為正也。前三之文。乃為由序。次之一句。復是流通。未足證常。不應輒引。故舊轍須依。新宗宜棄。(開善招提同作此救)答。上所引文。則斯經四會。方便品謂毗耶初集。弟子章即庵園始會。天女說謂方丈重集。阿閦佛品即庵園再會。二在室內所談。兩居方丈外說。何得謂前為序分后是流通也。又設序明常住。正說起滅。則正淺序深。義成顛倒。又法身常住不可思議。如其起滅。何名莫測。又若是常住。即教圓理滿。宜持之者。則重法尊人。若是無常。便非了義。稟教之流。起輕劣想。進無弘法之功。退有誤物之累。以文義往推。故知圓極。問。既斥五時之教

【現代漢語翻譯】現代漢語譯本對『識』的昏昧不明，會招致維摩詰（Vimalakirti，佛教在家菩薩的代表）的詰問責備。又如若未曾受到呵斥，就認為佛是無常的，那便是與淺薄的見識相同。既然已經聽聞了高深的責難，仍然執著于生滅的觀念，那就是過分地陷入了矇昧。阿閦佛品（Akshobhya Buddha chapter）闡明法身（Dharmakaya，佛的真身）既非有為（conditioned），也非無為（unconditioned），也就是既非常（eternal）也非無常（impermanent）。其本體超越一切對立，具足萬種功德，才是究竟的法身。常與無常，都是對治煩惱的方便之用。如果執著于無常，那就未能通達其普遍的應用，又如何能洞察其圓滿的根本？以這三處經文來衡量，那麼人常（the eternity of person）的意義就顯現出來了。四者，觀眾生品（Contemplating Living Beings chapter）天女章（Goddess chapter）說：『只是因為文字的緣故才說有三世（past, present, future），並非說菩提（Bodhi，覺悟）有過去、現在、未來。』菩提既然超越了三世，那就是無相無為，所以常住。探尋如來（Tathagata，佛的稱號之一）是能證悟之人，菩提是所證悟之法。人和法既然都是常，那麼這個道理就是究竟的。由此便可驗證『半』是虛妄之談，『滿』才是真實的說法。尋味佛法的人，應該改變舊有的道路。辯護方說：探究那些立義宗的人，是取維摩詰室內所說的話作為正宗。前面的三段文字，只是作為引言。接下來的一句，又是流通分（epilogue）。不足以證明常住，不應該隨意引用。所以舊有的道路需要遵循，新的宗派應該拋棄。（開善招提（Kaishan Monastery）的人也這樣辯護）答辯：上面所引用的經文，是這部經的四次集會。方便品（Upaya chapter）說的是毗耶離（Vaishali）的初次集會，弟子品（Disciples chapter）是庵園（Ambapali's garden）的開始集會，天女說是方丈室（square foot chamber）的再次集會，阿閦佛品是庵園的再次集會。兩次在室內所談，兩次在方丈室外所說。怎麼能說前面是序分，後面是流通分呢？又假設序分說明常住，正文說的是生滅，那麼正文就淺顯，序分就深奧，義理就顛倒了。又法身常住不可思議，如果說它有生滅，又怎麼能說是莫測高深呢？又如果它是常住的，那就是教義圓滿，道理完備，應該堅持。那麼就是尊重佛法，尊重修行之人。如果它是無常的，那就不是了義（ultimate meaning），接受教義的人，就會產生輕視的想法。進不能弘揚佛法，退會貽誤眾生。從文義來推斷，就知道是圓滿究竟的。問：既然駁斥了五時教（five periods of Buddha's teachings）的說法

【English Translation】 English version The darkness and confusion of 『consciousness』 will incur the rebuke of Vimalakirti (representative of Buddhist lay bodhisattvas). Furthermore, if one has not been reprimanded and believes that the Buddha is impermanent, then one's ignorance is the same as shallow understanding. Having heard profound criticism, yet still clinging to the notion of arising and ceasing, one is excessively immersed in delusion. The Akshobhya Buddha chapter clarifies that the Dharmakaya (Buddha's true body) is neither conditioned nor unconditioned, which means it is neither eternal nor impermanent. Its essence transcends all duality and possesses myriad virtues, and this is the ultimate Dharmakaya. Eternity and impermanence are both expedient means to counteract afflictions. If one clings to impermanence, one fails to understand its universal application, and how can one then perceive its complete and perfect origin? Measuring by these three passages, the meaning of the eternity of person becomes clear. Fourthly, the Goddess chapter of the Contemplating Living Beings chapter says: 『It is only because of language that one speaks of the three times (past, present, future); it is not that Bodhi (enlightenment) has past, present, and future.』 Since Bodhi transcends the three times, it is without characteristics and unconditioned, and therefore eternally abiding. Seeking the Tathagata (one of the Buddha's titles) as the one who can attain enlightenment, and Bodhi as the Dharma (law) that is attained. Since both the person and the Dharma are eternal, then this principle is ultimate. From this, it can be verified that 『half』 is false talk, and 『full』 is the true teaching. Those who savor the Dharma should change their old ways. The defender says: Those who establish doctrines take the words spoken in Vimalakirti's room as the orthodox teaching. The preceding three passages are merely introductory. The following sentence is the epilogue. It is insufficient to prove eternity and should not be quoted arbitrarily. Therefore, the old ways must be followed, and the new doctrines should be abandoned. (The people of Kaishan Monastery also defended in this way) Reply: The passages quoted above are from the four assemblies of this sutra. The Upaya chapter speaks of the first assembly in Vaishali, the Disciples chapter is the beginning assembly in Ambapali's garden, the Goddess chapter is the re-assembly in the square foot chamber, and the Akshobhya Buddha chapter is the re-assembly in Ambapali's garden. Two were spoken in the room, and two were spoken outside the square foot chamber. How can one say that the former is the introduction and the latter is the epilogue? Furthermore, if the introduction explains eternity and the main text speaks of arising and ceasing, then the main text is shallow and the introduction is profound, and the meaning is reversed. Moreover, the Dharmakaya is eternally abiding and inconceivable; if it is said to have arising and ceasing, how can it be said to be unfathomable? Furthermore, if it is eternally abiding, then the teachings are complete and the principles are perfect, and should be upheld. Then one respects the Dharma and respects the practitioners. If it is impermanent, then it is not of ultimate meaning, and those who receive the teachings will develop contemptuous thoughts. Advancing, one cannot propagate the Dharma; retreating, one will mislead sentient beings. From the meaning of the text, one knows that it is complete and ultimate. Question: Since the five periods of Buddha's teachings have been refuted

。復呵四宗之說。云何判于佛教。答。夫四生擾擾。為失虛懷。六趣紛紛。寔由封滯。則知迴流苦海。用取相為源。超然彼岸。以無著為本。但累根匪一。故蕩惑多門。統其要歸。凡有二轍。一隨小志稱曰小乘。二順大機名為大教。但一化終始。開為四門一者顯教菩薩不密化聲聞。即華嚴教也。大機已熟。故顯教之小志未堪不宜密化。故羅列珍玩。正為宗親。窮子躄地。未堪授寶二者顯教聲聞不密化菩薩。即三藏教也。故誘引將順正為二乘。更遣餘人不化菩薩三者顯教菩薩密化聲聞。即般若等教。嚴土化人正教大士。付財命說密化小志四者顯教菩薩顯教二乘。即法華教也。以大士疑除故正教菩薩。羅漢作佛即顯化聲聞。此之四門。始自寂滅道場。終乎吉祥福地。明一化始終次第之說。理無不統。教無不攝。但四門之內。三屬菩薩藏收。顯教聲聞不密化菩薩。為聲聞藏攝。問。若佛初成道。但顯教菩薩不密化聲聞者。何故華嚴教門亦有明小乘法。如賢首品云。或說聲聞小乘門。或示緣覺中乘門。或說無上大乘門耶。答。一化之教。復有傍正四門。一者。正顯真實。傍開方便。即華嚴教。正為菩薩。說于大因。令趣大果。謂正顯真實。亦傍令大士識二乘是權誨余小行。故傍開方便二者。正隱真實。正開方便。即鹿苑教門。

說三乘究竟。正隱一乘真實。不明小是權說。故正開方便門三者正顯真實。傍閉方便。即般若等教。以嘆大乘究竟。故正顯真實。未明三是權化。故傍閉方便。問。以何文證般若等教已顯真實。答。法華信解品云。一切諸佛所有秘藏。但為菩薩演其實事。而不為我說斯真要。此指般若時事。故知大品已明真實。問。般若凈名既未開三乘是方便。云何已顯一乘為真實。答。顯佛乘真實。凡有二門。若是法華。對三乘方便。顯一乘真實。若是般若凈名。毀小乘為劣。贊大乘為勝。故大乘真實也。四者。正顯一乘真實。正開三乘方便。即法華教。故法師品云。此經開方便門示真實相。即其事也。四門之義。三屬菩薩藏收。正隱真實。正開方便。聲聞藏攝。若照此二種四門。具識三世諸佛教意也。

釋名第二

凡有二門。一明名本。二解本名名本為六。一攝總為三。二會三為二。三會二歸一。四泯一歸無。五分大小。六考同異。維摩詰不思議解脫本者。謂不二門也。由體不二之道故。有無二之智。由無二之智故。能適化無方。是以經云。文殊法常爾。法王唯一法。一切無礙人。一道出生死。故以不二為眾聖之源。夫欲敘其末。要先尋其本。是以建篇論乎不二法。問。不二法門既為理本。請聞其要。答。一道清凈故

【現代漢語翻譯】現代漢語譯本：闡述三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的究竟，正是爲了隱沒一乘（Ekāyana）的真實。如果不說明小乘（Śrāvakayāna）是權巧方便之說，就無法真正開啟方便之門，這三者正是爲了彰顯真實，從而從側面關閉方便之門。這就像《般若經》等教義，通過讚歎大乘（Mahāyāna）的究竟，來正面彰顯真實，但尚未明確說明三乘是權巧化現，所以從側面關閉了方便之門。問：用什麼經文來證明《般若經》等教義已經彰顯了真實？答：《法華經·信解品》中說：『一切諸佛所有的秘密藏，只為菩薩演說真實之事，而不為我說這些真要。』這裡指的是《般若經》時期的事，所以知道《大品般若經》已經闡明了真實。問：《般若經》、《維摩詰經》既然沒有開示三乘是方便，又如何已經彰顯了一乘為真實？答：彰顯佛乘（Buddhayāna）真實，總共有兩個途徑。如果是《法華經》，則是通過對照三乘的方便，來彰顯一乘的真實。如果是《般若經》、《維摩詰經》，則是貶低小乘為低劣，讚揚大乘為殊勝，所以說大乘是真實的。四者，正面彰顯一乘的真實，正面開啟三乘的方便，這就是《法華經》的教義。所以《法華經·法師品》中說：『此經開啟方便之門，顯示真實之相。』說的就是這件事。這四門之義，三種屬於菩薩藏（Bodhisattvapiṭaka）所收錄，正面隱沒真實，正面開啟方便，屬於聲聞藏（Śrāvakapiṭaka）所攝。如果能參照這兩種四門，就能完全認識三世諸佛的教義了。

釋名第二

總共有兩個途徑。一是闡明名稱的根本，二是解釋根本的名稱。闡明名稱的根本有六個方面：一是總攝為三，二是會三歸二，三是會二歸一，四是泯一歸無，五是區分大小，六是考量同異。《維摩詰所說經》的不思議解脫的根本，指的是不二法門。因為體悟不二之道，所以有有無二元的智慧。因為有不二的智慧，所以能夠適應變化而沒有固定方向。因此經中說：『文殊（Mañjuśrī）的法向來如此，法王（Dharmarāja，佛的稱號）只有一種法，一切沒有障礙的人，通過一條道路出生死。』所以說不二是不二法門是眾聖的根源。想要敘述事物的末端，必須先尋找它的根本，因此在文章的開頭就論述不二法。問：不二法門既然是理體的根本，請問它的要點是什麼？答：因為道路清凈的緣故。

【English Translation】 English version: To explain the ultimate of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is precisely to conceal the truth of the One Vehicle (Ekāyana). If it is not explained that the Small Vehicle (Śrāvakayāna) is an expedient teaching, then the gate of expedient means cannot be truly opened. These three are precisely to reveal the truth, thereby indirectly closing the gate of expedient means. This is like the teachings of the Prajñāpāramitā Sutra, which directly reveal the truth by praising the ultimate of the Mahāyāna (Mahāyāna), but have not yet clearly stated that the Three Vehicles are expedient manifestations, so they indirectly close the gate of expedient means. Question: What scripture proves that the teachings of the Prajñāpāramitā Sutra have already revealed the truth? Answer: The 『Faith and Understanding』 chapter of the Lotus Sutra says: 『All the secret treasures of all the Buddhas are only spoken to Bodhisattvas to explain the true matters, but they are not spoken to me about these true essentials.』 This refers to the events of the Prajñāpāramitā Sutra period, so it is known that the Mahāprajñāpāramitā Sutra has already clarified the truth. Question: Since the Prajñāpāramitā Sutra and the Vimalakīrti Sutra have not revealed that the Three Vehicles are expedient, how have they already revealed the One Vehicle as the truth? Answer: There are two ways to reveal the truth of the Buddha Vehicle (Buddhayāna). If it is the Lotus Sutra, it reveals the truth of the One Vehicle by contrasting it with the expedient of the Three Vehicles. If it is the Prajñāpāramitā Sutra and the Vimalakīrti Sutra, it belittles the Small Vehicle as inferior and praises the Mahāyāna as superior, so it is said that the Mahāyāna is the truth. Fourth, directly revealing the truth of the One Vehicle and directly opening the expedient of the Three Vehicles, this is the teaching of the Lotus Sutra. Therefore, the 『Teacher of the Dharma』 chapter of the Lotus Sutra says: 『This sutra opens the gate of expedient means and shows the true aspect.』 This is what it is talking about. The meaning of these four gates, three belong to the Bodhisattva Piṭaka (Bodhisattvapiṭaka), directly concealing the truth and directly opening the expedient means, and belong to the Śrāvaka Piṭaka (Śrāvakapiṭaka). If one can refer to these two kinds of four gates, one can fully understand the teachings of the Buddhas of the three times.

Explanation of Names, Second

There are two ways in total. One is to clarify the root of the name, and the other is to explain the root name. There are six aspects to clarifying the root of the name: first, to summarize into three; second, to combine the three into two; third, to combine the two into one; fourth, to dissolve the one into nothing; fifth, to distinguish between large and small; and sixth, to examine similarities and differences. The root of the inconceivable liberation of the Vimalakīrti Nirdeśa Sutra refers to the non-dual dharma gate. Because of realizing the non-dual path, there is the dualistic wisdom of existence and non-existence. Because of having non-dual wisdom, one can adapt to changes without a fixed direction. Therefore, the sutra says: 『Mañjuśrī's (Mañjuśrī) dharma has always been like this, the Dharma King (Dharmarāja, title of the Buddha) has only one dharma, and all unobstructed people are born and die through one path.』 Therefore, it is said that non-duality is the source of all sages. If one wants to describe the end of things, one must first find its root, so the non-dual dharma is discussed at the beginning of the article. Question: Since the non-dual dharma gate is the root of the principle, please tell me its key points? Answer: Because the path is pure.

名不二。真極可軌所以云法。至妙虛通故稱為門。蓋是總眾教之旨歸。統群聖之靈府。凈名現病之本意。文殊問疾之所由。既欲聞之。今當略說。大明不二。凡有三階。一眾人言于不二。未明不二無言。所謂下也。文殊雖明不二無言。而猶言于無言。所謂次也。凈名鑑不二無言。而能無言于不二。所謂上也。良以道超四句。故至聖以之沖默。不二為極。意在於斯。問。夫法身無像。物感則形。至趣無言。而玄藉彌布。則是像于無像。是言于無言。乃見文殊之言深。凈名之默淺。三階之論。意所未詳。答。三階之說。為明理深淺。未辨應物垂教。以末難本。豈諸玄宗。今當爲爾重舒其意。夫不二理者。謂不思議本也。應物垂教。謂不思議跡也。非本無以垂跡。故因理以設教。非跡無以顯本。故藉教以通理。若然者。要須體理無言。然後乃得應物有言耳。眾人雖言于理。未明至理無言。則未詣于理也。文殊即唱理無言。而猶言于至理。亦未稱理。凈名鑑理無言。而能無言于理。始詣理也。以如理無言故。能無言而言。稱理無像故。能無像而像。眾人未能如理無言。安能無言而言。未能如理無像。安能無像而像。故文殊之言淺。凈名之默深。三階之論。意彰於此。難曰。三階之說若成。不二之言即壞。何者。既稱不二。寧有

【現代漢語翻譯】現代漢語譯本『名不二』，是指真理的極致，可以作為準則，所以稱為『法』（Dharma，佛法）。極其微妙而虛空通達，所以稱為『門』（Gate，法門）。這概括了所有教義的宗旨，統攝了所有聖人的精神境界。《維摩詰經》（Vimalakirti Sutra）中維摩詰居士示現疾病的根本原因，以及文殊菩薩問候疾病的緣由，都是爲了闡明這個道理。既然你們想聽聞，現在我就簡略地說說。闡明『不二』（non-duality）的道理，大致有三個層次。第一種是眾人談論『不二』，但還不明白『不二』的無言境界，這是最低的層次。文殊菩薩雖然明白『不二』的無言境界，但仍然用語言來表達這種無言，這是第二個層次。維摩詰居士領悟了『不二』的無言境界，並且能夠在這種『不二』的境界中保持無言，這是最高的層次。這是因為真理超越了四句（四種邏輯判斷），所以至聖之人用沉默來體悟它。『不二』是最高的境界，意義就在於此。問：法身（Dharmakaya，佛的法性之身）沒有形象，但由於眾生的感應而顯現形象；最高的真理沒有言語，但玄妙的教義卻廣泛流傳。這豈不是在無像中顯現形象，在無言中表達言語？這樣看來，文殊菩薩的言語反而深刻，維摩詰居士的沉默反而淺顯。這三個層次的論述，我不太明白。答：這三個層次的說法，是爲了說明理解真理的深淺，而不是爲了區分應機施教的方式。用枝末來否定根本，這不符合玄妙的宗旨。現在我為你們重新解釋其中的含義。『不二』的真理，指的是不可思議的本體。應機施教，指的是不可思議的示現。沒有本體，就無法示現；所以要依靠真理來設立教義。沒有示現，就無法顯明本體；所以要藉助教義來通達真理。如果這樣，就必須首先體悟真理的無言境界，然後才能應機說教。眾人雖然談論真理，但還不明白至高的真理是無言的，所以還沒有達到真理的境界。文殊菩薩雖然宣揚真理的無言境界，但仍然用語言來表達至高的真理，也沒有完全符合真理。維摩詰居士領悟了真理的無言境界，並且能夠在這種真理的境界中保持無言，這才真正達到了真理的境界。因為能夠如實地體悟真理的無言境界，所以能夠無言而說；因為能夠如實地體悟真理的無像境界，所以能夠無像而像。眾人不能如實地體悟真理的無言境界，怎麼能夠無言而說？不能如實地體悟真理的無像境界，怎麼能夠無像而像？所以文殊菩薩的言語淺顯，維摩詰居士的沉默深刻。這三個層次的論述，意義就在於此。難：如果這三個層次的說法成立，那麼『不二』的說法就被破壞了。為什麼呢？既然稱為『不二』，怎麼會有

【English Translation】 English version 'Non-duality of Name' refers to the ultimate truth, which can be used as a standard, hence it is called 'Dharma' (the teachings of Buddhism). It is extremely subtle and empty, yet all-pervading, hence it is called 'Gate' (method or path). This encompasses the essence of all teachings and governs the spiritual realm of all sages. The fundamental reason for Vimalakirti's manifestation of illness in the 'Vimalakirti Sutra', and the reason for Manjushri's inquiry about the illness, are both to elucidate this principle. Since you wish to hear it, I will now briefly explain it. To clarify the principle of 'non-duality', there are roughly three levels. The first is when people talk about 'non-duality' but do not yet understand the wordless state of 'non-duality', which is the lowest level. Although Manjushri Bodhisattva understands the wordless state of 'non-duality', he still uses language to express this wordlessness, which is the second level. Vimalakirti comprehends the wordless state of 'non-duality' and is able to remain silent in this state of 'non-duality', which is the highest level. This is because the truth transcends the four propositions (four logical judgments), so the supreme sages use silence to experience it. 'Non-duality' is the highest state, and the meaning lies in this. Question: The Dharmakaya (the body of the Dharma, the essence of the Buddha) has no form, but manifests form due to the sentient beings' responses; the highest truth has no words, but the profound teachings are widely spread. Isn't this manifesting form in the formless and expressing words in the wordless? In this case, Manjushri Bodhisattva's words seem profound, while Vimalakirti's silence seems shallow. I don't quite understand these three levels of discussion. Answer: These three levels of explanation are to illustrate the depth of understanding of the truth, not to distinguish the methods of teaching according to the circumstances. Using the branches to negate the root is not in line with the profound principles. Now I will re-explain the meaning for you. The truth of 'non-duality' refers to the inconceivable essence. Teaching according to the circumstances refers to the inconceivable manifestation. Without the essence, there can be no manifestation; therefore, we rely on the truth to establish the teachings. Without the manifestation, there can be no revelation of the essence; therefore, we use the teachings to understand the truth. If so, one must first realize the wordless state of the truth, and then be able to teach according to the circumstances. Although people talk about the truth, they do not yet understand that the supreme truth is wordless, so they have not yet reached the state of truth. Although Manjushri Bodhisattva proclaims the wordless state of the truth, he still uses language to express the supreme truth, which is also not fully in accordance with the truth. Vimalakirti comprehends the wordless state of the truth and is able to remain silent in this state of truth, which is the true attainment of the truth. Because he is able to truly realize the wordless state of the truth, he is able to speak without words; because he is able to truly realize the formless state of the truth, he is able to manifest form without form. People cannot truly realize the wordless state of the truth, how can they speak without words? They cannot truly realize the formless state of the truth, how can they manifest form without form? Therefore, Manjushri Bodhisattva's words are shallow, and Vimalakirti's silence is profound. The meaning of these three levels of discussion lies in this. Objection: If these three levels of explanation hold true, then the statement of 'non-duality' is undermined. Why? Since it is called 'non-duality', how can there be

三耶。如其有三。何名不二。即事相違。義如鉾楯。答。蓋是以教惑理。故謂相違。若識理一教三。則有如符契。何者。眾人以言遣法。未息遣法之言。文殊欲息遣法之言。故借言以止言。斯二雖殊。同未免於言。故以言為教。凈名欲息文殊之借言。故默顯于無言。則用無言表理。是以教有三階。而理無二轍。問。至理無言。而文殊言于無言。可得以言為教。凈名鑑理無言。而能無言于理。云何亦稱為教。答。蓋未妙尋其旨。故有斯疑。若審察之。則前通已顯。何者。凈名寄默然之相。以顯無言之理。所詮無言。則為是理。能表之相。稱之為教。是以教有三門。而理無二矣。問。至理無言。而文殊言于無言。猶未極者。亦至理無相。而凈名相於無相。豈詣至理耶。答。文殊既言于無言。亦相於無相。凈名既體理無言。故能無言于無言。亦體理無相。則無相於無相。故名相併遣。乃妙窮不二。問。凈名既體理無相。何故相於無相。答。若不相於無相。何由得止於言。為欲止於言。故相無相耳。問。若爾者。在言雖止。而相覆在。其猶逃峰趣壑。俱不免患。答曰。言猶名也。故名則為妙。相猶形也。在形則粗。既悟理無名言。即領道非形相。故峰壑俱逃。患難都免。問。若爾者。則眾人之言未極。凈名之默始詣。何不直顯

【現代漢語翻譯】三耶（梵語，疑問詞）。如果確實有三種教法，為什麼又說『不二』呢？這豈不是事相上互相矛盾，就像矛和盾一樣無法並存嗎？答：這是因為人們執著于教法而迷惑了真理，所以才認為它們是相互矛盾的。如果認識到真理是一體的，而教法只是爲了引導人們理解真理，那麼它們就像符契一樣能夠相互印證。為什麼這麼說呢？因為一般人試圖用語言來捨棄（遣除）對法的執著，但卻無法停止這種『遣法』的語言行為。文殊菩薩想要停止這種『遣法』的語言行為，所以借用語言來停止語言。這兩種方法雖然不同，但都未能免於使用語言。因此，這種使用語言的方法可以稱為『教』。維摩詰（Vimalakirti）想要停止文殊菩薩的借用語言的行為，所以用沉默來顯現無言的真理。這是用無言來表達真理。因此，教法有三個階段，但真理的道路只有一條。問：至高的真理是無法用語言表達的，而文殊菩薩卻用語言來表達這種無言的真理，這可以理解為用語言作為教法。維摩詰已經領悟到真理是無言的，並且能夠對真理保持沉默，為什麼也稱他的沉默為教法呢？答：這是因為你沒有深入地探尋其中的含義，所以才會有這樣的疑問。如果仔細審察，那麼前面的解釋已經很清楚了。為什麼這麼說呢？維摩詰菩薩借用沉默的表象來顯現無言的真理。他所詮釋的無言，就是真理本身。而他用來表達真理的沉默的表象，就可以稱為『教』。因此，教法有三個門徑，但真理只有一條道路。問：至高的真理是無法用語言表達的，而文殊菩薩用語言來表達無言的真理，這還不是最究竟的。同樣，至高的真理是沒有形象的，而維摩詰卻用『相』來表達『無相』，這難道能達到至高的真理嗎？答：文殊菩薩既然用語言來表達無言，也就用『相』來表達『無相』。維摩詰菩薩既然體會到真理是無言的，所以能夠對無言保持沉默；也體會到真理是無相的，所以能夠對無相保持無相。因此，『相』和『遣相』都被捨棄，這才是真正地窮盡了『不二』的境界。問：維摩詰菩薩既然體會到真理是無相的，為什麼還要用『相』來表達『無相』呢？答：如果不借用『相』來表達『無相』，又怎麼能夠停止語言呢？爲了停止語言，所以才借用『相』來表達『無相』。問：如果這樣說，雖然語言停止了，但『相』仍然存在。這就像逃離山峰卻又跑到山谷里一樣，最終都無法避免災禍。答：語言就像名稱一樣，如果運用得當，就能達到微妙的境界。『相』就像形體一樣，執著于形體就會變得粗陋。既然領悟到真理是無法用名稱和語言來表達的，也就明白了道路不是形相。所以，逃離山峰和山谷，就能避免一切災難。問：如果這樣說，那麼一般人的語言還沒有達到極致，而維摩詰的沉默才剛剛開始達到極致。為什麼不直接顯現呢？

【English Translation】 Sanya (Sanskrit, interrogative particle). If there are indeed three teachings, why is it said to be 'non-dual'? Isn't this contradictory in terms of phenomena, like a spear and a shield that cannot coexist? Answer: This is because people are attached to the teachings and confused about the truth, so they think they are contradictory. If one recognizes that the truth is one, and the teachings are only to guide people to understand the truth, then they can corroborate each other like matching tallies. Why is this so? Because ordinary people try to use language to abandon (eliminate) attachment to the Dharma, but they cannot stop this linguistic act of 'eliminating the Dharma'. Manjushri (Bodhisattva of Wisdom) wants to stop this linguistic act of 'eliminating the Dharma', so he borrows language to stop language. Although these two methods are different, they both fail to avoid the use of language. Therefore, this method of using language can be called 'teaching'. Vimalakirti (Pure Name) wants to stop Manjushri's act of borrowing language, so he uses silence to reveal the truth of non-speech. This is using non-speech to express the truth. Therefore, there are three stages of teaching, but there is only one path of truth. Question: The supreme truth cannot be expressed in language, but Manjushri uses language to express this non-verbal truth, which can be understood as using language as a teaching. Vimalakirti has realized that the truth is non-verbal and can remain silent about the truth, why is his silence also called a teaching? Answer: This is because you have not deeply explored its meaning, so you have such doubts. If you examine it carefully, then the previous explanation is already clear. Why is this so? Vimalakirti borrows the appearance of silence to reveal the truth of non-speech. What he explains, non-speech, is the truth itself. And the appearance of silence he uses to express the truth can be called 'teaching'. Therefore, there are three paths of teaching, but there is only one path of truth. Question: The supreme truth cannot be expressed in language, and Manjushri uses language to express the non-verbal truth, which is not the most ultimate. Similarly, the supreme truth has no form, but Vimalakirti uses 'form' to express 'formlessness', can this reach the supreme truth? Answer: Since Manjushri uses language to express non-speech, he also uses 'form' to express 'formlessness'. Since Vimalakirti realizes that the truth is non-verbal, he can remain silent about non-speech; he also realizes that the truth is formless, so he can be formless about formlessness. Therefore, both 'form' and 'eliminating form' are abandoned, which is the true exhaustion of the state of 'non-duality'. Question: Since Vimalakirti realizes that the truth is formless, why does he still use 'form' to express 'formlessness'? Answer: If we do not borrow 'form' to express 'formlessness', how can we stop language? In order to stop language, we borrow 'form' to express 'formlessness'. Question: If this is the case, although language has stopped, 'form' still exists. This is like escaping from a mountain peak but running into a valley, and ultimately cannot avoid disaster. Answer: Language is like a name, and if used properly, it can reach a subtle state. 'Form' is like a physical body, and attachment to the physical body will become crude. Since one realizes that the truth cannot be expressed in names and language, one also understands that the path is not a physical form. Therefore, escaping from mountain peaks and valleys can avoid all disasters. Question: If this is the case, then the language of ordinary people has not reached its limit, and Vimalakirti's silence has just begun to reach its limit. Why not reveal it directly?

無言。而迂迴三轍。答。仲尼之遇伯雪。可目擊而道存。妙德之對凈名。亦二默而相領。但玄悟之賓既冥。級引之教須明。故開此二門。以通入不二。問。玄悟之賓既冥。級引之教塵沙。何故。唯敞二門。而不曠開階位。答。初門以言泯法。次則借言止言。後門假默除借言。斯乃理無不備。教無不周。故但明三矣。問。凈名既為一經之主。不二復是眾經之宗。何不自談。而命眾共談。答。蓋欲寄人優劣。以彰教有淺深。眾人止為翼從。示道根尚劣。但能以言泯法。未能息泯法之言。文殊既銜高命。而親對擊揚。則神機為次。既能借言泯法。復能假言止言。凈名當今教主。則悟入最深。故寄默然。顯理都絕。問。唯就教主。亦約悟緣。答。所以托跡三人。本為引物。下根悟淺。但詣初門。次機小深。漸階第二。上人徹理。郁登玄堂。合三為二門第二復三雙。初以語默二攝於三門佛敕弟子。常行二事。一聖說法。二聖默然。說實相法。名聖說法。觀實相理。名聖默然。從實相觀。說實相法。說實相法。還入實相觀。故動靜四儀。皆合實相。答言若默。並應般若。今此三門。還依聖旨。眾人以言泯法。文殊借言止言。同就言明不二。謂聖說法。凈名無言明不二。謂聖默然。若爾者。要由眾人之說。故顯凈名之默。因凈名之默

【現代漢語翻譯】無言。而迂迴三轍（三種途徑）。答：仲尼（孔子，名丘字仲尼）之遇伯雪（人名）。可目擊而道存（親眼見到並領悟到道）。妙德（文殊菩薩的別名）之對凈名（維摩詰的別名）。亦二默而相領（兩人都沉默不語，卻心領神會）。但玄悟（深奧的領悟）之賓既冥（已經隱沒），級引（引導）之教須明（必須闡明引導的教義）。故開此二門（因此開啟這兩個法門），以通入不二（從而進入不二法門）。問：玄悟之賓既冥，級引之教塵沙（像塵沙一樣多），何故唯敞二門（為什麼只開啟這兩個法門），而不曠開階位（不廣泛地設立階梯和層次）？答：初門以言泯法（第一個法門用言語來泯滅法相），次則借言止言（第二個法門借用言語來停止言語）。後門假默除借言（最後一個法門借用沉默來去除借用的言語）。斯乃理無不備（這樣道理就完備了），教無不周（教義就周全了）。故但明三矣（所以只闡明這三種途徑）。問：凈名既為一經之主（維摩詰既然是一部經的主角），不二復是眾經之宗（不二法門又是眾多經典的宗旨），何不自談（為什麼不親自宣講），而命眾共談（而讓大家一起討論）？答：蓋欲寄人優劣（大概是想借助別人的優劣），以彰教有淺深（來彰顯教義有深淺）。眾人止為翼從（眾人只是作為輔助），示道根尚劣（表明他們的道根還很淺薄），但能以言泯法（只能用言語來泯滅法相），未能息泯法之言（不能停止泯滅法相的言語）。文殊既銜高命（文殊菩薩既然接受了重要的使命），而親對擊揚（親自相對辯論），則神機為次（那麼他的神妙機智是第二位的），既能借言泯法（既能借用言語來泯滅法相），復能假言止言（又能借用言語來停止言語）。凈名當今教主（維摩詰是當今的教主），則悟入最深（那麼他的領悟是最深刻的），故寄默然（所以用沉默來表達），顯理都絕（彰顯道理完全超越了言語）。問：唯就教主（只就教主而言），亦約悟緣（也取決於領悟的因緣）？答：所以托跡三人（所以依託這三個人），本為引物（本來是爲了引導眾生）。下根悟淺（下等根器的人領悟淺薄），但詣初門（只能進入第一個法門）。次機小深（中等根器的人稍微深刻一些），漸階第二（逐漸進入第二個法門）。上人徹理（上等根器的人徹底領悟了道理），郁登玄堂（最終登上玄妙的殿堂）。合三為二門第二復三雙（將三個法門合為兩個法門，第二個法門又分為三對）。初以語默二攝於三門（首先用言語和沉默兩種方式來涵蓋三個法門），佛敕弟子（佛陀告誡弟子），常行二事（經常實行兩件事），一聖說法（一是聖人的說法），二聖默然（二是聖人的沉默）。說實相法（宣說實相之法），名聖說法（稱為聖人的說法）。觀實相理（觀察實相之理），名聖默然（稱為聖人的沉默）。從實相觀（從實相的觀察出發），說實相法（宣說實相之法），說實相法（宣說實相之法），還入實相觀（最終迴歸實相的觀察）。故動靜四儀（所以一切的動靜行為），皆合實相（都符合實相）。答言若默（回答、言語或者沉默），並應般若（都應契合般若智慧）。今此三門（現在這三個法門），還依聖旨（還是依據佛陀的旨意）。眾人以言泯法（眾人用言語來泯滅法相），文殊借言止言（文殊菩薩借用言語來停止言語），同就言明不二（同樣通過言語來闡明不二法門），謂聖說法（稱為聖人的說法）。凈名無言明不二（維摩詰不說話來闡明不二法門），謂聖默然（稱為聖人的沉默）。若爾者（如果這樣），要由眾人之說（需要通過眾人的說法），故顯凈名之默（才能彰顯維摩詰的沉默）。因凈名之默（因為維摩詰的沉默）

【English Translation】 Silence. And a roundabout of three paths. Answer: When Zhongni (Confucius, personal name Qiu, courtesy name Zhongni) met Boxue (a person's name), one could witness it and the Dao (the Way) existed. When Miaode (another name for Manjushri Bodhisattva) faced Jingming (another name for Vimalakirti), they also understood each other in mutual silence. But since the guest of profound enlightenment is already hidden, the teaching of gradual guidance must be clarified. Therefore, these two gates are opened to enter non-duality. Question: Since the guest of profound enlightenment is already hidden, and the teachings of gradual guidance are like dust and sand, why only open these two gates and not widely establish steps and levels? Answer: The first gate uses words to extinguish the Dharma (teachings), the second then borrows words to stop words. The last gate uses silence to remove borrowed words. This is because the principle is complete, and the teaching is comprehensive. Therefore, only these three are clarified. Question: Since Jingming is the master of a sutra, and non-duality is the essence of many sutras, why doesn't he speak himself but asks everyone to discuss it together? Answer: It is probably to use the strengths and weaknesses of others to show that the teachings have different depths. The others are only assistants, showing that their roots in the Dao are still inferior, only able to use words to extinguish the Dharma, but unable to stop the words that extinguish the Dharma. Since Manjushri has received a high command and personally engages in debate, his divine wisdom is secondary. He can both borrow words to extinguish the Dharma and use words to stop words. Jingming is the current master of the teachings, so his enlightenment is the deepest. Therefore, he uses silence to express it, showing that the principle is completely beyond words. Question: Is it only about the master of the teachings, or also about the conditions for enlightenment? Answer: The reason for relying on these three people is originally to guide beings. Those with inferior roots have shallow enlightenment and can only enter the first gate. Those with medium capacity are slightly deeper and gradually enter the second gate. Those with superior capacity thoroughly understand the principle and ultimately ascend to the profound hall. Combining the three into two gates, the second gate is further divided into three pairs. First, using speech and silence to encompass the three gates, the Buddha instructs his disciples to always practice two things: one is the sage's teaching, and the other is the sage's silence. Speaking the Dharma of true reality is called the sage's teaching. Observing the principle of true reality is called the sage's silence. From the observation of true reality, speaking the Dharma of true reality, speaking the Dharma of true reality, ultimately returns to the observation of true reality. Therefore, all actions, whether moving or still, are in accordance with true reality. Answering, speaking, or being silent all correspond to Prajna (wisdom). Now these three gates still follow the Buddha's intention. The others use words to extinguish the Dharma, Manjushri borrows words to stop words, both using words to clarify non-duality, which is called the sage's teaching. Jingming uses silence to clarify non-duality, which is called the sage's silence. If so, it is necessary to have the speech of the others to highlight Jingming's silence. Because of Jingming's silence

。以顯眾人之說。命眾共談。意在於此。次就絕名體二以攝三門總收萬化。凡有二種。一者物體。二者物名。此二是生累之所由。起患之根本。故善吉問云。眾生在何處行。如來答曰。一切眾生皆在名相內行。名謂名言。相謂法體。眾人以言。歷泯諸二。明無物體。文殊借言止言。凈名寄默以息借言。同辨無名無相。無名無相。則紛累斯寂。故門雖有三。唯攝此二。次就假名相二以攝三門經云。無名相法。強名相說。欲令因此名相悟無名相。蓋是垂教之大宗。群聖之本意。若爾者。眾人之與文殊。寄名以辨不二。維摩默然。借相以明一道。故雖有三門。唯名相二跡。以因名相之跡。顯無名相之本次會二歸一第三。問曰。初建三門。后明二徹。觀其文釋。似如究麗。考其大旨。則不二未成。何者。若明不二之理無言。應物之教有言。則無言之理不可有言。有言之教不可無言。則理教天乖。何名不二。答曰。斯乃曉不二無言。而未悟言即不二。故教滿大千而不言。形充八極而不像。故無言而言。雖言不言。無像而像。雖像不像。乃為一致。何謂天乖。難曰。若言即不二。則文殊之言常默。若不二即言。則凈名之默常言。三階之論渾然。二轍之宗便喪。答。三階之說。寄跡淺深。二轍之言。提引末悟。如其窮達。即不二常言

。言常不二。未始不二。未始不言。故莫二之道始成。得一之宗便建。次泯一句歸絕門第四。論曰。夫有無相生。高下相傾。有有故有無。無有即無無。因二故不二。若無二即無不二。是以經云。不著不二法。以無一二故。斯即非語非默。不俗不真。絕觀絕緣。何二不二。問。若非真非俗。無二不二。今以何因得辨不二。答。無名相法假名相說。不知何以目之。故強名不二。難曰。既非二不二。何不強名為二。答。失道之流。多滯二見。為泯斯二故。強名不二。不強名二。問。斥何二見。強名不二。答。二病紛給。略明三種。一凡夫愛見。二小乘煩惱。三菩薩勞累。此經。坦平等之大道。開不二之洪門。無累不夷。無人不化。故方便品破彼凡夫。弟子品斥于小道。菩薩章呵于大見。然後收此三。問歸一道。令悟不凡不聖非大非小。等釋迦之掩室。同凈名之默然。適化無方。從緣小大。原夫能小大者。豈小大之所能。良由非小非大。故能大能小也。分小大門第五。問。凈名不二法門。與龍樹正觀。有何等異。答。不二待二以得名。正觀對邪以受稱。約義不同。義體無異也。問。若不二即是正觀。此經呵凡斥聖。排大破小。盛談不二。于義既周。龍樹三論。更何所辨。答。佛世根利。尋經自通。末俗庸淺。待論方悟。則知

凈名破之於前。龍樹申之於后。不應聞經起信聽論生疑問。成實毗曇有不二義不。答曰無也。何以知然。智度論云。聲聞法內。不說生死即是涅槃。此經辨生死即涅槃。名為不二。而成論十六卷文不說生死即涅槃。以此推之。知無不二。問。考尋成實。盛辨法空。空理忘言。則是不二。何得云無。答。龍樹論云。空有二種。一者小乘折法空。二者大乘明本法空。而此經云非色滅空。色性自空。名為不二。尋成實論二百二品。但明以實折假用空過實。不言非色滅空色性自空。以此推之。知無不二。問。何故小乘不明相即。答。若有相即。便有並觀。則非聲聞。是故小乘不明相即。問。聲聞何故無並觀耶。答曰。大士利根。照空即游有。鑒有即知空。故道貫雙流。二慧能並。小乘智劣。入空即失有。出有即舍空。既取捨行心。故無真俗並觀。問。毗曇保小。遂折于大。三論守大。破斥于小。斯即大小杜絕。諍論交興。成實探大釋小。融會二教。令小有入大之功。大有接小之義。則小大兼明。諍論便息。不應偏謂但弘小乘。無有不二。答曰。夫立論序者。蓋標一部之大宗也。十二門序云。今當略解摩訶衍義。此摽大乘之旨歸也。成實論序云。故我正論三藏實義。此標小乘之宗致也。跋摩自云。正弘小教。未曾宣唱兼辨大乘。

【現代漢語翻譯】現代漢語譯本：凈名（Vimalakirti，維摩詰）在前破斥，龍樹（Nagarjuna）在後闡述。不應聽聞佛經生起信心，反而聽論著產生疑問。《成實論》（Satyasiddhi Shastra）和《毗曇》（Abhidharma）有沒有不二的教義？回答是：沒有。為什麼知道是這樣呢？《智度論》（Mahaprajnaparamita Shastra）中說：『在聲聞法（Shravakayana）中，不說生死就是涅槃。』而這部經辨明生死即是涅槃，名為不二。而《成實論》十六卷的經文中沒有說生死即是涅槃。由此推斷，可知沒有不二的教義。問：考察尋繹《成實論》，盛大地闡述法空（Dharma-shunyata），空的道理超越言語，那就是不二，怎麼能說沒有呢？答：龍樹的論著中說：『空有兩種，一是小乘（Hinayana）的折法空，二是大乘（Mahayana）的明本法空。』而這部經說『非色滅空，色性自空』，名為不二。尋繹《成實論》二百零二品，只是闡明用真實來破斥虛假，用空來超越真實，沒有說『非色滅空，色性自空』。由此推斷，可知沒有不二的教義。問：為什麼小乘不明說相即（interpenetration）呢？答：如果有了相即，便有了並觀（simultaneous perception），那就不是聲聞了。因此小乘不明說相即。問：聲聞為什麼沒有並觀呢？答：菩薩（Bodhisattva）根器銳利，照見空的同時就遊歷于有，鑑察有的同時就知道空，所以道貫穿雙流，兩種智慧能夠並用。小乘智慧低劣，進入空就失去了有，出離有就捨棄了空，既然有取捨之心，所以沒有真諦和俗諦的並觀。問：《毗曇》維護小乘，於是折損大乘，《三論》（Sanlun）守護大乘，破斥小乘，這就是大小乘斷絕，諍論交相興起。《成實論》探究大乘，解釋小乘，融會兩種教義，使小乘有進入大乘的功用，大乘有接引小乘的意義，那麼大小乘兼明，諍論便會止息，不應偏頗地說只是弘揚小乘，沒有不二的教義。答：創立論著的序言，大概是標明一部經的大旨。《十二門論序》（Dvadasanikaya Shastra Preface）說：『現在應當簡略地解釋摩訶衍（Mahayana，大乘）的意義。』這是標明大乘的宗旨。《成實論序》說：『所以我正確地論述三藏（Tripitaka）的真實意義。』這是標明小乘的宗旨。跋摩（Kumarajiva）自己說：『只是弘揚小乘教義，未曾宣揚兼辨大乘。』

【English Translation】 English version: Vimalakirti refuted it before, and Nagarjuna elaborated on it afterward. One should not develop faith upon hearing the sutras but instead raise doubts upon hearing the treatises. Do the Satyasiddhi Shastra (Chengshi Lun, 成實論) and Abhidharma (Pitan, 毗曇) have the meaning of non-duality? The answer is no. How do we know this? The Mahaprajnaparamita Shastra (Zhi Du Lun, 智度論) says: 'Within the Shravakayana (聲聞法, Vehicle of Hearers), it is not said that samsara (生死, birth and death) is nirvana (涅槃, liberation).' This sutra clarifies that samsara is nirvana, which is called non-duality. However, the sixteen-fascicle text of the Satyasiddhi Shastra does not say that samsara is nirvana. From this, we can infer that there is no non-duality. Question: Examining the Satyasiddhi Shastra, it extensively elucidates the emptiness of dharmas (法空, Dharma-shunyata). The principle of emptiness transcends words, which is non-duality. How can it be said that there is none? Answer: Nagarjuna's treatises say: 'There are two types of emptiness: one is the emptiness of destroying dharmas in the Hinayana (小乘, Lesser Vehicle), and the other is the emptiness of the fundamental nature of dharmas in the Mahayana (大乘, Greater Vehicle).' This sutra says 'It is not that form ceases and then becomes empty; the nature of form is empty in itself,' which is called non-duality. Examining the two hundred and two sections of the Satyasiddhi Shastra, it only clarifies using the real to refute the false and using emptiness to transcend the real; it does not say 'It is not that form ceases and then becomes empty; the nature of form is empty in itself.' From this, we can infer that there is no non-duality. Question: Why does the Hinayana not clearly explain interpenetration (相即, interpenetration)? Answer: If there is interpenetration, then there is simultaneous perception (並觀, simultaneous perception), which is not the Shravaka's way. Therefore, the Hinayana does not clearly explain interpenetration. Question: Why do Shravakas not have simultaneous perception? Answer: Bodhisattvas (菩薩, Bodhisattva) have sharp faculties; when illuminating emptiness, they also roam in existence; when discerning existence, they also know emptiness. Therefore, the path penetrates both streams, and the two wisdoms can be used simultaneously. The wisdom of the Hinayana is inferior; when entering emptiness, they lose existence; when leaving existence, they abandon emptiness. Since they have a mind of taking and abandoning, they do not have the simultaneous perception of the ultimate truth and conventional truth. Question: The Abhidharma protects the Hinayana, thus diminishing the Mahayana. The Sanlun (三論, Three Treatises) protects the Mahayana, refuting the Hinayana. This is the severance of the Greater and Lesser Vehicles, with disputes arising in succession. The Satyasiddhi Shastra explores the Mahayana and explains the Hinayana, harmonizing the two teachings, so that the Hinayana has the function of entering the Mahayana, and the Mahayana has the meaning of receiving the Hinayana. Then the Greater and Lesser Vehicles are both clarified, and disputes will cease. One should not be biased and say that it only promotes the Hinayana and has no non-duality. Answer: The preface to the establishment of a treatise generally marks the main purpose of a scripture. The Dvadasanikaya Shastra Preface (十二門論序) says: 'Now we should briefly explain the meaning of Mahayana.' This marks the aim of the Mahayana. The Satyasiddhi Shastra Preface says: 'Therefore, I correctly discuss the true meaning of the Tripitaka (三藏, Tripitaka).' This marks the purpose of the Hinayana. Kumarajiva (跋摩, Kumarajiva) himself said: 'I only promote the Hinayana teachings and have never proclaimed or distinguished the Mahayana.'

故論旨須依。人通宜棄。問。安知三藏唯是小乘。答曰。法華經云。亦不親近小乘三藏學者。智度論云。佛法有二。一小乘三藏。如牛跡水。二摩訶衍藏。譬彼大池。故知三藏定為小矣。問曰。尋訶梨之序。乃正標三藏。而探取般若無相。以釋小乘。故小大兼明。煥然可領。答曰。雖有此道。已漏前責。尋三藏之內。自辨法空。小乘之宗。即有無相。豈假探大而釋小乎。必茍存之。請重研究。為是大論兼釋于小。為是小論兼釋大耶。若是大論兼釋小者。建首應標。故我正論大乘實義。不得初釋三藏也。若是小論兼釋大者。無有是處。所以然者。智度論云。大能包小。故大兼釋小。小不含大。故小不釋大。進退徴之。即知專是小乘。不兼大矣。又羅什親翻成實。非明大乘。以此詳之。即可知矣。問。若成實為小。何故世所盛傳。答曰。淺法符情。物皆易受。正言似反。誰肯信之。問。成實若小。梁武崇大。何猶稟學。答。梁武初雖學之。后遂彈斥。著大品經序。呵成實師云。若執五時之說。謂般若凈名未圓極者。無異窮子反走于宅中。獨姥掩自於道上。法水所以大悲。形山所以流慟。梁武初學成實毗曇。聞攝山棲霞寺高麗朗法師。從北山來。善解三論。妙達大乘。遣智寂等十人。就山學之。而傳授梁武。因此遂改小從大

【現代漢語翻譯】現代漢語譯本：因此，論證的宗旨必須依據經典。個人的見解應該拋棄。有人問：『怎麼知道三藏只是小乘？』回答說：『《法華經》說：『也不親近學習小乘三藏的人。』《智度論》說：『佛法有兩種，一是小乘三藏，像牛蹄印里的水；二是摩訶衍藏（Mahayana-pitaka，大乘經典），譬如大池。』所以知道三藏一定是小乘。』有人問：『考察《訶梨跋摩論》（Harivarman's Shastra）的序言，明明標明是三藏，卻探取般若（Prajna，智慧）的無相（Anitya，無常）之理來解釋小乘，所以小乘和大乘兼而明之，煥然可以領會。』回答說：『雖然有這種說法，但已經漏掉了前面的責難。考察三藏的內容，自然能辨明法空（Dharmasunyata，諸法皆空）之理。小乘的宗旨，本來就有無相之說，哪裡需要探取大乘來解釋小乘呢？如果一定要堅持這種說法，請重新研究，是《大智度論》（Mahaprajnaparamita-sastra）兼帶解釋小乘，還是小乘論兼帶解釋大乘？如果是大論兼帶解釋小乘，那麼在開始就應該標明，『我這部正論是大乘的真實義』，不應該先解釋三藏。如果是小論兼帶解釋大乘，那是不可能的。為什麼呢？《智度論》說：『大能包含小，所以大乘可以兼帶解釋小乘；小不能包含大，所以小乘不能解釋大乘。』這樣反覆推論，就知道《成實論》（Satyasiddhi-sastra）專門是小乘，不兼帶大乘。』而且鳩摩羅什（Kumarajiva）親自翻譯《成實論》，不是爲了闡明大乘。根據這些來詳細考察，就可以知道了。』有人問：『如果《成實論》是小乘，為什麼世間廣泛流傳？』回答說：『淺顯的佛法符合人的情慾，人們都容易接受；正確的言論聽起來好像是相反的，誰肯相信呢？』有人問：『如果《成實論》是小乘，梁武帝崇尚大乘，為什麼還學習它？』回答說：『梁武帝最初雖然學習它，後來就加以彈劾，在《大品經序》（Mahaprajnaparamita-sutra Preface）中批評《成實論》的師父說：『如果執著於五時之說，認為般若和《維摩詰經》（Vimalakirti-nirdesa-sutra）還沒有達到圓滿的境界，那就無異於窮困的兒子反而逃離家宅，孤獨的老婦人在道路上掩面自泣。佛法之水之所以大悲，是因為（成實論）像形山一樣使人悲慟。』梁武帝最初學習《成實論》和《毗曇》（Abhidharma），聽說攝山棲霞寺的高麗朗法師從北山來，善於理解三論（Sanlun，中觀學派的三部論著），精通大乘，派遣智寂等十人，到山中向他學習。因此傳授給梁武帝，因此就改變了學習小乘而轉向學習大乘。

【English Translation】 English version: Therefore, the essence of the argument must rely on the scriptures. Personal opinions should be discarded. Someone asks: 'How do we know that the Tripitaka (Three Baskets, the collection of Buddhist scriptures) is only Hinayana (Small Vehicle)?' The answer is: 'The Lotus Sutra says: 'Also, do not associate with those who study the Hinayana Tripitaka.' The Mahaprajnaparamita-sastra (Great Wisdom Sutra) says: 'There are two kinds of Buddha-dharma (Buddha's teachings): one is the Hinayana Tripitaka, like water in a cow's footprint; the other is the Mahayana-pitaka (Great Vehicle scriptures), like a large pond.' Therefore, we know that the Tripitaka is definitely Hinayana.' Someone asks: 'Examining the preface of the Harivarman's Shastra, it clearly indicates the Tripitaka, but it explores the Anitya (impermanence) of Prajna (wisdom) to explain Hinayana. Therefore, Hinayana and Mahayana are both clarified, and it can be clearly understood.' The answer is: 'Although there is this statement, it has missed the previous criticism. Examining the content of the Tripitaka, one can naturally discern the principle of Dharmasunyata (emptiness of all dharmas). The doctrine of Hinayana inherently has the concept of Anitya, so why is it necessary to explore Mahayana to explain Hinayana? If you must insist on this view, please re-examine whether the Mahaprajnaparamita-sastra explains Hinayana, or whether the Hinayana treatise explains Mahayana. If the Mahaprajnaparamita-sastra explains Hinayana, then it should be stated at the beginning, 'This correct treatise is the true meaning of Mahayana,' and it should not explain the Tripitaka first. If the Hinayana treatise explains Mahayana, that is impossible. Why? The Mahaprajnaparamita-sastra says: 'The great can encompass the small, so Mahayana can explain Hinayana; the small cannot contain the great, so Hinayana cannot explain Mahayana.' By repeatedly reasoning in this way, we know that the Satyasiddhi-sastra (Treatise on the Establishment of Truth) is exclusively Hinayana and does not include Mahayana.' Moreover, Kumarajiva personally translated the Satyasiddhi-sastra, not to elucidate Mahayana. By examining these details, we can know this.' Someone asks: 'If the Satyasiddhi-sastra is Hinayana, why is it widely circulated in the world?' The answer is: 'Shallow Dharma conforms to people's desires, and people easily accept it; correct words sound like the opposite, and who would believe them?' Someone asks: 'If the Satyasiddhi-sastra is Hinayana, and Emperor Wu of Liang revered Mahayana, why did he still study it?' The answer is: 'Although Emperor Wu of Liang initially studied it, he later criticized it. In the Mahaprajnaparamita-sutra Preface, he criticized the teacher of the Satyasiddhi-sastra, saying: 'If one clings to the theory of the five periods and believes that Prajna and the Vimalakirti-nirdesa-sutra have not reached the state of perfection, then it is no different from a poor son running away from his home, and a lonely old woman covering her face and weeping on the road. The water of the Buddha-dharma is so compassionate because (the Satyasiddhi-sastra) causes people to grieve like Mount Shape.' Emperor Wu of Liang initially studied the Satyasiddhi-sastra and Abhidharma, and heard that the Korean Dharma Master Lang of Qixia Temple on Mount She came from Mount Bei, was good at understanding the Sanlun (Three Treatises, the three core texts of the Madhyamaka school), and was proficient in Mahayana. He sent Zhiji and ten others to the mountain to study with him. Therefore, it was transmitted to Emperor Wu of Liang, and thus he changed from studying Hinayana to studying Mahayana.

。又齊司徒敬陵天宣王。博涉內外。經律兼通。常慮慧日沈輝。每欲綱維正法。為時學人專弘成實。遂翳障大乘。仍刪改成實。凡有九卷。以助通經文。眾事推之。必非兼弘之說也問。若成實為小。三論是大。則二教分流。何俟相斥。答。原佛興世。本為大乘。但根性未堪。故推示小教。雖復說小。意在詮大。而保實之徒。遂守指忘月。保小拒大。如五百部。聞畢竟空。如刀傷心。是以。龍樹破彼小迷。令趣大道。若不呵責。便違本誓。譬如稚子。未有所知。取枯骨木枝。以內于口。父母見之已。恐為其患。故左手捉頭。右手挑出。假使血流。終不捨置。四依破病。其義類然。又諸方等教。盛毀聲聞。以執小乘。多好謗大。如其謗大。則永沒無間。故涅槃經云。菩薩從初發心。起大誓願。令我怖畏二乘道果。如借命者怖畏捨身。法華經明。豪貴長者譬大乘人。除糞窮子譬學小教者。大品經云。譬如癡大。不從大家求食。而反就作務者索。龍樹釋云。大家者大乘教也。癡大者學小乘人也。作務者所謂奴。客喻小乘教也。不從大家求者。不學大乘求佛道。反就奴客求食者。喻學小乘佛法欲證法身也。如斯等教親自盛呵。四依出世。造大乘論。申明佛旨。還復排斥。何所疑哉。同異門第六。問曰。義宗已盛談不二。未詳不二

是何等法。答有人言。不二法門。即真諦理也(此成實論師所用也)。有人言。不二法門。謂實相般若(實相是真諦理。能生般若故名般若。此智度論師之所立也)。有人言。不二法門。阿梨耶識(此云無沒議。此舊十地論師之所用也)。有人言。不二法門。即阿摩羅識(此云無垢識。攝大乘論師真諦三藏之所用也)。四宗之內。初二約境。后兩據心。雖識境義殊。而同超四句。故釋迦掩室于摩竭。凈名杜口于毗耶。斯皆理為神御。故口以之而默。豈曰無辨。辨所不能言也。今先總問四宗。次別開十句。眾師既云理不可言。為有不可言之理。為無此理乎。若有斯理。即是有門。何名絕四。若無此理。則智無所會。凡不可隔。聖何由成。極臆論壞。二門之內。謂有理也。又終有此理。而不說其有無。犢子計我有理存焉。竟復何異。(注犢子計我存第五不可說五藏者三世為三。無為是四。第五非有為非無為)又若真不可說。俗諦則有言。有言之俗不可無言。無說之真不可令說。即成兩執。何名不二。救曰。蓋是未悉義宗。故興斯問耳。今明俗雖可說。即真不可說。真雖不可說。即俗之可說。故相即義成。不二便立(此成實眾師同作此釋)。難曰。請問相即。為是一體。為二體耳。如其一體。即真俗互同。以俗即真。真絕俗

【現代漢語翻譯】現代漢語譯本這是什麼樣的法？回答說，有人認為是『不二法門』，也就是真諦之理（這是《成實論》的論師所使用的說法）。有人認為是『不二法門』，指的是實相般若（實相是真諦之理，能夠產生般若智慧，所以稱為般若。這是《智度論》的論師所建立的觀點）。有人認為是『不二法門』，指的是阿梨耶識（這被稱為『無沒識』，是舊《十地論》的論師所使用的說法）。有人認為是『不二法門』，指的是阿摩羅識（這被稱為『無垢識』，是《攝大乘論》的論師真諦三藏所使用的說法）。這四種宗派中，前兩種是就境界而言，后兩種是就心識而言。雖然認識境界的意義不同，但都超越了四句的分別。所以釋迦牟尼在摩竭陀國掩室不語，維摩詰在毗耶離城閉口不言。這都是因為真理是精神的主宰，所以口才因此而沉默。難道是沒有辯才嗎？而是辯才所不能表達的。現在先總的詢問這四宗，然後分別展開十句的討論。各位法師既然說真理不可言說，那麼是有不可言說的真理，還是沒有這種真理呢？如果有這種真理，那就是『有』門，怎麼能說是超越四句呢？如果沒有這種真理，那麼智慧就沒有會歸之處，凡夫和聖人就沒有區別，聖人又如何成就呢？這是極端的臆測，破壞了二門。在『有理』的觀點中，又始終有這種真理，卻不說它的有無。犢子部計執『我』存在，和這個又有什麼區別呢？（註：犢子部計執『我』存在，是第五不可說，五藏指的是三世為三，無為是四，第五是非有為非無為）。又如果真是不可說，那麼俗諦就有言說。有言說的俗諦不可沒有言說，沒有言說的真諦不可強令言說，這就成了兩種執著，怎麼能稱為『不二』呢？辯解說：這大概是因為沒有完全瞭解義理的宗旨，所以才提出這樣的問題。現在說明俗諦雖然可以言說，但即是不可說的真諦；真諦雖然不可說，但即是可以言說的俗諦。所以相即的意義成立，『不二』的觀點也就確立了（這是《成實論》的眾多論師共同作出的解釋）。反駁說：請問這個『相即』，是一體還是二體呢？如果是一體，那麼真俗就互相等同，因為俗即是真，真就斷絕了俗。

【English Translation】 English version What kind of Dharma is it? The answer is, some say it is the 'Non-Dual Dharma Gate', which is the ultimate truth (Satya) (This is the term used by the Sarvastivada school). Some say the 'Non-Dual Dharma Gate' refers to the Reality Prajna (Prajna of Reality). (Reality is the ultimate truth, which can generate Prajna, hence the name Prajna. This is the view established by the Madhyamaka school). Some say the 'Non-Dual Dharma Gate' refers to the Ālaya Consciousness (Ālaya-vijñāna) (This is called 'Consciousness without Loss', used by the old Dasabhumika school). Some say the 'Non-Dual Dharma Gate' refers to the Amala Consciousness (Amala-vijñāna) (This is called 'Immaculate Consciousness', used by Paramārtha Tripitaka of the Mahāyānasaṃgraha school). Among these four schools, the first two are based on the realm (of objects), and the latter two are based on the mind. Although the meanings of perceiving the realm are different, they all transcend the four propositions (catuṣkoṭi). Therefore, Shakyamuni closed his room in Magadha, and Vimalakirti remained silent in Vaishali. This is all because the truth is the master of the spirit, so the mouth remains silent. Is it that they have no eloquence? It is that eloquence cannot express it. Now, I will first ask about these four schools in general, and then discuss ten propositions separately. Since all the masters say that the truth cannot be spoken, is there a truth that cannot be spoken, or is there no such truth? If there is such a truth, then it is the 'existence' gate, how can it be said to transcend the four propositions? If there is no such truth, then wisdom has nowhere to converge, and there is no distinction between ordinary beings and sages, so how can sages be accomplished? This is extreme speculation, destroying the two gates. In the view of 'there is truth', there is always this truth, but it does not say whether it exists or not. The Vātsīputrīya school clings to the existence of 'self', what is the difference between this and that? (Note: The Vātsīputrīya school clings to the existence of 'self', which is the fifth unspeakable. The five stores refer to the three times as three, the unconditioned as four, and the fifth is neither conditioned nor unconditioned). Also, if it is truly unspeakable, then the conventional truth (saṃvṛti-satya) has speech. The conventional truth with speech cannot be without speech, and the ultimate truth (paramārtha-satya) without speech cannot be forced to be spoken. This becomes two attachments, how can it be called 'non-dual'? The defense says: This is probably because you have not fully understood the purpose of the doctrine, so you raise such a question. Now I explain that although the conventional truth can be spoken, it is the unspeakable ultimate truth; although the ultimate truth cannot be spoken, it is the speakable conventional truth. Therefore, the meaning of mutual identity is established, and the view of 'non-duality' is also established (This is the common explanation made by many masters of the Satyasiddhi school). The rebuttal says: Please tell me, is this 'mutual identity' one entity or two entities? If it is one entity, then the conventional and the ultimate are mutually identical, because the conventional is the ultimate, and the ultimate cuts off the conventional.

亦絕。以真即俗。俗言真亦言。若真絕俗不絕。即俗不即于真。若俗言真不言。即真不即于俗。以二難互徴。即進退皆屈。斯一體義壞。若真俗異體。便不相即。如其相即。則異體不成。斯乃二路並窮。辭理俱喪。以此詳之。真俗不立。真俗不立。則一切義崩(吉藏謹依龍樹提婆二大士之難。末學謂非深責者。謗四依人也)次別開十門。以辨得失。義匠並云。道超四句。故至聖以之沖默。今宜就絕四。詳其是非第一天竺外道九十六師。略而言之。不出四種。第一迦毗羅執有。第二富蘭那計無。第三迦羅鳩馱明亦有亦無。第四長爪梵志立非有非無。(迦毗羅翻為金頭仙人。富蘭那是六師之初首。迦羅鳩馱六師之第五。長爪梵志是舍利弗舅以勤學不暇剪爪。時人以此目之也)若爾者。並墮四門。無絕四之義。故無不二之道二佛滅度后。五百論師。諸部異宗。亦不出四句。如犢子計有我有法。名為有見。方廣執無我無法。名為無見。薩婆多謂無我有法。即亦有亦無。訶梨雲此俗諦有我有法。故非無。真諦無我無法。故非有。如此諸部。皆墮四門。無絕四之義。故無不二之道。既無不二之道。亦無有二。理教俱失(外國名波粗富羅此云犢子。佛滅三百年出。執有人法義。薩婆多翻為一切有。執三四是有。所以為名也。又方廣是

【現代漢語翻譯】現代漢語譯本也同樣斷絕。用真諦來印證俗諦，說俗諦也就是在說真諦。如果真諦斷絕了俗諦卻沒有斷絕，那麼俗諦就不能印證真諦；如果說俗諦卻不說真諦，那麼真諦就不能印證俗諦。用這兩種困難互相詰難，就會進退維谷，這樣一體的意義就被破壞了。如果真諦和俗諦是不同的本體，那就不能相互印證。如果它們相互印證，那麼異體的說法就不能成立。這乃是兩條路都走不通，言辭和道理都喪失了。用這些來詳細考察，真諦和俗諦都不能獨立存在。真諦和俗諦不能獨立存在，那麼一切意義都會崩潰。（吉藏謹遵龍樹、提婆二位大士的詰難，末學認為說他們不是深刻責備的人，就是在誹謗四依之人。）其次分別展開十個方面，來辨別得失。義匠們都說，道超越了四句，所以至聖用沉默來表達。現在應該就斷絕四句來詳細說明其是非。第一，天竺外道九十六師，簡略來說，不出四種。第一，迦毗羅（Kapila，金頭仙人）執著于『有』。第二，富蘭那（Purana，六師之首）計較於『無』。第三，迦羅鳩馱（Kakuda，六師之第五）闡明『亦有亦無』。第四，長爪梵志（Dirghanakha，舍利弗之舅，因勤學不暇剪指甲而得名）立論『非有非無』。如果這樣，都墮入了四門，沒有斷絕四句的意義，所以沒有不二之道。第二，佛陀滅度后，五百論師，各個部派不同的宗旨，也不出四句。如犢子部（Vatsiputriya，外國名波粗富羅）計較有我、有法，名為有見。方廣部（Vaipulya）執著無我、無法，名為無見。薩婆多部（Sarvastivada，一切有部）認為無我而有法，即是亦有亦無。訶梨（Harivarma）說，此俗諦有我、有法，所以不是無；真諦無我、無法，所以不是有。像這樣各個部派，都墮入了四門，沒有斷絕四句的意義，所以沒有不二之道。既然沒有不二之道，也就沒有有二，道理和教義都喪失了。（外國名波粗富羅，這裡翻譯為犢子部，佛陀滅度三百年後出現，執著有人法之義。薩婆多翻譯為一切有，執著三世是有，所以以此為名。又方廣部是

【English Translation】 English version are also severed. Use truth to verify convention. To speak of convention is also to speak of truth. If truth severs but convention does not, then convention cannot verify truth. If convention is spoken of but truth is not, then truth cannot verify convention. Using these two difficulties to challenge each other, one will be in a dilemma, and the meaning of oneness will be destroyed. If truth and convention are different entities, then they cannot verify each other. If they verify each other, then the statement of different entities cannot be established. This is a dead end on both paths, and both words and reason are lost. Examining this in detail, neither truth nor convention can stand alone. If neither truth nor convention can stand alone, then all meaning collapses. (Jizang respectfully follows the challenges of the two great scholars Nagarjuna and Deva. This humble student believes that to say they are not deeply critical is to slander those who rely on the Four Noble Truths.) Next, ten aspects are separately unfolded to distinguish gains and losses. The artisans of meaning all say that the Dao transcends the four statements, so the Most Holy expresses it with silence. Now, one should examine the severance of the four statements in detail to clarify their right and wrong. First, the ninety-six non-Buddhist teachers of India, briefly speaking, do not go beyond four types. First, Kapila (the golden-headed immortal) clings to 'existence'. Second, Purana (the first of the six teachers) is attached to 'non-existence'. Third, Kakuda (the fifth of the six teachers) clarifies 'both existence and non-existence'. Fourth, Dirghanakha (Sariputra's uncle, named so because he was diligent in learning and had no time to cut his nails) establishes 'neither existence nor non-existence'. If so, all fall into the four gates, without the meaning of severing the four statements, so there is no non-dual path. Second, after the Buddha's Parinirvana, the five hundred scholars, and the different tenets of various schools, also do not go beyond the four statements. For example, the Vatsiputriya school (named Bo Cu Fu Luo in foreign languages) clings to the existence of self and dharma, called the view of existence. The Vaipulya school clings to the non-existence of self and dharma, called the view of non-existence. The Sarvastivada school believes that there is no self but there is dharma, which is both existence and non-existence. Harivarman says that in conventional truth there is self and dharma, so it is not non-existence; in ultimate truth there is no self and no dharma, so it is not existence. Like this, all the schools fall into the four gates, without the meaning of severing the four statements, so there is no non-dual path. Since there is no non-dual path, there is also no duality, and both reason and doctrine are lost. (The foreign name Bo Cu Fu Luo is translated here as Vatsiputriya, which appeared three hundred years after the Buddha's Parinirvana, clinging to the meaning of the existence of self and dharma. Sarvastivada is translated as 'all exists', clinging to the existence of the three times, so it is named thus. Also, the Vaipulya school is

大乘經名。以學大乘。從法為名也)。又薩婆多部。不得法空。計有塵有識。二方廣道人。執邪無之義。明無識無塵三心無之論。計有塵無識(肇公不真空論辨之云。心無者。無心於萬物。萬物尚無。肇詳之曰。此得在於神靜。而失在物虛也)。四唯識之義。執無塵有識。如斯等說。亦墮四門。故無有不二。問。有塵有識。是毗曇執有之見。無塵無識。方廣邪無之說。無識有塵。人師自心不經聖口。然此三可得彈呵。唯識之義者。蓋是方等之宏宗。折徴之淵致。詎可非之。答。考天親唯識之意者。蓋是借心以忘境。境忘不存心。蕭然無寄。理自玄會。非謂塵為橫計心是實有。末學不達其旨。須斥之。故咎在門人。非天親之過矣。次復論四句。一者有有有無。名之為有。二者無有無無。目之為無。三者亦有有有無亦無有無無。為亦有亦無。四者非有有有無非無有無無。名非有非無。次明重複四句。總上覆明四句皆名為有。所以然者。有此四句。故悉名為有。次無此四句。名之為無。亦有四句亦無四句。為亦有亦無。非有四句非無四句。為非有非無。次明豎深四句。初階絕單四句。次門絕復四句。第三絕重複四句。雖複次第漸深。而惑者終謂窈冥之內有妙理存焉。則名為有。若無此妙理。則名為無。亦有此理亦無此理。名

【現代漢語翻譯】現代漢語譯本大乘經名（大乘經典的名稱，以學習大乘佛法，從佛法的角度命名）。另外，薩婆多部（Sarvastivadins，一切有部）不瞭解法空（Dharma-sunyata，諸法皆空的道理），認為有塵有識。二方廣道人（Vaipulya），執著于邪見的『無』的意義，闡明無識無塵三心皆空的理論，認為有塵無識（僧肇的《不真空論》辨析說：『心無』，是指心不執著于萬物。萬物尚且是空的，僧肇詳細解釋說，這得益於精神的寧靜，但卻失去了事物的真實性）。四唯識（Vijnanavada，唯識宗）的意義，執著于無塵有識。像這樣的說法，也落入了四門（四種錯誤的觀點）。所以說沒有不二（非有非無的境界）。問：有塵有識，是毗曇（Abhidharma，阿毗達摩）執著于『有』的見解。無塵無識，是方廣（Vaipulya）邪見的『無』的說法。無識有塵，是人師自己的想法，不是佛陀親口所說。然而這三種說法可以批評。唯識（Vijnanavada）的意義，是方等（Vaipulya）經典的宏大宗旨，是精闢深刻的論述，怎麼可以否定它呢？答：考察天親（Vasubandhu，世親）的唯識（Vijnanavada）的意義，是借用『心』來忘卻『境』，境空則心也不存在，一切都空寂無所寄託，真理自然顯現。不是說塵是虛妄的，心是真實存在的。後來的學習者不理解這個宗旨，需要斥責他們。所以過錯在於門人，不是天親（Vasubandhu，世親）的過錯。接下來討論四句：第一種是有有有無，稱之為『有』。第二種是無有無無，稱之為『無』。第三種是亦有有有無亦無有無無，稱之為『亦有亦無』。第四種是非有有有無非無有無無，稱之為『非有非無』。接下來闡明重複四句。總而言之，再次闡明四句都稱為『有』。之所以這樣說，是因為有這四句，所以都稱為『有』。接下來是沒有這四句，稱之為『無』。亦有四句亦無四句，稱為『亦有亦無』。非有四句非無四句，稱為『非有非無』。接下來闡明豎深四句。最初的階段是斷絕單四句。其次的階段是斷絕復四句。第三個階段是斷絕重複四句。雖然次第逐漸深入，但迷惑的人始終認為幽深之處存在著微妙的道理，這就稱為『有』。如果沒有這個微妙的道理，就稱為『無』。亦有這個道理亦無這個道理，稱為『亦

【English Translation】 English version A Mahayana sutra name (named after studying Mahayana, from the perspective of Dharma). Furthermore, the Sarvastivadins (Sarvastivadins) do not understand Dharma-sunyata (the principle that all dharmas are empty), believing that there is dust and consciousness. The Vaipulya (Vaipulya) adheres to the heretical meaning of 'non-existence', clarifying the theory that there is no consciousness, no dust, and the three minds are empty, believing that there is dust but no consciousness (僧肇's 'Discourse on Non-Emptiness' analyzes: 'No mind' means that the mind does not cling to all things. Since all things are empty, 僧肇 explains in detail that this benefits from the tranquility of the spirit, but loses the reality of things). The meaning of the four Vijnanavada (Vijnanavada), adheres to no dust but consciousness. Such statements also fall into the four doors (four kinds of wrong views). Therefore, it is said that there is no non-duality (the realm of neither existence nor non-existence). Question: Having dust and consciousness is the view of the Abhidharma (Abhidharma) clinging to 'existence'. Having no dust and no consciousness is the heretical statement of 'non-existence' by Vaipulya (Vaipulya). Having no consciousness but dust is the teacher's own idea, not spoken by the Buddha himself. However, these three statements can be criticized. The meaning of Vijnanavada (Vijnanavada) is the grand purpose of the Vaipulya sutras, and it is a profound and insightful discussion. How can it be denied? Answer: Examining the meaning of Vasubandhu's (Vasubandhu) Vijnanavada (Vijnanavada), it is to use 'mind' to forget 'object', and when the object is empty, the mind does not exist either. Everything is empty and without attachment, and the truth naturally manifests. It is not to say that dust is false and the mind is real. Later learners do not understand this purpose and need to be reprimanded. Therefore, the fault lies with the disciples, not with Vasubandhu (Vasubandhu). Next, let's discuss the four sentences: The first is having existence and having non-existence, which is called 'existence'. The second is having no existence and having no non-existence, which is called 'non-existence'. The third is also having existence and having non-existence, which is called 'also existence and also non-existence'. The fourth is neither having existence nor having non-existence, which is called 'neither existence nor non-existence'. Next, clarify the repeated four sentences. In short, clarify again that the four sentences are all called 'existence'. The reason for this is that because there are these four sentences, they are all called 'existence'. Next, there are no these four sentences, which is called 'non-existence'. Also having four sentences and also having no four sentences is called 'also existence and also non-existence'. Neither having four sentences nor having no four sentences is called 'neither existence nor non-existence'. Next, clarify the vertically deep four sentences. The initial stage is to cut off the single four sentences. The next stage is to cut off the repeated four sentences. The third stage is to cut off the repeated four sentences. Although the order gradually deepens, those who are confused always think that there is a subtle principle in the depths, which is called 'existence'. If there is no this subtle principle, it is called 'non-existence'. Also having this principle and also having no this principle is called 'also

為亦有亦無。非有此理非無此理。為非有非無。若然者。猶墮四門之內。何有絕四之宗。故知生心動念即便是魔。若壞無所寄方為法爾。所以經云。是法不可示。言辭相寂滅。凈名所以杜言。釋迦所以掩室者在斯一門。次明絕四句句。絕四句句者。非理超四句名絕四句。乃明雖復洞絕而宛然四句。故名絕四句矣。問。何故明此義耶。答。稟教之徒。聞上理超四句。便謂窈冥洞絕同啞法外道。是故。今明至道雖復妙絕。而四句宛然。所以經云。不動真際而建立諸法。豈可妙絕不能言耶。次明四句絕。前明理雖洞絕而宛然四句。今明雖說四句而常是絕言。如天女之詰身子。汝乃知解脫無言。而未悟言即解脫。故教滿十方。即是常絕。次明一句四絕。如一假有絕於四句。所以然者。假有不可定有。假有不可定無。假有不可定亦有亦無。假有不可定非有非無。故此假有。絕於四句。問。何故明此義耶。答。或者聞真常無言可得絕四。未知即一假有便具四絕。故次明之。第十絕一假有。依玄論可明也。

第二次釋本名。由體不二之理故。起無二之智。由無二之智故。能適化無方。以適化無方故。施教非一。施教非一故。稱謂不同。則知不二之理為立名之本。前釋其名本。今次論其本名不同。略明二種。一總釋眾教。二別解

【現代漢語翻譯】現代漢語譯本為『亦有亦無』，既不能說它是有，也不能說它是無。為『非有非無』，如果這樣認為，仍然是落入了四種邏輯框架之內，又怎麼能達到超越這四種框架的宗旨呢？所以要知道，生起念頭就是魔障。如果能徹底破除一切執著，無所依傍，才能符合事物本來的規律。所以經書上說：『這種法是無法用語言來表達的，言語和思慮都寂滅了。』《維摩詰經》里維摩詰居士之所以沉默不語，釋迦牟尼佛之所以閉門靜坐，就是爲了闡明這個道理。接下來闡明『絕四句句』。『絕四句句』是指用超越四句邏輯的道理來稱為『絕四句』。這是說明即使完全超越了四句，但四句依然宛然存在，所以稱為『絕四句』。問：為什麼要闡明這個道理呢？答：那些只接受教條的人，聽到上面所說的道理超越四句，就認為那是像啞巴一樣，什麼都說不出來，和外道一樣。因此，現在要說明，至高的道理雖然玄妙，超越一切，但四句依然宛然存在。所以經書上說：『在不動的真如實際之上，建立一切諸法。』難道能因為玄妙就不能說話了嗎？接下來闡明『四句絕』。前面說明了道理雖然完全超越，但四句依然宛然存在。現在說明，雖然說了四句，但始終是超越言語的。就像天女詰問舍利弗，『你只是知道解脫是無法用語言表達的，但還沒有領悟到語言就是解脫。』所以教化遍滿十方，就是始終超越言語的。接下來闡明『一句四絕』。例如，一個假有的概念就能超越四句。之所以這樣說，是因為假有不能被確定為有，假有不能被確定為無，假有不能被確定為亦有亦無，假有不能被確定為非有非無。因此，這個假有，就超越了四句。問：為什麼要闡明這個道理呢？答：有些人聽到真常的道理，知道無法用語言來表達，從而超越四句，但不知道即使是一個假有的概念，也具備四種超越。所以接下來闡明這個道理。第十是超越一個假有，可以依據《玄論》來理解。

第二次解釋本經的名稱。由於本體不二的道理，所以產生無二的智慧。由於無二的智慧，所以能夠適應千變萬化的教化。因為適應千變萬化的教化，所以施行的教法不是單一的。施行的教法不是單一的，所以名稱稱謂也不同。由此可知，不二的道理是建立名稱的根本。前面解釋了名稱的根本，現在接著論述本經的名稱不同。大致說明兩種：一是總的解釋各種教法，二是分別解釋。

【English Translation】 English version It is 'both existent and non-existent,' meaning it cannot be definitively said to be existent, nor can it be definitively said to be non-existent. It is 'neither existent nor non-existent.' If one thinks in this way, one still falls within the four logical frameworks; how then can one attain the principle of transcending these four frameworks? Therefore, one must understand that the arising of thoughts is itself a demonic obstacle. Only by completely breaking through all attachments, without relying on anything, can one be in accordance with the inherent nature of things. Therefore, the scriptures say: 'This Dharma (law, principle) cannot be shown; words and thoughts are extinguished.' This is why Vimalakirti (name of a Bodhisattva) remained silent in the Vimalakirti Sutra, and why Shakyamuni Buddha (founder of Buddhism) closed his door in meditation—to elucidate this principle. Next, we elucidate 'the phrase that transcends the four propositions.' 'The phrase that transcends the four propositions' refers to using a principle that surpasses the four logical propositions to be called 'transcending the four propositions.' This explains that even though one completely transcends the four propositions, the four propositions are still clearly present; therefore, it is called 'transcending the four propositions.' Question: Why is this principle elucidated? Answer: Those who only accept doctrines, upon hearing the above-mentioned principle of transcending the four propositions, think that it is like being mute, unable to say anything, and like the heretics. Therefore, now we must explain that although the supreme principle is profound and transcends everything, the four propositions are still clearly present. Therefore, the scriptures say: 'Upon the immovable reality of true suchness, all dharmas (teachings, phenomena) are established.' Can it be that because it is profound, one cannot speak? Next, we elucidate 'the four propositions are transcended.' Previously, we explained that although the principle completely transcends, the four propositions are still clearly present. Now we explain that although the four propositions are spoken, it is always transcending language. Just like the heavenly maiden questioned Shariputra (one of the Buddha's main disciples), 'You only know that liberation is inexpressible in words, but you have not yet realized that language is liberation.' Therefore, teaching pervades the ten directions, which is always transcending language. Next, we elucidate 'one proposition transcends the four.' For example, a concept of provisional existence can transcend the four propositions. The reason for this is that provisional existence cannot be determined as existent, provisional existence cannot be determined as non-existent, provisional existence cannot be determined as both existent and non-existent, and provisional existence cannot be determined as neither existent nor non-existent. Therefore, this provisional existence transcends the four propositions. Question: Why is this principle elucidated? Answer: Some people hear the principle of true permanence, know that it cannot be expressed in words, and thereby transcend the four propositions, but they do not know that even a single concept of provisional existence possesses the four transcendences. Therefore, we next elucidate this principle. Tenth is transcending a single provisional existence, which can be understood according to the 'Profound Treatise'.

The second time explaining the name of this sutra. Because of the principle of the non-duality of the essence, non-dual wisdom arises. Because of non-dual wisdom, one can adapt to limitless transformations in teaching. Because one adapts to limitless transformations in teaching, the teachings given are not singular. Because the teachings given are not singular, the names and appellations are also different. From this, it can be known that the principle of non-duality is the foundation for establishing names. Previously, we explained the foundation of the name; now, we will discuss the differences in the name of this sutra. We will briefly explain two types: first, a general explanation of various teachings; second, a separate explanation.

此經。總釋眾教。凡有五門。立名不同門一。切眾聖敷教說經。凡有二種。一者宜說不別立名。如大品等。九十章內。無有侍者問名如來答題。良以一部明波若事顯。即知是波若經。不繁別立。二者說經亦立名字。如雲此經名為大般涅槃。良由名義未彰。故須別立。此立名不立名一雙也。就立名之內。復有二種。一佛自立。如雲為諸聲聞說大乘經。名妙法蓮華。二待問方立。如金剛般若待善吉問名如來始答。此謂自他一雙也。就自立名內。復有二種。一序品已立。如金光明之流。二正說方立。眾經多爾。此序正一雙也。待問立名。復有二種。一說經未竟。隨一義說。即立名字。如小般若等。二說經究竟方始立名。即此經是也。謂前後一雙也。就說經竟立名。復有二種。一者但立一名。眾經多爾。二者立於多稱。凈名之流。故云一名維摩詰經二名不思議解脫。此一多一雙也。眾經雖曠。立名略有十種。問。華嚴一部。何故文無立名。答。此經凡十萬偈。傳譯未盡。立名當在後也。于闐國有龍樹傳云。華嚴凡有三本。大本有三千大千世界微塵偈一四天下微塵品。次本有四十九萬八千八百偈一千二百品。此二品並在龍宮。龍樹不誦出也。唯誦下本十萬偈三十六品。此世唯有三萬六千偈三十四品。故知華嚴名在後分矣。菩提流

【現代漢語翻譯】現代漢語譯本此經總括解釋各種教義，總共有五個方面，在立名上有所不同：第一，立名不同。一切聖賢敷揚教義、宣說經典，大致有兩種情況。一是適宜宣說而不特別立名，例如《大品般若經》等。九十章的經文內，沒有侍者提問經名，如來回答經題的情況。這是因為整部經都在闡明般若的道理，自然就知道是般若經，所以不必另外立名。二是宣說經典也同時立下名字，例如說此經名為《大般涅槃經》。這是因為經義尚未彰顯，所以需要特別立名。這便是立名與不立名的一對。在立名的經典中，又分為兩種情況。一是佛陀自己立名，例如說為聲聞眾宣說大乘經典，名為《妙法蓮華經》。二是等待提問后才立名，例如《金剛般若經》等待須菩提提問經名，如來才開始回答。這便是自立與他立的一對。在佛陀自立名的經典中，又分為兩種情況。一是序品之後就立名，例如《金光明經》之類。二是正式宣說時才立名，大多數經典都是如此。這便是序品立名與正說立名的一對。等待提問后立名，又分為兩種情況。一是經典尚未說完，隨著其中一個義理的宣說，就立即立下名字，例如《小品般若經》等。二是經典宣說完畢后才開始立名，這部《涅槃經》就是如此。這便是前後立名的一對。在宣說完畢后立名的經典中，又分為兩種情況。一是隻立一個名字，大多數經典都是如此。二是立下多個名稱，例如《維摩詰經》之類，所以說一個名字是《維摩詰經》，兩個名字是《不思議解脫經》。這便是一個名字與多個名字的一對。眾多經典雖然廣博，但在立名上大致有十種情況。問：為什麼《華嚴經》整部經文中沒有立名呢？答：這部經共有十萬偈，傳譯尚未完整，立名應當在後面的部分。于闐國（Khotan，古代西域國名）有龍樹（Nagarjuna，佛教中觀學派創始人）所傳的說法，《華嚴經》共有三個版本。大本有三千大千世界微塵數偈，一四天下微塵數品。次本有四十九萬八千八百偈，一千二百品。這兩個版本都在龍宮（Naga Palace，傳說中龍族居住的宮殿）。龍樹沒有背誦出來。只背誦了下本，有十萬偈，三十六品。現在世間只有三萬六千偈，三十四品。所以知道《華嚴經》的經名在後面的部分。菩提流支（Bodhiruci，北魏時期來華的印度僧人）

【English Translation】 English version This sutra comprehensively explains various teachings, with five aspects differing in naming: First, different naming. All sages expound teachings and preach sutras in roughly two ways. One is suitable for preaching without specifically establishing a name, such as the 'Large Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra) and others. Within the ninety chapters, there are no instances of an attendant asking the sutra's name and the Tathagata answering the title. This is because the entire sutra clarifies the principles of prajna (wisdom), so it is naturally known as the Prajna Sutra, and there is no need to establish a separate name. The second is preaching the sutra while also establishing a name, such as saying this sutra is named the 'Great Nirvana Sutra' (Mahaparinirvana Sutra). This is because the meaning of the sutra is not yet clear, so a separate name is needed. This is a pair of establishing a name and not establishing a name. Among the sutras with established names, there are two situations. One is that the Buddha establishes the name himself, such as saying that the Mahayana sutra is preached for the Shravakas (listeners), named the 'Wonderful Dharma Lotus Sutra' (Saddharma Pundarika Sutra). The second is that the name is established after a question, such as the 'Diamond Prajna Sutra' (Vajracchedika Prajnaparamita Sutra) waiting for Subhuti to ask the name, and the Tathagata then begins to answer. This is a pair of self-establishment and other-establishment. Among the sutras where the Buddha establishes the name himself, there are two situations. One is that the name is established after the introductory chapter, such as the 'Golden Light Sutra' (Suvarnaprabhasa Sutra) and others. The second is that the name is established during the formal preaching, which is the case for most sutras. This is a pair of establishing the name in the introduction and establishing the name in the main discourse. Establishing the name after waiting for a question also has two situations. One is that the sutra is not yet finished, and the name is immediately established along with the preaching of one of the meanings, such as the 'Smaller Perfection of Wisdom Sutra' (Astasahasrika Prajnaparamita Sutra) and others. The second is that the name is established only after the sutra is completely preached, which is the case for this 'Nirvana Sutra'. This is a pair of establishing the name before and after. Among the sutras that establish the name after the preaching is finished, there are two situations. One is that only one name is established, which is the case for most sutras. The second is that multiple names are established, such as the 'Vimalakirti Sutra', so it is said that one name is the 'Vimalakirti Sutra', and two names are the 'Inconceivable Liberation Sutra'. This is a pair of one name and multiple names. Although the numerous sutras are vast, there are roughly ten types of naming. Question: Why is there no naming in the entire 'Avatamsaka Sutra' (Flower Garland Sutra)? Answer: This sutra has a total of 100,000 gathas (verses), and the translation is not yet complete. The naming should be in the later part. There is a saying passed down by Nagarjuna (founder of the Madhyamaka school of Buddhism) in Khotan (an ancient kingdom in the Western Regions) that there are three versions of the 'Avatamsaka Sutra'. The large version has the number of gathas equal to the dust particles of three thousand great thousand worlds, and the number of chapters equal to the dust particles of one four-continent world. The middle version has 498,800 gathas and 1,200 chapters. These two versions are both in the Naga Palace (the legendary palace where the Naga race lives). Nagarjuna did not recite them. He only recited the lower version, which has 100,000 gathas and 36 chapters. Now there are only 36,000 gathas and 34 chapters in the world. So it is known that the name of the 'Avatamsaka Sutra' is in the later part. Bodhiruci (an Indian monk who came to China during the Northern Wei Dynasty)

支云。佛滅度六百年。龍樹從海宮將名也。立名轉不轉門二。三世佛經立名有二。一名字不轉。二隨佛世異。如過去二萬日月燈明佛說大乘經名妙法蓮華經。現在釋迦同有斯名。此理名字不轉。二者隨佛出世立名不同。如十二部內伊帝曰多伽經。拘留秦佛出世之時。名甘露鼓。拘那含牟尼佛名為法鏡。迦葉佛時名分別空。釋迦興世稱為界經。蓋是適緣不同。故隨時異也(通名既轉。別名應然。互相類也)釋首題門三。天竺經題在後。而初皆云悉曇。悉曇者。此云成就。亦名舌法。而回後置初。譯經人之所立也。問。眾經何故首題名字。答。欲令因名知法。因法起行。得解脫果。又根欲不同。說教非一。若不別立名題。則諸部不分。為令眾部分別故。別立名題。又諸佛說法。有略有闊。闊即一部之文。略即一經之題。攝闊為略。為受持故。開略為闊。為解義故。又攝闊為略。為利根人。若聞經名。即解其義。如龍樹等入于海宮。但看經題。具鑒文理。開略為闊。為鈍根人。聞名未悟。尋文乃解。是故眾經首題名字。具義多小門四。自有一義立名。或但從人。或但因法。或但就譬。次二義立名。或人法雙舉。或法譬兩題。或因果合說。次三義立名。如勝鬘為人。師子吼為譬。一乘大方便為法。華嚴亦爾。大方等為法。佛即

【現代漢語翻譯】現代漢語譯本支云（解釋）：佛陀涅槃六百年後，龍樹菩薩從海龍宮帶出經典，並建立了『轉』與『不轉』二門之說。關於三世諸佛經典的命名，有兩種情況：一是名字不轉變，二是隨著佛陀出世的時代而不同。例如，過去二萬日月燈明佛所說的大乘經典名為《妙法蓮華經》，現在釋迦牟尼佛的經典也有這個名字。這說明了理的名字是不變的。第二種情況是，隨著佛陀出世的時代不同，經典的名字也不同。例如，十二部經中的伊帝曰多伽經（Itivrttaka），在拘留秦佛（Krakucchanda Buddha）出世時，名為《甘露鼓》；在拘那含牟尼佛（Kanakamuni Buddha）時代，名為《法鏡》；在迦葉佛（Kasyapa Buddha）時代，名為《分別空》；在釋迦牟尼佛時代，稱為《界經》。這大概是因為適應的因緣不同，所以隨著時代而變化（普遍的名字既然會轉變，特別的名字也應該如此，可以互相類比）。解釋經題的門徑有三：在天竺（印度）的經典，經題在後面，但開頭都說『悉曇』（Siddham）。『悉曇』的意思是『成就』，也叫『舌法』。把經題從后往前移，是翻譯經典的人所設立的。問：為什麼眾多經典都要在開頭標明名字？答：爲了讓人通過名字瞭解佛法，通過佛法開始修行，從而獲得解脫的果實。而且，眾生的根性和慾望不同，所說的教法也不一樣。如果不分別設立經題，那麼各部經典就無法區分。爲了讓各部經典有所區別，所以分別設立經題。而且，諸佛說法，有簡略的，有詳細的。詳細的就是一部經的全部內容，簡略的就是一部經的題目。將詳細的內容概括為簡略的，是爲了方便受持；將簡略的內容展開為詳細的，是爲了解釋經義。將詳細的內容概括為簡略的，是爲了利根之人，他們聽到經名，就能理解其中的含義，如龍樹菩薩等人進入海龍宮，只要看經題，就能完全瞭解經文的道理。將簡略的內容展開為詳細的，是爲了鈍根之人，他們聽到經名還不能領悟，需要尋讀經文才能理解。所以眾多經典在開頭標明名字，具有多方面的意義。解釋經題的門徑有四：有一種情況是用一個意義來命名，或者只從人（命名），或者只因法（命名），或者只就譬（命名）。第二種情況是用兩個意義來命名，或者人法雙舉，或者法譬並用，或者因果合說。第三種情況是用三個意義來命名，如《勝鬘經》（Srimala-devi-simhanada Sutra），『勝鬘』是人，『師子吼』是譬喻，『一乘大方便』是法。《華嚴經》（Avatamsaka Sutra）也是如此。《大方等經》（Mahavaipulya Sutra），『大方等』是法，佛（Buddha）即是人。

【English Translation】 English version Zhiyun (Explanation): Six hundred years after the Buddha's Parinirvana, Nagarjuna (Longshu) brought scriptures from the Dragon Palace of the sea and established the two gates of 'Transformation' and 'Non-transformation'. Regarding the naming of the scriptures of the Three Buddhas, there are two situations: first, the name does not change; second, it varies with the era of the Buddha's appearance. For example, the Mahayana scripture spoken by the past twenty thousand Buddhas named Sun Moon Lamp Brightness Buddha is called the 'Lotus Sutra of the Wonderful Law' (Saddharma Pundarika Sutra), and the scriptures of the present Shakyamuni Buddha also have this name. This illustrates that the name of the principle is unchanging. The second situation is that the names of the scriptures differ with the era of the Buddha's appearance. For example, the Itivrttaka among the twelve divisions of scriptures was called 'Nectar Drum' when Krakucchanda Buddha appeared in the world; it was called 'Law Mirror' in the era of Kanakamuni Buddha; it was called 'Discrimination of Emptiness' in the era of Kasyapa Buddha; and it is called 'Boundary Sutra' in the era of Shakyamuni Buddha. This is probably because the adapting conditions are different, so it changes with the times (since the common name transforms, the special name should also, and they can be compared to each other). There are three approaches to explaining the title of a scripture: In the scriptures of Tianzhu (India), the title is at the end, but they all begin with 'Siddham'. 'Siddham' means 'accomplishment' and is also called 'tongue method'. Moving the title from the end to the beginning was established by the translators of the scriptures. Question: Why do many scriptures mark the name at the beginning? Answer: To enable people to understand the Dharma through the name, to begin practice through the Dharma, and thereby attain the fruit of liberation. Moreover, the roots and desires of sentient beings are different, and the teachings spoken are not the same. If the titles of the scriptures are not established separately, then the various divisions of scriptures cannot be distinguished. In order to distinguish the various divisions of scriptures, titles are established separately. Moreover, the Buddha's teachings are sometimes concise and sometimes detailed. The detailed is the entire content of a scripture, and the concise is the title of a scripture. Summarizing the detailed into the concise is for the convenience of upholding; expanding the concise into the detailed is for explaining the meaning. Summarizing the detailed into the concise is for those with sharp faculties, who can understand the meaning upon hearing the name of the scripture, such as Nagarjuna and others who entered the Dragon Palace of the sea and could fully understand the principles of the scripture by simply looking at the title. Expanding the concise into the detailed is for those with dull faculties, who cannot understand upon hearing the name and need to read the scripture to understand. Therefore, marking the name at the beginning of many scriptures has multiple meanings. There are four approaches to explaining the title of a scripture: One situation is naming with one meaning, either only from the person, or only from the Dharma, or only from the metaphor. The second situation is naming with two meanings, either person and Dharma are both mentioned, or Dharma and metaphor are both used, or cause and effect are spoken together. The third situation is naming with three meanings, such as the 'Srimala-devi-simhanada Sutra', where 'Srimala' is the person, 'Lion's Roar' is the metaphor, and 'One Vehicle Great Expedient' is the Dharma. The 'Avatamsaka Sutra' is also like this. In the 'Mahavaipulya Sutra', 'Mahavaipulya' is the Dharma, and Buddha is the person.

是人。華嚴為譬。問。眾經皆是佛說。何故華嚴獨標佛耶。答。華嚴偏題佛者。此是佛初成道說之。故題于佛。自爾之前。未有佛說。從此已后。不須標師。是故斯經獨標佛矣。又華嚴七處八會。是佛入華嚴三昧。說此法門。故須標佛也。又華嚴七處八會。加菩薩說。容謂是菩薩經。非是佛說。是故。釋云諸菩薩等承佛神力。在佛前說。即是佛說。故佛題也。人法差別門第五。眾經從人立名。凡有四說。一從能說人立名。如維摩等。二從所為人受稱。如提謂經等。三從能問人立名。如文殊師利所問經等。四從所說人受稱。如無量壽佛經等。以說無量壽佛之事。故以標名。就能說人。復有五種。一者佛口自說。二者弟子說。三者諸天說。四者仙人說。五者化人說。此即弟子說也。但弟子所說。多從人得名。如來所說。多從法受稱。所以然者。佛說無量。若皆云佛經。則諸部無別。令欲分諸部各別故。從法受稱。弟子若從法立名。即師資相濫。如直云不可思議解脫經。不題凈名者。容謂此經即是佛說。今欲簡師子不同。故從人受稱。故佛經不從人。為欲別法。弟子不從法。為欲簡人。問。人法雙舉。凡有幾種。答。略有二種。一者人法雙題。合為一若。如仁王般若等。二者人法兩舉。開為二名者。謂人為一名。即維摩詰所

【現代漢語翻譯】是人，以《華嚴經》（Buddha Garland Sutra）為例。問：所有經典都是佛陀所說，為何《華嚴經》單獨標明『佛』呢？答：《華嚴經》特別標明『佛』，是因為這是佛陀最初成道時所說的，所以題名為『佛』。在此之前，沒有佛陀所說的法；自此之後，就不需要標明老師了。因此，這部經單獨標明『佛』。此外，《華嚴經》有七處八會（seven locations and nine assemblies），是佛陀進入華嚴三昧（flower garland concentration）時所說的法門，所以需要標明『佛』。而且，《華嚴經》七處八會，也有菩薩宣說的部分，容易讓人認為是菩薩所說，而非佛陀所說。因此，經中解釋說，諸位菩薩等是承蒙佛陀的神力，在佛陀面前宣說，實際上就是佛陀所說，所以經題標明『佛』。人法差別門第五：眾多經典以人為名，大致有四種情況。第一種是從能說法的人立名，如《維摩經》（Vimalakirti Sutra）等。第二種是從所為之人接受稱呼，如《提謂經》（Trapusa and Bhallika Sutra）等。第三種是從能提問的人立名，如《文殊師利所問經》（Manjushri's Questions Sutra）等。第四種是從所說的人接受稱呼，如《無量壽佛經》（Amitabha Sutra）等，因為講述的是無量壽佛的事情，所以以此標名。就從能說法的人來說，又有五種情況：一是佛陀親口宣說；二是弟子宣說；三是諸天宣說；四是仙人宣說；五是化人宣說。這裡指的是弟子宣說。但是，弟子所說的法，多從人名得名；如來所說的法，多從法名接受稱呼。之所以這樣，是因為佛陀所說的法無量無邊，如果都稱為『佛經』，那麼各部經典就沒有區別了。爲了區分各部經典，所以從法名接受稱呼。弟子如果從法立名，就會與老師的名號相混淆。例如，如果只說『不可思議解脫經』，而不題『凈名』（Vimalakirti），容易讓人認為這部經就是佛陀所說。現在爲了區分老師和弟子不同，所以從人名接受稱呼。因此，佛經不從人名，是爲了區別法；弟子不從法名，是爲了區分人。問：人法雙舉，大致有幾種情況？答：大致有兩種情況。一是人法雙題，合為一個名稱，如《仁王般若經》（Benevolent Kings Sutra）等。二是人法分別列舉，分為兩個名稱，即人名為一個名稱，如《維摩詰所

【English Translation】 This is exemplified by the Avatamsaka Sutra (Flower Garland Sutra). Question: All sutras are spoken by the Buddha, so why does the Avatamsaka Sutra specifically highlight 'Buddha'? Answer: The Avatamsaka Sutra particularly emphasizes 'Buddha' because it was spoken by the Buddha immediately after his enlightenment, hence the title 'Buddha'. Before that, there were no teachings spoken by the Buddha; after that, there was no need to specify the teacher. Therefore, this sutra uniquely highlights 'Buddha'. Furthermore, the seven locations and nine assemblies of the Avatamsaka Sutra represent the Dharma spoken by the Buddha while in the Avatamsaka Samadhi (flower garland concentration), so it is necessary to specify 'Buddha'. Also, the seven locations and nine assemblies of the Avatamsaka Sutra include teachings by Bodhisattvas, which might lead people to think it is a Bodhisattva's sutra, not the Buddha's. Therefore, it is explained that the Bodhisattvas spoke before the Buddha by the Buddha's divine power, which is actually the Buddha's speech, hence the title 'Buddha'. Chapter 5: Differences Between Person and Dharma. Many sutras are named after people, generally in four ways. First, named after the person who speaks the Dharma, such as the Vimalakirti Sutra. Second, named after the person for whom the teaching is intended, such as the Trapusa and Bhallika Sutra. Third, named after the person who asks the questions, such as the Manjushri's Questions Sutra. Fourth, named after the person being described, such as the Amitabha Sutra, because it describes the affairs of Amitabha Buddha, hence the name. Regarding the person who speaks the Dharma, there are five types: first, spoken by the Buddha himself; second, spoken by disciples; third, spoken by devas (gods); fourth, spoken by immortals; fifth, spoken by emanations. Here, it refers to speech by disciples. However, teachings spoken by disciples are mostly named after people; teachings spoken by the Tathagata (Buddha) are mostly named after Dharma. The reason for this is that the Buddha's teachings are limitless; if they were all called 'Buddha Sutra', there would be no distinction between the various sutras. To differentiate the various sutras, they are named after Dharma. If disciples were named after Dharma, it would confuse the teacher-student relationship. For example, if it were simply called 'Inconceivable Liberation Sutra' without mentioning 'Vimalakirti', people might think this sutra was spoken by the Buddha. Now, to distinguish the teacher from the student, it is named after a person. Therefore, Buddha's sutras are not named after people to differentiate the Dharma; disciples' sutras are not named after Dharma to differentiate the person. Question: How many types are there of combining person and Dharma? Answer: There are roughly two types. First, person and Dharma are both in the title, combined into one name, such as the Benevolent Kings Sutra. Second, person and Dharma are listed separately, as two names, where the person is one name, such as the *Vimalakirti

說經。法為一名。謂不可思議解脫。次釋此經。前總論人法。次別解釋人。此經人法雙題。凡有五義。一者。法不孤運。弘之由人。故如來命文殊于異方。召維摩於他土。爰集毗耶。共弘斯教。題凈名。標說教之主。辨不思議。明所弘之法也。二者。題凈名。尊其人也。標不思議。重其法也。以凈德內充。嘉聲外滿。聞其名者。孰不尊敬。重其法者。既云不可思議解脫。稟其道者。誰不重哉。三者欲互相顯釋。故人法雙題。所以稱為凈名者。以有不可思議解脫之德。此即以法釋人也。次標不思議。舉經之宗旨。題凈名。辨法起之所由。故舉人以成法也。四者。欲明通別兩義。標凈名。即為明人別。題不思議。辨其法通。所以然者。此經凡兩化主。一者佛說。二者凈名說。若但題凈名之人。無不思議法者。但得凈名之說。便不該佛說。若明不思議。則具含二教。故人法雙題。五者。此經立題。具足三業不可思議。標維摩詰者。舉能說之人。辨意業也。次云所說經者。明其口業也。次明不思議解脫者。序其身業也。此之三業。即是次第者。前明意業察機。次口業說法。后則身現神通。問。何故身業獨云不可思議。答以後貫初。則三業皆類。又身現神通。不思議事顯。故偏說之。別釋人凡三門。初翻名。外國稱毗摩羅詰。羅

【現代漢語翻譯】現代漢語譯本：講經說法。『法』是一個總稱，指的是不可思議的解脫。接下來解釋這部經。先總的論述人和法，然後分別解釋人。這部經以人和法雙重新命名，總共有五層含義。第一，法不能獨自執行，需要人來弘揚。所以如來佛命令文殊菩薩從異方，召喚維摩詰從其他國土，一起來到毗耶離城，共同弘揚佛法。題為『凈名』，標明說法的主人；辨明『不可思議』，闡明所弘揚的法。第二，題為『凈名』，是尊敬這個人；標明『不可思議』，是重視這個法。因為內在充滿清凈的德行，美好的名聲傳遍四方，聽到他名字的人，誰不尊敬呢？重視這個法，既然說是不可思議的解脫，接受這個法的人，誰不重視呢？第三，想要互相顯揚解釋，所以人和法雙重新命名。之所以稱為『凈名』，是因為具有不可思議解脫的德行，這就是用法來解釋人。其次標明『不可思議』，舉出經的宗旨。題為『凈名』，辨明法產生的根源，所以舉出人來成就法。第四，想要闡明共通和特別兩種含義。標明『凈名』，就是爲了闡明人的特別之處；題為『不可思議』，辨明法的共通之處。之所以這樣說，是因為這部經總共有兩位教化之主，一位是佛說，一位是凈名說。如果只題『凈名』這個人，沒有不可思議的法，那麼只能得到凈名的說法，就不能涵蓋佛的說法。如果闡明『不可思議』，就完全包含了佛和凈名二者的教義，所以人和法雙重新命名。第五，這部經的立題，具足了身、口、意三業的不可思議。標明維摩詰，是舉出能說法的人，辨明意業。其次說『所說經』，闡明口業。再次闡明『不可思議解脫』，敘述身業。這三業就是有次第的，先用意業來觀察時機，然後用口業來說法，最後用身體來顯現神通。問：為什麼身業單獨說是不可思議？答：因為用後面的來貫穿前面的，那麼三業都類似。而且身體顯現神通，不可思議的事情顯現，所以偏重說身業。分別解釋人，總共有三個方面。首先是翻譯名字。外國稱維摩羅詰（Vimalakirti），羅（Ra）

【English Translation】 English version: Explaining the Sutra. 『Dharma』 is a general term, referring to inconceivable liberation. Next, explain this Sutra. First, generally discuss people and Dharma, and then separately explain people. This Sutra is named with both people and Dharma, with a total of five meanings. First, the Dharma cannot operate alone; it needs people to promote it. Therefore, the Tathagata ordered Manjushri to come from another direction and summoned Vimalakirti from other lands to gather in Vaishali and jointly promote the Dharma. The title 『Vimalakirti』 indicates the master of the teaching; clarifying 『inconceivable』 elucidates the Dharma being promoted. Second, the title 『Vimalakirti』 is to respect this person; marking 『inconceivable』 is to value this Dharma. Because the inner being is filled with pure virtue, and the beautiful reputation spreads in all directions, who would not respect the person who hears his name? Valuing this Dharma, since it is said to be inconceivable liberation, who would not value the person who receives this Dharma? Third, wanting to mutually highlight and explain, so people and Dharma are named together. The reason for being called 『Vimalakirti』 is because he has the virtue of inconceivable liberation; this is using the Dharma to explain the person. Secondly, marking 『inconceivable』 raises the purpose of the Sutra. The title 『Vimalakirti』 clarifies the origin of the Dharma, so raising the person accomplishes the Dharma. Fourth, wanting to clarify the common and special meanings. Marking 『Vimalakirti』 is to clarify the special aspects of the person; the title 『inconceivable』 distinguishes the commonality of the Dharma. The reason for saying this is that there are two teaching masters in this Sutra, one is the Buddha's teaching, and the other is Vimalakirti's teaching. If only the person 『Vimalakirti』 is titled, without the inconceivable Dharma, then only Vimalakirti's teaching can be obtained, and the Buddha's teaching cannot be covered. If 『inconceivable』 is clarified, it fully contains the teachings of both the Buddha and Vimalakirti, so people and Dharma are named together. Fifth, the title of this Sutra fully possesses the inconceivable of the three karmas of body, speech, and mind. Marking Vimalakirti is to raise the person who can speak the Dharma, distinguishing the mind karma. Secondly, saying 『the Sutra spoken』 elucidates the speech karma. Again, clarifying 『inconceivable liberation』 narrates the body karma. These three karmas are sequential, first using the mind karma to observe the opportunity, then using the speech karma to speak the Dharma, and finally using the body to manifest supernatural powers. Question: Why is body karma specifically said to be inconceivable? Answer: Because using the latter to connect the former, then the three karmas are similar. Moreover, the body manifests supernatural powers, and inconceivable things are revealed, so emphasis is placed on body karma. Explaining people separately has three aspects. The first is translating the name. In foreign countries, it is called Vimalakirti (Vimalakirti), Ra (Ra)

什僧肇翻為凈名也。道生曇詵。云無垢稱。真諦三藏云。具存梵本。應言毗摩羅詰利帝。毗稱為滅。摩羅為垢。吉帝為鳴。合而言之。謂滅垢鳴。初從所得為名。次從所離為目。滅垢猶是所離。以聲聞天下。故稱為鳴。鳴亦名義耳。言雖闊略。而意無異也。因無因門二。總論立名。凡有二種。一有因緣。二無因緣。有因緣者。在名既多。則因緣非一。略有四種。一從生處立名。如天趣故名為天。余道亦爾。二從相貌受稱。如有黑白長短等相。即以為目。三從過失得名。如賊盜之流。四從德行為目。如法師之類也。無因緣立名者。涅槃經云。低羅婆夷。名為食油。實不食油。是為無因強立名字。河西道朗云。低羅婆夷。此云䴏雀。維摩立名。具有二義。一者據法身而言。體絕百非。形超四句。故名相斯絕但為出處。眾生強立名字。故是無因緣強立名也。問。法身絕名。物惑有字。即是因緣。何名強立。答。法身不可名。而為法身立名。故是無因緣強立名耳。若就物惑立名。名因惑立。即是有于因緣。故一名之內含二義也。次明有因緣立名者。若無因立名。此據法身。有因立名。就於應跡。維摩既托質毗耶。現從父母。必有名字。以其生時具有凈德。依德立名。故號凈名。次即如來印嘆。兼世人嗟美。以有二義故立凈名。

【現代漢語翻譯】現代漢語譯本：什僧肇翻譯為《凈名》（Vimalakirti）。道生和曇詵則譯為《無垢稱》。真諦三藏說，根據現存的梵文版本，應譯為《毗摩羅詰利帝》（Vimalakirti）。「毗摩羅」（Vimala）意為「滅」，「摩羅」（Mala）意為「垢」，「吉帝」（Kirti）意為「鳴」。合起來說，就是「滅垢鳴」。最初是從所得的功德來命名，其次是從所斷離的煩惱來立名。「滅垢」仍然是所斷離的煩惱，因為（他的名聲）響徹聲聞界，所以稱為「鳴」。「鳴」也只是一個名稱而已。言語雖然簡略，但意思沒有不同。關於「無因」、「有因」二門，總的來說，立名有兩種方式：一是有因緣，二是無因緣。有因緣的情況，在命名時因由很多，所以因緣不止一種。大致有四種：一是根據出生處來立名，如生於天道就名為「天」，其他道也是如此；二是根據相貌來取名，如有黑、白、長、短等相貌，就以此作為名稱；三是從過失來得名，如賊盜之類；四是從德行來立名，如法師之類。無因緣立名的情況，《涅槃經》中說，「低羅婆夷」（Tilavayi），意為「食油」，但實際上並不食油，這就是無因強行立名。河西道朗說，「低羅婆夷」（Tilavayi），這裡翻譯為「䴏雀」。維摩（Vimalakirti）的立名，兼具兩種含義。一是根據法身而言，法身的本體超越一切對立，超出四句的範疇，所以名相都無法觸及，只是爲了方便眾生而強行立名，所以是無因緣的強行立名。問：法身超越名相，但世俗迷惑卻有文字，這不就是因緣嗎？為何說是強行立名？答：法身不可名說，卻爲了法身而立名，所以是無因緣的強行立名。如果就世俗迷惑來立名，名稱因迷惑而立，那就是有因緣。所以一個名稱之內包含兩種含義。其次說明有因緣立名的情況。如果說無因立名，那是根據法身而言；有因立名，則是就應化之跡而言。維摩（Vimalakirti）既然寄託于毗耶離城（Vaishali），示現從父母所生，必定有名字。因為他出生時就具有清凈的德行，所以依據德行來立名，因此號為「凈名」（Vimalakirti）。其次，如來（Tathagata）也印可讚嘆，兼有世人的讚美，因為具有這兩種含義，所以立名為「凈名」（Vimalakirti）。

【English Translation】 English version: Shih Seng-chao translated it as 'Vimalakirti' (Net Name). Dao Sheng and Tan Shen translated it as 'Immaculate Name'. The Tripiṭaka Master, Paramārtha, said that according to the extant Sanskrit version, it should be translated as 'Vimalakirti'. 'Vimala' means 'extinguishing', 'Mala' means 'defilement', and 'Kirti' means 'fame'. Combined, it means 'extinguishing defilement and proclaiming fame'. Initially, the name was given based on the merits attained, and secondly, it was named based on the afflictions that were severed. 'Extinguishing defilement' is still the affliction to be severed, because (his fame) resounded throughout the Śrāvaka world, so it is called 'fame'. 'Fame' is just a name. Although the language is concise, the meaning is not different. Regarding the two aspects of 'without cause' and 'with cause', generally speaking, there are two ways of establishing names: one is with cause and conditions, and the other is without cause and conditions. In the case of having causes and conditions, there are many reasons for naming, so the causes and conditions are not just one. There are roughly four types: first, naming according to the place of birth, such as being born in the heavenly realm and being named 'Deva' (heavenly being), and the same applies to other realms; second, naming according to appearance, such as having appearances of black, white, long, short, etc., and using these as names; third, gaining a name from faults, such as thieves and robbers; fourth, naming based on virtues and conduct, such as Dharma masters. In the case of naming without causes and conditions, the Nirvana Sutra says, 'Tilavayi' means 'oil-eater', but in reality, it does not eat oil, which is naming without cause. Dao Lang of Hexi said, 'Tilavayi' is translated here as 'linnet'. The naming of Vimalakirti has two meanings. First, in terms of the Dharmakaya (Dharma Body), the essence of the Dharmakaya transcends all opposites and goes beyond the four propositions, so names and forms cannot reach it. It is only for the convenience of sentient beings that a name is forcibly established, so it is a forced naming without cause and conditions. Question: The Dharmakaya transcends names and forms, but worldly confusion has words, isn't that a cause and condition? Why is it said to be forced naming? Answer: The Dharmakaya cannot be named, but a name is established for the Dharmakaya, so it is a forced naming without cause and conditions. If naming is based on worldly confusion, the name is established because of confusion, which is having causes and conditions. Therefore, one name contains two meanings. Secondly, explaining the case of naming with causes and conditions. If it is said that naming is without cause, it is based on the Dharmakaya; naming with cause is based on the manifested traces. Since Vimalakirti resided in Vaishali, appearing to be born from parents, he must have a name. Because he had pure virtues at the time of his birth, he was named based on his virtues, so he is called 'Vimalakirti'. Secondly, the Tathagata also approved and praised him, and he also had the praise of the world, so he was named 'Vimalakirti' because he had these two meanings.

問。一切菩薩皆有凈德。何故維摩獨受其名。答。如諸大士雖皆有慈。彌勒即以慈德為稱。今亦然矣。又此是在家菩薩。示同塵俗。而心棲累表。世所希有。故偏受斯名。舊傳云。佛喻經說。凈名姓王氏。別傳云。姓雷氏。祖名大仙。父曰娜提。此云智慕。母姓釋氏字喜。年十九嫁。父年二十三婚。至二十七。于提婆羅城內生凈名。凈名有子。字曰善思。甚有父風。如來授記未來作佛。吉藏未得彼經文也。論德位門三。問。是凈名是何位人。能真俗並觀。答。方便品云。凈名得無生忍。不判淺深。但釋無生並觀。凡有三說。有人言。初地得無生忍。即能真俗並觀。此江尚靈味寺少亮法師之所說也。有人言。七地無生。真俗始並。此關內什肇等之所說也。有人言。七地雖復並觀。未能常並。至於八地。始得全並。凈名即是八地已上人也。此江左河右諸師之所同釋也。有人言。文殊師利。本是龍種上尊佛。凈名即是金栗如來。相傳云。金栗如來出思惟三昧經。今未見本。吉藏謂。從初發心。即學無生。習於並現。故涅槃經云。發心畢竟二不別。如是二心先心難。但寄位淺深。開四重階級。一者對地前凡位。但名順忍。未有無生。亦未能並觀。初地稱聖。始得無生。二觀方並也。仁王瓔珞攝大乘論。並有斯文。二者。初地以

【現代漢語翻譯】問：一切菩薩都具有清凈的德行，為什麼維摩詰（Vimalakirti，意為無垢稱）唯獨享有這個名號？答：就像各位大菩薩雖然都具有慈悲心，彌勒（Maitreya，未來佛）卻以慈悲的德行而著稱一樣，現在的情況也是如此。而且這位維摩詰是在家的菩薩，示現與凡塵俗世相同，內心卻安住在超越世俗的境界，世間罕見，所以特別享有這個名號。舊傳記載說，佛在譬喻經中說，凈名（Vimalakirti）姓王。其他傳記說，姓雷，祖父名叫大仙，父親名叫娜提（Nati），意為智慕。母親姓釋，字喜，十九歲出嫁，父親二十三歲結婚，二十七歲時在提婆羅城內生下凈名。凈名有兒子，名叫善思，很像他的父親。如來為他授記，預言他未來會成佛。吉藏（Jizang，隋唐時期佛教三論宗的實際創始人）沒有得到那部經文。關於維摩詰的德行和地位，有三種說法。問：這位凈名是什麼地位的人？能夠同時觀照真諦和俗諦？答：《方便品》中說，凈名證得了無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的體悟）。這裡不討論無生法忍的深淺，只解釋無生和並觀。大致有三種說法。有人說，初地菩薩證得無生法忍，就能同時觀照真諦和俗諦。這是江尚靈味寺的少亮法師的說法。有人說，七地菩薩證得無生法忍，才能開始同時觀照真諦和俗諦。這是關內的鳩摩羅什（Kumarajiva）和僧肇（Sengzhao）等人的說法。有人說，七地菩薩雖然能夠同時觀照，但不能常常同時觀照，到了八地菩薩，才能完全同時觀照。凈名就是八地以上的菩薩。這是江左和河右各位法師共同的解釋。有人說，文殊師利（Manjusri）菩薩，本來是龍種上尊佛，凈名就是金栗如來。相傳金栗如來出自《思惟三昧經》，現在還沒有見到這部經書。吉藏認為，從最初發心，就學習無生，習慣於同時顯現真俗二諦，所以《涅槃經》說，『發心和畢竟沒有差別，像這樣的兩種心，先發的心更難』。只是根據地位的深淺，開立四重階級：第一重是針對十地之前的凡夫位，只能稱為順忍，還沒有無生法忍，也不能同時觀照真諦和俗諦。初地菩薩稱為聖人，才開始證得無生法忍，同時觀照二諦。《仁王經》、《瓔珞經》、《攝大乘論》都有這樣的說法。第二重是，初地菩薩以

【English Translation】 Question: All Bodhisattvas possess pure virtues. Why is it that Vimalakirti (Vimalakirti, meaning 'stainless fame') alone receives this name? Answer: Just as all great Bodhisattvas possess compassion, yet Maitreya (Maitreya, the future Buddha) is known for his virtue of compassion, so it is in this case. Moreover, this Vimalakirti is a lay Bodhisattva, appearing like ordinary people, yet his mind dwells in a realm beyond the mundane. This is rare in the world, so he especially receives this name. Old records say that the Buddha, in a metaphorical sutra, said that Vimalakirti's surname was Wang. Other biographies say that his surname was Lei, his grandfather was named Daxian, and his father was named Nati (Nati), meaning 'Wisdom Admiration'. His mother's surname was Shi, her given name was Xi, and she married at the age of nineteen. His father married at twenty-three, and at twenty-seven, Vimalakirti was born in the city of Devaraja. Vimalakirti had a son named Shansi, who was very much like his father. The Tathagata prophesied that he would become a Buddha in the future. Jizang (Jizang, the actual founder of the Three Treatise School of Buddhism in the Sui and Tang Dynasties) did not obtain that sutra text. Regarding Vimalakirti's virtues and position, there are three views. Question: What is the position of this Vimalakirti? How can he simultaneously observe the truth and the conventional? Answer: The 'Upaya Chapter' says that Vimalakirti attained Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the realization of the non-arising and non-ceasing of all dharmas). Here, we do not discuss the depth of Anutpattika-dharma-kshanti, but only explain non-arising and simultaneous observation. There are roughly three views. Some say that a Bodhisattva of the first Bhumi attains Anutpattika-dharma-kshanti and can simultaneously observe the truth and the conventional. This is the view of Dharma Master Shaoliang of Lingwei Temple in Jiangshang. Some say that a Bodhisattva of the seventh Bhumi attains Anutpattika-dharma-kshanti and can begin to simultaneously observe the truth and the conventional. This is the view of Kumarajiva and Sengzhao in Guannei. Some say that although a Bodhisattva of the seventh Bhumi can simultaneously observe, they cannot always do so. Only a Bodhisattva of the eighth Bhumi can fully simultaneously observe. Vimalakirti is a Bodhisattva above the eighth Bhumi. This is the common explanation of the Dharma Masters of Jiangzuo and Heyou. Some say that Manjusri (Manjusri) Bodhisattva was originally a Dragon Seed Supreme Buddha, and Vimalakirti is the Golden Chestnut Tathagata. It is said that the Golden Chestnut Tathagata comes from the 'Samadhi Sutra of Thinking', but this sutra has not yet been seen. Jizang believes that from the initial aspiration, one learns non-arising and becomes accustomed to simultaneously manifesting the two truths, so the 'Nirvana Sutra' says, 'The initial aspiration and the ultimate are not different; of these two minds, the initial mind is more difficult.' It is only based on the depth of the position that four levels are established: the first level is for ordinary beings before the ten Bhumis, who can only be called compliant endurance, without Anutpattika-dharma-kshanti, and cannot simultaneously observe the truth and the conventional. A Bodhisattva of the first Bhumi is called a sage, and only then attains Anutpattika-dharma-kshanti and simultaneously observes the two truths. The 'Renwang Sutra', 'Yingluo Sutra', and 'Mahayana-samgraha' all have such statements. The second level is that a Bodhisattva of the first Bhumi with

上六地已還。無生猶淺。並義未彰。與順忍之名。至於七地。稱等定慧地。始是無生。名為並觀。智度論云。前三地慧多定少。后三地定多慧少。故定慧不等。至於七地。慧定均平。云等定慧地。此說般若靜鑒為定。方便動照為慧。大地妙于靜現。拙於涉動。故定慧未均平。至乎七地。二用俱巧。名等定慧地。問。定慧既等。何故名無生耶。答。諸法實相本性無生。至於七地。得實相慧。從境受名。故云無生。如大論云。七地菩薩了人法皆悉無生。名無生忍。又不偏著有。有心不生。不偏著空。空心不起。故慧常方便。常慧。空有雙游。無所偏著。故云無生。三者。七地雖得無生己能並觀。但猶有功用。八地于功用心永不復生。名曰無生。四者。八地雖無功用。猶未究竟。究竟無生。在於法位。方便品云。久于佛道心已純熟。當知是佛地無生。金栗如來。即斯文已顯無生。具在四處。眾師偏執一位。故失其旨也。問。何故從發心乃至佛地。皆嘆無生。答。夫心若有生。即有所著。若有所著。即有所縛。便不得離生老病死憂悲苦惱。心既無生。即壞無所寄。眾累以之而傾。法身由斯而建。是以龍樹命宗標於八不。建首即論無生。意在於此也。問。舊說亦云凈名得無生忍。與今何異。答。有所得人。俱云後身是凈名。初心

【現代漢語翻譯】現代漢語譯本上六地（第六菩薩階位）已經迴歸。對無生的理解還很淺顯，並觀的意義尚未彰顯。只是具備了順忍的名稱。到了七地（第七菩薩階位），稱為等定慧地，才開始真正達到無生，並被稱為並觀。《智度論》中說，前三地慧多定少，后三地定多慧少，所以定慧不相等。到了七地，慧與定達到均平，因此稱為等定慧地。這裡所說的般若靜鑒為定，方便動照為慧。大地菩薩擅長於靜中顯現，不擅長於涉入動態，所以定慧尚未均平。到了七地，兩種能力都變得巧妙，因此稱為等定慧地。問：既然定慧相等，為什麼還稱為無生呢？答：諸法的實相，其本性是無生的。到了七地，獲得了實相的智慧，因此從境界上接受了這個名稱，所以稱為無生。如《大論》所說，七地菩薩了悟人法皆悉無生，因此名為無生忍。而且不偏執于有，有心不生；不偏執于空，空心不起。所以智慧常常伴隨著方便，方便也常常伴隨著智慧，在空有之間自由遊走，沒有絲毫的偏執，所以稱為無生。第三，七地菩薩雖然證得了無生，也能夠並觀，但仍然有功用。到了八地（第八菩薩階位），對於功用的心永遠不再生起，因此名為無生。第四，八地菩薩雖然沒有功用，但還沒有達到究竟。究竟的無生，在於佛地（佛的境界）。《方便品》中說，長久處於佛道，心已經純熟。應當知道佛地才是真正的無生。金栗如來，這段經文已經顯明瞭無生。無生體現在四個不同的階段，眾位法師偏執於一個階段，所以失去了它的真正旨意。問：為什麼從發心乃至佛地，都在讚歎無生呢？答：如果心有所生，就會有所執著。如果有所執著，就會被束縛，便無法脫離生老病死憂悲苦惱。心既然無生，就沒有可以寄託的地方，各種煩惱因此而傾覆，法身也因此而建立。因此龍樹菩薩將宗義標立於八不（不生不滅，不常不斷，不一不異，不來不去），一開始就論述無生，意圖就在於此。問：舊的說法也說維摩詰（Vimalakirti）證得了無生忍，與現在所說的有什麼不同？答：有所得的人，都說後身是維摩詰，初心（最初的發心）。

【English Translation】 English version The sixth Bhumi (sixth Bodhisattva stage) has already returned. The understanding of 'no-birth' is still shallow, and the meaning of 'concurrent observation' is not yet manifest. It merely possesses the name of 'compliant endurance'. Upon reaching the seventh Bhumi (seventh Bodhisattva stage), it is called the 'stage of equal concentration and wisdom', where 'no-birth' truly begins and is called 'concurrent observation'. The Mahaprajnaparamita Sastra says that in the first three Bhumis, wisdom is more than concentration, and in the latter three Bhumis, concentration is more than wisdom, so concentration and wisdom are not equal. Upon reaching the seventh Bhumi, wisdom and concentration become balanced, hence it is called the 'stage of equal concentration and wisdom'. Here, prajna (wisdom) in stillness is considered concentration, and skillful means in dynamic illumination is considered wisdom. The Earth Bodhisattva excels in manifestation in stillness but is unskilled in engaging in dynamics, so concentration and wisdom are not yet balanced. Upon reaching the seventh Bhumi, both abilities become skillful, hence it is called the 'stage of equal concentration and wisdom'. Question: Since concentration and wisdom are equal, why is it still called 'no-birth'? Answer: The true nature of all dharmas is inherently 'no-birth'. Upon reaching the seventh Bhumi, one attains the wisdom of true nature, hence it receives this name from the realm, so it is called 'no-birth'. As the Mahaprajnaparamita Sastra says, the seventh Bhumi Bodhisattva understands that both persons and dharmas are entirely 'no-birth', hence it is named 'no-birth endurance'. Moreover, one does not cling to existence, so the mind of existence does not arise; one does not cling to emptiness, so the mind of emptiness does not arise. Therefore, wisdom is always accompanied by skillful means, and skillful means is always accompanied by wisdom, freely roaming between emptiness and existence, without any clinging, so it is called 'no-birth'. Third, although the seventh Bhumi Bodhisattva has attained 'no-birth' and is able to observe concurrently, there is still effort involved. Upon reaching the eighth Bhumi (eighth Bodhisattva stage), the mind of effort never arises again, hence it is named 'no-birth'. Fourth, although the eighth Bhumi Bodhisattva has no effort, it has not yet reached ultimate completion. Ultimate 'no-birth' lies in the Buddha Bhumi (Buddha's realm). The Upaya Chapter says, 'Having been in the Buddha path for a long time, the mind is already pure and mature.' One should know that the Buddha Bhumi is the true 'no-birth'. The Golden Chestnut Tathagata, this passage has already revealed 'no-birth'. 'No-birth' is embodied in four different stages, and the various Dharma masters cling to one stage, so they have lost its true meaning. Question: Why is 'no-birth' praised from the initial aspiration to the Buddha Bhumi? Answer: If the mind has birth, it will have attachment. If there is attachment, it will be bound, and one will not be able to escape birth, old age, sickness, death, sorrow, grief, suffering, and affliction. Since the mind is 'no-birth', there is no place to rely on, and all kinds of afflictions are therefore overturned, and the Dharma body is therefore established. Therefore, Nagarjuna Bodhisattva established the doctrine on the Eight No's (no birth, no death, no permanence, no cessation, no oneness, no difference, no coming, no going), and began by discussing 'no-birth', with the intention of this. Question: The old saying also says that Vimalakirti (Vimalakirti) attained 'no-birth endurance', what is the difference from what is being said now? Answer: Those who have attainment all say that the later body is Vimalakirti, the initial aspiration (initial aspiration).

非凈名。經云發心畢竟二不別。後心凈諸見。既稱凈名。初心凈諸見。亦是凈名。故此經方便品破凡夫。弟子品斥小道。菩薩章呵大見。今從初發心凈此三見。即是凈名。問。初心後心皆凈三見。初后何別。答。初心凈見則。明。是故為異問。若前心起三見為有。后念破三見為無。既是有無。還為垢染。何名為凈。答。不言前起三見為有後凈三見為無。但了前三見本自不有。今亦不無。故名為凈。難曰。夫有有有無。名之為有。無有無無。斯即是無。還墮有無。何不名染。答。智度論云。破二不著一。乃名為法忍。今若能退忘兩是。進泯二非。蕭然無寄。乃名為凈。難曰。若遣是忘非。乃名凈者。夫有是有非。斯義即非。無是無非。乃名為是。猶滯是非。何名為凈。答。本以退忘兩是進息二非冀。玄悟之賓。懷無所寄。今遂循環名數。遂墮相心。即取悟無曰。若內息情想。無心於內。外夷名相。無數于外。無數于外。即緣盡于現。無心於內。即現盡于緣。緣盡于觀即無緣。觀盡于緣即無觀。無觀無緣。紛累都寂。乃曰為凈。寧滯是非。問。若緣觀俱寂。豈非滅智灰身。問答並遣。便同癋法外道。答。天親龍樹。盛許惡言。故云汝證我法時。汝爾時自惡。但恐猶未達。今陳之。夫論惡者。言而常惡。辨其言者。惡而常言

【現代漢語翻譯】非凈名（Vimalakirti）。《經》中說『發心畢竟二不別』，意思是最初的發心和最終的證悟沒有區別。後來的心能夠清凈各種見解，既然被稱為凈名（Vimalakirti），那麼最初的發心如果能夠清凈各種見解，也可以被稱為凈名（Vimalakirti）。因此這部經的《方便品》破斥凡夫，《弟子品》呵斥小乘道，《菩薩品》呵斥大乘的偏見。現在從最初發心就清凈這三種見解，就是凈名（Vimalakirti）。問：最初的發心和後來的心都清凈了三種見解，那麼最初和後來有什麼區別？答：最初的發心清凈見解，則光明顯現，因此有所不同。問：如果前念生起三種見解，認為『有』，后念破除三種見解，認為『無』，既然是有和無，還是會成為垢染，怎麼能稱為清凈呢？答：不是說前念生起三種見解就認為是『有』，后念清凈三種見解就認為是『無』，而是了知之前的三種見解本來就沒有，現在也沒有消失，所以稱為清凈。難：如果認為『有』的『有』是『有』，『無』的『無』是『無』，那就是『有』和『無』，還是會落入『有』和『無』的二元對立，為什麼不稱為染污呢？答：《智度論》中說，破除二元對立而不執著于任何一方，才稱為法忍。現在如果能夠退卻而忘記『兩是』，進而泯滅『二非』，心中空空蕩蕩，無所寄託，才稱為清凈。難：如果遣除『是』而忘記『非』，才稱為清凈，那麼認為『有』的是『是』，認為『非』的是『非』，這種意義就是『非』，認為『無』的是『無』，認為『非』的是『非』，這就是『是』，仍然滯留在『是』和『非』的對立中，怎麼能稱為清凈呢？答：本來是爲了退卻而忘記『兩是』，進而止息『二非』，希望玄妙領悟的賓客，心中無所寄託。現在卻循環于名相概念，落入分別心。如果領悟到無，就說：如果在內心止息情慾和妄想，內心沒有執著；在外消除名相，外在沒有執著。外在沒有執著，就是緣分在當下止息；內心沒有執著，就是當下的止息依賴於緣分。緣分止息于觀照，就是沒有緣分；觀照止息于緣分，就是沒有觀照。沒有觀照，沒有緣分，各種煩惱都寂靜下來，才稱為清凈，怎麼會滯留在『是』和『非』的對立中呢？問：如果緣分和觀照都寂滅了，難道不是滅智灰身，問答都被遣除了，就和癋法外道一樣了嗎？答：天親（Vasubandhu）和龍樹（Nagarjuna）都極力讚許惡言，所以說『你證悟我的法時，你那時就自我厭惡』，只是恐怕你還沒有領悟，現在陳述它。如果說惡，就是言語常常是惡的；辨別他的言語，就是惡常常存在於言語中。

【English Translation】 Not Vimalakirti (Vimalakirti). The Sutra says, 'The initial aspiration and the ultimate realization are not different,' meaning there is no difference between the initial aspiration and the final enlightenment. The later mind can purify various views. Since it is called Vimalakirti (Vimalakirti), if the initial aspiration can purify various views, it can also be called Vimalakirti (Vimalakirti). Therefore, the 'Upaya Chapter' of this sutra refutes ordinary people, the 'Disciples Chapter' rebukes the Hinayana path, and the 'Bodhisattva Chapter' scolds the great vehicle's prejudices. Now, from the initial aspiration, purifying these three views is Vimalakirti (Vimalakirti). Question: The initial aspiration and the later mind both purify the three views, so what is the difference between the initial and the later? Answer: The initial aspiration purifies views, then the light appears, so it is different. Question: If the previous thought arises with three views, considering it 'existent,' and the later thought eliminates the three views, considering it 'non-existent,' since there are existence and non-existence, it will still become defilement, how can it be called pure? Answer: It is not said that the previous thought arises with three views and is considered 'existent,' and the later thought purifies the three views and is considered 'non-existent,' but it is understood that the previous three views originally did not exist, and now they have not disappeared, so it is called pure. Objection: If the 'existence' of 'existence' is 'existence,' and the 'non-existence' of 'non-existence' is 'non-existence,' then it is 'existence' and 'non-existence,' and it will still fall into the duality of 'existence' and 'non-existence,' why not call it defilement? Answer: The Mahaprajnaparamita Sastra says that breaking duality without clinging to any side is called Dharma-kshanti (acceptance of the truth). Now, if one can retreat and forget 'both are,' and then extinguish 'both are not,' the mind is empty and without attachment, then it is called pure. Objection: If eliminating 'is' and forgetting 'is not' is called pure, then considering 'is' as 'is' and 'is not' as 'is not,' this meaning is 'is not,' considering 'non-existence' as 'non-existence' and 'is not' as 'is not,' this is 'is,' still滯留滯留 in the opposition of 'is' and 'is not,' how can it be called pure? Answer: Originally, it was to retreat and forget 'both are,' and then stop 'both are not,' hoping that the guests of profound understanding would have nothing to rely on in their hearts. Now, they are circulating in nominal concepts and falling into discriminating minds. If one realizes non-existence, one says: If one stops emotions and delusions in the heart, there is no attachment in the heart; if one eliminates names and forms outside, there is no attachment outside. If there is no attachment outside, it means that the conditions cease in the present; if there is no attachment in the heart, it means that the present cessation depends on conditions. Conditions cease in contemplation, which means there are no conditions; contemplation ceases in conditions, which means there is no contemplation. No contemplation, no conditions, all kinds of troubles are silent, then it is called pure, how can it滯留滯留 in the opposition of 'is' and 'is not'? Question: If conditions and contemplation are both extinguished, isn't it extinguishing wisdom and destroying the body, and all questions and answers are eliminated, just like the heretical path of the 癋法? Answer: Vasubandhu (Vasubandhu) and Nagarjuna (Nagarjuna) both highly praised evil words, so they said, 'When you realize my Dharma, you will hate yourself at that time,' but I am afraid you have not yet realized it, now I state it. If you say evil, then the words are often evil; if you distinguish his words, then evil is often in the words.

。言而不惡。所謂凡夫惡而不言。名二乘觀。故云至人緣觀俱寂。而境智宛然。故應逾動神逾靜。智逾寂照逾明。寧以惡法目聖心。灰斷謗玄道。次釋所說經。凈名妙德內克。託疾興教。故稱為說。經者。梵本名修多羅。凡具五義。一曰涌泉。義味無盡。二曰顯示。顯示法人。三曰出生。出生諸義。四曰繩墨。裁邪取正。五曰結鬘。貫穿諸法。此土往翻目之為綖。綖能持物。教能詮理。又翻為經。經者訓法訓常。正釋由義。體可模楷為法。物不能改為常。由文悟理。故稱由也。次釋不思議解脫。不思議解脫名。略有三義。一者不二法門。蓋是實相之理。心行既斷。意不能思。言語亦滅。即口不能議。名不思議。既慮絕言忘。即繫縛斯凈。名為解脫。十四章經。正為聞于不二。故知不二是不思議解脫之本。二者。由體不二之理。故有無二之智。由無二之智。故能適化無方。既道貫雙流。即心無功用。故能不思而現形。不議而演教。名不思議。縱任無礙。不為功用所拘。稱為解脫。三者。內有權實之本。示形言之跡。並非下位菩薩二乘凡夫所能測量。名不思議。于內外自在解脫于礙。稱為解脫。不思議體。但有理。智與教。依體立名。亦唯此三矣。不思議同異門二。不可思議。名教以多。略陳樞要。凡有五種。一聞不聞不

【現代漢語翻譯】現代漢語譯本：不說惡語。所謂的凡夫俗子，心懷惡意卻不說出來，這被稱為二乘的觀行。所以說，至人（指證悟者）的緣起觀和寂滅觀都達到寂靜，而境界和智慧卻清晰明瞭。因此，應該越是動盪，精神越是平靜；智慧越是寂靜，照見越是光明。怎麼能用惡法來衡量聖人的心呢？斷滅一切，誹謗玄妙的道理。接下來解釋所說的經。《凈名妙德經》中，Vimalakirti（維摩詰，居士名）和Manjushri（妙德，文殊菩薩）在內部約束自己，假託生病來興起教化，所以稱為『說』。『經』，梵文名為『修多羅』(Sutra)，通常具有五種含義：一是如涌泉般，義理滋味無窮無盡；二是顯示，顯示佛法；三是出生，出生各種義理；四是繩墨，裁量邪說，取用正理；五是結鬘，貫穿各種佛法。在漢地，過去翻譯為『綖』，『綖』能夠持物，教義能夠詮釋道理。又翻譯為『經』，『經』的意思是法則和常理。從字面解釋其含義，以『由』來解釋。『體』可以作為楷模，所以是『法』；事物不能改變，所以是『常』。通過文字領悟道理，所以稱為『由』。接下來解釋『不思議解脫』。『不思議解脫』這個名稱，大致有三種含義：一是『不二法門』，這實際上是實相的道理。心念和行為都已斷絕，意識無法思量，言語也已止息，口不能議論，這稱為『不思議』。既然思慮斷絕，言語忘卻，那麼束縛也就自然清凈，這稱為『解脫』。《維摩詰經》十四章，正是爲了闡述『不二』的道理，所以知道『不二』是不思議解脫的根本。二是，由於『體』是不二的道理，所以有『無二』的智慧。由於『無二』的智慧，所以能夠適應各種情況進行教化。既然道理貫穿雙流，那麼內心就沒有造作，所以能夠不思而顯現形體，不議而演說教義，這稱為『不思議』。縱任自在，沒有阻礙，不被功用所束縛，稱為『解脫』。三是，內心具有權巧和真實的根本，外在示現形跡和言語，這不是下位菩薩、二乘聖者和凡夫所能測量的，這稱為『不思議』。對於內外都自在，解脫于障礙，稱為『解脫』。『不思議』的本體，只有理、智和教。依據本體來立名，也只有這三者。『不思議』的同異門有二，不可思議，名稱和教義繁多，簡要陳述其要點。大致有五種：一是聽聞和不聽聞。

【English Translation】 English version: Not speaking evil words. What is called an ordinary person is one who harbors evil intentions but does not speak them, which is known as the contemplation of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Therefore, it is said that the perfect person's (至人) contemplation of conditioned arising and quiescence are both still, yet the realm and wisdom are clearly apparent. Thus, the more movement there is, the more tranquil the spirit should be; the more tranquil the wisdom, the brighter the illumination. How can one use evil dharmas to measure the heart of a sage? To extinguish everything and slander the profound path. Next, explaining the Sutra being spoken. In the Vimalakirti Nirdesa Sutra, Vimalakirti (凈名, a lay practitioner) and Manjushri (妙德, a Bodhisattva) internally restrain themselves, feigning illness to initiate teaching, hence it is called 'speaking'. 'Sutra' (經), in Sanskrit is called 'Sutra' (修多羅), generally possessing five meanings: first, like a gushing spring, the meaning and flavor are inexhaustible; second, to reveal, revealing the Dharma; third, to give birth, giving birth to various meanings; fourth, a plumb line, measuring against heresy and adopting the correct principle; fifth, a garland, stringing together various dharmas. In this land (China), it was previously translated as 'Yen', 'Yen' can hold things, and the teachings can explain principles. It is also translated as 'Sutra', 'Sutra' means law and constancy. Explaining its meaning literally, using 'by' to explain it. 'Substance' can be used as a model, so it is 'Dharma'; things cannot be changed, so it is 'constancy'. Understanding the principle through words, so it is called 'by'. Next, explaining 'inconceivable liberation'. The name 'inconceivable liberation' has roughly three meanings: first, the 'non-dual Dharma gate', which is actually the principle of reality. Thoughts and actions are cut off, consciousness cannot conceive, and words are also stopped, the mouth cannot discuss, this is called 'inconceivable'. Since thoughts are cut off and words are forgotten, then bondage is naturally purified, this is called 'liberation'. The fourteen chapters of the Vimalakirti Sutra are precisely to expound the principle of 'non-duality', so it is known that 'non-duality' is the root of inconceivable liberation. Second, because the 'substance' is the principle of non-duality, there is the wisdom of 'non-duality'. Because of the wisdom of 'non-duality', one can adapt to various situations to teach. Since the principle penetrates both streams, then the mind has no contrivance, so it can manifest forms without thinking and expound teachings without discussing, this is called 'inconceivable'. Letting go freely, without hindrance, not bound by effort, is called 'liberation'. Third, the inner mind has the root of skillful means and reality, outwardly manifesting traces of form and speech, which cannot be measured by lower Bodhisattvas, Two Vehicle practitioners, and ordinary people, this is called 'inconceivable'. Being free both internally and externally, liberated from obstacles, is called 'liberation'. The substance of 'inconceivable' only has principle, wisdom, and teaching. Establishing names based on the substance, there are only these three. The similarities and differences of 'inconceivable' are two, inconceivable, names and teachings are numerous, briefly stating the essentials. There are roughly five types: first, hearing and not hearing.

思議。二大小不思議。三通別不思議。四者本跡不思議。五者內外不思議。聞不聞不思議者。大品經云。諸聲聞等。聞與不聞。皆欲得聞。當學般若龍樹釋云。佛說不可思議解脫經。聲聞在座。並皆不聞。唯菩薩得聞。凈名等經。辨不思議。大小俱聞。故云聞不聞不思議也。有人言。釋論所引不思議解脫。是凈名經。吉藏撿釋論前後。是華嚴經。凈名大小俱聞。故知非也。第二大小不思議者。智度論云。小乘法門。有五不思議。一眾生業行不思宜。二世間不思宜。三龍神力。四坐禪人力。五佛力。大乘法內明。六十劫說法華經。眾謂如食頌。小乘教門。無有此事。謂大小不思宜也。第三通別不思議者。然論大乘經。通皆是不思宜。如肇公云。始自佛國。終訖法供養。其文雖殊。不思議一也。若境若智。若聲若形。皆是諸佛菩薩無礙法門。凡夫二乘有所得人。不能測度。故是通不思議也。別不思議者。雖通唱不思議。或者謂但有其言而無其事。故別示鉅細相容而無增減。據事而觀。淵不可思測。假令二乘窮劫思之。而不能得解。況復能作因見斯事。便信諸佛菩薩有深妙道。非二乘所知。故稍鄙小心。欣慕大法。亦令未發心者發菩提心。已發心者增進深入。故明別不思議。問。何以知有通別義耶。答。題稱不思議經。即一

【現代漢語翻譯】思議（sī yì）：第一是聞與不聞的不思議。第二是大小的不思議。第三是通與別的不思議。第四是本與跡的不思議。第五是內外的不思議。聞與不聞的不思議：大品經中說，諸位聲聞等，無論聽聞與否，都想要聽聞。龍樹菩薩在解釋《般若經》時說，佛陀宣講《不可思議解脫經》時，聲聞眾在座，卻都不能聽聞，只有菩薩才能聽聞。《維摩詰經》等經典，辨明不思議的道理，大小乘都能聽聞，所以說是聞與不聞的不思議。有人說，《釋論》所引用的『不思議解脫』，是《維摩詰經》。吉藏法師考察《釋論》前後文，認為是《華嚴經》。《維摩詰經》大小乘都能聽聞，所以知道不是它。大小的不思議：智度論中說，小乘法門，有五種不思議。一是眾生業行不思議，二是世間不思議，三是龍神力，四是坐禪人力，五是佛力。大乘法中闡明，六十劫說法華經，大眾覺得像一頓飯的時間。小乘教門，沒有這樣的事。這就是所謂大小的不思議。通與別的不思議：大乘經典，普遍都是不思議。如僧肇法師說，從佛國開始，到最後的法供養，文句雖然不同，不思議的道理卻是一樣的。無論是境界還是智慧，無論是聲音還是形象，都是諸佛菩薩無礙的法門，凡夫和二乘有所得的人，不能測度，所以是通的不思議。別的不思議是，雖然普遍宣揚不思議，有人認為只是說說而已，沒有實際的事情。所以特別顯示巨大和微小相互容納而沒有增減。根據事實來看，深淵不可思測。假設二乘用盡時間去思考，也不能理解，何況能因此而相信諸佛菩薩有深妙的道理，不是二乘所能知道的。因此稍微鄙視小心，欣慕大法，也讓未發心的人發起菩提心，已發心的人增進深入。所以闡明別的不思議。問：憑什麼知道有通與別的含義呢？答：題目稱為不思議經，就是一種。

【English Translation】 Inconceivable (Siyi): First is the inconceivable of hearing and not hearing. Second is the inconceivable of great and small. Third is the inconceivable of common and distinct. Fourth is the inconceivable of the root and trace. Fifth is the inconceivable of inner and outer. The Inconceivable of Hearing and Not Hearing: The Mahāprajñāpāramitā Sūtra says that all Śrāvakas (Shēngwén) and others, whether they hear or not, all want to hear. Nāgārjuna (Lóngshù) explains in his commentary on the Prajñāpāramitā Sūtra that when the Buddha preached the Inconceivable Liberation Sūtra, the Śrāvakas were present but could not hear it; only Bodhisattvas could hear it. The Vimalakīrti Nirdeśa Sūtra and other scriptures clarify the principle of the inconceivable, which both the Mahāyāna and Hīnayāna can hear, so it is called the inconceivable of hearing and not hearing. Some say that the 'inconceivable liberation' quoted in the Śāstra is the Vimalakīrti Nirdeśa Sūtra. Jizang (吉藏) examined the context of the Śāstra and believes it is the Avataṃsaka Sūtra. Since both Mahāyāna and Hīnayāna can hear the Vimalakīrti Nirdeśa Sūtra, it is known that it is not the one. The Inconceivable of Great and Small: The Mahāprajñāpāramitāupadeśa says that the Hīnayāna Dharma has five inconceivables. First, the karma and actions of sentient beings are inconceivable. Second, the world is inconceivable. Third, the power of dragons and spirits. Fourth, the power of meditation. Fifth, the power of the Buddha. The Mahāyāna Dharma clarifies that preaching the Lotus Sūtra for sixty kalpas (jié), the assembly felt like it was the time of a meal. The Hīnayāna teachings do not have such a thing. This is the so-called inconceivable of great and small. The Inconceivable of Common and Distinct: Generally, the Mahāyāna scriptures are all inconceivable. As Sengzhao (僧肇) said, from the Buddha-land to the final Dharma offering, although the wording is different, the principle of the inconceivable is the same. Whether it is realm or wisdom, whether it is sound or form, they are all unobstructed Dharma doors of the Buddhas and Bodhisattvas. Ordinary people and those of the Two Vehicles who have attachments cannot fathom them, so it is the common inconceivable. The distinct inconceivable is that, although the inconceivable is universally proclaimed, some think it is just talk and there is no actual thing. Therefore, it specifically shows that the great and small accommodate each other without increase or decrease. According to the facts, the abyss is unfathomable. Even if the Two Vehicles spend all their time thinking about it, they cannot understand it, let alone believe that the Buddhas and Bodhisattvas have profound and wonderful principles that the Two Vehicles cannot know. Therefore, they slightly despise their small minds and admire the great Dharma, and also cause those who have not developed the aspiration to develop Bodhicitta (pútíxīn), and those who have developed the aspiration to advance deeply. Therefore, the distinct inconceivable is clarified. Question: How do we know that there is a common and distinct meaning? Answer: The title is called the Inconceivable Sūtra, which is one kind.

部皆不思議。謂通義也。別不思議者。別有不思議品。示不思議事。謂別也。第四示本跡不思議者。肇公云。統萬行以權智為主。樹德本以六度為根。濟朦惑以慈悲為首。語宗極以不二為言。此不思議本也。至如借座燈王。請飯香土。室抱干像。手接大千。不思議亦也。詳肇公此意。以理能發智。即理為智本。智慧說教。即智為教本。若以理智對教。即理智為本。教為其跡。由理髮智。故外吐于教。謂以本垂跡。藉教通理。謂以跡顯本。故名本跡不思議也。第五內外不思議者。如前釋之。內無功用。不假思量。外化幽微。物莫能測。故名內外不思議也。

辨宗旨第三

已知名題。宜識旨歸。故次明宗致。宗致不同。凡有四說。有人言。此經名不思議解脫。即不思議解脫為宗。如般若教即以般若為宗。涅槃之流。萬類皆爾。有人言。此經用二行為宗。言二行者。一成就眾生。二凈佛國土。此經初明凈佛國土。后辨成就眾生。一部始終。皆明斯二。故以二行為宗。有人言。此經以因果為宗。但因果有二。一者凈土因果。二法身因果。如佛國品。明凈土因果。如方便品等。辨法身因果。一致始終。盛談斯法。故以因果為宗。吉藏謂。非無上來諸義。但師資相承。用權實二智。為此經宗。如法供養品。天帝白佛。

【現代漢語翻譯】現代漢語譯本：這些都是不可思議的，指的是通義上的不可思議。而別的不思議，是指《維摩詰經》中有一品名為《不思議品》，專門展示不可思議之事，這是別義上的不可思議。第四，展示本跡不可思議。僧肇大師說：『統攝萬行以權智為主導，樹立德行的根本以六度為根基，救濟矇昧迷惑以慈悲為首要，闡述宗極以不二為言語。』這就是不可思議的根本。至於像借燈王如來的座位，請香積佛的飯食，丈室容納高大的佛像，手接廣闊的大千世界，這也是不可思議的示現。詳細考察僧肇大師的用意，以理效能啓發智慧，即以理為智慧的根本；智慧宣說教法，即以智為教法的根本。如果以理智對應教法，那麼理智是根本，教法是示現。由於理效能啓發智慧，所以向外宣說為教法，這叫做以本垂跡；憑藉教法通達理體，這叫做以跡顯本。所以稱為本跡不可思議。第五，內外不可思議，如前面解釋的那樣，內在沒有造作功用，不假借思慮衡量，外在的化現幽深微妙，事物無法測度，所以稱為內外不可思議。辨宗旨第三已經知道了經題，應該瞭解經的宗旨，所以接下來闡明宗致。宗致不同，大概有四種說法。有人說，這部經名為《不思議解脫》，就以不思議解脫為宗旨，如同《般若經》以般若為宗旨，《涅槃經》等經典也是如此。有人說，這部經以兩種行為宗旨，所說的兩種行為，一是成就眾生，二是清凈佛國土。這部經開始闡明清凈佛國土，後面辨析成就眾生，整部經始終都在闡明這兩種行為，所以以兩種行為宗旨。有人說，這部經以因果為宗旨。但因果有兩種，一是凈土因果，二是法身因果。如《佛國品》闡明凈土因果，如《方便品》等辨析法身因果，始終一致，盛大地談論這種法，所以以因果為宗旨。吉藏認為，並非沒有以上各種意義，但師徒相承，用權智和實智這兩種智慧，作為這部經的宗旨。如《法供養品》中，天帝釋提桓因（Śakra Devānām Indra）問佛陀（Buddha）。

【English Translation】 English version: All of these are inconceivable, referring to the inconceivable in a general sense. The distinct inconceivable refers to the 'Inconceivable' chapter in the Vimalakīrti Nirdeśa Sūtra, which specifically demonstrates inconceivable matters; this is the distinct meaning of inconceivable. Fourth, demonstrating the inconceivable of the fundamental and the manifested. Master Zhao said: 'Governing myriad practices with expedient wisdom as the main guide, establishing the root of virtue with the six perfections as the foundation, saving the deluded with compassion as the foremost, and expounding the ultimate truth with non-duality as the language.' This is the fundamental of the inconceivable. As for borrowing the seat of the Dīpaṃkara Buddha (Dīpaṃkara Buddha), requesting the food of the Fragrant Land Buddha (Gandhavatī Buddha), the chamber embracing the tall image, and the hand receiving the vast great thousand world, these are also inconceivable manifestations. Examining Master Zhao's intention in detail, reason can inspire wisdom, that is, reason is the root of wisdom; wisdom can expound the teachings, that is, wisdom is the root of the teachings. If reason and wisdom are compared to the teachings, then reason and wisdom are the fundamental, and the teachings are the manifestation. Because reason can inspire wisdom, it is outwardly proclaimed as the teachings, which is called establishing the traces from the fundamental; relying on the teachings to penetrate the principle, which is called revealing the fundamental through the traces. Therefore, it is called the inconceivable of the fundamental and the manifested. Discriminating the Tenets, Third Having already known the title of the sutra, one should understand the purpose of the sutra, so next, the tenets are explained. The tenets differ, and there are roughly four views. Some say that this sutra is named Inconceivable Liberation, so it takes inconceivable liberation as its tenet, just as the Prajñā Sūtra takes prajñā as its tenet, and the Nirvāṇa Sūtra and other scriptures are similar. Some say that this sutra takes two practices as its tenet, the two practices being, one, accomplishing sentient beings, and two, purifying the Buddha-land. This sutra begins by explaining the purification of the Buddha-land, and later analyzes the accomplishment of sentient beings. The entire sutra consistently explains these two practices, so it takes the two practices as its tenet. Some say that this sutra takes cause and effect as its tenet. But there are two types of cause and effect, one is the cause and effect of the Pure Land, and the other is the cause and effect of the Dharma-body. For example, the 'Buddha-land' chapter explains the cause and effect of the Pure Land, and the 'Expedient Means' chapter and others analyze the cause and effect of the Dharma-body. Consistently throughout, it extensively discusses this Dharma, so it takes cause and effect as its tenet. Jizang believes that it is not without the above meanings, but that the teachers and disciples inherit and use the two wisdoms of expedient wisdom and real wisdom as the tenet of this sutra. As in the 'Dharma Offering' chapter, Śakra Devānām Indra (Śakra Devānām Indra) asked the Buddha (Buddha).

我雖從佛及文殊師利聞百千經。而未曾聞是不可思議自在神通決定實相經典。照實相名為實慧。觀神通謂方便慧。故用二慧。為此經宗。問。何故但明實相及以神通。答。實相為入道之本。神通化物之宗。不動實相。而能現通。雖現神通。不乖實相。故動寂不二。權實宛然。斯二既要。用為宗旨釋。僧肇云。統萬行即以權智為主。權即方便。智謂實智。此既關內舊義。故述而無作。別釋二智。成實論師。總收二智。凡有五時。一小乘教。以照四諦之理為實智。鑒事上方法為權智。二大品教。照真諦空為實智。鑒俗諦有為權智。三凈名經。以知病識藥為實智。應病授藥為權智。四法華教。照一乘之理為實智。鑒三乘方便為權智。五涅槃教。照常住為實智。鑒無常為權智。吉藏謂。五時之說。無文傷義。上已呵之。初教二智。略不須辨。尋般若經。具五二智。大品云。般若備說三乘之教及護持菩薩之法。既云具說三乘。即知亦有小乘二智也。智度論釋畢定品。明須菩提聞法華經時。明一切眾生並皆作佛。又聞波若經說菩薩有退。是故。今間是菩薩為畢定。為不畢定。佛答云。初心後心一切菩薩並皆畢定。詳此文意。既云畢定。則皆成佛。無攝二乘。此與法華。更無復異。故知亦有三一二智也。法尚品云。諸佛色身有去來。

【現代漢語翻譯】現代漢語譯本：我雖然跟隨佛陀以及文殊師利（Manjushri，智慧的象徵）聽聞了成百上千部經典，但從未聽聞過這部不可思議、自在神通、決定實相的經典。照見實相名為實慧，觀察神通謂之方便慧，所以用這兩種智慧作為這部經的宗旨。問：為什麼只闡明實相以及神通？答：實相是進入佛道的根本，神通是教化眾生的方法。不離開實相，而能顯現神通；雖然顯現神通，但不違背實相。所以動與寂不是對立的，權巧與真實是完全一致的。這兩者既然重要，就用它們作為宗旨。解釋：僧肇（Sengzhao，一位佛教哲學家）說，統攝萬行，就是以權智為根本。*即是方便，智就是實智。這已經是關內的舊有解釋，所以只是闡述而沒有創作。另外解釋這兩種智慧，《成實論》（Tattvasiddhi Shastra）的論師，總共歸納了五種情況。第一種是小乘教，以照見四諦（Four Noble Truths）的道理為實智，鑑別事物上的方法為權智。第二種是《大品般若經》（Mahaprajnaparamita Sutra），照見真諦空為實智，鑑別俗諦有為權智。第三種是《維摩詰經》（Vimalakirti Sutra），以知曉病癥、識別藥物為實智，根據病癥給予藥物為權智。第四種是《法華經》（Lotus Sutra），照見一乘（One Vehicle）的道理為實智，鑑別三乘（Three Vehicles）的方便為權智。第五種是《涅槃經》（Nirvana Sutra），照見常住為實智，鑑別無常為權智。吉藏（Jizang，三論宗創始人）認為，這五種情況的說法，沒有經文依據，損害了經義。上面已經批評過他了。最初的教義中的兩種智慧，略過不須辨析。尋找《般若經》（Prajna Sutra），具備五種情況的兩種智慧。《大品般若經》說，般若完備地闡述了三乘的教義以及護持菩薩的方法。既然說完備地闡述了三乘，就知道也有小乘的兩種智慧。《智度論》（Mahaprajnaparamitasastra）解釋畢定品，說明須菩提（Subhuti，佛陀的弟子）聽聞《法華經》時，明白一切眾生都能夠成佛。又聽聞《般若經》說菩薩有退轉。因此，現在問這位菩薩是必定成佛，還是不一定成佛。佛陀回答說，初心菩薩和後心菩薩都必定成佛。詳細考察這段文字的意思，既然說必定成佛，那麼都能夠成佛，沒有攝受二乘。這與《法華經》沒有什麼不同。所以知道也有三一二智。《法尚品》說，諸佛的色身有來去。

【English Translation】 English version: Although I have heard hundreds of thousands of sutras from the Buddha and Manjushri (symbol of wisdom), I have never heard of this incredible, freely-acting, supernaturally-powered, definitive, and real aspect sutra. Illuminating the real aspect is called 'real wisdom,' and observing supernatural powers is called 'expedient wisdom.' Therefore, these two types of wisdom are used as the doctrine of this sutra. Question: Why only elucidate the real aspect and supernatural powers? Answer: The real aspect is the foundation for entering the path, and supernatural powers are the means of transforming beings. Without departing from the real aspect, one can manifest supernatural powers; although manifesting supernatural powers, one does not contradict the real aspect. Therefore, movement and stillness are not dualistic, and skillful means and reality are perfectly aligned. Since these two are essential, they are used as the doctrine. Explanation: Sengzhao (a Buddhist philosopher) said that encompassing all practices means taking expedient wisdom as the root. * means skillful means, and wisdom means real wisdom. This is already an old interpretation from within the region, so it is only explained and not created. Separately explaining these two types of wisdom, the masters of the Tattvasiddhi Shastra (Treatise on the Establishment of Truth) collectively summarized five situations. First, in the Hinayana (Small Vehicle) teachings, illuminating the principles of the Four Noble Truths is real wisdom, and discerning methods in matters is expedient wisdom. Second, in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), illuminating the emptiness of ultimate truth is real wisdom, and discerning the existence of conventional truth is expedient wisdom. Third, in the Vimalakirti Sutra, knowing the illness and recognizing the medicine is real wisdom, and prescribing medicine according to the illness is expedient wisdom. Fourth, in the Lotus Sutra, illuminating the principle of the One Vehicle is real wisdom, and discerning the skillful means of the Three Vehicles is expedient wisdom. Fifth, in the Nirvana Sutra, illuminating permanence is real wisdom, and discerning impermanence is expedient wisdom. Jizang (founder of the Sanlun School) believed that these five situations lack scriptural basis and harm the meaning of the sutras. He has already been criticized above. The two types of wisdom in the initial teachings are omitted and need not be distinguished. Searching the Prajna Sutra, it possesses the two types of wisdom in five situations. The Mahaprajnaparamita Sutra says that Prajna comprehensively elucidates the teachings of the Three Vehicles and the methods of protecting Bodhisattvas. Since it says that it comprehensively elucidates the Three Vehicles, it is known that there are also the two types of wisdom in the Hinayana. The Mahaprajnaparamitasastra explains the chapter on definiteness, stating that when Subhuti (Buddha's disciple) heard the Lotus Sutra, he understood that all beings can become Buddhas. He also heard the Prajna Sutra say that Bodhisattvas can regress. Therefore, now it is asked whether this Bodhisattva is definitely going to become a Buddha or not. The Buddha answered that both the initial and later Bodhisattvas are definitely going to become Buddhas. Examining the meaning of this passage in detail, since it says that they are definitely going to become Buddhas, then all can become Buddhas, without including the Two Vehicles. This is no different from the Lotus Sutra. Therefore, it is known that there are also the three, one, and two wisdoms. The chapter on the Dharma yet to be Preached says that the physical bodies of the Buddhas have coming and going.

法身無去來。照色身有去來。即是無常。名為權智。鑒法身無去來。故是常住。稱為實智。即知大品具五種二智。不應言但辨空有二智也。凈名經亦具五種二智。如身子答天女。以無所得而得。即是會理之心名小乘實智。那律天眼事上知見。謂聲聞權智。智度菩薩母。方便以為又。謂空有二智。明不二法門。無復聲聞心及菩薩心。尋不二之理。即是一乘實智。開大乘為三乘權智。佛身無為不墮諸數。為常住實智。現處五濁無常名為權智。故知凈名亦具五智。法華具五者。初嘆小乘人德。即三藏二智。安樂行品明菩薩觀一切法空。又知因緣有。即空有二智。壽量品依法華論具明法報化三身。即是常無常二智。涅槃具五。不俟明之。則諸經皆是五二智。不如成實論師之所判也。問。若眾經皆具五。二智。乃為一教。何名多部。若。眾經雖皆具五。不無傍正。大品正明空有。余義為傍。凈名動靜為端。余皆泛說。法華照三一為主。涅槃以常無常為宗。傍論余義。故諸教為異也。

釋會處第四

有人言。經無大小。類問三分。謂序正流通。此經品凡十四。亦裁三別。初有四品。在室外說。目之為序。次有六品。居室內說。稱為正說。后之四品。還歸室外。謂流通分。所以然者。凈名託疾方丈。念待擊揚。前之四品

【現代漢語翻譯】現代漢語譯本：法身（Dharmakaya，佛的法性之身）沒有來去。照應於色身（Rupakaya，佛的色相之身）則有來去，這就是無常，稱為權智（Upaya-jnana，方便智慧）。鑑於法身沒有來去，所以是常住，稱為實智（Paramartha-jnana，真實智慧）。由此可知，《大品般若經》（Mahaprajnaparamita Sutra）具備五種二智，不應說只辨析空有二智。《維摩詰經》（Vimalakirti Sutra）也具備五種二智，例如舍利弗（Sariputra）回答天女，以無所得而得，這就是會合理體的心，名為小乘實智。阿那律（Aniruddha）的天眼，是事上的知見，稱為聲聞權智。《智度論》（Mahaprajnaparamita-sastra）說般若（Prajna）是菩薩之母，方便是父親，指的是空有二智。闡明不二法門，沒有聲聞心和菩薩心，尋求不二的道理，就是一乘實智。開顯大乘為三乘，是權智。佛身無為，不落入諸數，是常住實智。顯現於五濁惡世的無常，名為權智。所以可知《維摩詰經》也具備五智。《法華經》（Lotus Sutra）具備五智，初嘆小乘人的功德，即是三藏二智。《安樂行品》闡明菩薩觀一切法空，又知因緣有，即是空有二智。《壽量品》依據《法華論》具明法、報、化三身（Trikaya），即是常無常二智。《涅槃經》（Nirvana Sutra）具備五智，不必細說。那麼諸經都是五二智，不像《成實論》（Satyasiddhi-sastra）論師所判定的那樣。問：如果眾經都具備五二智，才成為一個教法，為何又有多部之名？答：眾經雖然都具備五二智，但並非沒有傍正之分。《大品般若經》正明空有，其餘義為傍。《維摩詰經》以動靜為端，其餘都是泛說。《法華經》以照三乘歸一乘為主，《涅槃經》以常無常為宗，傍論其餘義，所以諸教才有所不同。有人說，經沒有大小之分，都可分為三分，即序分、正宗分、流通分。此經品共有十四品，也可分為三部分。最初有四品，在室外說，稱之為序分。其次有六品，在室內說，稱為正宗分。最後的四品，又回到室外，稱為流通分。之所以這樣劃分，是因為維摩詰（Vimalakirti）託病于方丈室內，想著等待被擊揚，前面的四品...

【English Translation】 English version: The Dharmakaya (Dharmakaya, the body of the Buddha's Dharma-nature) has no coming or going. Corresponding to the Rupakaya (Rupakaya, the body of the Buddha's form), there is coming and going, which is impermanence, called Upaya-jnana (skillful means wisdom). Considering that the Dharmakaya has no coming or going, it is permanent, called Paramartha-jnana (ultimate wisdom). From this, it can be known that the Mahaprajnaparamita Sutra possesses five kinds of two wisdoms, and it should not be said that it only distinguishes between emptiness and existence. The Vimalakirti Sutra also possesses five kinds of two wisdoms, such as Sariputra's (Sariputra) answer to the goddess, obtaining through non-attainment, which is the mind that understands the principle, called Hinayana Paramartha-jnana. Aniruddha's (Aniruddha) heavenly eye is the knowledge and perception of things, called Sravaka Upaya-jnana. The Mahaprajnaparamita-sastra says that Prajna (Prajna) is the mother of Bodhisattvas, and skillful means are the father, referring to the two wisdoms of emptiness and existence. Clarifying the non-dual Dharma gate, there is no Sravaka mind or Bodhisattva mind, seeking the principle of non-duality, which is the Ekayana Paramartha-jnana. Revealing the Mahayana as the three vehicles is Upaya-jnana. The Buddha's body is unconditioned and does not fall into numbers, it is the permanent Paramartha-jnana. Appearing in the impermanence of the five defilements of the world is called Upaya-jnana. Therefore, it can be known that the Vimalakirti Sutra also possesses five wisdoms. The Lotus Sutra possesses five wisdoms, initially praising the merits of Hinayana people, which are the two wisdoms of the Tripitaka. The 'Chapter on Peaceful Practices' clarifies that Bodhisattvas observe all Dharmas as empty, and also know that causes and conditions exist, which are the two wisdoms of emptiness and existence. The 'Chapter on the Duration of Life' relies on the Treatise on the Lotus Sutra to clearly explain the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya), which are the two wisdoms of permanence and impermanence. The Nirvana Sutra possesses five wisdoms, which need not be explained in detail. Then all Sutras are the five two wisdoms, not as judged by the masters of the Satyasiddhi-sastra. Question: If all Sutras possess the five two wisdoms, then they become one teaching, why are there many names? Answer: Although all Sutras possess the five two wisdoms, there is still a distinction between subsidiary and principal. The Mahaprajnaparamita Sutra clearly explains emptiness and existence, and the other meanings are subsidiary. The Vimalakirti Sutra takes movement and stillness as the beginning, and the rest are general explanations. The Lotus Sutra takes illuminating the three vehicles and returning to the one vehicle as the main point, and the Nirvana Sutra takes permanence and impermanence as the main theme, with subsidiary discussions on other meanings, so the teachings are different. Some say that there is no distinction between large and small Sutras, and they can all be divided into three parts, namely the introduction, the main teaching, and the conclusion. This Sutra has a total of fourteen chapters, which can also be divided into three parts. The first four chapters, spoken outdoors, are called the introduction. The next six chapters, spoken indoors, are called the main teaching. The last four chapters, returning outdoors, are called the conclusion. The reason for this division is that Vimalakirti (Vimalakirti) feigned illness in the square room, thinking of waiting to be praised, the first four chapters...

。但明如來說法述德命人。為問疾由致。故稱為序。次有六品。在於室內。賓主交言。盛談妙道。因之為正。后之四品。說利既周。出於室外。來至佛所。印定成經。遠被來葉。故稱流通。此成實師科經文也。有人言。此經凡有三會。始自佛國。竟菩薩品。謂庵園初會。問疾品去至於香積。謂方丈次會。從菩薩品竟於一經。謂庵園重集。此十地論師之所解也。吉藏總用一文。雙徴二釋。方便一品。既在室內說之。何謂前四品並居室外。又室內說法凡有二時。方便一品。是其初集。略說法門。問疾以後。毗耶重集。具宣妙道。何得以前說為序。后談為正。此斥初解也。若謂此經何有三會。是亦不然。既重集庵園為二會者。亦再聚方丈。寧非屬集。又佛國品明凈土因宗既為會者。方便品辨法身因果。寧非會耶。以此詳之。后通亦謬。今所釋者。華嚴一部。凡有七處八會。此經始終。而有二處四集。言二處者。一庵園處。二方丈處。庵園是佛所住處。方丈為菩薩住處。又庵園出家所棲。方丈俗人居止。又庵羅女以園施佛。造立精舍。謂他業所起。八未曾有室。蓋是凈名自會構興。庵羅園在城外。方丈在城內。法顯傳云。相去三里。在城南也。所言四會者。一庵羅會。二方丈會。三重集方丈。四再會庵園。以此詳文。應為元諸

【現代漢語翻譯】然而，明瞭如來說法、陳述功德、指示人們，是因為探問疾病而引起的，所以稱為『序』（introduction）。接下來有六品，在室內，賓主雙方交談，盛大地談論微妙的道理，因此稱為『正』（main body）。最後的四品，說明利益已經完備，從室內出來，來到佛陀的處所，印證確定成為經典，流傳到後世，所以稱為『流通』（transmission）。這是《成實論》的法師科判經文的方法。有人說，這部經共有三次集會。開始於佛國品，結束于菩薩品，認為是庵羅園（Amra garden，芒果園）的初次集會。從問疾品到香積品，認為是方丈（square cubicle，維摩詰的居所）的第二次集會。從菩薩品到整部經結束，認為是庵羅園的再次聚集。這是《十地論》法師的解釋。吉藏（Jizang，人名）總共用一種說法，同時駁斥兩種解釋。方便品既然在室內宣說，為什麼說前面的四品都在室外？而且室內說法共有兩次，方便品是第一次集會，簡略地宣說法門。問疾品以後，維摩詰（Vimalakirti，人名）再次聚集在方丈，詳細地宣說微妙的道理。怎麼能把前面的宣說作為序，後面的談論作為正呢？這是駁斥第一種解釋。如果說這部經怎麼會有三次集會呢？這也是不對的。既然再次聚集在庵羅園作為兩次集會，也再次聚集在方丈，難道不是屬於集會嗎？而且佛國品闡明凈土的因緣宗旨既然是集會，方便品辨說法身的因果，難道不是集會嗎？根據這些詳細考察，後面的通論也是錯誤的。現在我所解釋的，華嚴一部經，共有七處八會。這部經從始至終，共有兩處四集。所說的兩處，一是庵羅園，二是方丈。庵羅園是佛陀居住的地方，方丈是菩薩居住的地方。而且庵羅園是出家人居住的地方，方丈是俗人居住的地方。而且庵羅女（Amra，人名）用園林佈施給佛陀，建造精舍，認為是他人事業所興起。八未曾有室，大概是維摩詰自己會意構思興建的。庵羅園在城外，方丈在城內。《法顯傳》（Faxian's biography，書名）說，相距三里，在城的南面。所說的四次集會，一是庵羅園集會，二是方丈集會，三是再次聚集在方丈，四是再次集會在庵羅園。根據這些詳細考察經文，應該是原本的各種說法。

【English Translation】 However, the clear exposition of the Dharma, the narration of virtues, and the instruction of people by the Tathagata (Thus Come One, 如來) arose from inquiring about illness, hence it is called the 'Introduction'. Following this, there are six chapters, which take place indoors, with the host and guests conversing and extensively discussing the profound Dharma, thus it is called the 'Main Body'. The final four chapters, explaining that the benefits are complete, emerge from the room and come to the Buddha's abode, confirming and establishing the sutra, which is transmitted to future generations, hence it is called the 'Transmission'. This is the method of classifying the sutra by the Dharma masters of the Satyasiddhi (成實論) School. Some say that this sutra has three assemblies in total. Starting from the Buddha Land Chapter and ending with the Bodhisattva Chapter, it is considered the first assembly in Amra Garden (庵羅園, mango garden). From the Inquiry of Illness Chapter to the Fragrance Accumulation Chapter, it is considered the second assembly in the square cubicle (方丈, Vimalakirti's dwelling). From the Bodhisattva Chapter to the end of the entire sutra, it is considered the re-gathering in Amra Garden. This is the explanation of the Dasabhumika (十地論) School's Dharma masters. Jizang (吉藏, name of a person) uses one statement to simultaneously refute two explanations. Since the Expedient Means Chapter is expounded indoors, why are the preceding four chapters all located outdoors? Moreover, there are two occasions for expounding the Dharma indoors. The Expedient Means Chapter is the first assembly, briefly expounding the Dharma gate. After the Inquiry of Illness Chapter, Vimalakirti (維摩詰, name of a person) re-gathers in the square cubicle, extensively expounding the profound Dharma. How can the former exposition be considered the introduction and the latter discussion be considered the main body? This is refuting the first explanation. If it is said, how can this sutra have three assemblies? This is also incorrect. Since re-gathering in Amra Garden is considered two assemblies, there is also a re-gathering in the square cubicle, is it not an assembly? Moreover, since the Buddha Land Chapter clarifies the causal basis of the Pure Land, is it not an assembly? The Expedient Means Chapter distinguishes the causes and effects of the Dharmakaya (法身, Dharma body), is it not an assembly? Based on these detailed examinations, the later general theory is also erroneous. What I am now explaining is that the Avatamsaka Sutra (華嚴經) has seven locations and eight assemblies in total. This sutra, from beginning to end, has two locations and four gatherings. The two locations are Amra Garden and the square cubicle. Amra Garden is where the Buddha resides, and the square cubicle is where the Bodhisattvas reside. Moreover, Amra Garden is where renunciants dwell, and the square cubicle is where laypeople reside. Furthermore, the woman Amra (庵羅, name of a person) donated the garden to the Buddha and built a monastery, which is considered to be established by the efforts of others. The Eight Unprecedented Chambers were probably conceived and constructed by Vimalakirti himself. Amra Garden is outside the city, and the square cubicle is inside the city. Faxian's Biography (法顯傳, name of a book) says that they are three li apart and located south of the city. The four gatherings are the Amra Garden gathering, the square cubicle gathering, the re-gathering in the square cubicle, and the re-gathering in Amra Garden. Based on these detailed examinations of the text, it should be the original various statements.

。問。華嚴不起寂滅道場。現身七處八會。此經可得然乎。答。彼經明不起。此經明起。起與不起。皆不思議。故華嚴名不可思議經。此經亦存斯稱。問。不起而往。不可思議。自此至彼。何名莫測。答。雖有去來。竟不往反。故凈名嘆曰。善來文殊。不來相而來。雖來而不至。亦不去相而去。雖去而不動。則宛然從就。未始往來。故是難思。可以華嚴為類。問。此之四會。前後云何。答。詳其終始。凡有二種。一時事次第。二集法前後時事次第者。一方丈初會。二庵園次會。第三重集方丈。第四再會庵園。問。何以知然。答。五百長者願行相符。為法城等侶。訪道參玄。無時不集。而寶積已至。凈名不至。當知有疾。以其疾故。國內近眾。皆來問之。因以身疾。略為說法。與數千人。皆發道心。即方便品。故知前有毗耶之會。但初集之時。人天眾少。利益未多。猶不足暢其神慧其稱現疾之懷但佛與凈名。既同爲化物。兩心相鑒。居士既託疾方丈。佛在庵園說法。為之集眾。故遣使問疾。聲聞菩薩皆靜不堪。故次有庵園之會。仍命文殊。擊揚凈名。具宣大法。故有毗耶重集。但化事既周。同到佛所。如來印贊。復談妙道。故有庵園再會。以時事摧之。必如此也。二集法前後者。夫欲結整合經。必須先明如是我聞一時佛

【現代漢語翻譯】現代漢語譯本：問：既然《華嚴經》（Hua Yan Jing）不起于寂滅道場，卻示現於七處八會，那麼這部經（指《維摩詰所說經》）也可以這樣認為嗎？答：《華嚴經》闡明『不起』，而這部經闡明『起』。『起』與『不起』，都是不可思議的。所以《華嚴經》名為《不可思議經》。這部經也同樣可以這樣稱呼。問：不起而前往，不可思議；從這裡到那裡，為何難以捉摸？答：雖然有去有來，最終沒有往返。所以維摩詰（Jing Ming）讚歎說：『善來文殊（Wen Shu），不來相而來，雖來而不至；亦不去相而去，雖去而不動。』這宛然是順應機緣，從未開始往來，所以難以思議，可以《華嚴經》作為類比。問：這裡的四次集會，前後順序如何？答：詳細考察其始終，大致有兩種：一是按時序排列，二是按結集佛法的先後。按時序排列是：第一次在方丈室集會，第二次在庵園集會，第三次再次在方丈室集會，第四次再次在庵園集會。問：憑什麼知道是這樣呢？答：五百長者的願行相符，作為法城等的同伴，訪道參玄，無時不聚集。而寶積（Bao Ji）已經到了，維摩詰（Jing Ming）沒有到，應當知道他有疾病。因為他有疾病的緣故，國內附近的眾人，都來問候他。因此他藉著身體的疾病，略微地為大家說法，與數千人，都發了道心，這就是《方便品》的內容。所以知道前面有毗耶離（Pi Ye Li）的集會。但初次集會的時候，人天大眾很少，利益不多，還不足以暢達他的神妙智慧，以及他稱病的心懷。但佛與維摩詰（Jing Ming），既然同樣是爲了教化眾生，兩心相照。居士既然託病在方丈室，佛在庵園說法，為他聚集大眾，所以派遣使者問候他的疾病。聲聞（Sheng Wen）菩薩（Pu Sa）都靜默不語，不能勝任，所以接著有庵園的集會。仍然命令文殊（Wen Shu），讚揚維摩詰（Jing Ming），詳細宣說大法，所以有毗耶離（Pi Ye Li）的再次集會。但教化的事情既然圓滿，一同來到佛的處所，如來（Ru Lai）印可讚嘆，又談論妙道，所以有庵園的再次集會。按時序推斷，必定是這樣。二是按結集佛法的先後。想要結整合經，必須先明確『如是我聞，一時佛』。

【English Translation】 English version: Question: Since the Hua Yan Jing (Avatamsaka Sutra) does not arise from the Nirvana hermitage, yet manifests in seven locations and eight assemblies, can this sutra (referring to the Vimalakirti Sutra) be regarded similarly? Answer: The Hua Yan Jing elucidates 'non-arising,' while this sutra elucidates 'arising.' 'Arising' and 'non-arising' are both inconceivable. Therefore, the Hua Yan Jing is named the Inconceivable Sutra. This sutra can also be called by that name. Question: To go without arising is inconceivable; why is it so difficult to fathom going from here to there? Answer: Although there is going and coming, ultimately there is no back and forth. Therefore, Vimalakirti (Jing Ming) praised, 'Welcome, Manjushri (Wen Shu), coming in the aspect of not coming; although coming, not arriving; also departing in the aspect of not departing; although departing, not moving.' This is clearly in accordance with conditions, never having begun to go back and forth, so it is difficult to conceive, and can be compared to the Hua Yan Jing. Question: What is the order of these four assemblies? Answer: Examining their beginning and end in detail, there are roughly two kinds: one is the chronological order, and the other is the order of compiling the Dharma. The chronological order is: first assembly in the abbot's room, second assembly in the Ambapali garden, third assembly again in the abbot's room, fourth assembly again in the Ambapali garden. Question: How do you know this is so? Answer: The vows and practices of the five hundred elders are in accord, as companions of the Dharma city, visiting the Way and investigating the profound, gathering at all times. And Bao Ji (Ratnakuta) has already arrived, but Vimalakirti (Jing Ming) has not, so it should be known that he is ill. Because of his illness, the nearby people in the country all come to inquire after him. Therefore, he takes advantage of his physical illness to briefly explain the Dharma to everyone, and several thousand people all generate the Bodhi mind, which is the content of the Upaya (Expedient Means) chapter. So it is known that there was a Vaisali (Pi Ye Li) assembly before. But at the time of the first assembly, the assembly of humans and devas was small, and the benefits were not many, not enough to fully express his wondrous wisdom and his state of claiming illness. But since the Buddha and Vimalakirti (Jing Ming) are both for the purpose of teaching sentient beings, their minds illuminate each other. Since the layman is feigning illness in the abbot's room, the Buddha is teaching the Dharma in the Ambapali garden, gathering the assembly for him, so he sends a messenger to inquire after his illness. The Sheng Wen (Sravakas) and Pu Sa (Bodhisattvas) are all silent and incapable, so there is then the assembly in the Ambapali garden. Still ordering Manjushri (Wen Shu) to praise Vimalakirti (Jing Ming), explaining the Great Dharma in detail, so there is a second assembly in Vaisali (Pi Ye Li). But since the work of teaching is complete, they come together to the Buddha's place, the Ru Lai (Tathagata) approves and praises, and again discusses the wonderful Way, so there is a second assembly in the Ambapali garden. Judging by the chronological order, it must be so. The second is the order of compiling the Dharma. If you want to compile a sutra, you must first clarify 'Thus have I heard, at one time the Buddha'.

在處與大眾俱。若發軫即序凈名時處者。則不得成經。勝鬘之流。事亦如是。故先明庵園會也。庵園之集既竟。將發遣使。問疾之端。宜追序方丈初會。嘆凈名之德。令生時眾尊仰之誠。序其有疾。發如來慰問由致。故有方便一品毗耶會也。后之二集不異前。通開此經。雖有四會。唯例華嚴。亦開三分。第一從初會寶積偈已來。明於序說。次從偈后長行至阿閦佛品。辨于正宗。三從法供養品竟經。明於流通。問。通別二序。但屬初會。云何是序分耶。答。通別二序。宜兩望之。四集往分。則屬初會。為成一經。宜稱序說。后之二品。其義亦然。以法集分之。則屬後會。若望一經。稱流通分也。就序及流通。各開為二。正說分三。序開二者。如是六事。謂遺教證信序。寶積奉蓋。發起正宗。名發起序。流通二者。法供養品。謂贊談流通。囑累一品。明付囑流通。正說三者。第一從寶積問至佛道品。明二法門。次不二法門品。明不二法門。三從香積竟阿閦佛品。還明二門。所以開此三者。至理無二。為眾生故強說二。故初開。二門。欲令受化之徒因二教門悟不二理。故明不二法門。既識二表不二。復須從不二起二。故重明二門。又雖有四會。不出三時。第一從初竟不二法門品。明食前說法。第二者香積一品。食時演教。三

【現代漢語翻譯】現代漢語譯本在（庵）園中與大眾聚會。如果一開始就按照《凈名經》的時間地點來敘述，就無法完成這部經書，像《勝鬘經》的情況也是如此。所以先說明在庵園的聚會。庵園的聚會結束后，將要派遣使者，引出問疾的開端，應該追溯敘述在方丈室的初次聚會，讚歎維摩詰（Vimalakirti）的德行，使當時的聽眾產生尊崇仰慕的誠意，敘述他生病，引出如來的慰問緣由，所以有《方便品》在毗耶離（Vaishali）的聚會。後面的兩次聚會與前面的沒有不同，貫通開啟這部經。雖然有四次聚會，但可以參照《華嚴經》分為三分。第一部分從初次聚會寶積（Ratnakuta）獻寶蓋的偈頌開始，說明序說。第二部分從偈頌后的長行文到《阿閦佛品》，辨明正宗。第三部分從《法供養品》結束到整部經結束，說明流通。問：通序和別序，只屬於初次聚會，怎麼說是序分呢？答：通序和別序，應該兩方面來看。從四次聚會來分，則屬於初次聚會。爲了成就一部經，應該稱為序說。後面的兩品，意義也是這樣。如果從法集來分，則屬於後面的聚會。如果從整部經來看，則稱為流通分。就序分和流通分，各自分為二。正說分分為三。序分分為二，即如是六事，指遺教證信序，寶積奉獻寶蓋，發起正宗，名為發起序。流通分分為二，《法供養品》，是讚歎流通，《囑累品》，是說明付囑流通。正說分分為三，第一部分從寶積的提問到《佛道品》，說明二法門。第二部分《不二法門品》，說明不二法門。第三部分從《香積品》結束到《阿閦佛品》，還是說明二法門。之所以分為這三部分，是因為至理只有一個，爲了眾生的緣故勉強說成二，所以一開始就開示二門。想要讓接受教化的人通過二教門領悟不二之理，所以說明不二法門。既然認識到二是爲了表達不二，又必須從不二中生出二，所以再次說明二門。又，雖然有四次聚會，但不超出三個時段。第一時段從初次聚會結束到《不二法門品》，說明飯前說法。第二時段是《香積品》，飯時演教。第三

【English Translation】 English version They gathered with the assembly in the (Ambapali) garden. If the 'Vimalakirti Sutra' were to begin by detailing the time and place, it would not be a complete sutra, similar to the 'Queen Srimala Sutra'. Therefore, the gathering in the Ambapali garden is mentioned first. After the gathering in the Ambapali garden concludes, and the dispatch of messengers is about to begin, leading to the inquiry about the illness, it is appropriate to trace back and narrate the initial gathering in the square chamber (方丈, Fangzhang), praising the virtues of Vimalakirti (凈名, Vimalakirti), so that the audience at that time would generate sincere respect and admiration. Narrate his illness, leading to the Tathagata's (如來, Tathagata) compassionate inquiry, hence the 'Upaya Chapter' (方便品, Upaya Pin) at the Vaishali (毗耶離, Vaishali) assembly. The subsequent two assemblies are no different from the previous ones, connecting and opening up this sutra. Although there are four assemblies, they can be divided into three sections, similar to the 'Avatamsaka Sutra'. The first section, from the initial assembly with Ratnakuta's (寶積, Ratnakuta) offering of the jeweled canopy in verse, explains the introduction. The second section, from the prose following the verses to the 'Akshobhya Buddha Chapter' (阿閦佛品, Akshobhya Buddha Pin), clarifies the main teaching. The third section, from the end of the 'Dharma Offering Chapter' (法供養品, Dharma Offering Pin) to the end of the entire sutra, explains the transmission. Question: The general introduction and the specific introduction belong only to the initial assembly, so how can it be considered the introductory section? Answer: The general introduction and the specific introduction should be viewed from both perspectives. When divided according to the four assemblies, they belong to the initial assembly. To complete a sutra, it should be called the introduction. The meaning of the subsequent two chapters is also like this. If divided according to the Dharma gathering, they belong to the later assemblies. If viewed from the perspective of the entire sutra, it is called the transmission section. The introductory section and the transmission section are each divided into two. The main teaching section is divided into three. The introductory section is divided into two, namely the six aspects, referring to the testamentary instruction and the certification of faith, Ratnakuta's offering of the jeweled canopy, initiating the main teaching, called the initiating introduction. The transmission section is divided into two, the 'Dharma Offering Chapter', which is praise and transmission, and the 'Entrustment Chapter' (囑累品, Zhǔ lěi pǐn), which explains the entrustment and transmission. The main teaching section is divided into three, the first part from Ratnakuta's question to the 'Buddha Path Chapter' (佛道品, Fó dào pǐn), explaining the two Dharma doors. The second part, the 'Entering the Gate of Non-Duality Chapter' (不二法門品, Bù èr fǎ mén pǐn), explains the non-dual Dharma door. The third part, from the end of the 'Fragrance Accumulation Chapter' (香積品, Xiāng jī pǐn) to the 'Akshobhya Buddha Chapter', still explains the two Dharma doors. The reason for dividing it into these three parts is that the ultimate truth is one, but for the sake of sentient beings, it is reluctantly spoken of as two, so the two doors are initially revealed. The intention is to enable those who receive the teachings to realize the non-dual principle through the two Dharma doors, so the non-dual Dharma door is explained. Since it is recognized that two is to express non-duality, it is necessary to generate two from non-duality again, so the two doors are explained again. Also, although there are four assemblies, they do not exceed three time periods. The first time period is from the end of the initial assembly to the 'Entering the Gate of Non-Duality Chapter', explaining the Dharma before the meal. The second time period is the 'Fragrance Accumulation Chapter', teaching during the meal. The third

從菩薩行品竟阿閦佛品。謂食后敷經。又雖有四會。約處但有三章。第一從初竟菩薩品。謂室外說法。次從問疾已去訖香積佛品。室內敷經。三從菩薩行品已去。還歸室外說法。問。若爾還因舊說。以何非之。答。依時事次第。則二處四會。若集法前後。但有三。故不同舊說。又約修行次第。亦開為三。第一從初竟菩薩品。謂破三病門。第二從問疾說香積佛品。明修行門。第三從菩薩行品去。辨行成德立門。三病坊菩薩道。宜先破之。在病已除。方得修行。復有第二門。既修妙行。行成德滿。故有第三門。就此三門。各開三別。初門三者。初二品破凡夫病。次弟子品破二乘病。第三菩薩品破菩薩病也。問。初品明凈土因果。方便品明法身因果。云何偏破凡夫。答。初雖通為三人。但后既有斥小乘與菩薩。故初二品破凡夫也。第二修行門三段者。從問疾品至佛道品。正明菩薩實慧方便二行。次不二法門品明。二慧由不二理成。第三香積品。辨從不二起於二用也。第三得成德立。開為三者。菩薩行品。初明佛事不同。辨無礙行成。次從不盡不住。明善巧行立。第三阿閦佛品本跡二身。謂果德究竟也。

佛國品第一

此品受名。凡具二義。第一長者獻蓋。如來示土。從神通所現立名。故云佛國品。二者寶積問凈

土之行。如來答佛國因果。從所說受稱。以目品名。問。眾經之首。皆云序品。此教建章。何故題為佛國。答。眾經初品。純明序義。設有正說。正短序長。宜稱為序。此品不純明序。又序短正長。故以佛國為稱。問。正有多門。何故初明佛國。答。適化名宜。不應致問。但凈佛國土成就眾生。蓋是菩薩要行。此經明大士法門。是故。初集辨于凈土。次會已去明成就眾生。是以建篇標于佛國。又下經文云。欲得凈土。當凈其心。心為萬行之主。故佛國貫眾品之初。如是者。若望一經。具足二序。一證信序。二發起序。立如是六事。證傳經可信。為證信序。合蓋現土。發起正宗。名發起序。證信利於未來。發起益於現在。化洎兩世。故雙明二序。問。何因緣故。有六事耶。答。佛將涅槃。爾時阿難。凡發四問。一佛滅度后。依何行道。此問正解。二者如來去世。以誰為師。斯問正行。三者惡口車匿。云何共住。此問明妨解行之緣。四者經初安何等語。此問明解行之教。佛答云。當觀念處破除煩惱。依此行道。受戒律訓誨。可以為師。惡口之人宜須默擯。心自調伏。佛經初首。宜稱如是我聞乃至與大眾俱。蓋是遺旨之言。侍者所問。故有六事。六事者。一如是。二我聞。三一時。四教主。五住處。六同聞眾。問。眾經之初

【現代漢語翻譯】現代漢語譯本：《土之行》。如來回答關於佛國因果的問題，根據所說和接受的內容來命名品名。問：所有經典的首篇都稱為『序品』，這部經典的開篇，為什麼題為『佛國』？答：一般經典的首品，純粹闡明序言的意義。即使有正文，也是正文短而序言長，所以適宜稱為『序』。此品不純粹闡明序言，而且序言短而正文長，所以用『佛國』來命名。問：正文有很多方面，為什麼首先闡明佛國？答：這是適應教化的權宜之計，不應該提出疑問。但凈化佛國土和成就眾生，大抵是菩薩的重要修行。這部經典闡明大菩薩的法門，因此，首先集中討論凈化國土，其次從集會開始闡明成就眾生，所以開篇標明『佛國』。而且下文經典說：『想要得到凈土，應當凈化自己的心。』心是萬行之主，所以『佛國』貫穿各品之首。『如是』等，如果從整部經典來看，就具備了兩種序言：一是證信序，二是發起序。確立『如是』等六件事，證明傳經是可信的，作為證信序。結合涵蓋顯現國土，發起正宗，稱為發起序。證信有利於未來，發起有益於現在，教化普及兩世，所以同時闡明兩種序言。問：因為什麼因緣，會有六件事呢？答：佛將要涅槃時，當時阿難提出了四個問題：一是佛滅度后，依據什麼修行？這個問題是關於正解的。二是如來去世后，以誰為師？這個問題是關於正行的。三是惡口的車匿（Channa，人名），如何與他相處？這個問題闡明了妨礙解行之緣。四是經典開頭安放什麼語句？這個問題闡明瞭解行的教義。佛回答說：應當觀念處，破除煩惱，依據這個修行。接受戒律的訓誨，可以作為老師。對於惡口的人，應該默默地擯棄他，內心自我調伏。佛經的開頭，適宜稱『如是我聞』乃至『與大眾俱』，這大抵是遺囑之言，是侍者所問，所以有六件事。六件事是：一、如是（Thus）；二、我聞（I have heard）；三、一時（At one time）；四、教主（The Teacher）；五、住處（The place where the teaching was given）；六、同聞眾（The audience）。問：眾多經典的首篇

【English Translation】 English version: 『The Conduct of the Earth』. The Tathagata (如來, Thus Come One) answers about the causes and effects of the Buddha-land, named according to what is said and received. Question: The first chapter of all sutras is called the 『Introduction Chapter』. Why is the opening chapter of this teaching titled 『Buddha-land』? Answer: The first chapter of most sutras purely elucidates the meaning of the introduction. Even if there is a main text, the main text is short and the introduction is long, so it is appropriate to call it 『Introduction』. This chapter does not purely elucidate the introduction, and the introduction is short while the main text is long, so it is named 『Buddha-land』. Question: There are many aspects to the main text, why is the Buddha-land elucidated first? Answer: This is an expedient measure to adapt to the teaching, and should not be questioned. But purifying the Buddha-land and accomplishing sentient beings are generally important practices of Bodhisattvas (菩薩, a being on the path to Buddhahood). This sutra elucidates the Dharma (法, teachings) of great Bodhisattvas, therefore, it first focuses on discussing the purification of the land, and then from the assembly onwards, it elucidates the accomplishment of sentient beings, so the opening chapter is titled 『Buddha-land』. Moreover, the sutra below says: 『If you want to obtain a pure land, you should purify your own mind.』 The mind is the master of all practices, so 『Buddha-land』 runs through the beginning of each chapter. 『Thus』 and so on, if viewed from the entire sutra, it possesses two introductions: one is the Credibility Introduction, and the other is the Initiation Introduction. Establishing six things such as 『Thus』 proves that the transmission of the sutra is credible, serving as the Credibility Introduction. Combining the encompassing manifestation of the land, initiating the main teaching, is called the Initiation Introduction. Credibility benefits the future, initiation benefits the present, and the teaching extends to both lifetimes, so both introductions are elucidated simultaneously. Question: What is the cause and condition for having six things? Answer: When the Buddha (佛, Buddha) was about to enter Nirvana (涅槃, the state of enlightenment), Ananda (阿難, one of the principal disciples of the Buddha) asked four questions: First, after the Buddha's passing, what should we rely on to practice? This question is about the correct understanding. Second, after the Tathagata's (如來, Thus Come One) passing, who should we take as our teacher? This question is about the correct practice. Third, how should we live with the foul-mouthed Channa (車匿, a person's name)? This question elucidates the conditions that hinder understanding and practice. Fourth, what words should be placed at the beginning of the sutra? This question elucidates the teachings of understanding and practice. The Buddha answered: We should contemplate the places, break through afflictions, and rely on this to practice. Receiving the precepts and teachings can be taken as a teacher. For those with foul mouths, we should silently reject them and self-regulate our minds. The beginning of the Buddha's sutra should appropriately be called 『Thus I have heard』 and even 『Together with the great assembly』, these are generally the words of the will, asked by the attendant, so there are six things. The six things are: 1. Thus; 2. I have heard; 3. At one time; 4. The Teacher; 5. The place where the teaching was given; 6. The audience. Question: The beginning of many sutras

。何建言如是。答。佛法大海。信為能入。智為能度。以信故則言此事如是。若不信則言此事不如是。故知如是則是信也。問。如是。為目信體。為據信相。答。信體即是內心。外言如是。則表內心誠信。故如是之言。為信相也。問。如是為目通訊。為主別信。答。若信佛法為正。即不信外道之耶。名為通訊。但佛經有大乘小乘權教實教。信大之信。非小信之信。名為別信。則具含通別。問。如是為目能信。為明所信。答。具含能所。如有信之人。則云此事如是。此事則屬於所信。如是名為能信。取所信之義。則云我聞如是。明能信之義。如是我聞。故集法藏人。經初兩出。問。如是稱信。為明阿難信心。為明餘人信。答。通辨一切群生有信心者。則入佛法。故智度論云。如人有手至於寶山。隨意所取。若其無手。則空無所得。有信心人。入佛法寶山。得諸道果。若無信心。雖解文義。空無所得也。我聞。明阿難親承音旨無傳聞之謬也。問。阿難是佛得道夜生。年二十五。方乃事釋伽。五十年說法。唯聞其半。何以一代之教。皆稱我聞。答。智度論明。阿難登高坐。答大迦葉云。佛初說法時。我爾時不見。如是展轉聞。乃至波羅捺。展轉聞者。報恩經云。阿難請求四愿。一不受如來故衣。二不受別請。三出入無時。四

【現代漢語翻譯】現代漢語譯本：問：如何理解『如是』（tathata，真如）的含義？答：佛法如大海，以信心才能進入，以智慧才能渡過。因為有信心，所以說『此事如是』（此事是這樣的）。如果沒有信心，就會說『此事不如是』（此事不是這樣的）。所以，知道『如是』就是信心的體現。問：『如是』是用來指代信心的本體，還是依據信心的表相？答：信心的本體就是內心，外在的言語『如是』，則表示內心的真誠。所以，『如是』這個詞，是信心的表相。問：『如是』是用來指代普遍的信心，還是主要指特殊的信心？答：如果相信佛法是正道，就不相信外道的邪說，這叫做普遍的信心（通訊）。但是佛經有大乘、小乘、權教、實教的區別，相信大乘的信心，不同於相信小乘的信心，這叫做特殊的信心（別信）。所以『如是』既包含普遍的信心，也包含特殊的信心。問：『如是』是用來指代能信（能生起信心的人），還是說明所信（被相信的事物）？答：既包含能信，也包含所信。比如有信心的人，就會說『此事如是』，『此事』就屬於所信。『如是』則指能信。從所信的意義來說，就說『我聞如是』（我是這樣聽說的），表明能信的意義。所以『如是』和『我聞』，在結集佛法時，經文開頭兩次出現。問：用『如是』來稱讚信心，是說明阿難（Ananda，佛陀十大弟子之一，以記憶力強著稱）的信心，還是說明其他人的信心？答：普遍說明一切眾生有信心的人，就能進入佛法。所以《智度論》（Mahaprajnaparamitopadesa）中說：『如同人有手，到達寶山，可以隨意取寶。如果沒手，就空無所得。』有信心的人，進入佛法的寶山，得到各種道果。如果沒有信心，即使理解經文的意義，也是空無所得。『我聞』，說明阿難親自承受佛陀的教誨，沒有傳聞的謬誤。問：阿難是佛陀得道之夜出生的，二十五歲才開始侍奉釋迦（Sakya，釋迦牟尼佛），五十年說法，只聽到一半。為什麼一代的教法，都稱『我聞』？答：《智度論》中說明，阿難登上高座，回答大迦葉（Mahakasyapa，摩訶迦葉，頭陀第一）說，佛陀最初說法時，我當時沒見到，是這樣輾轉聽來的，乃至在波羅捺（Varanasi，古印度城市名）也是輾轉聽來的。《報恩經》中說，阿難請求四個願望：一是不接受如來的舊衣服，二是不接受特別的供養，三是出入沒有固定的時間，四

【English Translation】 English version: Question: How should one understand the meaning of 'tathata' (如是, thusness)? Answer: The Buddha-dharma is like a vast ocean; faith is what allows one to enter, and wisdom is what allows one to cross over. Because of faith, one says, 'This matter is thus (此事如是).' If there is no faith, one will say, 'This matter is not thus (此事不如是).' Therefore, knowing 'thusness' is the embodiment of faith. Question: Does 'thusness' refer to the essence of faith, or is it based on the appearance of faith? Answer: The essence of faith is the inner mind. The external expression 'thusness' indicates the sincerity of the inner mind. Therefore, the word 'thusness' is the appearance of faith. Question: Does 'thusness' refer to universal faith, or does it mainly refer to specific faith? Answer: If one believes that the Buddha-dharma is the right path, then one does not believe in the heretical teachings of other paths. This is called universal faith (通訊). However, the sutras have distinctions between Mahayana, Hinayana, provisional teachings, and true teachings. The faith of believing in Mahayana is different from the faith of believing in Hinayana. This is called specific faith (別信). Therefore, 'thusness' encompasses both universal and specific faith. Question: Does 'thusness' refer to the one who believes (the person who generates faith), or does it explain what is believed (the object of belief)? Answer: It includes both the one who believes and what is believed. For example, if a person has faith, they will say, 'This matter is thus.' 'This matter' belongs to what is believed. 'Thusness' refers to the one who believes. Taking the meaning of what is believed, one says, 'Thus I have heard (我聞如是),' indicating the meaning of the one who believes. Therefore, 'thusness' and 'I have heard' appear twice at the beginning of the sutras when compiling the Dharma. Question: Is using 'thusness' to praise faith meant to describe the faith of Ananda (阿難, one of the ten great disciples of the Buddha, known for his strong memory), or the faith of others? Answer: It universally describes that all sentient beings who have faith can enter the Buddha-dharma. Therefore, the Mahaprajnaparamitopadesa (智度論) says: 'It is like a person with hands reaching a mountain of treasures, able to take whatever they wish. If they have no hands, they will gain nothing.' A person with faith enters the treasure mountain of the Buddha-dharma and obtains various fruits of the path. If there is no faith, even if one understands the meaning of the scriptures, it is all in vain. 'I have heard' indicates that Ananda personally received the Buddha's teachings without the errors of hearsay. Question: Ananda was born on the night of the Buddha's enlightenment and only began serving Sakya (釋迦, Sakyamuni Buddha) at the age of twenty-five. He only heard half of the fifty years of teachings. Why do all the teachings of a generation begin with 'I have heard'? Answer: The Mahaprajnaparamitopadesa explains that Ananda ascended a high seat and answered Mahakasyapa (摩訶迦葉, foremost in ascetic practices) saying that when the Buddha first taught, I did not see it at that time, but heard it in this way, and even in Varanasi (波羅捺, an ancient Indian city) it was heard in this way. The Repaying Kindness Sutra (報恩經) says that Ananda requested four wishes: first, not to receive the old clothes of the Tathagata; second, not to receive special offerings; third, to enter and exit without fixed times; fourth,

所未聞經。請佛為說。是以。眾經皆稱我聞。問。阿難以何力故。能傳佛教。答。釋道安云。十二部經。阿難得佛意三昧之所傳也。金剛華三時經云。得法性覺三昧。能宣傳眾教。聞。阿難何故稱我聞耶。答。一欲息諍競之心。二生物信受。阿難是三乘之小乘。四果之下果。若不稱聞。則物情不信。諍競便起。問。有幾阿難耶。答。集法藏經云。凡有三種。一阿難。此云飲喜。持聲聞藏。二阿難跋陀。此云歡喜賢。持緣覺藏。三阿難伽羅。此云歡喜海。持菩薩藏。吉藏謂。但是一人。隨德立稱。方便示三。故法華云。我與阿難。于空王佛所。同時發心。故知是大權。隨物異見。問。聞實是耳。何故稱我聞。答。涅槃云。阿難聞法。如瀉水之異器。有三種。一者不覆。謂無散亂心。二者不漏。謂無忘失。三者不臭。謂無顛倒心。以三德自在。故云我也。

又阿難從佛聞法。莫生三慧。則自在稱我。問。佛法無我。何得稱我。答。說我有三。一邪見心說。如凡夫外道。二慢心說。如諸學人。三名字說。如諸羅漢。阿難了知實相非我非無我。隨世俗故。稱之為我。即無我而我。不聞而聞。稱為我聞。一時。如是謂所聞之法。我聞為能傳之人。一時以下。證傳法可信。智度論云。說時方人。令生信故。說若無時。則聞不

【現代漢語翻譯】現代漢語譯本：《所未聞經》。請佛陀為大眾宣說佛法。因此，所有的經典都以『我聞』開頭。問：阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）以什麼樣的力量，能夠傳揚佛教呢？答：釋道安（中國東晉時期著名佛教學者）說，十二部經，是阿難得到佛陀意三昧（Buddha-citta-samādhi，一種禪定狀態）的加持才得以傳下來的。《金剛華三時經》說，得到法性覺三昧（Dharmatā-bodhi-samādhi，一種禪定狀態），能夠宣講眾多的教義。問：阿難為什麼稱『我聞』呢？答：一是爲了止息爭論之心，二是爲了使眾生信受。阿難是三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）中的小乘（Hinayana，又稱聲聞乘）行者，是四果（Śrotāpanna，斯陀含，阿那含，阿羅漢）中的初果（須陀洹）。如果他不稱『我聞』，那麼眾生就不會相信，爭論就會產生。問：有幾種阿難呢？答：《集法藏經》說，總共有三種。一是阿難，意為『飲喜』，持有聲聞藏（Śrāvakapiṭaka，又稱阿含經）。二是阿難跋陀（Ānanda-bhadra），意為『歡喜賢』，持有緣覺藏（Pratyekabuddhapiṭaka）。三是阿難伽羅（Ānanda-kara），意為『歡喜海』，持有菩薩藏（Bodhisattvapiṭaka）。吉藏（中國隋唐時期佛教三論宗的實際創始人）認為，實際上是同一個人，隨著其功德而立不同的名稱，方便示現為三種。所以《法華經》說，『我與阿難，于空王佛所，同時發心』。由此可知阿難是大權示現，隨眾生的不同而顯現不同的形象。問：『聞』實際上是耳朵的功能，為什麼稱『我聞』呢？答：《涅槃經》說，阿難聽聞佛法，就像用不同的容器來傾倒水一樣，有三種功德。一是『不覆』，指沒有散亂心；二是『不漏』，指沒有忘失；三是『不臭』，指沒有顛倒心。因為具有這三種功德，所以稱『我』。又，阿難從佛陀聽聞佛法，沒有生起三慧（聞慧、思慧、修慧），因此自在地稱『我』。問：佛法講『無我』（Anatta），為什麼可以稱『我』呢？答：說『我』有三種情況。一是邪見心說，如凡夫外道；二是慢心說，如還在學習的人；三是名字說，如諸阿羅漢（Arhat）。阿難了知實相，既非『我』也非『無我』，隨順世俗的說法，稱之為『我』。即在『無我』中說『我』，在『不聞』中說『聞』，所以稱為『我聞』。『一時』，這樣說是爲了說明所聽聞的法；『我聞』是指能夠傳法的人。『一時』以下的內容，是爲了證明所傳的佛法是可信的。《智度論》說，說明時間、地點、人物，是爲了使眾生生起信心。如果沒說明時間，那麼聽聞的人就不會相信。

【English Translation】 English version: The Sutra of What Was Not Heard. Requested the Buddha to speak for the masses. Therefore, all sutras begin with 'Thus I have heard'. Question: By what power was Ānanda (one of the ten major disciples of the Buddha, known for his exceptional memory) able to transmit Buddhism? Answer: Shi Dao'an (a famous Buddhist scholar of the Eastern Jin Dynasty in China) said that the twelve divisions of scriptures were transmitted by Ānanda, who had attained the Buddha-citta-samādhi (a state of meditation). The Vajra Flower Three Times Sutra states that one who attains the Dharmatā-bodhi-samādhi (a state of meditation) can propagate the teachings. Question: Why does Ānanda say 'Thus I have heard'? Answer: Firstly, to quell the mind of contention; secondly, to inspire faith in sentient beings. Ānanda is a follower of the Śrāvakayāna (also known as the Hearer Vehicle), the Small Vehicle (Hinayana) of the Three Vehicles (Triyāna: Śrāvakayāna, Pratyekayāna, Bodhisattvayāna), and the first fruit (Śrotāpanna) of the Four Fruits (Śrotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat). If he did not say 'Thus I have heard', then sentient beings would not believe, and contention would arise. Question: How many Ānandas are there? Answer: The Saṃghabhedavastu states that there are three types. Firstly, Ānanda, meaning 'Joyful', who holds the Śrāvakapiṭaka (also known as the Agamas). Secondly, Ānanda-bhadra, meaning 'Auspicious Joy', who holds the Pratyekabuddhapiṭaka. Thirdly, Ānanda-kara, meaning 'Ocean of Joy', who holds the Bodhisattvapiṭaka. Jizang (the actual founder of the Three Treatise School of Buddhism in the Sui and Tang Dynasties of China) believes that it is actually the same person, with different names established according to their merits, conveniently manifested as three. Therefore, the Lotus Sutra says, 'I and Ānanda, at the place of King Empty Voice Buddha, simultaneously aroused the aspiration'. From this, it can be known that Ānanda is a manifestation of great power, appearing in different forms according to the different beings. Question: 'Hearing' is actually the function of the ear, why is it called 'Thus I have heard'? Answer: The Nirvana Sutra says that Ānanda hearing the Dharma is like pouring water into different containers, with three virtues. Firstly, 'not overturned', meaning without a scattered mind; secondly, 'not leaking', meaning without forgetting; thirdly, 'not foul', meaning without a distorted mind. Because he possesses these three virtues, it is called 'Thus I'. Furthermore, Ānanda, having heard the Dharma from the Buddha, did not generate the three wisdoms (hearing wisdom, thinking wisdom, cultivating wisdom), therefore he freely says 'Thus I'. Question: The Buddha-dharma speaks of 'no-self' (Anatta), why can it be called 'Thus I'? Answer: There are three situations for saying 'I'. Firstly, saying it with a deluded mind, like ordinary people and non-Buddhists; secondly, saying it with an arrogant mind, like those who are still learning; thirdly, saying it as a name, like the Arhats. Ānanda knows the true nature, which is neither 'self' nor 'no-self', following the conventional saying, he calls it 'Thus I'. That is, speaking of 'I' within 'no-self', speaking of 'hearing' within 'not hearing', therefore it is called 'Thus I have heard'. 'At one time', saying this is to explain the Dharma that was heard; 'Thus I have heard' refers to the person who is able to transmit the Dharma. The content following 'At one time' is to prove that the Dharma transmitted is credible. The Mahāprajñāpāramitāśāstra says that explaining the time, place, and people is to inspire faith in sentient beings. If the time is not explained, then those who hear will not believe.

可信。故須明時。問。但應言時。何故稱一。答。一謂一部之經。蓋是說一部經時。故云一時。又是眾生心行可定之時。稱為一時。又是機教符會。無差異時。稱為一時。此皆雖釋兩字。若合解者。即目時為一。如雲一日一歲。離於時別有一耶。佛在。明說教之主也。佛法有五人說。一佛自說。二弟子說。三諸天說。四仙人說。五化人說。此經乃是凈名所說。不題凈名。非佛所說。而題佛者。若標凈名。則不成經。今欲成經。故題佛也。又標佛者。明阿難親從佛聞。不從外道天魔邊聞。故標于佛。梵音稱佛陀。此云覺者。一曰自覺。異彼凡夫。二者覺他。簡非小道。三者覺道窮極。簡非菩薩。又天竺名佛以為天鼓。賊若應來。天鼓則鳴。賊若去時。天鼓亦鳴。天鼓鳴時。諸天心勇。天鼓鳴時。修羅攝怖。諸佛亦爾。眾生煩惱應來。佛說法令不來。惑累將滅。佛說法令滅。佛說法時。弟子心勇。佛說法時。眾魔懾怖。是故名佛為天鼓也。所言在者。即是住也。但住有二種。一者內住。二者外住。內住有四。一者天住。謂住佈施持戒。二者梵住。住四無量心。三者聖住。住空無相無作三昧。四者佛住。住諸法實相。外住亦四。一化處住。如釋伽牟尼住娑婆國土。二異俗住。三世諸佛不住俗人舍。皆棲止伽藍。三未舍壽分住

【現代漢語翻譯】可信。所以必須明確『時』（時間）。問：只需說『時』即可，為何稱『一時』？答：『一』指的是一部完整的經典。因為是在宣說一部經的時候，所以說『一時』。另外，也是眾生的心行可以安定的時候，稱為『一時』。又是教法與根機相互契合，沒有差異的時候，稱為『一時』。這些都是解釋『兩字』（指『一時』二字）。如果合起來解釋，就是把『時』看作『一』。比如，說『一日』、『一歲』，離開『時』，難道還有另外的『一』嗎？『佛在』，是明確說明教法的主講者是佛陀。佛法有五種人可以宣說：一是佛陀親自宣說，二是弟子宣說，三是諸天宣說，四是仙人宣說，五是化人宣說。這部經是維摩詰（Vimalakirti）所說，經題沒有署名維摩詰，而是署名『佛』，是因為如果署名維摩詰，就不能成為『經』。現在想要使之成為『經』，所以署名『佛』。另外，署名『佛』，是爲了表明阿難（Ananda）是親自從佛陀那裡聽聞的，而不是從外道天魔那裡聽聞的，所以署名『佛』。梵語稱佛為『佛陀』（Buddha），這裡翻譯為『覺者』。『覺者』有三種含義：一是自覺，區別于凡夫；二是覺他，區別于小乘；三是覺道窮極，區別于菩薩。另外，在天竺，稱佛為『天鼓』。如果有賊人要來，天鼓就會鳴響；賊人離去時，天鼓也會鳴響。天鼓鳴響時，諸天心生勇氣；天鼓鳴響時，修羅（Asura）心生恐懼。諸佛也是如此，眾生的煩惱要來時，佛陀說法，令煩惱不來；惑業將要消滅時，佛陀說法，令其消滅。佛陀說法時，弟子心生勇氣；佛陀說法時，眾魔心生懾服。所以稱佛為『天鼓』。所說的『在』，就是『住』的意思。但『住』有兩種：一是內住，二是外住。內住有四種：一是天住，即安住于佈施、持戒；二是梵住，即安住於四無量心（慈、悲、喜、舍）；三是聖住，即安住于空、無相、無作三昧；四是佛住，即安住于諸法實相。外住也有四種：一是化處住，如釋迦牟尼（Sakyamuni）佛住在娑婆國土；二是異俗住，三世諸佛不住在俗人的住所，都棲止在伽藍（僧伽藍摩，Samgharama）；三是未舍壽分住。

【English Translation】 English version: It is credible. Therefore, it is necessary to clarify 'time' (kala). Question: It should only say 'time', why is it called 'one time' (ekakala)? Answer: 'One' refers to a complete scripture. Because it is when speaking of a scripture, it is called 'one time'. Also, it is when the minds and actions of sentient beings can be stabilized, it is called 'one time'. Furthermore, it is when the teachings and the capacities of beings are in harmony, without difference, it is called 'one time'. These are all explanations of 'two words' (referring to 'one time'). If explained together, it is to regard 'time' as 'one'. For example, saying 'one day', 'one year', is there another 'one' apart from 'time'? 'Buddha present' clearly indicates that the speaker of the teachings is the Buddha. The Dharma can be spoken by five types of beings: first, the Buddha speaks it himself; second, disciples speak it; third, devas (gods) speak it; fourth, immortals speak it; fifth, emanations speak it. This scripture is spoken by Vimalakirti (Vimalakirti), but the title does not bear the name Vimalakirti, but rather 'Buddha', because if it bore the name Vimalakirti, it could not become a 'sutra'. Now, wanting to make it a 'sutra', it is titled 'Buddha'. Also, titling it 'Buddha' is to indicate that Ananda (Ananda) heard it personally from the Buddha, and not from heretics or demons, so it is titled 'Buddha'. In Sanskrit, the Buddha is called 'Buddha' (Buddha), which is translated here as 'awakened one'. 'Awakened one' has three meanings: first, self-awakening, distinguishing it from ordinary beings; second, awakening others, distinguishing it from the Hinayana; third, the ultimate exhaustion of the path of awakening, distinguishing it from Bodhisattvas. Also, in India, the Buddha is called 'heavenly drum'. If thieves are about to come, the heavenly drum will sound; when the thieves leave, the heavenly drum will also sound. When the heavenly drum sounds, the devas (gods) feel courageous; when the heavenly drum sounds, the Asuras (Asura) feel fear. The Buddhas are also like this. When the afflictions of sentient beings are about to come, the Buddha speaks the Dharma, preventing them from coming; when karmic obstacles are about to be extinguished, the Buddha speaks the Dharma, causing them to be extinguished. When the Buddha speaks the Dharma, the disciples feel courageous; when the Buddha speaks the Dharma, the demons feel subdued. Therefore, the Buddha is called 'heavenly drum'. The 'present' that is spoken of is the meaning of 'abiding'. But there are two kinds of 'abiding': internal abiding and external abiding. There are four kinds of internal abiding: first, heavenly abiding, which is abiding in generosity and upholding precepts; second, Brahma abiding, which is abiding in the four immeasurable minds (loving-kindness, compassion, joy, and equanimity); third, noble abiding, which is abiding in the samadhis of emptiness, signlessness, and non-action; fourth, Buddha abiding, which is abiding in the true nature of all dharmas. There are also four kinds of external abiding: first, abiding in a transformation place, such as Shakyamuni (Sakyamuni) Buddha abiding in the Saha world; second, abiding differently from the laity, the Buddhas of the three times do not abide in the dwellings of laypeople, but dwell in monasteries (Samgharama); third, abiding without abandoning the lifespan.

。佛壽無窮。為魔王啟請。而舍無量壽。唯留八十。四者威儀住。謂行住坐臥。皆名住也。今內棲實相。外住庵園。蓋是無住而住。住無所住。故云住也。毗耶離菴羅樹園。此明住處。說若無所。則物不信受。故次明之。處有二種。一者通處。即毗耶離城。二者別處。謂菴羅樹園。亦諠靜雙舉。道俗兼明。然至人形無定方。寧有適處。但為生物信故。委具題之。毗耶離者。毗云好稻。謂多出粳糧。耶離翻為博嚴。即平博嚴凈。但天竺小國。即國為城。大國則城為國別稱。毗耶離者。即小國也。吉藏案善見毗婆娑。昔波羅捺王夫人懷任。忽生一片肉。形如赤槿葉。夫人以器盛之。流於江水。江水邊有一道士。依放牛入住。見器接之還家。經半月。一片忽成二片。又經半月。二片各生五胞。卻後半月。一片成女。女白銀色。一片成男。男如黃金色。道士念之。以慈力故。兩手出乳養之。道士因以二兒與牧牛人。語之云。可以二兒為夫妻。覓平博地。安處之。二兒年十六。牧牛人見平博地。縱闊一由旬。為起立宮舍。因合為夫婦。生一男一女。如是十六回生兒。牧牛人見其子多。更為開闊造舍。凡造十六宅。如是三過。開闊此處。故自此地。以為博嚴。菴羅樹園者。什公云。似桃而非桃。舊翻為捺。蓋失經旨。有一女。從庵

【現代漢語翻譯】佛的壽命本應是無窮無盡的，但由於魔王的懇請，佛捨棄了無量壽，只留下八十年的壽命。這第四點是『威儀住』，指的是行、住、坐、臥，都可稱為『住』。現在，內心安住于實相，外在安住于庵園，這實際上是『無住而住』，安住于無所安住之處，所以稱為『住』。『毗耶離菴羅樹園』，這裡說明了安住的處所。如果說無所住處，那麼人們就不會相信接受，所以接著說明處所。處所有兩種：一是通處，即毗耶離城；二是別處，即菴羅樹園。這裡也同時提到了喧鬧和寂靜，兼顧了出家和在家之人。然而，到了人形沒有固定方向的時候，哪裡會有合適的處所呢？只是爲了讓眾生生起信心，所以詳細地說明了處所。『毗耶離』，『毗』的意思是好稻，指這裡盛產粳米。『耶離』翻譯為『博嚴』，即平坦寬闊而莊嚴。但天竺的小國，就以國為城；大國則以城為國的別稱。『毗耶離』，就是指小國。吉藏根據《善見毗婆沙》記載，過去波羅捺王的夫人懷孕時，忽然生出一片肉，形狀像紅色的槿樹葉。夫人用器皿盛著它，放在江水中漂流。江水邊有一位道士，依靠放牛為生，他看見器皿就接回家。經過半個月，一片肉忽然變成兩片。又經過半個月，兩片肉各生出五個胞胎。再過半個月，一片肉變成女孩，膚色如白銀；一片肉變成男孩，膚色如黃金。道士憐憫他們，用慈悲的力量，兩手流出乳汁餵養他們。道士於是把兩個孩子交給牧牛人，告訴他說：『可以讓他們兩個結為夫妻，尋找平坦寬闊的土地，安頓下來。』兩個孩子十六歲時，牧牛人找到一塊平坦寬闊的土地，縱橫一由旬，為他們建造宮舍。於是他們結為夫婦，生下一男一女。像這樣生了十六回孩子。牧牛人見他們的子孫眾多，又為他們開闊土地建造房屋，總共建造了十六座宅院。像這樣三次開闊這塊地方，所以從這裡開始，就稱這地方為『博嚴』。『菴羅樹園』，什公說，這種樹像桃樹但又不是桃樹。舊的翻譯為『捺』，大概是失去了經文的旨意。有一個女子，從庵

【English Translation】 Buddha's life should have been infinite, but due to the request of the Mara King (demon king), Buddha relinquished immeasurable life, leaving only eighty years. The fourth point is 'Dignified Abiding,' which refers to walking, standing, sitting, and lying down, all of which can be called 'abiding.' Now, internally dwelling in the true nature (real aspect), externally dwelling in the Amra tree garden, this is actually 'abiding without abiding,' abiding in that which has no abiding place, so it is called 'abiding'. 'Vaisali Amra Tree Garden,' this explains the place of abiding. If it is said that there is no place of abiding, then people will not believe and accept it, so the place is explained next. There are two kinds of places: one is the general place, which is the city of Vaisali (a city in ancient India); the other is the specific place, which is the Amra (mango) tree garden. Here, noise and tranquility are also mentioned simultaneously, taking into account both monastic and lay people. However, when the human form has no fixed direction, where would there be a suitable place? It is only to give rise to faith in sentient beings that the place is described in detail. 'Vaisali,' 'Vi' means good rice, referring to the abundance of japonica rice produced here. 'Sali' is translated as 'Boya Yan,' which means flat, broad, and solemn. But in small countries of India, the country is the city; in large countries, the city is another name for the country. 'Vaisali' refers to a small country. According to Jizang (a Chinese Buddhist monk) based on the Samantapasadika (a commentary on the Vinaya Pitaka), in the past, when the wife of the King of Varanasi (ancient city in India) was pregnant, she suddenly gave birth to a piece of flesh, shaped like a red hibiscus leaf. The wife put it in a vessel and let it float in the river. A Taoist (ascetic) by the river, who lived by herding cattle, saw the vessel and took it home. After half a month, one piece of flesh suddenly became two pieces. After another half month, each of the two pieces gave birth to five fetuses. After another half month, one piece of flesh became a girl, with skin like silver; one piece of flesh became a boy, with skin like gold. The Taoist pitied them and, with the power of compassion, milk flowed from both hands to feed them. The Taoist then gave the two children to the cowherd, telling him: 'You can let them marry each other, find flat and broad land, and settle down.' When the two children were sixteen years old, the cowherd found a flat and broad piece of land, one yojana (ancient Indian unit of distance) in length and width, and built palaces for them. So they married and gave birth to a son and a daughter. They gave birth sixteen times like this. The cowherd saw that their descendants were numerous, and he expanded the land and built houses for them, building a total of sixteen houses. He expanded this place three times like this, so from here on, this place is called 'Boya Yan'. 'Amra Tree Garden,' Kumarajiva (a Kuchean Buddhist monk) said that this tree is like a peach tree but not a peach tree. The old translation is 'Na,' which probably lost the meaning of the scripture. There is a woman, from Amra

羅樹生。容貌美麗。世所絕倫。人慾見者。輸三金錢。庵羅樹女。舍園為佛立精舍。如祇陀之類。以施主標色也。與大比丘眾。此第六序同聞眾。序同聞眾。凡有二義。一者大眾圍繞。則佛德益尊。既尊其人。則受其道。二者為成信義。若侍者獨聞。未足可信。與眾共聽。則所傳為實。總該大眾。凡有四人。一影向眾。在座默然二發教眾。即擊揚問道。三當機眾。聞教領悟。四結緣眾。未來遠益。就序眾文。人科為二。初明眾集。次辨佛說經。眾集又兩。前明聖眾。次辨凡眾。聖主之內。初明聲聞。後序菩薩。問。何故先明聲聞。後序菩薩。答。凡論眾集。皆就顯示教門。以為次第。聲聞形備法義。心具智斷。以其兩勝。故初序之。菩薩心雖會道。而形無定方。故居其次。凡夫心形俱劣。宜最居后。但須此釋。不假余通。聲聞眾內。須科二文。初標其名。次唱其數。所言大者。智度論云。一切諸眾最勝故。天王等大人恭敬故。大障礙斷故。名名之為大。比丘者。蓋是出家之總號因果之通名隨言往翻。凡有三義。一者破惡。謂除身口七非。二者怖魔。必斷三界煩惱。則使魔驚怖。三者乞士。謂從俗人乞食以資身。從如來乞法以練神。兼退無積蓄之累。進有福物之功。有斯大利。故名乞士。問。余經俱嘆二眾。此教何故不

【現代漢語翻譯】現代漢語譯本：羅樹生（姓名）。容貌美麗，世間無人能比。人們想要見她，需要支付三金錢。庵羅樹女（Amra，姓名）將園林捐獻出來，為佛陀建立精舍，就像祇陀（Jetavana）那樣，用施主的名字來命名。她與大比丘眾在一起。這第六序是同聞眾。序同聞眾，總共有兩個含義：一是大眾圍繞，佛陀的德行更加尊貴；既然尊重這個人，就會接受他的教導。二是為成就信義，如果侍者獨自聽聞，不足以令人相信，與大眾一起聽聞，那麼所傳的內容才是真實的。總括大眾，總共有四種人：一是影向眾，在座默然；二是發教眾，即提問和論道；三是當機眾，聽聞教法后領悟；四是結緣眾，未來獲得長遠的利益。就序眾文而言，從人的角度可以分為兩部分：首先說明大眾聚集，其次辨別佛陀所說的經典。大眾聚集又可以分為兩部分：首先說明聖眾，其次辨別凡眾。聖眾之內，首先說明聲聞，然後敘述菩薩。問：為什麼先說明聲聞，后敘述菩薩？答：凡是討論大眾聚集，都是就顯示教門，作為次第。聲聞在形體上具備了佛法的儀軌，在心智上具備了智慧和決斷，因為這兩方面的殊勝，所以首先敘述他們。菩薩的心雖然領會了真理，但是形體沒有固定的方式，所以排在其次。凡夫的心和形體都比較差，所以應該排在最後。只需要這樣解釋，不需要其他的解釋。聲聞眾內，需要分為兩個部分：首先標明他們的名稱，其次唱出他們的數量。所說的大，根據《智度論》所說，因為在一切大眾中最為殊勝，天王等大人恭敬他們，大的障礙被斷除，所以名為大。比丘，是出家的總稱，是因果的通名，根據梵文翻譯而來，總共有三個含義：一是破惡，即去除身口七種過失；二是怖魔，必定斷除三界煩惱，從而使魔驚恐；三是乞士，即從俗人那裡乞食來維持身體，從如來那裡乞法來修煉精神，既可以避免積蓄的拖累，又可以獲得積累福德的功德，有這樣大的利益，所以名為乞士。問：其他經典都讚歎二眾，這部經典為什麼不 English version: Luo Shu Sheng (name). Her appearance was beautiful, unparalleled in the world. People who wanted to see her had to pay three gold coins. Amra (name) donated her garden to build a Vihara (monastery) for the Buddha, like Jetavana, named after the donor. She was with the great Bhikshu (monk) assembly. This sixth section is the assembly of those who heard together. The section of those who heard together has two meanings: first, the assembly surrounding the Buddha makes his virtue more venerable; since they respect this person, they will accept his teachings. Second, it is to establish faith and trust; if the attendant hears alone, it is not enough to be believed; hearing with the assembly, then what is transmitted is true. Comprehensively, there are four types of people in the assembly: first, the silent audience; second, the teaching audience, who ask questions and discuss the Dharma; third, the receptive audience, who understand after hearing the teachings; fourth, the karmic connection audience, who will receive long-term benefits in the future. Regarding the section on the assembly, from the perspective of people, it can be divided into two parts: first, explaining the gathering of the assembly; second, distinguishing the Sutras (scriptures) spoken by the Buddha. The gathering of the assembly can be further divided into two parts: first, explaining the noble assembly; second, distinguishing the ordinary assembly. Within the noble assembly, first explaining the Shravakas (listeners); then narrating the Bodhisattvas (enlightened beings). Question: Why explain the Shravakas first and then narrate the Bodhisattvas? Answer: Whenever discussing the gathering of the assembly, it is based on revealing the teachings as the order. The Shravakas possess the form and meaning of the Dharma, and their minds possess wisdom and discernment; because of these two superior aspects, they are narrated first. Although the minds of the Bodhisattvas understand the truth, their forms are not fixed, so they are placed second. The minds and forms of ordinary people are inferior, so they should be placed last. Only this explanation is needed, no other explanation is necessary. Within the Shravaka assembly, it needs to be divided into two parts: first, stating their names; second, reciting their numbers. The term 'great,' according to the Maha Prajnaparamita Shastra (Great Treatise on the Perfection of Wisdom), is because they are the most superior among all assemblies, the great kings and other great people respect them, and great obstacles are broken, so they are called 'great.' Bhikshu is the general term for those who have left home, it is a common name for cause and effect, translated from Sanskrit, and has three meanings: first, breaking evil, which is removing the seven faults of body and speech; second, frightening Mara (demon), which is certainly cutting off the afflictions of the three realms, thereby frightening the demon; third, mendicant, which is begging for food from laypeople to sustain the body, and begging for the Dharma from the Tathagata (Buddha) to cultivate the spirit, both avoiding the burden of accumulation and gaining the merit of accumulating blessings, having such great benefits, so they are called mendicants. Question: Other Sutras praise the two assemblies, why does this Sutra not

【English Translation】 English version: Luo Shu Sheng (name). Her appearance was beautiful, unparalleled in the world. People who wanted to see her had to pay three gold coins. Amra (name) donated her garden to build a Vihara (monastery) for the Buddha, like Jetavana, named after the donor. She was with the great Bhikshu (monk) assembly. This sixth section is the assembly of those who heard together. The section of those who heard together has two meanings: first, the assembly surrounding the Buddha makes his virtue more venerable; since they respect this person, they will accept his teachings. Second, it is to establish faith and trust; if the attendant hears alone, it is not enough to be believed; hearing with the assembly, then what is transmitted is true. Comprehensively, there are four types of people in the assembly: first, the silent audience; second, the teaching audience, who ask questions and discuss the Dharma; third, the receptive audience, who understand after hearing the teachings; fourth, the karmic connection audience, who will receive long-term benefits in the future. Regarding the section on the assembly, from the perspective of people, it can be divided into two parts: first, explaining the gathering of the assembly; second, distinguishing the Sutras (scriptures) spoken by the Buddha. The gathering of the assembly can be further divided into two parts: first, explaining the noble assembly; second, distinguishing the ordinary assembly. Within the noble assembly, first explaining the Shravakas (listeners); then narrating the Bodhisattvas (enlightened beings). Question: Why explain the Shravakas first and then narrate the Bodhisattvas? Answer: Whenever discussing the gathering of the assembly, it is based on revealing the teachings as the order. The Shravakas possess the form and meaning of the Dharma, and their minds possess wisdom and discernment; because of these two superior aspects, they are narrated first. Although the minds of the Bodhisattvas understand the truth, their forms are not fixed, so they are placed second. The minds and forms of ordinary people are inferior, so they should be placed last. Only this explanation is needed, no other explanation is necessary. Within the Shravaka assembly, it needs to be divided into two parts: first, stating their names; second, reciting their numbers. The term 'great,' according to the Maha Prajnaparamita Shastra (Great Treatise on the Perfection of Wisdom), is because they are the most superior among all assemblies, the great kings and other great people respect them, and great obstacles are broken, so they are called 'great.' Bhikshu is the general term for those who have left home, it is a common name for cause and effect, translated from Sanskrit, and has three meanings: first, breaking evil, which is removing the seven faults of body and speech; second, frightening Mara (demon), which is certainly cutting off the afflictions of the three realms, thereby frightening the demon; third, mendicant, which is begging for food from laypeople to sustain the body, and begging for the Dharma from the Tathagata (Buddha) to cultivate the spirit, both avoiding the burden of accumulation and gaining the merit of accumulating blessings, having such great benefits, so they are called mendicants. Question: Other Sutras praise the two assemblies, why does this Sutra not

嘆小乘。答。聲聞常眾無會不集。更無異人。故有時不嘆。菩薩多有新眾。又德量深遠。眾經離嘆。嘆不可盡。故常須美之。又聲聞形備法儀。心具智斷。遠近皆識。故不須嘆。菩薩跡示同物。反常會道。淺識不達。謂是凡夫。所以須嘆。問。若唯嘆菩薩。不美聲聞。亦應但詰聲聞。不呵菩薩。答。有得大小宜並雙呵。無依二眾理應俱嘆。但終為歸大莫舍小心。故猶美菩薩也。菩薩摩訶薩。第二序菩薩眾。科為五門。一標號。二唱數。三嘆德。四序名。五總結。具足梵音云菩提薩埵摩訶薩埵。但為存略。如向所標。菩提為道心。薩埵云眾生。謂道心眾生。摩訶為大。謂大眾生也。以具足慧故名為菩薩。具方便慧云摩訶薩。具智慧故名為菩薩。具福德故名為摩訶薩。又具般若故云菩薩。具大悲故名摩訶薩。問。何故聲聞緣覺但有一名。菩薩之人具存二號。答。小乘但異凡夫。唯有一稱。大人雙異道俗。故有兩名。言菩薩者。異彼凡夫。凡夫不求菩提。不名菩薩。摩訶薩者。為簡二乘。二乘但求小道。無摩訶之號。三萬二千。第二唱數也。眾所知識。第三嘆德。為二。初歷別嘆。次總結之。歷別嘆者。經師穿鑿。強生階位。今但依句釋之。則煥然可領。眾所知識者。大士處世。以慈惠益物。如日月昇天。感益之徒。誰不知

【現代漢語翻譯】現代漢語譯本嘆小乘。問：為何只讚歎菩薩而不讚嘆聲聞（Śrāvakā，聽聞佛陀教誨而證悟的弟子）？答：聲聞的僧團總是聚集在一起，沒有其他不同的人，所以有時不讚嘆。菩薩（Bodhisattva，立志成佛的修行者）則經常有新的成員加入，而且他們的德行深遠，眾多經典無法完全讚歎，所以需要經常讚美他們。此外，聲聞的形象具備了佛法的儀軌，內心具備了智慧和決斷，遠近的人都認識他們，所以不需要讚歎。菩薩的示現與常人無異，卻能反常地契合真理，淺薄的人不瞭解，認為他們是凡夫，所以需要讚歎。問：如果只讚歎菩薩，不讚美聲聞，也應該只責問聲聞，不呵斥菩薩。答：對於已經證得大乘和小乘的人，應該同時責問；對於沒有依靠二乘的人，理應一起讚歎。但最終目標是歸向大乘，不捨棄小乘的初心，所以仍然讚美菩薩。菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）。第二部分是介紹菩薩僧團，分為五個方面：一是標明稱號，二是唱誦數量，三是讚歎德行，四是敘述名號，五是總結。完整的梵語是菩提薩埵摩訶薩埵（Bodhisattva-mahāsattva），但爲了簡潔，如前面所標明的，菩提（Bodhi）是道心，薩埵（Sattva）是眾生，指的是具有道心的眾生。摩訶（Mahā）是大的意思，指的是大眾生。因為具備了智慧，所以稱為菩薩。具備方便智慧，稱為摩訶薩。具備智慧，所以稱為菩薩；具備福德，所以稱為摩訶薩。又因為具備般若（Prajñā，智慧），所以稱為菩薩；具備大悲心，所以稱為摩訶薩。問：為什麼聲聞和緣覺（Pratyekabuddha，通過自身努力證悟的修行者）只有一個稱號，而菩薩卻有兩個稱號？答：小乘只是不同於凡夫，所以只有一個稱謂。大乘之人既不同於世俗之人，也不同於二乘之人，所以有兩個稱號。稱作『菩薩』，是爲了區別于凡夫，凡夫不追求菩提，不能稱為菩薩。稱作『摩訶薩』，是爲了區別於二乘，二乘只追求小道，沒有摩訶的稱號。三萬二千。第二部分是唱誦數量。眾所知識。第三部分是讚歎德行，分為兩個部分：首先是分別讚歎，然後是總結。分別讚歎，經師穿鑿附會，強行劃分階位。現在只按照經文的句子來解釋，就能煥然領悟。『眾所知識』，菩薩處世，以慈悲和恩惠利益眾生，如同日月升上天空，受到恩惠的人，誰不知道呢？

【English Translation】 English version Lamenting the Śrāvakayāna. Question: Why only praise Bodhisattvas and not Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings)? Answer: The Śrāvaka Sangha (community) always gathers together, and there are no different people, so sometimes they are not praised. Bodhisattvas (beings who aspire to Buddhahood) often have new members joining, and their virtues are profound, so many scriptures cannot fully praise them, and they need to be praised frequently. In addition, the appearance of Śrāvakas embodies the Dharma's (teachings) rituals, and their minds possess wisdom and discernment. People near and far know them, so there is no need to praise them. Bodhisattvas appear to be the same as ordinary people, but they can unusually accord with the truth. Those with shallow understanding do not understand and think they are ordinary people, so they need to be praised. Question: If you only praise Bodhisattvas and do not praise Śrāvakas, you should only question Śrāvakas and not rebuke Bodhisattvas. Answer: Those who have attained both the Mahāyāna (Great Vehicle) and Śrāvakayāna (Vehicle of Hearers) should be questioned together; those who do not rely on the two vehicles should be praised together. But the ultimate goal is to return to the Mahāyāna and not abandon the initial aspiration of the Śrāvakayāna, so Bodhisattvas are still praised. Bodhisattva-mahāsattva (Great Bodhisattva). The second part is the introduction of the Bodhisattva Sangha, divided into five aspects: first, stating the title; second, chanting the number; third, praising virtues; fourth, narrating names; and fifth, summarizing. The complete Sanskrit is Bodhisattva-mahāsattva, but for the sake of brevity, as indicated earlier, Bodhi (enlightenment mind) is the mind of the path, Sattva (sentient being) refers to sentient beings with the mind of the path. Mahā (great) means great, referring to great sentient beings. Because they possess wisdom, they are called Bodhisattvas. Those who possess skillful means and wisdom are called Mahāsattvas. Those who possess wisdom are called Bodhisattvas; those who possess merit are called Mahāsattvas. Also, because they possess Prajñā (wisdom), they are called Bodhisattvas; because they possess great compassion, they are called Mahāsattvas. Question: Why do Śrāvakas and Pratyekabuddhas (those who attain enlightenment through their own efforts) have only one title, while Bodhisattvas have two titles? Answer: The Śrāvakayāna is only different from ordinary people, so there is only one title. Those of the Mahāyāna are different from both worldly people and those of the two vehicles, so there are two titles. Being called 'Bodhisattva' is to distinguish them from ordinary people, who do not seek Bodhi and cannot be called Bodhisattvas. Being called 'Mahāsattva' is to distinguish them from the two vehicles, who only seek the small path and do not have the title of Mahā. Thirty-two thousand. The second part is chanting the number. Known by all. The third part is praising virtues, divided into two parts: first, praising separately, and then summarizing. Praising separately, the scripture masters make forced interpretations and forcibly divide ranks. Now, only by explaining according to the sentences of the scriptures can one understand clearly. 'Known by all,' Bodhisattvas live in the world, benefiting sentient beings with compassion and grace, like the sun and moon rising in the sky, who does not know those who have received grace?

識。又遠眾則知而不識。近眾亦識亦知。知其內德。識其外形。又知義則深。識義則淺。成實論云。可知法者。第一義諦也。可識法者世諦法也。大智本行皆悉成就。前明外所識。今美內行成就大智者。謂如來一切種智也。本行者。六度十地。是大智家之本行。三萬二千。因位已窮。故本行成就諸佛威神之所建立。眾所知識。由本行成就。本行成就。由佛威神建立。始起為建。終成為立。又外為諸佛威神所建。而菩薩內德成立。建立有二。一暫建立。謂一時加與令具辨慧。二從初發心至成佛道。常護念位助。令道根成就。問。諸佛平等。普應護念。何故獨建立菩薩。答。天澤無私。不闊枯木。佛見雖普。不立無根。為護法城。上明德由佛建。今欲報恩。所以護法大士。外防邪難。內宣正道。則興法為城。受持正法。外有護法之功。內有受持之固。始則領受在心。終則秉持不忘能師子吼名聞十方。內秉妙法在心。外能師子震吼。夫心有依著。處眾便畏。懷無所寄。則宣道綽然。既能師子吼。則德音遠震。故名聞十方。問。前已云眾所知識。今何故複稱名聞十方。答。上正一國逾揚。今則十方讚仰眾人不請友而安之。前舉名嘆德。此將德顯名。真友不待請。如慈母之赴嬰兒。但不請二。一者未有善法。誘引令生。二者過去

【現代漢語翻譯】現代漢語譯本識（vijñāna）。遠離大眾則知曉而不認識。接近大眾則既認識也知曉。知曉其內在的德行，認識其外在的形象。並且知曉義理則深刻，認識義理則淺顯。《成實論》說：『可以知曉的法，是第一義諦（paramārtha-satya）。可以認識的法，是世俗諦（saṃvṛti-satya）法。』大智慧的根本修行全都成就。前面說明外在所認識的，現在讚美內在修行成就大智慧的人，指的是如來的一切種智（sarvākārajñatā）。根本修行指的是六度（ṣaṭpāramitā）十地（daśa-bhūmi），這是大智慧之家的根本修行。三萬二千相好，因位的修行已經窮盡，所以根本修行成就，是諸佛威神之力所建立，為大眾所認識。由根本修行成就，根本修行成就，由佛的威神建立。開始發起為『建』，最終成就為『立』。並且外在為諸佛威神所建立，而菩薩的內在德行得以成立。建立有兩種，一是暫時建立，指一時加持給予，使其具備辨別智慧。二是自初發心直至成佛道，常常護念幫助，使道根成就。問：諸佛平等，普遍應護念，為何唯獨建立菩薩？答：天降甘霖無私，但不滋潤枯木。佛的照見雖然普遍，但不建立無根之人。爲了守護佛法之城，前面說明德行由佛建立，現在想要報恩，所以護法大士，對外防禦邪惡災難，對內宣揚正道，那麼興盛佛法就是城墻。受持正法，外有護法之功，內有受持之穩固。開始是領受在心，最終是秉持不忘，能如獅子吼般名聞十方。內在秉持妙法在心，外在能如獅子震吼。心中有所依賴執著，處在眾人之中便會畏懼。心中沒有寄託，那麼宣講佛道便會從容不迫。既然能獅子吼，那麼美妙的聲音便會遠播，所以名聞十方。問：前面已經說了為大眾所認識，現在為何又稱名聞十方？答：前面只是在一個國家傳揚，現在則是十方讚歎仰慕。眾人不請自來，友善而安樂。真正的朋友不需要邀請，如同慈母奔向嬰兒。但不請有兩種情況：一是還沒有善法，誘導使其生起；二是過去

【English Translation】 English version Consciousness (vijñāna). Being distant from the assembly means knowing but not recognizing. Being close to the assembly means both recognizing and knowing. Knowing their inner virtues, recognizing their outer forms. Furthermore, knowing the meaning is profound, while recognizing the meaning is shallow. The Satyasiddhi Shastra says: 'The dharma that can be known is the First Noble Truth (paramārtha-satya). The dharma that can be recognized is the Conventional Truth (saṃvṛti-satya).' The fundamental practices of great wisdom are all accomplished. The previous explanation concerned what is recognized externally; now, it praises the accomplishment of inner practice, referring to the Tathagata's All-Knowing Wisdom (sarvākārajñatā). Fundamental practices refer to the Six Perfections (ṣaṭpāramitā) and the Ten Grounds (daśa-bhūmi), which are the fundamental practices of the house of great wisdom. The thirty-two thousand marks and qualities, the practice of the causal stage is exhausted, therefore the fundamental practice is accomplished, established by the majestic power of all Buddhas, and known by the assembly. Accomplishment of fundamental practice is due to the establishment by the Buddha's majestic power. The initial arising is called 'establishing' (建, jiàn), and the final accomplishment is called 'establishing' (立, lì). Moreover, the external is established by the majestic power of all Buddhas, while the Bodhisattva's inner virtues are established. There are two types of establishing: one is temporary establishment, referring to temporarily bestowing and granting, enabling them to possess discerning wisdom. The second is from the initial arising of the mind until the attainment of Buddhahood, constantly protecting and supporting, enabling the roots of the path to be accomplished. Question: The Buddhas are equal and should universally protect and support; why do they exclusively establish Bodhisattvas? Answer: Heavenly dew is impartial but does not nourish withered trees. The Buddha's vision is universal but does not establish those without roots. In order to protect the city of Dharma, the previous explanation concerned the virtues established by the Buddha; now, wanting to repay the kindness, the Dharma-protecting great beings externally defend against evil calamities and internally propagate the correct path, so flourishing the Dharma is like a city wall. Upholding the correct Dharma, there is the merit of protecting the Dharma externally and the stability of upholding it internally. Initially, it is receiving in the heart; ultimately, it is upholding without forgetting, able to roar like a lion, with fame heard in the ten directions. Internally upholding the wonderful Dharma in the heart, externally able to roar like a lion. If the mind has reliance and attachment, being among the assembly will cause fear. If the heart has no attachment, then propagating the Dharma will be unhurried. Since one can roar like a lion, then the beautiful sound will spread far, so fame is heard in the ten directions. Question: Previously, it was already said to be known by the assembly; why is it now called fame heard in the ten directions? Answer: Previously, it was only spreading in one country; now, it is praised and admired in the ten directions. The assembly comes uninvited, friendly and at ease. True friends do not need to be invited, like a loving mother rushing to an infant. But there are two situations where one is not invited: one is when there is no good dharma yet, inducing them to arise; the second is in the past.

雖有道機。現在無有欲樂。而方便起發。始則安之以善根。終則寧之以佛道。紹隆三寶使不斷絕。不請明乎下化。紹隆辨于上弘。華嚴經明法品。三番釋之。初令眾生髮菩提心。故佛寶不斷。為物宣說十二部經。故法寶不斷。受持一切威儀行法。故僧寶不斷。次云贊大愿故佛寶不斷。分別演說十二因緣甚深之義。故法寶不斷。修六和敬。故僧寶不斷。次云下佛種子于眾生田。生正覺芽。故佛寶不斷。護持正法。不惜身命。故法寶不斷。善御大眾。心無憂悔。故僧寶不斷。又直釋云。菩薩說法化于眾生。眾生得成於佛。復化眾生。所化眾生。復得成佛。如是眾生不盡。三寶不絕降伏魔怨制諸外道。紹隆明於顯正。降制辨乎權耶。外國稱為魔羅。此云殺者。以能害慧命。故稱為怨。但說魔不同。凡有二種。一者四魔。二者八魔。四魔者。一煩惱魔。為生死因。二天魔。為生死緣。陰死二魔。是生死果。陰為其通。死為其別。故因有內外。果有通別。故立四也。言八魔者。四同上說。復有無常無我無樂無凈。破佛果四德。故名為魔。小乘不以為患。故不說之。依大乘義。入煩惱魔攝。言降伏者。小乘見四諦降煩惱魔。入無餘涅槃。降於死陰。以神通咒術。伏彼天魔。大乘降伏者。得無生忍。降煩惱魔。得法身故。降於陰魔。

【現代漢語翻譯】現代漢語譯本：即使有修道的根基，現在沒有修道的意願和樂趣，也要用方便之法啓發他。開始時用善根使他安定，最終用佛道使他安寧，使佛法僧三寶得以延續不斷絕。『不請』說明了向下教化，『紹隆』體現了向上弘揚。《華嚴經·明法品》中，三次解釋了三寶不斷絕的原因。第一次是使眾生髮起菩提心，所以佛寶不斷；為眾生宣說十二部經，所以法寶不斷；受持一切威儀行法，所以僧寶不斷。第二次是讚歎大愿，所以佛寶不斷；分別演說十二因緣甚深的道理，所以法寶不斷；修六和敬，所以僧寶不斷。第三次是將佛的種子播撒在眾生的田中，使其生出正覺的芽，所以佛寶不斷；護持正法，不惜身命，所以法寶不斷；善於管理大眾，心中沒有憂愁和後悔，所以僧寶不斷。又直接解釋說，菩薩說法教化眾生，眾生得以成就佛果，再反過來教化眾生，被教化的眾生，又得以成就佛果。這樣眾生無窮無盡，三寶也不會斷絕。降伏魔怨，制服各種外道，『紹隆』說明了顯揚正法，『降制』體現了權巧方便的運用。外國稱之為魔羅（Māra，意為殺害者），這裡稱之為殺者，因為它能損害人的慧命，所以稱之為怨。但說到魔，一般有兩種：一是四魔，二是八魔。四魔是：一、煩惱魔，是生死的因；二、天魔，是生死的緣；陰魔和死魔，是生死的果。陰魔是總稱，死魔是別稱。所以因有內外之分，果有總別之分，因此立為四魔。八魔，前四種與四魔相同，另外還有無常、無我、無樂、無凈，這四種破除了佛果的四德，所以稱為魔。小乘佛教不認為這是禍患，所以不談論它。按照大乘佛教的觀點，這四種魔都歸入煩惱魔的範疇。所謂降伏，小乘佛教通過觀察四諦來降伏煩惱魔，進入無餘涅槃，降伏死陰。用神通咒術，降伏天魔。大乘佛教的降伏，是證得無生法忍，降伏煩惱魔；得到法身，降伏陰魔。

【English Translation】 English version: Even if there is a basis for spiritual practice, but currently there is no desire or joy in practice, one should use skillful means to inspire them. Initially, stabilize them with wholesome roots, and ultimately pacify them with the Buddha's path, so that the Three Jewels (Triratna) may continue without interruption. 'Without being asked' (不請) explains the downward transformation, and 'continuation and flourishing' (紹隆) demonstrates the upward propagation. The 'Clarifying the Dharma' chapter of the Avatamsaka Sutra explains this three times. The first is to cause sentient beings to generate Bodhicitta (菩提心, the mind of enlightenment), so the Buddha Jewel (佛寶, Buddha as the jewel) is not interrupted; to proclaim the twelve divisions of scriptures (十二部經) for sentient beings, so the Dharma Jewel (法寶, Dharma as the jewel) is not interrupted; to uphold all dignified conduct and practices, so the Sangha Jewel (僧寶, Sangha as the jewel) is not interrupted. The second is to praise great vows, so the Buddha Jewel is not interrupted; to separately explain the profound meaning of the twelve links of dependent origination (十二因緣), so the Dharma Jewel is not interrupted; to cultivate the six harmonies and respects (六和敬), so the Sangha Jewel is not interrupted. The third is to sow the seeds of Buddhahood in the fields of sentient beings, causing the sprouts of right enlightenment to grow, so the Buddha Jewel is not interrupted; to protect and uphold the Right Dharma, without cherishing one's life, so the Dharma Jewel is not interrupted; to skillfully manage the assembly, with no worries or regrets in the mind, so the Sangha Jewel is not interrupted. Furthermore, it directly explains that Bodhisattvas teach and transform sentient beings, and sentient beings attain Buddhahood, and then in turn transform sentient beings, and the transformed sentient beings again attain Buddhahood. In this way, sentient beings are inexhaustible, and the Three Jewels will not be cut off. Subduing demonic adversaries and controlling various heretical paths, 'continuation and flourishing' explains the manifestation of the Right Dharma, and 'subduing and controlling' demonstrates the use of expedient means. Foreign countries call it Māra (魔羅, meaning killer), here it is called the killer, because it can harm one's wisdom-life, so it is called an adversary. But when speaking of demons, there are generally two types: one is the four Māras (四魔), and the other is the eight Māras (八魔). The four Māras are: first, the Klesha Māra (煩惱魔, the demon of afflictions), which is the cause of birth and death; second, the Deva-putra-Māra (天魔, the demon of celestial beings), which is the condition for birth and death; the Skandha Māra (陰魔, the demon of aggregates) and the Death Māra (死魔, the demon of death), which are the results of birth and death. The Skandha Māra is a general term, and the Death Māra is a specific term. Therefore, the cause has internal and external aspects, and the result has general and specific aspects, hence the establishment of the four Māras. The eight Māras, the first four are the same as the four Māras, and there are also impermanence (無常), no-self (無我), no-bliss (無樂), and no-purity (無凈), these four destroy the four virtues of the Buddha's fruit, so they are called Māras. The Theravada school does not consider this a problem, so it does not discuss it. According to the Mahayana view, these four Māras are all included in the category of Klesha Māra. As for subduing, the Theravada school observes the Four Noble Truths (四諦) to subdue the Klesha Māra, enters Nirvana without remainder, and subdues the Death Māra. It uses supernatural powers and mantras to subdue the Deva-putra-Māra. The Mahayana school's subduing is to attain the non-origination forbearance (無生法忍), subdue the Klesha Māra; and to obtain the Dharmakaya (法身, Dharma body), subdue the Skandha Māra.

得無生忍及法身。故降死魔。得無動三昧。降於天魔。降八魔者。若知如來常樂我凈。故除四倒。名降四魔。降陰等四。不異前釋。吉藏謂。義論則具含四八。就文但降天魔。大士德過三界無敵。降天魔。則天無敵矣。制外道。則人無敵矣。怖之以威為降。屈之以辨稱制。人天尚其無敵。四趣何故足論。悉以清凈永離蓋纏。降制則外離眾部。永離則內除結縛。有所得心覆于正觀。稱之為蓋。繫縛行者。目之為纏。大士懷無所依。故云悉以清凈。又云。蓋即五蓋。謂貪慾瞋恚睡眠掉悔及疑。纏者十纏。謂無慚無愧忿覆慳嫉睡眠掉悔。小乘但明十纏。智度論明五百纏。蓋亦應有無量蓋也。心常安住無閡解脫。前嘆離行。今美得行。無閡解脫。即是此經不思議解脫也。不二正觀。恒現在前。謂心常安住。虛通自在。名為無閡。塵累蕭然。故稱解脫。念定總持辨才不斷。既常安正觀。則無德不圓。念不斷則慧逾明。定不斷則心常一。持不斷則憶識強。辨不斷則化無礙。備此四門。則萬行自在。通稱不斷者。凡夫功德。經胎則失。二乘更不復生。故不名不斷。菩薩經身不失。歷劫逾明。故云不斷。佈施持戒忍辱精進禪定智慧及方便力無不具足。上美四德。今嘆十行。諸波羅蜜。具橫豎二門。豎則配於十地。橫則一位具十。初地始

得正觀。初離凡夫。于身命財。不生貪著。故能棄之。配于檀度。又檀為行首。喜是地初。所以相配。二地內心離惡。修行十善。故配持戒。三地信忍位滿。能忍于辱。故忍在三地。四地修習道品。勤策眾行。故以精進配於四地。五地觀乎四諦。學於五明。非定不發。故以禪為五地。六地順忍位滿。能觀十二因緣。宜用般若。居在六地。七地即空為有。善巧義彰。故以方便起於七地。八地更從諸佛。受異法門。具起諸愿。故居八地。九地入法師位。具四無礙辨。于境有強用。故力在九地。十地因位已滿。決定無疑。故智為十地。此文從佈施至方便為七。力為名八。無不具足即愿與智。故備於十矣。若橫論者。即一正觀。具足十門。不慳之義。名曰檀那。決了無疑。稱之為智。吉藏謂。十度橫豎。義乃有之。如詳文意。但以七法。如肇公云。法身大士。得無生忍。以心無為。德無不為。故施極于施。而未嘗施。戒極于戒。而未嘗戒。以施極于施。故不證無為。而未嘗施。不滯于有。不證於無。名曰漚和。不滯于有。稱為般若。故於一一門。皆備二慧。名為具足。不言具足配九地十地也。逮無所得不起法忍。上無不具足。嘆其行遠。逮無所得。敘其位高。大士所以具眾行者。以位在無生忍故。舉位以釋於行。逮之言及。如

【現代漢語翻譯】現代漢語譯本獲得正觀（Sammyag-dṛṣṭi，正確的見解）。初地菩薩脫離凡夫的境界，對於自身、生命和財產不再貪戀執著，所以能夠捨棄這些，與佈施度（Dāna-pāramitā）相配。而且佈施是六度之首，歡喜地是菩薩修行的最初階段，所以兩者相配。二地菩薩內心遠離惡念，修行十善業，所以與持戒度（Śīla-pāramitā）相配。三地菩薩的信忍位達到圓滿，能夠忍受各種侮辱，所以忍辱度（Kṣānti-pāramitā）在三地。四地菩薩修習三十七道品，勤奮地策勵各種修行，所以精進度（Vīrya-pāramitā）與四地相配。五地菩薩觀察四聖諦，學習五明，沒有禪定就無法生起智慧，所以禪定度（Dhyāna-pāramitā）為五地。六地菩薩的順忍位達到圓滿，能夠觀察十二因緣，適宜用般若度（Prajñā-pāramitā），所以在六地。七地菩薩即空為有，善巧方便的意義彰顯，所以方便度（Upāya-kausalya-pāramitā）從七地開始。八地菩薩再次從諸佛那裡接受不同的法門，具足發起各種誓願，所以居於八地。九地菩薩進入法師的地位，具足四無礙辯才，對於境界有強大的作用，所以力度（Bala）在九地。十地菩薩的因位已經圓滿，決定無疑，所以智度（Jñāna-pāramitā）為十地。這段文字從佈施到方便為七，力為第八，沒有不具足的，就是愿與智，所以在十地完備。如果橫向來說，即一個正觀，具足十度。不慳吝的意義，叫做檀那（Dāna，佈施）。決斷了無疑慮，稱之為智（Jñāna，智慧）。吉藏法師說，十度橫向和縱向，都有其意義。如果詳細考察文意，只是以七法來說明。如肇法師所說，法身大士，得到無生法忍，以心無為，德無所不為，所以佈施到了極致，而未曾佈施；持戒到了極致，而未曾持戒。以佈施到了極致，所以不證無為，而未曾佈施，不滯留于有，不證入于無，叫做漚和（Aukha）。不滯留于有，稱之為般若（Prajñā，智慧）。所以在每一個法門，都具備二種智慧，名為具足。沒有說具足與九地十地相配。達到無所得，不起法忍，上面沒有不具足的，讚歎他的修行深遠。達到無所得，敘述他的地位高尚。大士之所以具足各種修行，因為地位在無生法忍的緣故。舉出地位來解釋修行。『逮』的意思是及，如。

【English Translation】 English version One obtains Right View (Sammyag-dṛṣṭi). A Bodhisattva in the first ground (Bhumi) initially departs from the state of ordinary beings, and does not generate greed or attachment towards their own body, life, or possessions. Therefore, they are able to relinquish these, aligning with the perfection of generosity (Dāna-pāramitā). Moreover, generosity is the foremost of the six perfections, and the Joyful Ground (Pramudita-bhumi) is the initial stage of a Bodhisattva's practice, hence their compatibility. A Bodhisattva in the second ground internally abandons evil thoughts and cultivates the ten virtuous actions, thus aligning with the perfection of moral discipline (Śīla-pāramitā). A Bodhisattva in the third ground has fulfilled the position of acceptance of faith, and is able to endure insults, hence the perfection of patience (Kṣānti-pāramitā) is in the third ground. A Bodhisattva in the fourth ground cultivates the thirty-seven factors of enlightenment and diligently encourages all practices, thus the perfection of diligence (Vīrya-pāramitā) aligns with the fourth ground. A Bodhisattva in the fifth ground contemplates the Four Noble Truths and studies the five sciences; wisdom cannot arise without meditative concentration, hence the perfection of meditative concentration (Dhyāna-pāramitā) is in the fifth ground. A Bodhisattva in the sixth ground has fulfilled the position of compliant acceptance and is able to contemplate the twelve links of dependent origination, making the perfection of wisdom (Prajñā-pāramitā) suitable, so it is in the sixth ground. A Bodhisattva in the seventh ground transforms emptiness into existence, manifesting the meaning of skillful means, hence the perfection of skillful means (Upāya-kausalya-pāramitā) arises from the seventh ground. A Bodhisattva in the eighth ground again receives different Dharma teachings from all Buddhas and fully generates various vows, thus residing in the eighth ground. A Bodhisattva in the ninth ground enters the position of a Dharma master, possessing the four unimpeded eloquence, and having a powerful effect on realms, hence the perfection of strength (Bala) is in the ninth ground. A Bodhisattva in the tenth ground has fulfilled the causal position and is decisively without doubt, hence the perfection of knowledge (Jñāna-pāramitā) is in the tenth ground. This passage, from generosity to skillful means, is seven, and strength is the eighth. There is nothing not fully possessed, which is vows and knowledge, so they are complete in the tenth ground. If discussed horizontally, it is one Right View, fully possessing the ten perfections. The meaning of non-stinginess is called Dāna (generosity). Decisively without doubt is called Jñāna (wisdom). The master Jizang said that the ten perfections, horizontally and vertically, have their meaning. If examining the meaning of the text in detail, it is only explained with seven dharmas. As the master Zhao said, a great Bodhisattva of the Dharma body obtains the non-origination forbearance, with a mind of non-action, virtue is without non-action, so generosity reaches its extreme, yet has never been generous; moral discipline reaches its extreme, yet has never been disciplined. Because generosity reaches its extreme, one does not realize non-action, yet has never been generous, not clinging to existence, not realizing non-existence, is called Aukha. Not clinging to existence is called Prajñā (wisdom). Therefore, in each and every Dharma gate, both wisdoms are possessed, called complete. It is not said that completeness aligns with the ninth and tenth grounds. Reaching non-attainment, not arising Dharma forbearance, above there is nothing not fully possessed, praising the far-reaching practice. Reaching non-attainment, narrating the high position. The reason why a great Bodhisattva fully possesses various practices is because the position is in the non-origination forbearance. Raising the position to explain the practice. 'Attaining' means reaching, such as.

人不逮稱之不及。無所得。即無依無受不著不住之義也。動念生心。畢竟寂然。稱為不起。安耐實相。不悔不疑。故稱為忍。已能隨順轉不退輪。上美自悟。今嘆化他。一順實相。二順機緣。三順佛旨。故言隨順。又佛為真轉。菩薩未及。但隨順轉。自我之彼故名為轉。一得不失。稱為不退但。不退有三。一位不退。謂不退為二乘。或云外凡七心。或云十住七心。二行不退。所修眾行。不可傾動。位居七地以下。三念不退。八地菩薩。唸唸法流。心心寂滅。今所嘆者。正據第三念不退也。無生法忍。流演圓通。不繫於一人。是輪義也。善解法相知眾生根。以善解法相。知眾生根。故能轉不退轉輪。又上明自悟無生為物演說。謂一相門。名為實慧。今識法知機。謂無量相門。名方便慧。蓋諸大眾。既識法知機。則智德過物。故映蓋大眾。得無畏力。既能蓋眾。故處眾無畏。失畏生乎不定。大士既無不足。故無可畏。大論云。菩薩自有四無所畏。一得總持。二知根欲。三不見難己不能答者。四有問能答。善決眾疑。功德智慧以修其心相好嚴身色像第一。以具此諸德。故在眾無畏。心以智慧為嚴。身以相好為飾。嚴心可以進道。飾形可以靡俗。舍諸世間所有飾好。大士修于凈業。感身相已圓不假世間所有外飾。又菩薩為尊形

【現代漢語翻譯】現代漢語譯本『人不逮稱之不及』，意思是無法用言語充分表達，無法獲得。這表示無所依賴、無所接受、不執著、不住留的含義。起心動念，畢竟歸於寂靜，這稱為『不起』。安於真實之相，不後悔不懷疑，所以稱為『忍』。已經能夠隨順運轉不退之輪，上面讚美了自身的覺悟，現在讚歎教化他人。一者隨順實相，二者隨順機緣，三者隨順佛的旨意，所以說『隨順』。而且佛是真正能轉法輪者，菩薩還未達到，只能隨順佛而轉。從自我到彼岸，所以名為『轉』。一旦獲得就不會失去，稱為『不退』。不退有三種：一位不退，指不會退轉為二乘（聲聞、緣覺），或者說是外凡七心，或者說是十住七心。二行不退，所修的各種行持，不可動搖，位居七地以下。三念不退，八地菩薩，唸唸流入法性之流，心心寂滅。現在所讚歎的，正是指第三種念不退。無生法忍（Anutpattika-dharma-kshanti），流佈演化圓滿通達，不侷限於一人，這就是輪的含義。善於理解法相，瞭解眾生的根器。因為善於理解法相，瞭解眾生的根器，所以能夠轉不退轉輪。上面說明了自身覺悟無生，為眾生演說，說的是一相門，名為實慧。現在認識法，瞭解根機，說的是無量相門，名為方便慧。大概是諸位大眾，既然認識法，瞭解根機，那麼智慧功德超過眾人，所以光芒映照覆蓋大眾，獲得無畏的力量。既然能夠覆蓋大眾，所以在眾人之中沒有畏懼。失去無畏是因為心有不定。大士既然沒有不足，所以沒有什麼可畏懼的。《大智度論》說，菩薩自有四無所畏：一、得總持（Dharani）；二、知根欲；三、不見有人能難倒自己而不能回答者；四、有人提問能夠回答，善於決斷眾人的疑惑。用功德智慧來修飾內心，用相好來莊嚴身體，容貌第一。因為具備這些功德，所以在眾人之中沒有畏懼。內心用智慧來莊嚴，身體用相好來裝飾。莊嚴內心可以增進道業，裝飾形體可以感化世俗。捨棄世間所有裝飾，大士修習清凈之業，感得身體相好已經圓滿，不需要世間所有外在的裝飾。而且菩薩因為尊貴，所以形貌也莊嚴。

【English Translation】 English version 'Ren bu dai cheng zhi bu ji' means that it cannot be fully expressed in words and cannot be obtained. This signifies the meaning of being without reliance, without acceptance, without attachment, and without dwelling. The arising of thoughts and intentions ultimately returns to stillness, which is called 'non-arising'. Being at peace with the true nature of reality, without regret or doubt, is called 'acceptance' (忍, Anren). Having the ability to follow and turn the wheel of non-retrogression, the above praises one's own enlightenment, and now praises the teaching of others. Firstly, it accords with the true nature of reality; secondly, it accords with the opportunities of beings; and thirdly, it accords with the Buddha's intention, so it is said to 'accord'. Moreover, the Buddha is the one who truly turns the Dharma wheel, while Bodhisattvas have not yet reached that level and can only follow the Buddha in turning it. From self to the other shore, it is called 'turning'. Once obtained, it will not be lost, which is called 'non-retrogression'. There are three types of non-retrogression: first, non-retrogression in position, which means not regressing to the Two Vehicles (Shravaka and Pratyekabuddha), or it is said to be the seven minds of the outer ordinary person, or the seven minds of the ten abodes. Second, non-retrogression in practice, where the various practices cultivated cannot be shaken, and one is located below the seventh ground. Third, non-retrogression in thought, where the eighth-ground Bodhisattva's thoughts flow into the stream of Dharma nature, and mind after mind is extinguished. What is being praised now is precisely the third type of non-retrogression in thought. Anutpattika-dharma-kshanti (無生法忍, Wusheng faren), flows and evolves into perfect understanding, and is not limited to one person, which is the meaning of the wheel. Being good at understanding the characteristics of the Dharma and knowing the roots of sentient beings. Because one is good at understanding the characteristics of the Dharma and knowing the roots of sentient beings, one can turn the wheel of non-retrogression. The above explains that one's own enlightenment is non-arising, and one speaks for the sake of sentient beings, referring to the one-aspect gate, which is called true wisdom. Now, recognizing the Dharma and understanding the opportunities, referring to the immeasurable-aspect gate, is called expedient wisdom. It is probably that all of you, since you recognize the Dharma and understand the opportunities, then your wisdom and merit surpass the crowd, so your light shines and covers the crowd, and you obtain the power of fearlessness. Since you can cover the crowd, you have no fear in the crowd. Losing fearlessness is because the mind is uncertain. Since the great being has no lack, there is nothing to fear. The Mahaprajnaparamita Shastra says that Bodhisattvas have four fearlessnesses: first, obtaining Dharani (總持, Zongchi); second, knowing the roots and desires; third, not seeing anyone who can stump oneself and not be able to answer; fourth, being able to answer when someone asks, and being good at resolving the doubts of the crowd. Use merit and wisdom to adorn the mind, and use good marks and characteristics to adorn the body, with the appearance being the best. Because one possesses these merits, one has no fear in the crowd. Adorn the mind with wisdom, and adorn the body with good marks and characteristics. Adorning the mind can advance the path, and adorning the form can influence the world. Abandoning all worldly adornments, the great being cultivates pure karma, and the good marks and characteristics of the body have already been perfected, so there is no need for all external adornments in the world. Moreover, because the Bodhisattva is noble, the appearance is also dignified.

者。故云嚴身耳。豈以俗飾而在心哉。名稱高遠逾于須彌。內嚴福慧。故外名高遠。自在高而不遠。遠而不高。上名聞十方取其遠。今逾于須彌明其高。深信堅固猶若金剛。所以德樹名流。由深信罕固。信有二種。一者聞信。如聞藥能治病。二者證信。如服藥病癒。驗藥為良。今所嘆是后信也。物不能壞。由若金剛。法寶普照而雨耳露。深信喻若金剛。明解譬同神寶。如海生妙寶。能放光明。而雨甘露。雨如意珠也。法寶亦爾。能放意光。雨法甘露。于眾言音微妙第一。上美形心。今嘆口業。豈止隨類普同。而復微妙第一。深入緣起斷諸邪見有無二邊無復余習。上嘆三業德圓。今美結習已離。問。上已明永離蓋纏。與今何異。答。上明無結。今辨無習也。了達十二緣起畢竟無生。如八不等。明其悟正。斷諸邪見。嘆離於邪。但離邪有二。一者。斷諸邪見。所謂超凡有無二邊無復余習。即是超聖。問。大論云。為菩薩時斷煩惱。得佛時斷習氣。若無餘習。與佛何異。答。習有粗細。今但斷粗。無能習。所以云無。猶有染法細習。故與佛為異。依地持論。明十地菩薩斷煩惱障習已盡。至佛除智障始窮。此經明盡。據煩惱障習。智度論云。不盡約智障未傾。演法無畏猶師子吼。夫畏生乎結習。結習內傾。故外說無畏。問。上

{ "translations": [ "這指的是莊嚴自身。難道是用世俗的裝飾停留在心中嗎？名稱高遠超過須彌山（Sumeru，佛教宇宙觀中的聖山）。內在莊嚴福德和智慧，所以外在名聲高遠。自在是高而不遠，遠而不高。上面說名聞十方，取其遠。現在超過須彌山，表明其高。深信堅固猶如金剛（vajra，一種法器），因此德行之樹得以流傳。因為深信稀有而堅固。信心有兩種，一是聞信，如聽說藥能治病；二是證信，如服藥病癒，驗證藥為良藥。現在所讚歎的是后一種信心。外物不能破壞，猶如金剛。法寶普照，降下甘露。深信比喻為金剛，明解譬如神寶。如大海生出妙寶，能放出光明，降下甘露，如同如意珠。法寶也是如此，能放出如意之光，降下法甘露。在所有言語音聲中，微妙第一。上面讚美形體和內心，現在讚歎口業。豈止是隨順眾生，普遍相同，而且微妙第一。深入緣起（pratītyasamutpāda，佛教基本理論，指事物相互依存的產生），斷除各種邪見，超越有無二邊，不再有殘餘的習氣。上面讚歎身、口、意三業的功德圓滿，現在讚美結使習氣已經斷離。問：上面已經說明永遠斷離蓋纏（五蓋，障礙修行的五種負面心理狀態），與現在所說有什麼不同？答：上面說明沒有結使，現在辨明沒有習氣。了達十二緣起（十二因緣，解釋生命輪迴的十二個環節）畢竟無生，如八不等（可能是指某種佛教教義），表明其悟得正道。斷除各種邪見，讚歎斷離邪見。但斷離邪見有兩種，一是斷除各種邪見，所謂超越凡夫的有無二邊；二是無復余習，即是超越聖人。問：《大智度論》說，菩薩在菩薩階段斷除煩惱，成佛時斷除習氣。如果無有殘餘習氣，與佛有什麼不同？答：習氣有粗細之分，現在只是斷除粗的習氣，沒有能生起習氣的因緣，所以說沒有。仍然有染法的細微習氣，所以與佛有區別。依據《瑜伽師地論》，說明十地菩薩斷除煩惱障的習氣已經窮盡，到佛的階段才徹底清除智障。此經說明窮盡，是根據煩惱障的習氣而言。《智度論》說不盡，是就智障尚未傾盡而言。演說佛法無所畏懼，猶如獅子吼。畏懼產生於結使習氣，結使習氣內在傾覆，所以外在演說無所畏懼。問：上面" ], "english_translations": [ 'This refers to adorning oneself. Is it using worldly adornments dwelling in the mind? The name is lofty and far-reaching, surpassing Mount Sumeru (the sacred mountain in Buddhist cosmology). Inwardly adorned with merit and wisdom, hence the outward name is lofty and far-reaching. Being at ease is high but not far, far but not high. Above, it says \'name heard in the ten directions,\' taking its far-reaching aspect. Now, surpassing Mount Sumeru clarifies its height. Deep faith is firm like a vajra (a ritual object), therefore the tree of virtue can spread. Because deep faith is rare and firm. There are two kinds of faith: first, hearing faith, like hearing that medicine can cure illness; second, experiential faith, like taking medicine and recovering from illness, verifying the medicine as good. What is praised now is the latter faith. External things cannot destroy it, like a vajra. The Dharma jewel shines universally, raining down nectar. Deep faith is likened to a vajra, clear understanding is likened to a divine jewel. Like a wonderful jewel born from the sea, able to emit light and rain down nectar, like a wish-fulfilling jewel. The Dharma jewel is also like this, able to emit wish-fulfilling light, raining down Dharma nectar. Among all speech and sounds, it is subtle and foremost. Above, it praises form and mind; now, it praises the karma of speech. It is not only universally the same, following sentient beings, but also subtle and foremost. Deeply entering dependent origination (pratītyasamutpāda, the fundamental Buddhist theory of interdependent arising), cutting off various wrong views, transcending the two extremes of existence and non-existence, no longer having residual habits. Above, it praises the perfection of the three karmas of body, speech, and mind; now, it praises that the fetters and habits have been severed. Question: Above, it has already been stated that the coverings and entanglements (the five hindrances, five negative mental states that obstruct practice) are forever severed; what is the difference from what is said now? Answer: Above, it states that there are no fetters; now, it distinguishes that there are no habits. Understanding the twelve links of dependent origination (the twelve nidānas, explaining the twelve links of the cycle of life and death) as ultimately unborn, like the eight inequalities (possibly referring to some Buddhist doctrine), indicating that one has awakened to the right path. Cutting off various wrong views praises the severance of wrong views. But there are two kinds of severing wrong views: first, cutting off various wrong views, so-called transcending the two extremes of existence and non-existence of ordinary people; second, no longer having residual habits, which is transcending the sages. Question: The Mahāprajñāpāramitāśāstra says that bodhisattvas sever afflictions during the bodhisattva stage, and sever habitual tendencies when becoming a Buddha. If there are no residual habits, what is the difference from a Buddha? Answer: Habits have coarse and subtle aspects. Now, only the coarse habits are severed, and there is no condition to generate habits, so it is said that there are none. There are still subtle habits of defilement, so there is a difference from a Buddha. According to the Yogācārabhūmi-śāstra, it is explained that the tenth-ground bodhisattvas have exhausted the habits of the affliction-obscurations, and only when reaching the Buddha stage are the obscurations of knowledge completely eliminated. This sutra explains exhaustion according to the habits of the affliction-obscurations. The Mahāprajñāpāramitāśāstra says not exhausted, referring to the obscurations of knowledge not yet eliminated. Expounding the Dharma without fear is like a lion's roar. Fear arises from fetters and habits. When the fetters and habits are internally overturned, one externally speaks without fear. Question: Above' ] }

明得無所畏能師子吼。今何故重說。答。前明一切處無畏。今約演法一事無畏。又上明能令他畏。今辨不畏於他。其所講說乃如雷震。正智流潤如雨。辨音發響如雷。自有慧而無辨。辨而無慧。既嘆大士無畏。則具兼二也。雷喻有五。一慈雲普覆。二慧雨流澤。三法音遠聞。四驚無明昏寢。五生長善根。無有量已過量。上明斷諸邪見。嘆因累已傾。今辨以能過量。明果患盡。又三界分段果報名為有量。法身菩薩入無畏境。形不可以像取。心不可以智求。故云已過量也。集眾法寶如海導師。上嘆法身自德。此美應跡化他。引導眾人。入大乘海。采眾法寶。必獲無難。了達諸法深妙之義。善知眾生往來所趣及心所行。大士德既無窮。則嘆不可盡。略以二慧。結其大歸。了達諸法深妙之義。即是實慧。善知眾生往來所趣。謂方便慧。雖知諸法畢竟空。而能了眾生心行。雖了眾生心行。而常畢竟空。是以。菩薩得無二觀也。住謂過去。來是未來。及心所行現在也。又知心所行。即知因。往來所趣。謂照果。近無等等佛自在慧十力無畏十八不共。上結嘆菩薩二慧已。今所美者。鄰乎極果。故云近也。無等等者。即所近果名。論佛無等。唯佛與佛等。是故號佛為無等等也。又實相無等。唯佛與實相等。名無等等。佛自在慧。以下出

【現代漢語翻譯】現代漢語譯本：『明得無所畏能師子吼（獲得無所畏懼的能力，能像獅子一樣吼叫）。今何故重說（現在為什麼重複說）？』答：『前明一切處無畏（前面說明在一切處都無所畏懼），今約演法一事無畏（現在是就演說佛法這一件事來說無所畏懼）。又上明能令他畏（前面說明能夠使他人畏懼），今辨不畏於他（現在辨明不畏懼他人）。其所講說乃如雷震（他所講說的內容就像雷鳴一樣），正智流潤如雨（正確的智慧流淌滋潤像雨水一樣）。辨音發響如雷（辯才發出的聲音像雷鳴一樣），自有慧而無辨（有的人有智慧卻沒有辯才），辨而無慧（有的人有辯才卻沒有智慧）。既嘆大士無畏（既然讚歎大菩薩無所畏懼），則具兼二也（那麼就兼具了這兩種能力）。』雷喻有五（雷聲有五種比喻）：『一慈雲普覆（一是像慈悲的雲彩普遍覆蓋），二慧雨流澤（二是像智慧的雨水流淌滋潤），三法音遠聞（三是佛法的聲音傳得很遠），四驚無明昏寢（四是驚醒在無明中昏睡的人），五生長善根（五是生長善的根基）。』『無有量已過量（沒有限量已經超過了限量）。』上明斷諸邪見（前面說明斷除各種邪見），嘆因累已傾（讚歎導致邪見的因已經傾覆），今辨以能過量（現在辨明因為能力超過了限量），明果患盡（說明果報的禍患已經消除）。又三界分段果報名為有量（而且三界中分段生死的果報名為有量），法身菩薩入無畏境（法身菩薩進入無所畏懼的境界），形不可以像取（形體不可以形象來描繪），心不可以智求（心意不可以智慧來尋求），故云已過量也（所以說已經超過了限量）。『集眾法寶如海導師（聚集各種佛法珍寶，像大海一樣的導師）。』上嘆法身自德（前面讚歎法身的自身功德），此美應跡化他（這裡讚美應化事蹟來教化他人）。引導眾人（引導眾人），入大乘海（進入大乘佛法的海洋），采眾法寶（採擷各種佛法珍寶），必獲無難（必定獲得沒有困難的境界），了達諸法深妙之義（瞭解通達各種佛法深奧微妙的意義），善知眾生往來所趣及心所行（善於瞭解眾生往生來世所趨向的地方以及他們的心念行為）。大士德既無窮（大菩薩的功德既然無窮無盡），則嘆不可盡（那麼讚歎也是讚歎不完的），略以二慧（概括起來用兩種智慧），結其大歸（總結其最終歸宿），了達諸法深妙之義（瞭解通達各種佛法深奧微妙的意義），即是實慧（就是真實的智慧），善知眾生往來所趣（善於瞭解眾生往生來世所趨向的地方），謂方便慧（稱為方便智慧）。雖知諸法畢竟空（雖然知道一切諸法畢竟是空），而能了眾生心行（而能夠了解眾生的心念行為），雖了眾生心行（雖然瞭解眾生的心念行為），而常畢竟空（而常住於畢竟空性）。是以（因此），菩薩得無二觀也（菩薩證得了無二的觀智）。住謂過去（『住』是指過去），來是未來（『來』是指未來），及心所行現在也（以及心念行為是指現在）。又知心所行（又知道心念行為），即知因（就是知道因），往來所趣（往生來世所趨向的地方），謂照果（稱為照見果報）。『近無等等佛自在慧十力無畏十八不共（接近無等等佛的自在智慧、十力、無畏、十八不共法）。』上結嘆菩薩二慧已（前面總結讚歎菩薩的兩種智慧之後），今所美者（現在所讚美的是），鄰乎極果（接近於最高的佛果），故云近也（所以說接近）。無等等者（『無等等』是指），即所近果名（所接近的果位的名稱）。論佛無等（說佛是無與倫比的），唯佛與佛等（只有佛與佛之間是相等的），是故號佛為無等等也（所以稱佛為無等等）。又實相無等（而且實相是無與倫比的），唯佛與實相等（只有佛與實相是相等的），名無等等（名為無等等）。佛自在慧（佛的自在智慧），以下出（以下闡述）

【English Translation】 English version: 'Having attained fearlessness, one can roar like a lion. Why is this repeated now?' The answer is: 'Previously, it was explained as fearlessness in all situations; now, it refers specifically to fearlessness in the act of expounding the Dharma. Furthermore, the previous explanation highlighted the ability to inspire fear in others; this clarifies the absence of fear towards others. The teachings delivered are like thunder, and the flow of correct wisdom is like rain. Eloquence resounds like thunder. Some possess wisdom without eloquence, and others possess eloquence without wisdom. Since the Bodhisattva is praised for fearlessness, it implies the possession of both qualities.' The thunder is likened to five things: 'First, compassionate clouds universally cover; second, the rain of wisdom flows and nourishes; third, the sound of the Dharma is heard far and wide; fourth, it startles those slumbering in the darkness of ignorance; fifth, it fosters the growth of wholesome roots.' 'Without measure, having surpassed measure.' The previous explanation clarified the severing of all wrong views, praising the overturning of accumulated causes. This clarifies the ability to surpass measure, indicating the exhaustion of the suffering of karmic consequences. Moreover, the segmented karmic results of the Three Realms are called 'measurable.' The Dharmakaya Bodhisattva enters the realm of fearlessness. Form cannot be grasped by image, and mind cannot be sought by intellect; therefore, it is said to have 'surpassed measure.' 'Gathering all Dharma treasures, like a guide who is the sea.' The previous praise was for the Dharmakaya's inherent virtues; this praises the manifested traces of transforming others, guiding beings into the ocean of the Great Vehicle, collecting all Dharma treasures, and inevitably attaining a state free from difficulties, fully understanding the profound and subtle meaning of all Dharmas, and skillfully knowing the destinations of beings' comings and goings, as well as their mental activities. Since the Bodhisattva's virtues are infinite, praise cannot be exhausted. Briefly, with two wisdoms, it concludes the great return: fully understanding the profound and subtle meaning of all Dharmas is true wisdom; skillfully knowing the destinations of beings' comings and goings is expedient wisdom. Although knowing that all Dharmas are ultimately empty, one can understand the mental activities of beings; although understanding the mental activities of beings, one constantly abides in ultimate emptiness. Therefore, the Bodhisattva attains non-dualistic vision. 'Abiding' refers to the past, 'coming' refers to the future, and 'mental activities' refer to the present. Furthermore, knowing mental activities is knowing the cause; the destinations of comings and goings are illuminating the result. 'Near the Buddha's unexcelled wisdom, the ten powers, fearlessness, and eighteen unshared qualities.' Having concluded the praise of the Bodhisattva's two wisdoms, what is now praised is proximity to the ultimate fruit; therefore, it is said to be 'near.' 'Unexcelled' refers to the name of the fruit that is approached. It is said that the Buddha is unequaled; only Buddha is equal to Buddha; therefore, the Buddha is called 'unexcelled.' Furthermore, the true nature is unequaled; only the Buddha is equal to the true nature; hence, it is called 'unexcelled.' The Buddha's unexcelled wisdom will be explained below.

所近。果德照盡。空有名自在慧。十力降天魔。無畏制外道。十八不共簡異二乘。三科既是要門。是以別說。關閉一切諸要趣門而生五道以現其身。前嘆仰鄰極果。此美府順群生。夫法身無生。而無處不生。以無生故諸趣門閉。無處不生。而生五道。為大醫王善療眾病應病與藥令得服行。上嘆現生五道。此明受生意為治煩惱疾。智度論云。老病死苦及貪瞋癡。自有生死已來。無人能治。唯有大士。善解救療。無量功德皆成就。上來第一謂歷別嘆。德既無窮。述不可盡。故以四門。總而結之。無量功德。結正果德。無量佛土皆嚴凈。結依果行滿。其見聞者無不蒙益。嘆形聲益物。諸有所作亦不唐捐。美三業利世。如是一切無量功德皆悉成就。總結四門。前別嘆。其名曰等觀菩薩不等觀菩薩等不等觀菩薩。第四序名。上雖總嘆德。今宜出別名。以四等觀眾生。為等觀。以智慧分別諸法。名不等觀。具此二義。名等不等觀。又實慧觀一相門。為等觀。方便慧觀差別門。名不等觀。具此二義。為等不等觀。定自在王菩薩者。于諸定門。入住出自在無礙也。法自在菩薩者。以智慧門說法自在。法相菩薩者。功德法相現於身也。光相菩薩者。光明之相。現於身也。光嚴菩薩者。以光明莊嚴身也。脫大嚴菩薩釋寶積菩薩者。積聚智慧

【現代漢語翻譯】現代漢語譯本所親近的。如果（菩薩的）功德能夠照亮一切，（那麼即使）空有名稱，（也能獲得）自在的智慧。（菩薩以）十力降伏天魔，以無畏制服外道，以十八不共法區別於二乘。（菩薩的）三科（戒定慧）既是重要的法門，因此特別說明。（菩薩）關閉一切通往諸趣的門，而於五道中示現其身。前面是讚歎鄰近極果，這裡是讚美（菩薩）順應眾生。法身本無生滅，但又無處不生。因為無生，所以諸趣之門關閉；因為無處不生，所以生於五道。如同大醫王善於治療各種疾病，應病與藥，使眾生能夠服用修行。《智度論》說：『老、病、死苦以及貪、嗔、癡，自從有生死以來，沒有人能夠治療。只有大士，善於救治。』無量的功德都成就了。上面第一部分是分別讚歎，功德既然無窮，敘述也無法窮盡，所以用四門總括而結束。無量的功德，總結了正果的功德。無量的佛土都莊嚴清凈，總結了依果的行持圓滿。凡是見到或聽聞的，沒有不蒙受利益的，讚歎形聲利益眾生。一切所作所為，也不會徒勞無功，讚美身口意三業利益世間。像這樣一切無量的功德都完全成就，總結了四門。前面是分別讚歎，（接下來要說）他們的名字，叫做等觀菩薩、不等觀菩薩、等不等觀菩薩。第四是敘述名字。上面雖然總括讚歎了功德，現在應該說出特別的名字。以平等心觀察眾生，稱為等觀；以智慧分別諸法，名為不等觀；具備這兩種含義，名為等不等觀。又以實慧觀照一相之門，為等觀；以方便慧觀照差別之門，名為不等觀；具備這兩種含義，稱為等不等觀。定自在王菩薩，對於各種禪定之門，出入自在，沒有障礙。法自在菩薩，以智慧之門說法自在。法相菩薩，功德的法相顯現在身上。光相菩薩，光明的相顯現在身上。光嚴菩薩，以光明莊嚴自身。脫大嚴菩薩，釋寶積菩薩，積聚智慧。

【English Translation】 English version Those who are close. If virtue illuminates everything, (then even) having an empty name (can attain) free and unhindered wisdom. (The Bodhisattva) subdues the heavenly demons with the ten powers, controls the heretics with fearlessness, and distinguishes themselves from the two vehicles with the eighteen unshared qualities. The three aggregates (of morality, concentration, and wisdom) are essential gateways, and are therefore explained separately. (The Bodhisattva) closes all the doors to the various realms of existence, and manifests their body in the five paths. The previous section praised being close to the ultimate fruit, while this section praises (the Bodhisattva's) compliance with sentient beings. The Dharmakaya is inherently unborn, yet is born everywhere. Because it is unborn, the doors to all realms are closed; because it is born everywhere, it is born in the five paths. Like a great physician who is skilled at treating all kinds of illnesses, prescribing medicine according to the illness, enabling sentient beings to take and practice it. The above praises the manifestation of birth in the five paths, while this explains receiving birth with the intention of curing the disease of afflictions. The Mahaprajnaparamita-sastra says: 'Old age, sickness, death, suffering, greed, anger, and delusion, since the beginning of birth and death, no one has been able to cure. Only the great Bodhisattva is skilled at saving and healing.' Immeasurable merits are all accomplished. The first part above is a separate praise, and since merit is infinite, it cannot be fully described, so it is concluded with four doors. Immeasurable merits conclude the merit of the right fruit. Immeasurable Buddha lands are all adorned and pure, concluding the fulfillment of the practice of the dependent fruit. Those who see or hear are all benefited, praising the benefit of form and sound to beings. All actions are not in vain, praising the benefit of the three karmas to the world. Thus, all immeasurable merits are completely accomplished, concluding the four doors. The previous section was a separate praise, (and now we will say) their names, called Samadarshana Bodhisattva (Equal Vision Bodhisattva), Visamadarshana Bodhisattva (Unequal Vision Bodhisattva), and Samavisamadarshana Bodhisattva (Equal and Unequal Vision Bodhisattva). The fourth is the narration of names. Although the merits were praised in general above, special names should now be given. Observing sentient beings with equanimity is called Samadarshana; distinguishing all dharmas with wisdom is called Visamadarshana; possessing both of these meanings is called Samavisamadarshana. Furthermore, observing the door of one aspect with true wisdom is called Samadarshana; observing the door of difference with expedient wisdom is called Visamadarshana; possessing both of these meanings is called Samavisamadarshana. Dhyana-vikridita-raja Bodhisattva (King of Samadhi Play Bodhisattva), is free and unhindered in entering and exiting all dhyana doors. Dharma-vikridita Bodhisattva (Dharma Play Bodhisattva), is free in expounding the Dharma with the door of wisdom. Dharma-laksana Bodhisattva (Dharma Mark Bodhisattva), the Dharma mark of merit appears on the body. Prabhasa-laksana Bodhisattva (Light Mark Bodhisattva), the mark of light appears on the body. Prabhasa-vyuha Bodhisattva (Light Adornment Bodhisattva), adorns the body with light. Mukti-maha-vyuha Bodhisattva (Great Liberation Adornment Bodhisattva), Ratnakara Bodhisattva (Jewel Accumulation Bodhisattva), accumulates wisdom.

寶也。辨積菩薩。積聚四辨也。寶手菩薩者。手內出無量寶也。寶印手菩薩者。手有寶印。又解印者云相。手有云寶之相也。常舉手菩薩者。上示涅槃。令物樂也。常下手菩薩者。下示生死過患。使物厭之也。常慘菩薩者。眾生苦輪轉恒轉。大士悲心常切也。喜根菩薩者。于實相內生喜也。喜王菩薩者。喜有二種。一不凈。二清凈。今是凈喜。故名為王也。辨音菩薩者。於四辨內從辭辨得名也。虛空藏菩薩者。實相慧藏如虛空也。執寶炬菩薩者。執慧寶炬。除眾闇冥也。寶勇菩薩者。勇於德寶亦得寶。故能勇也。寶見菩薩者。以慧寶見諸法也。帝網菩薩者。幻術經名帝網。此大士神變自在。猶如幻化。故借帝網。以名之也。明網菩薩者。手有縵網。放光明也。無緣觀菩薩者。觀實相時。內外並冥。緣觀俱寂也。慧積菩薩者。積聚智慧也。寶勝菩薩者。功德之寶。超勝世間也。天王菩薩者。天有四種。一假名天。人王是也。二生天。從四天王至非想天是也。三凈天。諸餘賢聖是也。四第一義天。十地菩薩是也。今是第四。故云天王也。壞魔菩薩者。行壞魔道也。雷電得菩薩者。因雷電光而得悟道。從事得名也。自在王菩薩。功德相嚴菩薩。師子吼菩薩。此三菩薩。義可解也。雷音菩薩。山相擊音菩薩。以大法音。消伏強

【現代漢語翻譯】寶也 (Bǎo yě)：辨積菩薩 (Biàn jī púsà)，積聚四辨 (Jī jù sì biàn) 也。意為辨積菩薩積聚了四種無礙辯才。寶手菩薩 (Bǎo shǒu púsà) 者：手內出無量寶也。意為寶手菩薩的手中能生出無量珍寶。寶印手菩薩 (Bǎo yìn shǒu púsà) 者：手有寶印。又解印者云相，手有云寶之相也。意為寶印手菩薩的手上有寶印，或者說手上有如雲朵般寶貴的相。常舉手菩薩 (Cháng jǔ shǒu púsà) 者：上示涅槃 (Niè pán)，令物樂也。意為常舉手菩薩向上展示涅槃的境界，使眾生欣樂。常下手菩薩 (Cháng xià shǒu púsà) 者：下示生死過患，使物厭之也。意為常下手菩薩向下展示生死的過患，使眾生厭離。常慘菩薩 (Cháng cǎn púsà) 者：眾生苦輪轉恒轉，大士悲心常切也。意為常慘菩薩因眾生在苦難中輪迴不息，而常懷悲憫之心。喜根菩薩 (Xǐ gēn púsà) 者：于實相內生喜也。意為喜根菩薩在體悟實相時生起喜悅。喜王菩薩 (Xǐ wáng púsà) 者：喜有二種，一不凈，二清凈。今是凈喜，故名為王也。意為喜有不凈和清凈兩種，喜王菩薩是清凈的喜悅，所以稱為王。辨音菩薩 (Biàn yīn púsà) 者：於四辨內從辭辨得名也。意為辨音菩薩在四種無礙辯才中，因擅長辭辯而得名。虛空藏菩薩 (Xūkōngzàng púsà) 者：實相慧藏如虛空也。意為虛空藏菩薩的實相智慧如虛空般廣大無邊。執寶炬菩薩 (Zhí bǎo jù púsà) 者：執慧寶炬，除眾闇冥也。意為執寶炬菩薩手持智慧的火炬，以破除眾生的愚昧黑暗。寶勇菩薩 (Bǎo yǒng púsà) 者：勇於德寶亦得寶，故能勇也。意為寶勇菩薩勇於積聚功德珍寶，因此而更加勇猛。寶見菩薩 (Bǎo jiàn púsà) 者：以慧寶見諸法也。意為寶見菩薩以智慧之寶來觀察諸法實相。帝網菩薩 (Dì wǎng púsà) 者：幻術經名帝網，此大士神變自在，猶如幻化。故借帝網，以名之也。意為帝網菩薩，因其神通變化自在如幻術，故借用幻術經名『帝網』來命名。明網菩薩 (Míng wǎng púsà) 者：手有縵網，放光明也。意為明網菩薩的手中有縵網，能放出光明。無緣觀菩薩 (Wú yuán guān púsà) 者：觀實相時，內外並冥，緣觀俱寂也。意為無緣觀菩薩在觀照實相時，內外皆空寂，能觀與所觀都寂滅。慧積菩薩 (Huì jī púsà) 者：積聚智慧也。意為慧積菩薩積聚了無量的智慧。寶勝菩薩 (Bǎo shèng púsà) 者：功德之寶，超勝世間也。意為寶勝菩薩的功德珍寶，超勝於世間一切。天王菩薩 (Tiānwáng púsà) 者：天有四種，一假名天，人王是也。二生天，從四天王至非想天是也。三凈天，諸餘賢聖是也。四第一義天，十地菩薩是也。今是第四，故云天王也。意為天有四種：假名天（人王），生天（從四天王到非想非非想處天），凈天（諸賢聖），第一義天（十地菩薩）。此天王菩薩屬於第四種。壞魔菩薩 (Huài mó púsà) 者：行壞魔道也。意為壞魔菩薩能摧壞邪魔之道。雷電得菩薩 (Léi diàn dé púsà) 者：因雷電光而得悟道。從事得名也。意為雷電得菩薩因雷電的光明而悟道，因此得名。自在王菩薩 (Zìzài wáng púsà)，功德相嚴菩薩 (Gōngdé xiāng yán púsà)，師子吼菩薩 (Shī zi hǒu púsà)：此三菩薩，義可解也。這三位菩薩的名字，其含義可以從字面上理解。雷音菩薩 (Léi yīn púsà)，山相擊音菩薩 (Shān xiāng jī yīn púsà)：以大法音，消伏強。以大法音，消伏強。意為雷音菩薩和山相擊音菩薩以大法之音，降伏一切。

【English Translation】 Bao Ye (Bǎo yě): Bianji Bodhisattva (Biàn jī púsà), meaning 'Accumulation of Eloquence Bodhisattva', accumulates the four kinds of eloquence (Jī jù sì biàn). Baoshou Bodhisattva (Bǎo shǒu púsà): From his hands emerge immeasurable treasures. Baoyinshou Bodhisattva (Bǎo yìn shǒu púsà): His hands bear treasure seals. 'Seals' can also be interpreted as 'signs', indicating his hands possess cloud-like treasure signs. Changjushou Bodhisattva (Cháng jǔ shǒu púsà): He raises his hands to reveal Nirvana (Niè pán), bringing joy to beings. Changxiashou Bodhisattva (Cháng xià shǒu púsà): He lowers his hands to reveal the faults and sufferings of Samsara, causing beings to detest it. Changcan Bodhisattva (Cháng cǎn púsà): Beings endlessly revolve in the wheel of suffering, and this great being's compassion is always profound. Xigen Bodhisattva (Xǐ gēn púsà): He generates joy within the realm of true reality. Xiwang Bodhisattva (Xǐ wáng púsà): There are two kinds of joy, impure and pure. This is pure joy, hence the name 'King'. Bianyin Bodhisattva (Biàn yīn púsà): He derives his name from eloquence in speech among the four kinds of eloquence. Xukongzang Bodhisattva (Xūkōngzàng púsà): His wisdom treasury of true reality is like the void. Zhibaoju Bodhisattva (Zhí bǎo jù púsà): He holds the treasure torch of wisdom, dispelling the darkness of ignorance. Baoyong Bodhisattva (Bǎo yǒng púsà): He is courageous in accumulating virtuous treasures, and thus he is able to be courageous. Baojian Bodhisattva (Bǎo jiàn púsà): He uses the treasure of wisdom to see all dharmas. Diwang Bodhisattva (Dì wǎng púsà): 'Diwang' is the name of a magical art sutra. This great being's spiritual transformations are free and resemble illusions. Hence, he borrows the name 'Diwang'. Mingwang Bodhisattva (Míng wǎng púsà): His hands possess a net of light, emitting radiance. Wuyuan Guan Bodhisattva (Wú yuán guān púsà): When contemplating true reality, both inner and outer are obscured, and both object and subject of contemplation are still. Huiji Bodhisattva (Huì jī púsà): He accumulates wisdom. Baosheng Bodhisattva (Bǎo shèng púsà): His treasure of merit surpasses the world. Tianwang Bodhisattva (Tiānwáng púsà): There are four kinds of 'Devas' (gods): nominal devas (human kings), born devas (from the Four Heavenly Kings to the Realm of Neither Perception nor Non-Perception), pure devas (various sages), and the ultimate meaning devas (the Ten-Bhumi Bodhisattvas). This is the fourth kind, hence the name 'Heavenly King'. Huaimo Bodhisattva (Huài mó púsà): He practices the path of destroying demonic paths. Leidian De Bodhisattva (Léi diàn dé púsà): He attained enlightenment through the light of thunder and lightning, and thus derives his name. Zizaiwang Bodhisattva (Zìzài wáng púsà), Gongde Xiangyan Bodhisattva (Gōngdé xiāng yán púsà), Shizihou Bodhisattva (Shī zi hǒu púsà): The meanings of these three Bodhisattvas can be understood. Leiyin Bodhisattva (Léi yīn púsà), Shan Xiangji Yin Bodhisattva (Shān xiāng jī yīn púsà): With the sound of the great Dharma, they subdue the strong.

剛。音聲震擊。若二山之相搏。兩雷相搏也。香象菩薩者。青香象也。身出香風。菩薩身出香風亦如是也。白香象菩薩。其香最勝。大士身香亦如是也。常精進菩薩。始終不退。不休息菩薩者。上從得以受稱。此因離過以為名也。妙生菩薩者。生時有妙瑞也。華嚴菩薩者。以三昧力。能現眾華。遍滿虛空大莊嚴也。觀世音菩薩者。此菩薩凡有四名。一觀眾生口業令得解脫。名觀世音。二者觀身業。名觀世身也。三者觀意業。名觀世音。四者名觀世自在。總鑒三業也。得大勢菩薩者。有大勢力。以大神力。飛到十方。所至之國。六反震動。惡趣休息也。梵網菩薩者。梵謂四梵行。網言其多也。寶杖菩薩者。憑杖法寶。故云寶杖也。無勝菩薩。嚴土菩薩。金髻菩薩。閻浮檀金在髻。珠髻菩薩。如意寶珠在其髻內。悉見十方世界及眾生行業果報因緣也。彌勒菩薩。此翻為慈。是其姓也。字阿逸多。南天竺婆羅門子。文殊師利法王子菩薩。此言妙德。羅什云。從小至大。故二人在後。又云。二人在此方為大。余方為小。亦應在後。吉藏謂。三萬二千。不可具載。故以二人攝之。彌勒菩薩。此云大士。文殊他方菩薩。又彌勒當成正覺。文殊以曾作佛。又彌勒受于佛位。文殊不受佛位。故曰王子。以此三雙。總收一切也。如是等三

【現代漢語翻譯】現代漢語譯本『剛』，指音聲的震擊，就像兩座山互相撞擊，或者兩道雷霆互相撞擊一樣。「香象菩薩」（Xiangxiang Pusa，散發香味的大象所象徵的菩薩）指的是青色的香象，身體散發出香風，菩薩的身軀散發香風也是如此。「白香象菩薩」，他的香氣最為殊勝，大士的身香也是如此。「常精進菩薩」（Changjingjin Pusa，持續精進的菩薩），自始至終都不會退轉。「不休息菩薩」（Buxiuxi Pusa，永不休息的菩薩），從上方獲得稱謂，這是因為遠離過失而得名。「妙生菩薩」（Miaosheng Pusa，奇妙誕生的菩薩），出生時有奇妙的祥瑞。「華嚴菩薩」（Huayan Pusa，以華嚴經為名的菩薩），憑藉三昧的力量，能夠顯現各種鮮花，遍滿虛空，極大地莊嚴。「觀世音菩薩」（Guanshiyin Pusa，觀察世間聲音的菩薩），這位菩薩總共有四個名稱：一是觀察眾生的口業，令其得到解脫，名為觀世音；二是觀察身業，名為觀世身；三是觀察意業，名為觀世音；四是名為觀世自在，總括地鑑察身、口、意三業。「得大勢菩薩」（Dashihi Pusa，獲得大勢力的菩薩），具有強大的勢力，憑藉大神力，飛到十方，到達的國土，發生六種震動，惡道眾生得以休息。「梵網菩薩」（Fanwang Pusa，以梵網經為名的菩薩），梵指的是四梵行，網指的是數量眾多。「寶杖菩薩」（Baozhang Pusa，持有寶杖的菩薩），憑藉法寶的寶杖，所以稱為寶杖。「無勝菩薩」，「嚴土菩薩」，「金髻菩薩」（Jinjie Pusa，金色髮髻的菩薩），閻浮檀金裝飾在髮髻上。「珠髻菩薩」（Zhujie Pusa，珍珠髮髻的菩薩），如意寶珠在其髮髻內，能夠完全看見十方世界以及眾生的行業果報因緣。「彌勒菩薩」（Mile Pusa，慈氏菩薩），翻譯為慈，是他的姓氏，字阿逸多，是南天竺婆羅門之子。「文殊師利法王子菩薩」（Wenshushili Fa Wangzi Pusa，妙吉祥法王子菩薩），意思是妙德，鳩摩羅什說，從小到大，所以二人在後面。又說，二人在這個世界顯得大，在其他世界顯得小，也應該在後面。吉藏認為，三萬二千位菩薩，不可能全部記載，所以用這二人來概括。彌勒菩薩，這裡稱為大士，文殊是其他世界的菩薩。而且彌勒將要成就正覺，文殊已經成佛。還有彌勒將要接受佛位，文殊不接受佛位，所以稱為法王子。用這三對菩薩，總括一切菩薩。像這樣等三萬二千位菩薩。

【English Translation】 English version 'Gang' refers to the impact of sound, like two mountains colliding or two thunderbolts clashing. 'Xiangxiang Pusa' (香象菩薩, Fragrant Elephant Bodhisattva), refers to the blue fragrant elephant, whose body emits fragrant winds, just as the Bodhisattva's body emits fragrant winds. 'Bai Xiangxiang Pusa' (白香象菩薩, White Fragrant Elephant Bodhisattva), his fragrance is the most supreme, and the great being's body fragrance is also like this. 'Changjingjin Pusa' (常精進菩薩, Constantly Diligent Bodhisattva), never retreats from beginning to end. 'Buxiuxi Pusa' (不休息菩薩, Never Resting Bodhisattva), receives this title from above, named because of being free from faults. 'Miaosheng Pusa' (妙生菩薩, Wonderfully Born Bodhisattva), has auspicious omens at birth. 'Huayan Pusa' (華嚴菩薩, Avatamsaka Bodhisattva), with the power of samadhi, can manifest various flowers, filling the void with great adornments. 'Guanshiyin Pusa' (觀世音菩薩, Avalokitesvara Bodhisattva), this Bodhisattva has four names: first, observing sentient beings' karma of speech and liberating them, named Guanshiyin; second, observing karma of body, named Guanshishēn; third, observing karma of mind, named Guanshiyin; fourth, named Guanshi Zizai, comprehensively observing the three karmas. 'Dashihi Pusa' (得大勢菩薩, Mahasthamaprapta Bodhisattva), has great power, flying to the ten directions with great divine power, causing six kinds of tremors in the countries he reaches, allowing beings in evil realms to rest. 'Fanwang Pusa' (梵網菩薩, Brahma Net Bodhisattva), 'Fan' refers to the four Brahma practices, 'Wang' refers to their multitude. 'Baozhang Pusa' (寶杖菩薩, Jeweled Staff Bodhisattva), relies on the jeweled staff of Dharma, hence called Baozhang. 'Wusheng Pusa' (無勝菩薩, Unsurpassed Bodhisattva), 'Yantu Pusa' (嚴土菩薩, Adorning Land Bodhisattva), 'Jinjie Pusa' (金髻菩薩, Golden Topknot Bodhisattva), Jambudvipa gold adorns the topknot. 'Zhujie Pusa' (珠髻菩薩, Pearl Topknot Bodhisattva), a wish-fulfilling jewel is within his topknot, fully seeing the ten directions of the world and the karmic causes and conditions of sentient beings' actions and retributions. 'Mile Pusa' (彌勒菩薩, Maitreya Bodhisattva), translated as 'compassion', is his surname, named Ajita, son of a Brahmin in Southern India. 'Wenshushili Fa Wangzi Pusa' (文殊師利法王子菩薩, Manjushri Dharma Prince Bodhisattva), means 'wonderful virtue'. Kumarajiva said, from small to large, so the two are behind. Also said, the two appear large in this world, small in other worlds, so they should be behind. Jizang believes that the 32,000 Bodhisattvas cannot all be listed, so these two are used to encompass them. Maitreya Bodhisattva, here called a great being, Manjushri is a Bodhisattva from another world. Moreover, Maitreya will achieve perfect enlightenment, while Manjushri has already become a Buddha. Also, Maitreya will receive the Buddha's position, while Manjushri will not receive the Buddha's position, hence called Dharma Prince. These three pairs encompass all Bodhisattvas. Like these 32,000 Bodhisattvas.

萬二千人。第五總結也。復有萬梵天王尸棄等從餘四天下來詣佛所而聽法。自上已來。明於聖眾。從此以後序凡眾。聖有二。一者聲聞。二者菩薩。凡眾亦二。初明幽眾。次序顯眾。梵翻為凈。謂色界初天。尸棄譯為頂髻。又翻為火。吉藏謂。頂有炎如火光。在頂如髻。義既兼兩。故譯人互翻。法華經云。三千大千世界主梵天王名尸棄。則知但有一天。而言萬數者。從餘四天下來也。釋僧肇云。或從他方佛土來也。復有萬二千天帝亦從餘四天下來在會座。梵為色界之主。釋是欲有之初。又梵為空住。釋是地居。又梵得那含。釋證初果。自勝之劣。以為次第。並余大威力諸天龍神夜叉乾闥婆阿修羅迦樓羅等悉來會座。上序二天。今明八部。大威力者。除梵釋以外。取諸餘天也。龍有二種。一地住。二空住。龍是畜生。就道而言。不及鬼神。次在天者。一果報勢力最大故。有五不思議。而龍力為一。二者梵王為千佛請主。龍王護千佛經藏。三龍興云注雨。調適陰陽。於物有益。故次天也。神者。羅什云。受善惡雜報。似人天而非人天也。夜叉。此云輕捷。又亦翻為貴人。凡有三種。一在居地。二空住。三在天上。佛初轉法輪。地夜叉唱告。空夜叉聞。空夜叉唱。天夜叉聞。如是展轉。至於梵世。所以有此三品。初但施余物

【現代漢語翻譯】現代漢語譯本一萬二千人，這是第五次總結。又有上萬梵天王，如尸棄（Śikhin，頂髻）等，從其餘四禪天下來到佛陀處聽法。從上面開始，闡明的是聖眾。從這以後，敘述的是凡眾。聖眾有二類：一是聲聞，二是菩薩。凡眾也有二類：先闡明幽眾，其次敘述顯眾。梵天翻譯為『凈』，指的是初禪天。尸棄翻譯為『頂髻』，又翻譯為『火』。吉藏說，頂上有火焰般的光芒，在頭頂如同髮髻。意義兼具兩者，所以翻譯的人互相翻譯。法華經說，三千大千世界之主梵天王名為尸棄。由此可知，雖然只有一個天，但說有上萬之數，是從其餘四禪天下來的緣故。釋僧肇說，或許是從他方佛土來的。又有上萬二千天帝，也從其餘四禪天下來在法會座位上。梵天是諸天之主。解釋為欲界天的開始。又梵天是空居天，解釋為地居天。又梵天得到阿那含（Anāgāmin），解釋為證得初果。按照從殊勝到低劣的順序排列。還有其餘大威力的諸天、龍、神、夜叉（Yakṣa，輕捷或貴人）、乾闥婆（Gandharva，香陰或尋香）、阿修羅（Asura，非天或無端正）、迦樓羅（Garuḍa，金翅鳥）等，都來參加法會。上面敘述了二天，現在闡明八部。大威力者，是除了梵天和帝釋天以外，選取的其餘諸天。龍有兩種：一種住在地上，一種住在空中。龍是畜生，就修行而言，不如鬼神。排在天眾之後的原因是：一是果報勢力最大，所以有五種不可思議，而龍的力量是其中之一。二是梵天是千佛的請法之主，龍王護衛千佛的經藏。三是龍興云降雨，調節陰陽，對萬物有益，所以排在天眾之後。神，鳩摩羅什（Kumārajīva）說，是承受善惡雜報，像人天而非人天。夜叉，這裡翻譯為輕捷，也翻譯為貴人。大致有三種：一種住在地上，一種住在空中，一種住在天上。佛陀初轉法輪時，地夜叉唱告，空夜叉聽到。空夜叉唱，天夜叉聽到。這樣輾轉相告，直到梵天世界。所以有這三種品類。最初只是施捨剩餘的物品

【English Translation】 English version Twelve thousand people. This is the fifth summary. Again, there were ten thousand Brahma Kings, such as Śikhin (topknot), who came from the other four Dhyāna heavens to the Buddha's place to listen to the Dharma. From above, it clarifies the assembly of sages. From now on, it narrates the assembly of ordinary beings. There are two types of sages: one is Śrāvaka (voice-hearers), and the other is Bodhisattva. There are also two types of ordinary beings: first, it clarifies the hidden assembly, and then it narrates the manifest assembly. Brahma is translated as 'pure,' referring to the first Dhyāna heaven. Śikhin is translated as 'topknot,' and also translated as 'fire.' Jizang said that there is a flame-like light on the top of the head, like a topknot. The meaning encompasses both, so the translators translate each other. The Lotus Sutra says that the Brahma King, the lord of the three thousand great thousand worlds, is named Śikhin. From this, it can be known that although there is only one heaven, it is said that there are tens of thousands, because they came from the other four Dhyāna heavens. Shi Sengzhao said that perhaps they came from other Buddha lands. Again, there were twelve thousand Devas (gods), who also came from the other four Dhyāna heavens to the assembly seat. Brahma is the lord of the heavens. It is explained as the beginning of the desire realm heaven. Also, Brahma is the heaven dwelling in space, explained as the heaven dwelling on earth. Also, Brahma attained Anāgāmin (non-returner), explained as attaining the first fruit. They are arranged in order from the most excellent to the least. There were also other powerful Devas, Nāgas (dragons), Devas, Yakṣas (swift or noble ones), Gandharvas (fragrant shade or scent-seekers), Asuras (non-heavenly beings or lacking beauty), Garuḍas (golden-winged birds), etc., all came to attend the assembly. Above, it narrated the two heavens, now it clarifies the eight divisions. The powerful ones are the other Devas selected besides Brahma and Indra. There are two types of Nāgas: one lives on the ground, and the other lives in the air. Nāgas are animals, and in terms of practice, they are inferior to ghosts and gods. The reason for being ranked after the Devas is: first, the power of karmic retribution is the greatest, so there are five inconceivable things, and the power of the Nāgas is one of them. Second, Brahma is the lord who invites the thousand Buddhas to teach the Dharma, and the Dragon King protects the sutra treasury of the thousand Buddhas. Third, the Nāgas cause clouds to rise and rain to fall, regulating yin and yang, which is beneficial to all things, so they are ranked after the Devas. Devas, Kumārajīva said, receive mixed rewards of good and evil, like humans and Devas but not humans and Devas. Yakṣas, here translated as swift, are also translated as noble ones. There are roughly three types: one lives on the ground, one lives in the air, and one lives in the heavens. When the Buddha first turned the wheel of Dharma, the earth Yakṣas proclaimed, and the air Yakṣas heard. The air Yakṣas proclaimed, and the heaven Yakṣas heard. In this way, they told each other until the Brahma world. Therefore, there are these three categories. At first, they only gave away surplus items

。故不能飛行。次施牛車。故能游空。有次修因轉勝。與天同住。守城池宮舍。乾闥婆。此云香陰。謂以香為食。及身出香。是諸天樂神。住在香山。諸天心念須作樂者。其身異相。即飛上天而奏樂也。阿修羅。此云無酒神。凡有二說。一過去持不飲酒戒。感得此神。二現世采華釀海為酒。而遂不成酒。海變為苦咸。故稱無酒。毗婆沙翻為不端正。男丑而女妍也。迦樓羅。此云金翅鳥。亦翻為鳳皇。具有四生。食四生龍。卵生金翅但食卵生。胎生食二生龍。濕生者啖三生龍。不能食化生。化生鳥具能食四生龍也。緊那羅。翻為疑神。頭有一角。面似人。見者疑雲。為人耶。為不人耶。故為疑神。亦是諸天樂神。與乾闥婆。番次上下。而小劣於香陰也。摩睺羅伽。此云地龍。又大蟒蛇。亦云腹行。此八部並變為人形。來在座聽法也。諸比丘比丘尼優婆塞優婆夷俱來會座。上序幽眾。今明顯眾。比丘猶是乞士。尼翻為女。優婆塞云清信士人。優婆夷為清信女。尼夷雖異。同目女。但欲分道俗異。故譯經者兩出。彼時佛與無量之眾恭敬圍繞而為說法。上來第一明眾集。此第二序佛為說法。文有三句。謂法譬合。問。何故明佛說法。答。佛與凈名。二心相鑒。凈名託疾方丈。如來庵園說法。為之集眾。然後始得遣便慰之。問。

【現代漢語翻譯】現代漢語譯本所以不能飛行。其次佈施牛車，所以能夠空中飛行。又有其次修習的因緣更加殊勝，能夠與天人同住。守護城池宮殿的是乾闥婆（Gandharva，意為香陰，指以香為食物，並且身體散發香氣。是諸天的樂神，住在香山上。諸天心中想需要作樂的時候，乾闥婆身體顯現特殊的相，就飛上天去演奏音樂）。阿修羅（Asura，意為無酒神。有兩種說法，一是過去持不飲酒戒，感得這種神；二是現世採摘花朵釀造海水為酒，但最終沒有釀成酒，海水變為苦咸，所以稱為無酒。毗婆沙論中翻譯為不端正，男子醜陋而女子美麗）。迦樓羅（Garuda，意為金翅鳥，也翻譯為鳳凰。具有四種生類，吃四種生類的龍。卵生的金翅鳥只吃卵生的龍，胎生的金翅鳥吃卵生和胎生的龍，濕生的金翅鳥吃卵生、胎生和濕生的龍，不能吃化生的龍。化生的鳥能夠吃四種生類的龍）。緊那羅（Kinnara，翻譯為疑神。頭上有一隻角，面容像人，見到的人懷疑說，是人呢，還是非人呢？所以稱為疑神。也是諸天的樂神，與乾闥婆輪流上下，但比香陰稍遜一籌）。摩睺羅伽（Mahoraga，意為地龍，又稱大蟒蛇，也稱為腹行。這八部都變化成人形，來在座位上聽法。諸比丘、比丘尼、優婆塞、優婆夷都來集會。上面敘述了幽冥之眾，現在顯明現世之眾。比丘仍然是乞士，比丘尼翻譯為*，優婆塞稱為清信士人，優婆夷稱為清信女。比丘尼和優婆夷雖然不同，都指女性，只是爲了區分出家和在家，所以譯經者分別譯出。當時佛與無量的大眾恭敬圍繞著，為他們說法。上面第一部分說明大眾集會，這是第二部分敘述佛為大眾說法。文中有三句，即法、譬、合。問：為什麼要說明佛說法？答：佛與維摩詰，二人的心意相互照鑒。維摩詰託病在方丈室內，如來在庵園說法，為他聚集大眾，然後才能派遣使者去慰問他。問：

【English Translation】 English version Therefore, they cannot fly. Next, he gave ox carts as alms, so he can travel in the sky. Furthermore, by cultivating causes that are even more superior, he can live with the devas (devas, meaning gods). Those who guard the city walls and palaces are the Gandharvas (Gandharva, meaning 'fragrance eaters,' referring to those who eat fragrance and whose bodies emit fragrance. They are the music gods of the devas, residing on Fragrance Mountain. When the devas think of needing music, the Gandharvas' bodies manifest special forms, and they fly up to the heavens to play music). Asuras (Asura, meaning 'no wine god.' There are two explanations: one is that in the past, they upheld the precept of not drinking alcohol, and thus attained this divine status; the other is that in the present, they gather flowers to brew the sea into wine, but ultimately the wine is not made, and the sea turns bitter and salty, hence they are called 'no wine'). The Vibhasha translates it as 'not upright,' with the males being ugly and the females being beautiful. Garudas (Garuda, meaning 'golden-winged bird,' also translated as phoenix. They have four types of birth and eat dragons of the four types of birth. Egg-born Garudas only eat egg-born dragons, womb-born Garudas eat egg-born and womb-born dragons, and moisture-born Garudas eat egg-born, womb-born, and moisture-born dragons, but cannot eat transformation-born dragons. Transformation-born birds can eat dragons of all four types of birth). Kinnaras (Kinnara, translated as 'doubtful gods.' They have one horn on their heads and faces resembling humans, causing those who see them to doubt, 'Is it a human, or not a human?' Hence, they are called doubtful gods. They are also music gods of the devas, taking turns with the Gandharvas, but are slightly inferior to the fragrance eaters). Mahoragas (Mahoraga, meaning 'earth dragons,' also known as large pythons, also called 'belly-crawlers.' These eight classes all transform into human form and come to the assembly to listen to the Dharma. Bhikshus, Bhikshunis, Upasakas, and Upasikas all come to the assembly. The above describes the hidden assembly, and now it reveals the manifest assembly. Bhikshu still means mendicant, Bhikshuni is translated as *, Upasaka is called a pure believing man, and Upasika is a pure believing woman. Although Bhikshuni and Upasika are different, they both refer to women, but to distinguish between the monastic and lay, the translators translated them separately. At that time, the Buddha was respectfully surrounded by a countless assembly, teaching the Dharma to them. The first part above explains the assembly gathering, and this second part narrates the Buddha teaching the Dharma to the assembly. There are three sentences in the text, namely Dharma, simile, and combination. Question: Why explain that the Buddha is teaching the Dharma? Answer: The Buddha and Vimalakirti, their minds illuminate each other. Vimalakirti feigns illness in his square-foot room, and the Tathagata teaches the Dharma in the Ambara garden, gathering the assembly for him, so that he can then send messengers to comfort him. Question:

說何等法耶。答。相傳云說普集經。譬如須彌山王顯于大海。第二譬說嘆佛也。須彌為妙高山。亦云安明山。出水三百三十六萬里。入海亦然。安處眾寶師子之座蔽於一切諸來大眾。第三合譬嘆也。

維摩經義疏卷第一

弘安七年十一月六日于禪院加點了定謬多矣　　　　　　　　東大寺大沙門聖然大正藏第 38 冊 No. 1781 維摩經義疏

維摩經義疏卷第二

胡吉藏撰

佛國品末　　　方便品

爾時毗耶離城有長者子名曰寶積與五百長者子俱持七寶蓋來詣佛所頭面禮足各以其蓋共供養佛。序分為二章。證信已竟。今是發起序也。證信亦名通序。通是同義。如是六事。眾經大同。故名通。發起序。亦名別序。眾經各別。如勝鬘則父母遣書。此經明長者獻蓋。由斯各異。故名別序。又名通序。亦名經後序。當說經時。猶未安之。將入涅槃。方后始立。別序。亦名經前序。將說經前。有斯由致。名經前序。又經後序。亦名未來序。為令未來經生信。經前序。亦名現在序。為利現在故。動地雨華。然實含四義。但隨寄一名也。別序之內。開為三章。一長者獻蓋。二如來納受。三時眾喜敬。問何故。餘眾遠而先來。寶積近而後至。答。大士進止。必利有緣。故將都

【現代漢語翻譯】現代漢語譯本：問：說的是什麼法呢？答：相傳說是《普集經》。譬如須彌山王（Sumeru，佛教宇宙觀中的中心山）顯現在大海之上。第二譬如讚歎佛陀。須彌山又名妙高山，也叫安明山。出水三百三十六萬里，入海也是如此。佛陀安坐在眾寶師子之座上，遮蔽一切前來的大眾。第三是合譬讚歎。

《維摩經義疏》卷一

弘安七年十一月六日于禪院加點校正謬誤之處甚多東大寺大沙門聖然（出自）大正藏第 38 冊 No. 1781 《維摩經義疏》

現代漢語譯本：《維摩經義疏》卷二

胡吉藏撰

佛國品末方便品

當時，毗耶離城（Vaishali，古印度城市）有一位長者（wealthy man）的兒子，名叫寶積（Ratnakara），與五百位長者的兒子一同拿著七寶傘蓋來到佛陀所在的地方，以頭面禮拜佛足，各自用他們的傘蓋共同供養佛陀。序分分為兩章。證信序已經結束，現在是發起序。證信序也叫通序，通是共同的意思，如是六事，眾經大同，所以叫通序。發起序也叫別序，眾經各有區別，如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）是父母遣書，此經說明長者獻蓋，由於這些不同，所以叫別序。又名通序，也叫經後序，當說經時，還沒有安立，將要進入涅槃（Nirvana，佛教術語，指解脫）時，才在後面開始設立。別序也叫經前序，將要說經之前，有這樣的緣由，名叫經前序。又經後序也叫未來序，爲了讓未來對經產生信心。經前序也叫現在序，爲了利益現在，動地雨華。然而實際上包含四種意義，只是隨便寄託一個名稱罷了。別序之內，分為三章：一，長者獻蓋；二，如來納受；三，當時大眾歡喜敬仰。問：為什麼其他大眾離得遠反而先來，寶積離得近反而後到？答：大菩薩（Bodhisattva）的進退，必定利益有緣之人，所以將都

【English Translation】 English version: Question: What Dharma (teachings) is being spoken? Answer: It is traditionally said to be the 'Samantaprabhaasa Sutra' (普集經). It is like Mount Sumeru (須彌山王, the central mountain in Buddhist cosmology) appearing above the great ocean. The second analogy is praising the Buddha. Sumeru is also called Mount Myogako (妙高山, Wonderful High Mountain), also called Mount Anmyo (安明山, Peaceful Bright Mountain). It rises 336,000 li (里, a Chinese unit of distance) above the water, and the same amount below the water. He peacefully dwells on a lion throne adorned with various treasures, overshadowing all the assembled masses. The third is a combined analogy of praise.

'Vimalakirti Sutra Commentary' Volume 1

On the 6th day of the 11th month of the 7th year of Koan (弘安), many errors were corrected at the Zen temple. By the Great Shramana (沙門, Buddhist monk) Seinen (聖然) of Todai-ji (東大寺, Great Eastern Temple) (From) Taisho Tripitaka Volume 38, No. 1781, 'Vimalakirti Sutra Commentary'

English version: 'Vimalakirti Sutra Commentary' Volume 2

Composed by Kumarajiva (胡吉藏)

End of the 'Buddha Land' Chapter, 'Expedient Means' Chapter

At that time, in the city of Vaishali (毗耶離城), there was a son of a wealthy man (長者), named Ratnakara (寶積), who, together with five hundred sons of wealthy men, brought seven-jeweled canopies (七寶蓋) to the place where the Buddha was. They bowed their heads to the ground at the Buddha's feet and each offered their canopies together to the Buddha. The introductory section is divided into two chapters. The 'Proof of Faith' section is complete; now is the 'Initiation' section. The 'Proof of Faith' section is also called the 'General Introduction' (通序). 'General' means 'common'. These six matters are largely the same in various sutras, so it is called 'General'. The 'Initiation' section is also called the 'Specific Introduction' (別序). Various sutras are different from each other. For example, in the 'Srimaladevi Simhanada Sutra' (勝鬘經), it is the parents sending a letter; this sutra explains the wealthy men offering canopies. Because of these differences, it is called 'Specific'. It is also called the 'General Introduction', and also called the 'Post-Sutra Introduction' (經後序). When the sutra was being spoken, it had not yet been established; it was only when entering Nirvana (涅槃) that it was established later. The 'Specific Introduction' is also called the 'Pre-Sutra Introduction' (經前序). Before the sutra is about to be spoken, there is this cause and reason, so it is called the 'Pre-Sutra Introduction'. Also, the 'Post-Sutra Introduction' is also called the 'Future Introduction' (未來序), in order to cause faith in the sutra in the future. The 'Pre-Sutra Introduction' is also called the 'Present Introduction' (現在序), for the benefit of the present, the earth shakes and flowers rain down. However, it actually contains four meanings, but it is just temporarily assigned one name. Within the 'Specific Introduction', it is divided into three chapters: one, the wealthy men offer canopies; two, the Tathagata (如來, Thus Come One, an epithet of the Buddha) accepts them; three, the assembly at that time rejoices and reveres. Question: Why did the other masses who were far away come first, while Ratnakara, who was nearby, came later? Answer: The advance and retreat of a great Bodhisattva (菩薩) will surely benefit those who have affinity, so he will bring all

集。然後方至。又寶積。實以先來。但聞法歡喜。奉蓋供養。兼欲起發凈土。故序之。二意之中。后意為正。何以知之。前已列寶積菩薩竟。故知前已來也。但聞法喜悟。設供開宗。故後序之耳。而奉蓋者。彼國貴人。持寶蓋而行故。即舍所珍。以供養佛。又因此獻財。發凈土之法。則福慧具足。自他兼利。佛之威神下。第二如來納受。神通有四。一如意通。轉變自身。大音遍至。二如幻通。改變外物。三法智通。通達諸法。四聖如意通。能於六塵自在。不隨緣變。今之威神。即前二也。令諸寶蓋合成一蓋遍覆三千大千世界。羅什云。現此神變。其旨有二。一者現神變無量。顯智慧必深。二者寶積。獻其所珍。必獲可重之報。明因小而果大矣。吉藏謂。合蓋為一。有五因緣。一即事受用。如合四缽成於一缽故也。二者合成一蓋。現諸佛國。因此得說凈土法門。三者欲開不思議宗。蓋不闊而覆大千。土不狹而現其內。釋迦略闡於前。凈名廣敷於後。利成之道既彰。信解之心彌固。四者。欲明諸法無決定相。多非定多。多可為一。一非定一。一可為多。令悟實相。未曾多一。第五表諸長者現在同悟無生。未來同成一法身果。如蓋之普覆。而此世界廣長之相悉于中現。上明蓋覆大千。此辨土現其內。又此三千大千世界諸須彌

【現代漢語翻譯】集。然後才到。又如寶積（Ratnakuta，菩薩名）。實際上是先前就來了。只是聽聞佛法心生歡喜，奉獻寶蓋供養佛陀，並且想要發起建設凈土的願望，所以才有了這段序言。在這兩種用意之中，后一種用意才是主要的。為什麼這麼說呢？因為前面已經列舉了寶積菩薩的名字，所以可知他是先前就來了。只是聽聞佛法歡喜開悟，設立供養開啟宗門，所以才在後面敘述這件事。而奉獻寶蓋這件事，是因為彼國貴人，有手持寶蓋而行的習俗，所以他們就捨棄自己所珍視的寶物，來供養佛陀。又因此獻財，發起建設凈土的願望，那麼就是福慧具足，自利利他。佛之威神下，第二段是如來納受供養。神通有四種：一是如意通（Rddhi-vidhi，神通之一），可以轉變自身，大音遍至；二是如幻通（Maya-vidya，神通之一），可以改變外物；三是法智通（Dharma-jnana，神通之一），可以通達諸法；四是聖如意通（Arya-rddhi-vidhi，神通之一），能於六塵自在，不隨緣變。現在的威神之力，就是前兩種。令諸寶蓋合成一個寶蓋，遍覆三千大千世界。鳩摩羅什（Kumarajiva，著名譯經師）說，顯現這種神變，其旨意有二：一是顯現神變無量，顯示智慧必定深邃；二是寶積獻上他所珍視的寶物，必定獲得可貴的報答，說明因小而果大。吉藏（Jizang，三論宗祖師）認為，合蓋為一，有五種因緣：一是即事受用，如合四個缽成為一個缽；二是合成一個寶蓋，展現諸佛國土，因此得以宣說凈土法門；三是想要開啟不思議宗，寶蓋不寬闊卻能覆蓋大千世界，國土不狹小卻能顯現其中。釋迦牟尼佛（Sakyamuni，佛教創始人）略微闡述於前，維摩詰（Vimalakirti，在家菩薩）廣為敷陳於後，利益成就的道路已經彰顯，信解之心更加堅定；四是想要說明諸法沒有決定之相，多不是固定的多，多可以變為一，一不是固定的一，一可以變為多，令人領悟實相，未曾有多一；第五是表示諸位長者現在一同領悟無生之理，未來一同成就一法身果，如同寶蓋普遍覆蓋，而此世界廣闊長遠的相貌全部在其中顯現。上面說明寶蓋覆蓋大千世界，這裡辨析國土顯現其中。又此三千大千世界諸須彌（Sumeru，山名）

【English Translation】 Collected. Then they arrived. Also, Ratnakuta (Ratnakuta, name of a Bodhisattva). Actually, they had come earlier. They were simply delighted to hear the Dharma, offered jeweled canopies as offerings, and also wished to initiate the aspiration to establish a Pure Land, hence this preface. Among these two intentions, the latter is the primary one. How do we know this? Because the name of Bodhisattva Ratnakuta has already been listed earlier, so it is known that he had come earlier. It was simply that upon hearing the Dharma, he rejoiced and awakened, established offerings, and initiated the sect, hence this later narration. As for offering the jeweled canopies, it is because the nobles of that country have a custom of carrying jeweled canopies, so they relinquished their cherished treasures to offer to the Buddha. Furthermore, by offering wealth in this way, they initiated the aspiration to establish a Pure Land, thus possessing both blessings and wisdom, benefiting both themselves and others. 'Beneath the Buddha's majestic power,' the second section is the Tathagata (Tathagata, meaning 'Thus Come One', an epithet of the Buddha) accepting the offerings. There are four kinds of supernatural powers: first, the power of wish fulfillment (Rddhi-vidhi, one of the supernatural powers), which can transform oneself, with great sound reaching everywhere; second, the power of illusion (Maya-vidya, one of the supernatural powers), which can change external objects; third, the power of Dharma wisdom (Dharma-jnana, one of the supernatural powers), which can penetrate all dharmas; fourth, the holy power of wish fulfillment (Arya-rddhi-vidhi, one of the supernatural powers), which enables one to be free in the six sense objects, not changing with conditions. The current majestic power is the first two. Causing all the jeweled canopies to combine into one canopy, covering the three thousand great thousand worlds. Kumarajiva (Kumarajiva, a famous translator of scriptures) said that the purpose of manifesting this supernatural transformation is twofold: first, to manifest the immeasurable supernatural transformations, showing that wisdom must be profound; second, Ratnakuta offered his cherished treasures, and will surely receive a valuable reward, illustrating that the cause is small but the result is great. Jizang (Jizang, founder of the Three Treatise School) believed that the combining of the canopies into one has five causes: first, to use things as they are, such as combining four bowls into one bowl; second, to combine into one canopy, displaying the Buddha lands, thus enabling the teaching of the Pure Land Dharma; third, to open the inconceivable sect, the canopy is not wide but covers the great thousand worlds, the land is not narrow but manifests within it. Sakyamuni Buddha (Sakyamuni, the founder of Buddhism) briefly elucidated it earlier, and Vimalakirti (Vimalakirti, a lay Bodhisattva) extensively expounded it later, the path to beneficial accomplishment has been manifested, and the heart of faith and understanding is even more firm; fourth, to explain that all dharmas have no fixed characteristics, many are not fixed as many, many can become one, one is not fixed as one, one can become many, causing people to realize the true nature, never having more or one; fifth, to represent that all the elders now together realize the principle of non-origination, and in the future will together achieve the fruit of one Dharma body, just like the canopy universally covering, and the vast and long appearance of this world is all manifested within it. The above explains that the canopy covers the great thousand worlds, and here it analyzes that the land manifests within it. Also, all the Sumeru (Sumeru, name of a mountain) of this three thousand great thousand worlds

山雪山目真鄰陀山摩訶目真鄰陀山香山寶山金山黑山鐵圍山大鐵圍山此明世界諸山。現於寶蓋。大山有十。須彌最高。處在其間。餘九漸小。圍繞之。大海江河川流泉源。泉岳既是仁智所欣。故次山序水。及日月星辰天宮龍宮諸尊神宮悉現於寶蓋中。山水明其地處。此文次序天宮。日月星辰。所謂三光。諸尊神宮。八部住處。又十方諸佛諸天說法亦現於寶蓋中。自上已來。但序娑婆一界。從此已下。普現十方佛土。諸長者子。雖發道心。而未修凈土。欲說供養之情。啟凈國之志。故因其蓋。普現十方凈穢佛土。令舍穢心而修凈土行也。三千為一世界。如是數至恒沙。為一世界。恒沙一世界。為一世界海。恒沙世界海。為一世界種。恒沙世界種。為一佛世。爾時一切大眾睹佛神力嘆未曾有合掌禮佛瞻仰尊顏目不暫舍。此下第三時眾喜嘆。以信樂之誠發內。故瞻嘆之相現於外也。長者子寶積即于佛前以偈頌曰。上通序大眾歡喜。此別明寶積稱歎而說偈。凡有二意。一以略言攝佛眾德。二令辭巧聞者悅心。莫問言數少多。要備四句。方乃成偈。偈是梵音。頌是此說。兩合明也。所以偈嘆者。有四因緣。一者奉蓋。為明財供。說偈讚歎。辨法供也。二者上以身業恭敬。今以口業供養。三者前明形敬。不足以寫心。今以心思妙言

。詠之於口。則具三業。四者如來說法現通。大眾雖復喜敬交集。而未達其所由。故說偈贊釋。令時會領悟。偈有五章。一嘆本德。二美跡用。三重嘆本。四重美跡。五總結嘆。目凈修廣如青蓮。此句嘆佛形也。形有五相。目為其首。就初而嘆。又世俗常云。七尺之身。不如一尺之面。一尺之面。不如一寸之眼。故頭為一身之最。目為一面之標。就勝而嘆。又佛以慈眼。等視眾生。慈為德本。故就本而嘆。又寶積瞻顏作頌。故嘆眼也。智度論云。陸生須曼為最。水生青蓮第一。天竺有青蓮花。其葉修而曠。青白分明。有大人眼相。故藉以喻焉。心凈已度諸禪定。目凈所以嘆形。心凈所以嘆德。目為五情之初。心為萬德之本。故嘆心也。又心凈則目明。舉心以證目。禪定深曠。喻如大海。唯佛凈心。乃窮其岸。故稱為度久積凈業稱無量。形德所以俱妙者。必由久凈三業。此舉因行。釋果德也。因果既妙。則十號外聞。故云稱無量也。

導眾以寂故稽首。以德樹名流。故能導物。導眾之法。謂寂滅無為。如法華云。究竟涅槃。常寂滅相。蓋是諸法實體。故偏說之。此一嘆訖。所以稽首。又上口業。今身業敬也。此偈始終。合有五對。謂形心。因果。德名。自他。贊敬也。既見大聖以神變普現十方無量土其中諸佛演說

法於是一切悉見聞。此第二嘆跡。以形德為本。神通之用為跡。故初嘆德本。今美跡用。正觀論云。聖有三種。一外道五通。二羅漢緣覺。三法身大士。佛於三聖獨尊。故稱為大。不測為神。改質稱變。既見合蓋之神變。而復現十方國土。及以諸佛等演教門。此三為應。眾會見聞。即是感也。法王法力超群生常以法財施一切。此第三重嘆本德。就此文內。凡有五嘆。一法王嘆。二法海嘆。三山王嘆。四虛空嘆。五人寶嘆。法王嘆者。前嘆神通。今美說法。神通令物殖福。說法使其生慧。又神通發其信心。說法生其慧解。俗王以俗力勝民。故能澤及一國。法王以法力超眾。故能道濟無疆能善分別諸法相於第一義而不動。上標法王。今釋之也。法乃無窮。而不離二諦。故就二諦。以釋法王。善分別俗。而不違真。稱為不動已於諸法得自在是故稽首此法王。嘆法王三門。初標次釋。今是結也。俗王則自在於民。法王則自在於法。以法無定相。隨物辨之。而普順理應機。故稱自在。又即上說俗不動真。談真不乖俗。即是自在也。二句嘆訖。所以稽首。說法不有亦不無。前嘆說俗不違真。此明言會中道。有三。一即上二諦。合為中道。以俗諦故。不可為無。真諦故。不可為有。如來立二諦。為破有無二見。故論主。釋大品。菩薩

住二諦中。為眾生說法。為著有者說無。爲著無者說有。即其事也。二者以有無二諦。為明非有無中道。如華嚴(五卷)云一切有無法了達非有無也。三者單就二諦。各明中道。俗諦是因緣假有。假有不可定有。假無不可定無。非有非無。即是中道。真諦亦爾。假有不可定有。假無不可定無。即是中道。今言說法不有亦不無。含此諸意也。釋僧肇云。欲言其有。有不自生。欲言其無。緣會則形。會形非謂無。非無非謂有。故云說法不有亦不無。肇公又云。且有有故有無。無有何所無。有無故有有。若無無何所有。然則自有則不有。自無則不無。此法王之正說也。詳肇其。意。前就二諦。明非有無。后之一通。雙泯真俗。吉藏謂。若據斥病。通此文者。僧佉執因內定有果。衛世執因內無果。毗曇明三世實有。成論辨三世實無。如此內外。並非正說。如來所演。離斯有無。故云說法不有亦不無。以因緣故諸法生。既離定有無。即是因緣生也。離定有無。所謂破邪。因緣所生。名為顯正。文約義周。無我無造無受者善惡之業亦不亡。前單就法。明非有非無。此合就人法。辨非有無也。以無我人。是故非有。而不失因果。所以非無。問。若無真我人。亦無定性因果。既有因緣因果。亦有假名我人。有則俱有。無則雙無。今何故

無人而有於法。答。實如來問。但今為破斷常。顯示中道。故明無人而有於法。所以然者。以無人故。破其定常。以有法故。非是斷滅。故遠離二邊。稱為中道也。問。我造受者。此三何異。答。我為真宰之主。此為體也。能造善惡之因。受禍福之報。此二為用。是故異也。始在佛樹力降魔。此第二就法海嘆。自上以來。嘆佛在庵園演于大法。從此已下。追序往昔說小乘教。若次第而言。應前序小。後述于大。但據即事而嘆。故初大次小。問。何故嘆小耶。答。欲明道門。未曾大小。如來趣大小緣。故有大小方便也。二者此文未必是小。但寶積是始終遍嘆。故有此章來也。道力之所制。非魔兵之能敵。故言始在佛樹力降魔也。得甘露滅覺道成。前明降魔。此辨成佛。寂滅之法。喻如甘露。得斯法故。大覺道成。已無心意無受行而悉摧伏諸外道。吉藏曾見。僧睿義疏。述什公意云。此句應在降魔之前。初出家時。受學外道。行眾苦行。爾時無悕道之心受學之意。欲示難行能伏諸外道。故言以無心意無受行。然後降眾魔。成正覺。轉法輪。現三寶。是為次第。而在後列者。但成佛已后。正悟既彰。則示前苦行。伏邪義顯也。有人言。無心者。無識陰也。無受行者。無受想行三心也。以無心而伏故。無不伏。三轉法輪于大千

【現代漢語翻譯】現代漢語譯本『無人而有於法』的含義是什麼？答：確實如您所問。但現在是爲了破除斷滅和常有的兩種極端，顯示中道。所以說明『無人』而『有法』。之所以這樣說，是因為『無人』，所以破除了其固定的常有；因為『有法』，所以不是斷滅。因此遠離了兩種極端，稱為中道。問：『我』、『造者』、『受者』，這三者有什麼不同？答：『我』是真正的主宰，這是本體。能造作善惡之因，承受禍福之報，這兩種是作用。所以是不同的。『始在佛樹力降魔』，這是第二點，就法海來讚歎。從上面以來，讚歎佛在庵園演說大法。從這裡以下，追述往昔所說的小乘教法。如果按照次第來說，應該先敘述小乘，後述說大乘。但根據眼前的事實來讚歎，所以先大后小。問：為什麼讚歎小乘呢？答：想要說明道門，本來沒有大小之分。如來隨順大小的因緣，所以有大小的方便。再者，這段文字未必是小乘，只是《寶積經》是始終普遍地讚歎，所以有這一章的出現。道的威力所制服的，不是魔兵所能抵抗的，所以說『始在佛樹力降魔』。『得甘露滅覺道成』，前面說明降魔，這裡辨明成佛。寂滅之法，比喻為甘露。得到這種法，大覺之道就成就了。『已無心意無受行而悉摧伏諸外道』，吉藏曾經見過僧睿的義疏，敘述鳩摩羅什的意見說，這句話應該在降魔之前。剛出家時，受學外道，修行各種苦行。那時沒有希求道的心，沒有受學的意思，想要顯示難行能伏諸外道。所以說以『無心意無受行』。然後降伏眾魔，成就正覺，轉法輪，示現三寶，這是次第。而放在後面列出，只是因為成佛以後，正悟已經彰顯，那麼顯示之前的苦行，降伏邪義就顯得明白了。有人說，『無心』，是沒有識陰；『無受行』，是沒有受想行三心。因為無心而降伏，所以沒有不被降伏的。『三轉法輪于大千』

【English Translation】 English version What is meant by 『there is no person but there is Dharma (法, law/teachings)』? Answer: It is indeed as you ask. But now it is to break the two extremes of annihilation and permanence, and to show the Middle Way. Therefore, it is explained that 『there is no person』 but 『there is Dharma』. The reason for this is that because 『there is no person』, it breaks its fixed permanence; because 『there is Dharma』, it is not annihilation. Therefore, being far away from the two extremes is called the Middle Way. Question: What is the difference between 『I』, 『creator』, and 『receiver』? Answer: 『I』 is the true master, this is the substance. Being able to create the causes of good and evil, and to receive the retribution of fortune and misfortune, these two are functions. Therefore, they are different. 『Initially, at the Bodhi tree, he used his power to subdue Mara (魔, demon)』, this is the second point, praising from the perspective of the ocean of Dharma. From above, it praises the Buddha preaching the Great Dharma in the Ambavana Garden. From here below, it recounts the past teachings of the Small Vehicle (小乘, Hinayana). If speaking according to the order, one should first narrate the Small Vehicle and then narrate the Great Vehicle (大乘, Mahayana). But according to the present facts to praise, so first the Great and then the Small. Question: Why praise the Small Vehicle? Answer: Wanting to explain that the gate of the Tao (道, the Way) originally has no distinction of small or large. The Tathagata (如來, Thus Come One) follows the conditions of small and large, so there are expedient means of small and large. Furthermore, this passage may not necessarily be the Small Vehicle, but the Ratnakuta Sutra (寶積經) is a universal praise from beginning to end, so there is this chapter. What is subdued by the power of the Tao is not what the demon soldiers can resist, so it is said 『Initially, at the Bodhi tree, he used his power to subdue Mara』. 『Gaining the nectar of extinction, the path to enlightenment is accomplished』, the previous explains subduing Mara, this clarifies becoming a Buddha. The Dharma of Nirvana (寂滅, extinction), is likened to nectar. Gaining this Dharma, the path to Great Enlightenment is accomplished. 『Already without mind, intention, or reception, he completely subdued all the heretics』, Jizang (吉藏) once saw Sengrui』s (僧睿) commentary, narrating Kumarajiva』s (鳩摩羅什) opinion, saying that this sentence should be before subduing Mara. When he first left home, he studied with heretics, practicing various ascetic practices. At that time, there was no heart of seeking the Tao, no intention of receiving and learning, wanting to show that difficult practices can subdue all the heretics. Therefore, it is said to be 『without mind, intention, or reception』. Then subdue the demons, accomplish Right Enlightenment, turn the Dharma wheel, manifest the Three Jewels (三寶, Buddha, Dharma, Sangha), this is the order. But being listed at the back is only because after becoming a Buddha, the Right Enlightenment has already been manifested, then showing the previous ascetic practices, subduing the heretical meanings becomes clear. Some people say that 『without mind』 is without the consciousness aggregate (識陰, vijnana-skandha); 『without reception or practice』 is without the three minds of reception, thought, and action (受想行, vedana, samjna, samskara). Because of subduing without mind, there is nothing that is not subdued. 『Thrice turning the Dharma wheel in the great chiliocosm (大千, the universe)』

。言三轉者。一示轉。謂此是苦。此是集。此是滅。此是道。二勸轉。苦應知。集應斷。滅應證。道應修。三證轉。苦我已知。不復更知。集我已斷。不復更斷。滅我已證。不復更證。道我已修。不復更修。一轉生眼知明覺四心。三轉生十二心。名十二行法輪也。依毗曇義。約三根人故。有十二行。依成論師。初轉生聞慧。次轉生思慧。三轉生修慧。其輪木來常清凈。初在鹿苑。雖復三轉。而實無所轉。故云常凈。睿公云。法論無漏無相。體無增損。有佛則轉。無佛則廢。用舍在人。而性相不異。天人得道此為證。天謂炎魔天子。八萬天也。人即陳如五人。聞轉法輪。證初道也。吉藏依毗婆娑。五人之內。但陳如一人。得初道。餘四人。爾時住四善根。至夏初。方乃得道。三寶於是現世間。覺道既成。佛寶也。法輪既轉法寶也。五人出家得道。僧寶也。於是言其始也。以斯妙法濟群生一受不退常寂然。前辨天人成聖。此句簡異外道。九十六種。道之上者。亦能斷結。生無色天。但其道不真。要還墜三塗。佛以四諦妙法。濟三乘眾生。無有既受而還墜生死者。故曰一受不退。永畢無為。常寂然也。度老病死大醫王。老病死淵。深曠難越。唯佛能令彼我皆度。稱大醫王當禮法海德無邊。法輪淵曠。喻之如海。流潤無崖。謂

【現代漢語翻譯】現代漢語譯本：關於『三轉』的說法。第一是示轉，即開示：『這是苦，這是集（苦的根源），這是滅（苦的止息），這是道（達到滅苦的途徑）。』第二是勸轉，即勸導：『苦應該瞭解，集應該斷除，滅應該證得，道應該修習。』第三是證轉，即證明：『苦我已經瞭解，不再需要進一步瞭解；集我已經斷除，不再需要進一步斷除；滅我已經證得，不再需要進一步證得；道我已經修習，不再需要進一步修習。』一轉法輪，能生起眼、知、明、覺四種心。三轉法輪，能生起十二種心，這被稱為十二行法輪。依據《毗曇》的觀點，因為針對上、中、下三種根器的人，所以有十二行。依據成論師的觀點，初轉法輪生起聞慧，二轉法輪生起思慧，三轉法輪生起修慧。法輪的輪木本來就是清凈的。最初在鹿野苑，雖然有三轉法輪，但實際上並沒有任何東西被轉動，所以說是常凈。鳩摩羅什大師說，法輪是無漏無相的，其體性沒有增減。有佛出世則法輪轉動，沒有佛出世則法輪廢止。用與不用在於人，而法輪的體性和相狀並沒有改變。天人和人得道可以為此作證。天指的是炎魔天天子，八萬天人。人指的是憍陳如等五人，聽聞轉法輪，證得初果。吉藏依據《毗婆沙論》，五人之中，只有憍陳如一人證得初果，其餘四人當時住在四善根位，到夏季初才證得果位。三寶於是出現在世間。覺悟之道成就，是為佛寶；法輪轉動，是為法寶；五人出家得道，是為僧寶。『於是』是說其開始。以這種微妙的佛法救濟眾生，一旦接受就不會退轉，常處於寂滅的境界。前面辨明了天人成就聖果，這句話是爲了區別于外道。九十六種外道中，道行高深者也能斷除煩惱，生到無色界天。但他們的道不真實，最終還是要墮落到三惡道。佛以四諦的微妙佛法，救濟聲聞、緣覺、菩薩三乘眾生，沒有接受佛法后又退轉到生死輪迴中的。所以說『一受不退』，永遠達到無為的境界，常處於寂滅的狀態。救度眾生脫離衰老、疾病、死亡的大醫王。衰老、疾病、死亡的深淵，深廣難以超越，只有佛才能使自己和他人都能脫離。被稱為大醫王，應當禮敬。佛法的功德像大海一樣無邊無際。法輪深廣，可以比喻為大海，流淌滋潤沒有邊際，說的是...

【English Translation】 English version: Regarding the 'three turnings' of the Dharma wheel. The first is the showing turning, which is to reveal: 'This is suffering, this is the arising (the origin of suffering), this is cessation (the cessation of suffering), this is the path (the way to achieve the cessation of suffering).' The second is the exhorting turning, which is to exhort: 'Suffering should be understood, arising should be abandoned, cessation should be realized, the path should be cultivated.' The third is the witnessing turning, which is to testify: 'Suffering I have already understood, there is no need to understand it further; arising I have already abandoned, there is no need to abandon it further; cessation I have already realized, there is no need to realize it further; the path I have already cultivated, there is no need to cultivate it further.' One turning of the Dharma wheel can generate four types of mind: eye, knowledge, clarity, and awareness. Three turnings of the Dharma wheel can generate twelve types of mind, which is called the twelve-aspect Dharma wheel. According to the Sarvastivada school, there are twelve aspects because they are aimed at people of superior, intermediate, and inferior capacities. According to the Chengshi school, the first turning of the Dharma wheel generates learning wisdom, the second turning generates thinking wisdom, and the third turning generates cultivating wisdom. The wood of the Dharma wheel is originally pure. Initially, in the Deer Park, although there were three turnings of the Dharma wheel, in reality, nothing was turned, so it is said to be eternally pure. Kumarajiva said that the Dharma wheel is without outflows and without characteristics, and its essence has no increase or decrease. When a Buddha appears in the world, the Dharma wheel turns; when there is no Buddha, the Dharma wheel ceases. Use and disuse depend on people, but the essence and characteristics of the Dharma wheel do not change. Gods and humans attaining the path can testify to this. 'Gods' refers to the Yama Heaven's sons, eighty thousand gods. 'Humans' refers to Kondanna and the five others, who heard the turning of the Dharma wheel and attained the first fruit. Jizang, according to the Vibhasa, among the five, only Kondanna attained the first fruit, while the other four were dwelling in the four roots of goodness at that time, and only attained the fruit at the beginning of summer. The Three Jewels then appeared in the world. The attainment of enlightenment is the Buddha Jewel; the turning of the Dharma wheel is the Dharma Jewel; the five people leaving home and attaining the path is the Sangha Jewel. 'Then' refers to its beginning. Using this wonderful Dharma to save sentient beings, once accepted, they will not regress, and will always be in a state of tranquility. The previous explanation clarified the gods and humans achieving sainthood; this sentence is to distinguish it from external paths. Among the ninety-six kinds of external paths, those with profound practice can also cut off afflictions and be born in the Formless Realm heavens. However, their path is not genuine, and they will eventually fall into the three evil realms. The Buddha uses the wonderful Dharma of the Four Noble Truths to save the beings of the three vehicles: Sravakas, Pratyekabuddhas, and Bodhisattvas. There is no one who, after accepting the Dharma, regresses into the cycle of birth and death. Therefore, it is said 'once accepted, they will not regress,' and will eternally reach the state of non-action, always in a state of tranquility. The great physician who saves sentient beings from old age, sickness, and death. The abyss of old age, sickness, and death is deep and vast, difficult to overcome; only the Buddha can enable both oneself and others to escape. He is called the great physician and should be revered. The merits of the Dharma are boundless like the ocean. The Dharma wheel is deep and vast, and can be compared to the ocean, flowing and nourishing without limit, referring to...

德無邊。此一嘆訖。故複稱禮。譭譽不動如須彌。此第三山王嘆也。既處世說法。必有八風。故按前文。生此嘆也。利衰譭譽稱譏苦樂八法之風。不動于佛。猶如四風之吹鬚彌莫能傾搖。利衰約財也。榮潤已為利。侵奪已為衰。譭譽稱譏。此四約口。罵辱為毀。過分讚歎為譽。當善道善為稱。當惡道惡為譏也。苦樂就身。損身命為苦。益身命為樂。然利等四。能生貪心。衰等四。能生瞋心。既有貪瞋。必有癡使。佛三毒已斷。故八風不搖。于善不善等以慈。截手不戚。捧足不欣。善惡自彼。慈覆不二。心行平等如虛空。第四虛空嘆。所以善惡不動者。由心行如空。釋上義也。夫有心則有封。有封則不普。以聖心非心。故平若虛空。孰聞人寶不敬承。此第五人寶嘆也。以心行如空。則越於人外。故為人之寶。在天為天寶。在人為人寶。寶于天人者。豈天人之所能。故物莫不敬。今奉世尊此微蓋於此現我三千界諸天龍神所居宮乾闥婆等及夜叉悉見世間諸所有十力哀現是化變眾觀希有皆嘆佛今我稽首三界尊。此第四重嘆跡用。就文為兩。初嘆恩深難報。次美三密難思。前有四句。初自陳所奉至微。次辨所現至大。三明慈哀所現。四稱歎稽首。大聖法王眾所歸凈心觀佛靡不欣各見世尊在其前斯則神力不共法。此第二嘆三密難思

。初嘆身密。次嘆口密。依智度論。身密有二。一者止現一身。遠近之眾。各見於佛對面在前。如一月昇天。影現百水。二者如來隨現一身。能令萬類各見己佛。如天見佛為天。人則睹佛為人。佛以一音演說法眾生隨類各得解皆謂世尊同其語斯則神力不共法。此嘆口密。就文為三。初明隨吐一音。萬類異解。次辨止說一法。而隨義普行。后明說事是同。而欣憂兼發。問。以何為一音。答。有人言。一法身也。以法身不二。故名為一。從一法身出音。名為一音。有人言。一時之中。並出眾音。各不相知。故云一音。有人言。五音之中。隨吐一音。而萬類各解。毗婆娑云。佛身為天竺之身。音為天竺之音。故初轉法輪。依天竺語。說於四諦。人則聞於人語。天則聞于天語。異類亦然。今用此釋。而稱不共者。二乘但能以一音為一。多音為多。不能隨吐一言萬類同解。故稱不共。佛以一音演說法眾生各各隨所解普得受行獲其利斯則神力不共法。此明止說一法隨義普行。而好施者聞施。好戒者聞戒。各蒙利益。佛以一音演說法或有恐畏或歡喜或生厭離或斷疑斯則神力不共法。此明說事是同。欣憂兼發。睿公云。如說一苦法。生四種心。有人聞苦。生怖畏。有人聞苦。識苦為苦。則生歡喜。有人聞苦。厭患生死。有人聞苦。知實

【現代漢語翻譯】現代漢語譯本首先讚歎身密（Kaya-guhya，佛陀身之秘密）。其次讚歎口密（Vak-guhya，佛陀語之秘密）。依據《智度論》（Mahaprajnaparamita-sastra）所說，身密有兩種。一是佛陀止於顯現一個身體，遠近的眾人，都各自看見佛陀在自己對面。就像一輪月亮升上天空，在百川水中顯現倒影。二是如來（Tathagata）隨緣顯現一個身體，能使萬物眾生各自看見自己所對應的佛。例如天人看見佛是天人的形象，人看見佛是人的形象。佛陀用一個聲音演說佛法，眾生隨著各自的類別都能理解，都認為世尊（Lokasamana）說的是自己的語言，這就是神力不共法（Asadharana-dharma，不共之法）。這是讚歎口密。從文義上分為三點。首先說明佛陀隨口說出一個聲音，萬物眾生有不同的理解。其次辨明佛陀只說一種法，而隨著不同的意義普遍施行。最後說明所說的事情是相同的，而欣喜和憂愁兼而發生。問：以什麼作為一音？答：有人說，是一個法身（Dharmakaya）。因為法身不是二元的，所以稱為一。從一個法身發出聲音，稱為一音。有人說，在一個時間裡，同時發出各種聲音，各自不相知，所以說是一音。有人說，在五音（panchashabda）之中，隨口說出一個聲音，而萬物眾生各自理解。《毗婆沙論》（Vibhasa）說，佛陀的身體是天竺（India）的身體，聲音是天竺的聲音，所以初轉法輪（Dharmacakra-pravartana），依據天竺語，宣說四諦（Arya-satyani）。人聽見的是人語，天人聽見的是天語，不同的物類也是這樣。現在採用這種解釋。而稱之為不共的原因是，二乘（Sravaka-yana and Pratyekabuddha-yana）只能以一個聲音為一個，多個聲音為多個，不能隨口說出一個聲音而萬物眾生都能理解。所以稱之為不共。佛陀用一個聲音演說佛法，眾生各自隨著所理解的普遍得到接受和奉行，獲得利益，這就是神力不共法。這是說明佛陀只說一種法，隨著不同的意義普遍施行。而喜好佈施的人聽見佈施，喜好持戒的人聽見持戒，各自蒙受利益。佛陀用一個聲音演說佛法，或者有人恐懼害怕，或者有人歡喜，或者有人產生厭離，或者有人斷除疑惑，這就是神力不共法。這是說明所說的事情是相同的，欣喜和憂愁兼而發生。睿公說，例如說一個苦法（Dukkha），產生四種心。有人聽見苦，產生怖畏。有人聽見苦，認識到苦是苦，就產生歡喜。有人聽見苦，厭患生死。有人聽見苦，知道實情。

【English Translation】 English version First, praise the Kaya-guhya (body secret). Second, praise the Vak-guhya (speech secret). According to the Mahaprajnaparamita-sastra, there are two types of Kaya-guhya. One is that the Buddha stops at manifesting one body, and the crowds far and near each see the Buddha in front of them. It is like a moon rising in the sky, with shadows appearing in hundreds of rivers. The second is that the Tathagata manifests a body according to conditions, enabling all beings to see their corresponding Buddha. For example, gods see the Buddha as a god, and humans see the Buddha as a human. The Buddha uses one sound to expound the Dharma, and beings can understand according to their respective categories, all believing that the Lokasamana speaks their language. This is the Asadharana-dharma (uncommon Dharma). This is praise of Vak-guhya. It is divided into three points in terms of textual meaning. First, it explains that when the Buddha utters a sound, all beings have different understandings. Second, it distinguishes that the Buddha only speaks one Dharma, but it is universally practiced with different meanings. Finally, it explains that what is said is the same, but joy and sorrow occur simultaneously. Question: What is taken as one sound? Answer: Some say it is one Dharmakaya (Dharma body). Because the Dharmakaya is non-dual, it is called one. The sound that comes from one Dharmakaya is called one sound. Some say that at one time, various sounds are emitted simultaneously, and they do not know each other, so it is called one sound. Some say that among the panchashabda (five sounds), one sound is uttered, and all beings understand it. The Vibhasa says that the Buddha's body is the body of India, and the sound is the sound of India, so the first turning of the Dharmacakra-pravartana (wheel of Dharma) is based on the Indian language, expounding the Arya-satyani (Four Noble Truths). Humans hear human language, gods hear divine language, and different kinds of beings are the same. This explanation is now adopted. The reason for calling it uncommon is that the Sravaka-yana and Pratyekabuddha-yana (Two Vehicles) can only take one sound as one and multiple sounds as multiple, and cannot utter a sound that all beings can understand. Therefore, it is called uncommon. The Buddha uses one sound to expound the Dharma, and beings universally receive and practice it according to their understanding, obtaining benefits. This is the Asadharana-dharma. This explains that the Buddha only speaks one Dharma, which is universally practiced with different meanings. Those who like giving hear giving, and those who like keeping precepts hear keeping precepts, each receiving benefits. The Buddha uses one sound to expound the Dharma, and some are afraid, some are happy, some generate aversion, and some cut off doubts. This is the Asadharana-dharma. This explains that what is said is the same, and joy and sorrow occur simultaneously. Ruigong said, for example, speaking of one Dukkha (suffering), four kinds of minds arise. Some hear suffering and generate fear. Some hear suffering and recognize suffering as suffering, and then generate joy. Some hear suffering and are disgusted with birth and death. Some hear suffering and know the truth.

是苦。斷疑網心。有人言。聞于異法。生四種心。聞三塗苦則怖畏。聞人天妙樂則歡喜。聞不凈則厭離。聞因果則斷疑。稽首十力大精進稽首已得無所畏稽首住于不共法稽首一切大導師。此第五總嘆。望前身口。即是意密。就文為二。初得離門嘆。次就空有門嘆。此就所得嘆也。嘆所得事二句。初嘆自德。大導師下。嘆化他。原令出三界。謂小導師。令絕出三界內外。至於佛道。大導師也。稽首能斷眾結縛稽首已到于彼岸稽首能度諸世間稽首永離生死道。此嘆所離也。嘆所離中亦二。一嘆自離。能度諸世間。嘆能令他離。他離中。離果患。自離。總離因果也。悉知眾生去來相。就相就空有門嘆。初據有門。眾生業行。往來於六趣。心馳騁於是非。悉知之也。善於諸法得解脫。我染諸法故。諸法縛我。我心無染。則萬縛斯解。以眾生往來。故是繫縛。悟來體畢竟無所來。故得解脫。如中論縛解品。常無常門。求往來不得。五求門。不見眾生不得。故無可往來。有常無常。求往來不得。故無復往來。即縛解脫。不著世間如蓮華下。第二就空門嘆也。常善入于空寂行者。釋不著世間也。以善入空寂然棄其心。故於世間不著。又雖在世間。常入空寂。故不著世間也。而言善入。邪見人亦入空。謂無因果。二乘入空。即便取證。

又菩薩功用心入空。此有三種。能非善入。與此相違。善入空義也。出入自在。而不乖寂。故云常善也。達諸法相無量礙者。雖有常空。雖空常有。故無礙也。稽首如空無所依者。心境無寄。如空無依也。此就空門嘆也。爾時長者子寶積說此偈已白佛言世尊是五百長者子皆已發阿耨多羅三藐三菩提心。序分竟前。今是正說。文開四章。一長者發問。次如來誡許。三受旨一心。四正酬其問。前章為二。初自敘發心。次問佛凈土。所以明斯二者。大士要先發心。而後修行。故善財云。我已發菩提心。而未知何修菩薩行。今亦然也。阿耨多羅。此言無上。三藐三。云正遍知。菩提言道。謂其道真正。無法不知。正遍知也。愿聞得佛國土清凈唯愿世尊說諸菩薩凈土之行。此下第二正發問也。前既發菩提心。今次問菩薩行。菩薩要行。凡有二種。一成就眾生。二凈佛國土。不問成就眾生。偏問凈佛土者。由寶積獻蓋。如來現土。故偏問之。就問為二。初問凈土果。故云愿聞得佛國土清凈。得佛土清凈者。即是佛所得凈土果也。唯愿世尊說諸菩薩凈土之行。此問凈土因也。夫土所以凈者。必由於行。故請說行也。凡行必存學人。故云菩薩。此問乃是如來現蓋之所由。寶積俱詣之本意也。佛言善哉寶積乃能為諸菩薩問于如來凈土之行

【現代漢語翻譯】現代漢語譯本：又有菩薩用心修習進入空性（Sunyata）。這有三種情況：不能很好地進入空性，與此相反的是能很好地進入空性的意義。出入空性自在，但不違背寂靜的本性，所以說『常善』。通達諸法實相沒有數量的障礙，雖然有常空，雖然空卻常有，所以沒有障礙。稽首頂禮如同虛空一樣無所依憑的境界，心和外境都沒有寄託，如同虛空一樣沒有依靠。這是就空性的角度來讚歎。這時，長者子寶積（Ratnakara）說完這首偈頌后對佛說：『世尊，這五百位長者子都已經發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』序分結束。前面是序分，現在是正說。文義展開為四個章節：一是長者發問，二是如來允許並告誡，三是領受旨意一心聽法，四是正式回答他的問題。前面的章節分為兩部分：首先是自己敘述發心，其次是詢問佛的凈土。說明這兩點的原因是，大士（Mahasattva）必須要先發菩提心，然後才能修行。所以善財童子（Sudhana）說：『我已經發了菩提心，但是還不知道如何修菩薩行。』現在也是這樣。阿耨多羅（Anuttara），意思是無上。三藐三（Samyak-sam），意思是正遍知。菩提（Bodhi）意思是道。指的是其道真正，沒有什麼是不知道的，就是正遍知。『希望聽聞獲得佛國土清凈的法門，只希望世尊您能宣說諸位菩薩凈土之行。』下面是第二個正式發問。前面已經發了菩提心，現在接著詢問菩薩行。菩薩的修行，大致有兩種：一是成就眾生，二是清凈佛國土。不問成就眾生，而偏偏問清凈佛土的原因是，由於寶積獻寶蓋，如來顯現佛土的緣故，所以偏偏問這個問題。就所問的內容分為兩部分：首先是問凈土的果報，所以說『希望聽聞獲得佛國土清凈的法門』。獲得佛土清凈，就是佛所得到的凈土果報。『只希望世尊您能宣說諸位菩薩凈土之行。』這是問凈土的因。佛土之所以清凈，必定是由於修行。所以請求宣說修行的方法。凡是修行必定有學習的人，所以說是『菩薩』。這次提問是如來顯現寶蓋的原因，也是寶積和大家一起來到這裡的本意。佛說：『很好啊，寶積！你能夠爲了諸位菩薩，向如來詢問清凈佛土的修行方法。』

【English Translation】 English version: Furthermore, there are Bodhisattvas who diligently apply their minds to enter emptiness (Sunyata). There are three aspects to this: the inability to enter well, and its opposite, the meaning of entering emptiness well. They freely enter and exit emptiness without contradicting the nature of stillness, hence it is called 'constantly good.' Having attained the aspect of all Dharmas without measureless obstructions, although there is constant emptiness, and although empty, it is constantly existent, hence there are no obstructions. I bow my head to that which, like space, has no reliance, where the mind and its objects have no attachment, like space having no dependence. This is praise from the perspective of emptiness. At that time, the son of the elder, Ratnakara (Treasure Accumulation), having spoken this verse, said to the Buddha: 'World Honored One, these five hundred sons of elders have all generated the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, right, and perfect enlightenment).』 The introductory section is complete. The preceding was the introduction; now is the main discourse. The text unfolds into four chapters: first, the elder poses a question; second, the Tathagata (如來) permits and admonishes; third, they receive the instruction with one mind; and fourth, he formally answers their question. The preceding chapter is divided into two parts: first, he narrates his own generation of the mind; second, he asks about the Buddha's pure land. The reason for clarifying these two is that a Mahasattva (great being) must first generate the Bodhi-citta (mind of enlightenment) and then cultivate. Therefore, Sudhana (善財童子) said: 'I have already generated the Bodhi-citta, but I do not yet know how to cultivate the Bodhisattva practices.' It is the same now. Anuttara (阿耨多羅) means unsurpassed. Samyak-sam (三藐三) means right and universal knowledge. Bodhi (菩提) means the path. It refers to the path being true, with nothing unknown, which is right and universal knowledge. 'I wish to hear about obtaining the purity of the Buddha-land; I only wish that the World Honored One would explain the practices of the pure lands of all Bodhisattvas.' Below is the second formal question. Having generated the Bodhi-citta previously, now he asks about the Bodhisattva practices. Bodhisattva practices are generally of two kinds: first, accomplishing sentient beings; second, purifying the Buddha-land. He does not ask about accomplishing sentient beings but specifically asks about purifying the Buddha-land because Ratnakara offered a jeweled canopy, and the Tathagata manifested the land, hence he specifically asks this question. The question is divided into two parts: first, he asks about the result of the pure land, hence he says, 'I wish to hear about obtaining the purity of the Buddha-land.' Obtaining the purity of the Buddha-land is the result of the pure land obtained by the Buddha. 'I only wish that the World Honored One would explain the practices of the pure lands of all Bodhisattvas.' This asks about the cause of the pure land. The reason why a Buddha-land is pure must be due to practice. Therefore, he requests an explanation of the practices. All practices must involve learners, hence he says 'Bodhisattvas.' This question is the reason why the Tathagata manifested the jeweled canopy, and it is also the original intention of Ratnakara and everyone coming here. The Buddha said: 'Excellent, Ratnakara! You are able to ask the Tathagata about the practices of the pure land for the sake of all Bodhisattvas.'

諦聽諦聽善思念之當爲汝說。第二嘆問誡聽許說。問既會理應機。所以須嘆。再言諦聽者。令其注心聞法。生三慧也。諦聽為聞慧。善思為思慧。念之為修慧。當爲汝說。此許說也。於是寶積及五百長者子受教而聽。第三受旨一心佛言寶積眾生之類是菩薩佛土。第四正酬其問。總談佛土。凡有五種。一凈。二不凈。三不凈凈。四凈不凈。五雜土。所言凈者。菩薩以善法化眾生。眾生具受善法。同構善緣。得純凈土。言不凈者。若眾生造惡緣。感穢土也。凈不凈者。初是凈土。此眾緣盡。后惡眾來。則土變成不凈也。不凈凈者。不凈緣盡。后凈眾來。則土變成凈。如彌勒興之也。言雜土者。眾生具起善惡二業。故感凈穢雜土。此五皆是眾生自業所起。應名眾生土。但佛有生化之功。故名佛土。然報土既五。應土亦然。報據眾生業感。應就如來所現。故合有十土。就凈土中。更開四位。一凡聖同居土。如彌勒出時。凡聖共在凈土內住。亦西方九品往生為凡。復有三乘賢聖也。二大小同住土。謂羅漢辟支。及大力菩薩。舍三界分段身。生界外凈土中也。三獨菩薩所住土。謂菩薩。道過二乘。居土亦異。如香積世界。無二乘名。亦如七寶世界。純諸菩薩。四諸佛獨居土。如仁王云。三賢十聖住果報。唯佛一人居凈土。諸凈土住

【現代漢語翻譯】現代漢語譯本：仔細聽，仔細聽，好好地思考，我將為你們解說。這是第二次讚歎、提問、告誡聽講並答應解說。提問既然符合道理，就應該隨機應變。所以需要讚歎。再次說『仔細聽』，是爲了讓他們專心聽法，生起聞慧、思慧、修慧這三種智慧。『仔細聽』是聞慧，『好好地思考』是思慧，『念之』是修慧。『我將為你們解說』，這是答應解說。於是，寶積（Ratnakuta，菩薩名）和五百位長者子接受教誨而聽講。這是第三部分，接受旨意，一心聽講。佛說：『寶積（Ratnakuta），眾生之類就是菩薩的佛土。』這是第四部分，正面回答他的提問，總的談論佛土。總共有五種佛土：一是凈土，二是不凈土，三是不凈凈土，四是凈不凈土，五是雜土。所說的凈土，是菩薩用善法教化眾生，眾生完全接受善法，共同構建善緣，得到的純凈的國土。所說的不凈土，是如果眾生造作惡緣，所感應的污穢的國土。凈不凈土，最初是凈土，但這些善緣結束之後，後來的惡眾生到來，那麼國土就變成不凈土。不凈凈土，是不凈的因緣結束，後來的清凈的眾生到來，那麼國土就變成清凈的。就像彌勒（Maitreya，未來佛）興起的時候那樣。所說的雜土，是眾生同時生起善惡兩種業，所以感應到清凈和污穢混雜的國土。這五種都是眾生自己的業力所產生的，應該叫做眾生土。但是佛有產生和教化的功德，所以叫做佛土。既然報土有五種，應土也應該是這樣。報土根據眾生的業力感應，應土根據如來所顯現。所以合起來有十種土。在凈土中，又可以分為四個層次：一是凡聖同居土，就像彌勒（Maitreya）出世的時候，凡人和聖人共同居住在凈土內。也像西方極樂世界的九品往生是凡人，還有三乘的賢聖。二是大小同住土，指的是阿羅漢（Arhat，聲聞乘最高果位）、辟支佛（Pratyekabuddha，緣覺乘）以及大力菩薩，捨棄三界的分段生死之身，往生到界外的凈土中。三是隻有菩薩居住的土，指的是菩薩，他們的道行超過二乘，居住的國土也不同。比如香積世界，沒有二乘的名字。也像七寶世界，純粹是諸位菩薩。四是諸佛獨自居住的土，就像《仁王經》所說：三賢十聖居住在果報土，只有佛一人居住在凈土。諸凈土的居住情況。

【English Translation】 English version: Listen carefully, listen carefully, and contemplate well, I shall explain it to you. This is the second time of praising, questioning, admonishing to listen, and promising to explain. Since the question aligns with the truth, it should be adapted to the situation. Therefore, praise is necessary. Saying 'listen carefully' again is to make them focus on listening to the Dharma, generating the three wisdoms of hearing, thinking, and cultivating. 'Listen carefully' is the wisdom of hearing, 'contemplate well' is the wisdom of thinking, and 'remembering it' is the wisdom of cultivating. 'I shall explain it to you,' this is the promise to explain. Thereupon, Ratnakuta (寶積, name of a Bodhisattva) and the five hundred sons of elders received the teaching and listened. This is the third part, receiving the decree and listening wholeheartedly. The Buddha said: 'Ratnakuta (寶積), the beings are the Buddha-land of the Bodhisattvas.' This is the fourth part, directly answering his question, generally discussing the Buddha-lands. There are five kinds of Buddha-lands in total: first, pure lands; second, impure lands; third, impure-pure lands; fourth, pure-impure lands; and fifth, mixed lands. The so-called pure lands are where Bodhisattvas transform beings with good Dharma, and beings fully receive good Dharma, jointly constructing good causes, obtaining purely pure lands. The so-called impure lands are where beings create evil causes, resulting in defiled lands. Pure-impure lands are initially pure lands, but when these good causes end, later evil beings arrive, then the land becomes an impure land. Impure-pure lands are where impure causes end, and later pure beings arrive, then the land becomes pure. Like when Maitreya (彌勒, the future Buddha) arises. The so-called mixed lands are where beings simultaneously generate both good and evil karma, thus experiencing mixed pure and defiled lands. These five are all produced by the beings' own karma, and should be called beings' lands. However, the Buddha has the merit of producing and transforming, so they are called Buddha-lands. Since there are five kinds of reward lands, the same should be true for manifested lands. Reward lands are based on the beings' karmic responses, and manifested lands are based on the Tathagata's manifestations. Therefore, there are ten lands in total. Within the pure lands, there are four further levels: first, the land where ordinary beings and sages dwell together, like when Maitreya (彌勒) appears, ordinary beings and sages live together within the pure land. Also, the nine grades of rebirth in the Western Pure Land are for ordinary beings, and there are also the virtuous sages of the Three Vehicles. Second, the land where the great and small dwell together, referring to Arhats (阿羅漢, the highest attainment in the Hearer Vehicle), Pratyekabuddhas (辟支佛, Solitary Buddhas), and powerful Bodhisattvas, who abandon the segmented bodies of the Three Realms and are reborn in the pure lands beyond the realms. Third, the land where only Bodhisattvas dwell, referring to Bodhisattvas, whose paths surpass the Two Vehicles, and their dwelling lands are also different. For example, in the Fragrant Accumulation World, there is no name of the Two Vehicles. Also like the Seven Treasures World, which is purely Bodhisattvas. Fourth, the land where only Buddhas dwell, as the Benevolent King Sutra says: the Three Sages and Ten Saints dwell in the reward lands, only the Buddha alone dwells in the pure land. The dwelling situations of the various pure lands.

。不出此四。即是從劣至勝。為次第。並有文證也。問。以何為土體。答。土體有三。一橫論。其體有五。謂化處凈。化主凈。教門凈。徒眾凈。時節凈。無力兵等。二若就三世間作明。國土世間。則以七珍為體。三者豎論義。望道而言。土以不土為體。要由不二。方得有土。即是以有空義故一切法得成也。就文為二。初明修凈土意。次正答凈土因果。所以開此二者。夫有所說。必須前序來意。然後方得酬其問耳。來意有二。初明取報土意。次明取應土意。取土之意。唯此二也。眾生之類是菩薩佛土者。此標取土意也。菩薩取土。由大悲起。大悲由眾生起。眾生是取土之緣。緣中說果。故言眾生之類是菩薩佛土。緣中說果者。如人言食金。金不可食。因金得食。故言食金。又眾生是菩薩佛土者。下佛自釋之。所以者何菩薩隨所化眾生而取佛土。釋上義也。疑者云。土是已報。云何乃說他眾生類。為我佛土。是故釋云。菩薩取土。本為眾生。因眾生故。詺眾生以為佛土。隨所化眾生而取佛土者。此明生善義也。隨以何法。化于眾生。若施。若戒。各隨彼所行。來生其國。若因持戒。則其地平生。若因行施。則七珍具足。略舉二法。余皆類然。又云。隨所化眾生之多少。取佛土是闊狹也是以。佛土或如四天下。或以三千。

或以恒沙為一國也。什公。亦有此意。今謂。具含二義。一隨生善之淺深。二隨人之多少也。隨所調伏眾生而取佛土。前句明生善之淺深。此文滅惡之多少。故取佛土之精粗也。隨諸眾生應以何國入佛智慧而取佛土隨諸眾生應以何國起菩薩根而取佛土。前之兩句。明取報土意。今亦二句。明取應土意。應以何國者。若應見凈土以得悟故。示之以寶玉。若應見穢國以受道故。現之以土沙。入佛慧者。依肇公。七地所得無生慧也。故大品云。七地名佛眼地。起菩薩根者。六住已下菩提心也。有人言。初地得於真解。生在佛家。為入佛慧。此心乃至十信。為菩薩根。有人言。隨所化眾生。化外凡夫。令生信解。隨所調伏。教內凡夫令修起眾行。此二句。化地前人。取佛土也。今文二句。化登地已上。入佛智慧。謂入佛果。起菩薩根。正辨修因。此之四句。攝所為之緣。始自外凡。終起佛果。但明取佛土意。不判報應不同也。所以者何菩薩取于凈國皆為饒益諸眾生故。釋上取土意。就文為三。謂法譬合。此法說也。應有問發起云。菩薩成佛。得土自安。何故偏言為眾生耶。所以者何。即答問也。夫法身無像。豈有土耶。而今取凈國者。皆為益物耳。譬如有人慾于空地造立宮室隨意無礙若於虛空終不能成。此譬說也。應有疑雲。

【現代漢語翻譯】現代漢語譯本或者以恒河沙數那麼多的沙子為單位，每一份沙子代表一個佛國世界（Gandharva，意為香陰神）。什公（鳩摩羅什）也有這個意思。現在說，這裡包含了兩種含義：一是隨著眾生所生善根的深淺，二是隨著被度化人數的多少。根據所調伏的眾生，來選擇相應的佛土。前面的句子說明了所生善根的深淺，這裡的文字說明了斷滅罪惡的多少，因此選擇佛土的精妙或粗糙程度。根據不同的眾生應該通過哪個佛國進入佛的智慧而選擇佛土，根據不同的眾生應該通過哪個佛國生起菩薩的根本而選擇佛土。前面的兩句，說明了選擇報土的意義。現在的兩句，說明了選擇應土的意義。『應以何國者』，如果應該見到凈土才能得到覺悟，就向他們展示寶玉；如果應該見到穢土才能接受佛道，就向他們顯現泥土沙礫。『入佛慧者』，根據肇公（僧肇）的說法，是七地菩薩所證得的無生智慧。所以《大品般若經》說，七地菩薩名為佛眼地。『起菩薩根者』，是六住位以下的菩提心。有人說，初地菩薩獲得真正的解脫，生在佛家，是爲了進入佛的智慧。這個心甚至可以追溯到十信位，是菩薩的根本。有人說，隨著所教化的眾生，教化那些化外的凡夫，使他們生起信心和理解；隨著所調伏的眾生，教化那些教內的凡夫，使他們修行各種善行。這兩句話，是教化登地之前的凡夫，從而選擇佛土。現在的這兩句話，是教化登地之後的菩薩，進入佛的智慧，指的是進入佛的果位；生起菩薩的根本，正是闡述修行的因。這四句話，涵蓋了所為的因緣，從外凡開始，最終生起佛果。只是說明了選擇佛土的意義，沒有區分報土和應土的不同。『所以者何菩薩取于凈國皆為饒益諸眾生故』，解釋上面選擇佛土的意義。就文義來說，分為法說、譬喻、合說三個部分。這是法說的部分。應該有人提問說：菩薩成佛，得到佛土自然安住，為什麼偏偏說是爲了眾生呢？『所以者何』，就是回答這個問題。法身沒有形象，哪裡會有佛土呢？而現在選擇清凈的佛國，都是爲了利益眾生罷了。『譬如有人慾于空地造立宮室隨意無礙若於虛空終不能成』，這是譬喻的部分。應該有人懷疑說：

【English Translation】 English version Or taking the sands of the Ganges River as units, with each unit representing a Buddha-land (Gandharva, meaning 'fragrant spirit'). Śamatha (Kumārajīva) also held this view. Now, it is said to contain two meanings: first, according to the depth of the good roots generated by sentient beings; second, according to the number of beings being liberated. According to the sentient beings being tamed, the Buddha-land is chosen accordingly. The previous sentence explains the depth of the good roots generated, while this text explains the extent of the eradication of evil, thus determining the refinement or coarseness of the chosen Buddha-land. According to which Buddha-land sentient beings should enter the wisdom of the Buddha, that Buddha-land is chosen; according to which Buddha-land sentient beings should generate the roots of a Bodhisattva, that Buddha-land is chosen. The previous two sentences explain the meaning of choosing a reward-land (vipāka-kṣetra). The current two sentences explain the meaning of choosing a transformation-land (nirmāṇa-kṣetra). 'According to which land?' If they should see a pure land to attain enlightenment, then show them jewels; if they should see an impure land to receive the path, then manifest earth and sand to them. 'Entering the wisdom of the Buddha,' according to Master Zhao (Sengzhao), is the non-arising wisdom attained by the seventh-ground Bodhisattva. Therefore, the Mahāprajñāpāramitā Sūtra says that the seventh ground is called the Buddha-eye ground. 'Generating the roots of a Bodhisattva' refers to the Bodhi-mind below the sixth stage. Some say that the Bodhisattva of the first ground obtains true liberation, is born into the Buddha's family, and enters the wisdom of the Buddha. This mind can even be traced back to the ten faiths, which are the roots of the Bodhisattva. Some say that according to the sentient beings being transformed, those outside the teachings are taught to generate faith and understanding; according to the sentient beings being tamed, those within the teachings are taught to cultivate various virtuous practices. These two sentences refer to transforming ordinary beings before reaching the ground, thereby choosing a Buddha-land. The current two sentences refer to transforming Bodhisattvas who have reached the ground, entering the wisdom of the Buddha, which refers to entering the fruit of Buddhahood; generating the roots of a Bodhisattva is precisely elucidating the cause of cultivation. These four sentences encompass the conditions for action, starting from ordinary beings and ultimately generating the fruit of Buddhahood. They only explain the meaning of choosing a Buddha-land, without distinguishing between the differences of reward-land and transformation-land. 'Why is it that Bodhisattvas choose pure lands for the benefit of all sentient beings?' This explains the meaning of choosing a land above. In terms of the text, it is divided into three parts: Dharma explanation, analogy, and combination. This is the Dharma explanation part. Someone should ask: When a Bodhisattva becomes a Buddha, they naturally abide in the land they obtain, so why specifically say it is for the sake of sentient beings? 'Why is it that?' is the answer to this question. The Dharma-body has no form, so where would there be a land? And now, choosing a pure Buddha-land is solely for the benefit of sentient beings. 'For example, if someone wants to build a palace on empty ground, they can do so freely without hindrance, but they can never succeed in empty space.' This is the analogy part. Someone should doubt:

觀空之慧。能治感染。可得凈土。為眾生是取有之心。云何能得凈土。是故舉譬之。夫造立宮室。要須二。一者虛空。二者依地。宮室始成。菩薩空心。依眾生地。方得凈土。若但空。無有地者。室終不成。二乘但修空觀。不為眾生。故無凈土。菩薩如是為成就眾生故愿取佛國愿取佛國者非於空也。此合譬也。寶積當知直心是菩薩凈土。自上已來。明取土意竟。從此已后。正答凈土因果問也。又上明菩薩為眾生取佛土。是大悲門。今明凈土因果。是修行門也。又上愿門。今是行門。愿門者。故文云愿取佛土。今正明修行。又上明眾生是佛土。緣中說果。今直心是佛土。因中說果。凡有七章。如去章中釋之。就文為二。初正明凈土因果。第二釋疑。前章又兩。初明行體。初辨修行次第。初有十七句文。一一句內。具酬因果二問。前舉因答其因問。次舉果酬其果問。前明眾生之類是菩薩佛土。就緣說果名。直心是凈土因。即因說果名。所以就因之與緣明凈土者。夫取凈土。要具二義。一者要先起大悲為眾生。二由菩薩修直心等行。具此二條。方得佛土是以。前文就緣說果。此章就因說果。直心者。凡夫滯有。二乘偏滯空。併爲邪曲。菩薩行正觀。名正直心。此心為眾生之本。凈土之基。故命初說也。菩薩成佛時不諂眾生來

【現代漢語翻譯】現代漢語譯本：觀空的智慧能夠治療煩惱，可以得到清凈的佛土。如果（菩薩）爲了眾生而生起執取『有』的心，又怎麼能得到清凈的佛土呢？因此用譬喻來說明：建造宮室，需要兩個條件，一是虛空，二是依止的土地，宮室才能建成。菩薩以空性的心，依止眾生這塊土地，才能得到清凈的佛土。如果只有空性，而沒有土地，宮室終究不能建成。二乘（聲聞和緣覺）只是修習空觀，不為眾生，所以沒有清凈的佛土。菩薩爲了成就眾生，所以發願攝取佛國。發願攝取佛國，不是在空性中攝取。這是合起來說的譬喻。寶積（Ratnakuta），你應該知道，直心就是菩薩的清凈佛土。以上已經說明了攝取佛土的意義。從這裡開始，正式回答關於清凈佛土的因果問題。前面說明菩薩爲了眾生而攝取佛土，這是大悲之門。現在說明清凈佛土的因果，這是修行之門。前面是愿門，現在是行門。愿門，就像經文所說『愿取佛土』。現在正式說明修行。前面說明眾生是佛土，在緣起中說果。現在直心是佛土，在因地中說果。總共有七章，就像在『去』章中解釋的那樣。就本文來說，分為兩部分：首先正式說明清凈佛土的因果，第二是解釋疑問。前一章又分為兩部分：首先說明行體的本質，首先辨別修行的次第。開始有十七句經文，每一句經文都包含了因果兩個問題的回答。前面舉出『因』來回答關於『因』的提問，接著舉出『果』來回答關於『果』的提問。前面說明眾生之類是菩薩的佛土，就緣起來說果。直心是清凈佛土的因，就是從『因』來說果。之所以從『因』和『緣』來說明清凈佛土，是因為攝取清凈佛土，需要具備兩個意義：一是要先發起大悲心爲了眾生，二是由菩薩修習直心等行為。具備這兩個條件，才能得到佛土。因此，前面的經文就緣起來說果，這一章就『因』來說果。直心，凡夫執著于『有』，二乘偏執于『空』，都是邪曲不正的。菩薩行持正觀，叫做正直心。這個心是為眾生的根本，是清凈佛土的基礎，所以首先要說這個。菩薩成佛時，不諂媚眾生而來。

【English Translation】 English version: The wisdom of contemplating emptiness can cure afflictions and lead to the attainment of a Pure Land. If a Bodhisattva, for the sake of sentient beings, generates a mind that clings to 'existence', how can they attain a Pure Land? Therefore, let me use an analogy: To build a palace, two things are necessary: first, empty space; second, a foundation of land. Only then can the palace be completed. A Bodhisattva, with a mind of emptiness, relies on the 'land' of sentient beings to attain a Pure Land. If there is only emptiness without land, the palace will never be completed. The Two Vehicles (Shravakas and Pratyekabuddhas) only cultivate the contemplation of emptiness and do not work for the sake of sentient beings, therefore they do not attain a Pure Land. Bodhisattvas, in order to accomplish sentient beings, vow to take Buddha-lands. Vowing to take Buddha-lands is not taking them in emptiness. This is the combined analogy. Ratnakuta (寶積), you should know that the straightforward mind (直心) is the Pure Land of the Bodhisattva. The above has explained the meaning of taking Buddha-lands. From here onwards, it directly answers the question about the cause and effect of the Pure Land. The previous section explained that Bodhisattvas take Buddha-lands for the sake of sentient beings, which is the gate of great compassion. Now, it explains the cause and effect of the Pure Land, which is the gate of practice. The previous section was the gate of vows; this section is the gate of practice. The gate of vows is like the text saying 'vowing to take Buddha-lands'. Now, it directly explains practice. The previous section explained that sentient beings are the Buddha-land, speaking of the result in terms of conditions. Now, the straightforward mind is the Buddha-land, speaking of the result in terms of the cause. There are seven chapters in total, as explained in the 'Going' chapter. In terms of this text, it is divided into two parts: first, it directly explains the cause and effect of the Pure Land; second, it explains doubts. The previous chapter is also divided into two parts: first, it explains the essence of the practice; first, it distinguishes the order of practice. At the beginning, there are seventeen lines of text, and each line contains answers to both the cause and effect questions. The previous part cites the 'cause' to answer the question about the 'cause', and then cites the 'effect' to answer the question about the 'effect'. The previous section explained that the types of sentient beings are the Buddha-land of the Bodhisattva, speaking of the result in terms of conditions. The straightforward mind is the cause of the Pure Land, which is speaking of the result in terms of the 'cause'. The reason for explaining the Pure Land in terms of 'cause' and 'condition' is that taking a Pure Land requires two meanings: first, one must first generate great compassion for sentient beings; second, the Bodhisattva must cultivate practices such as the straightforward mind. With these two conditions, one can attain a Buddha-land. Therefore, the previous text spoke of the result in terms of conditions, and this chapter speaks of the result in terms of the 'cause'. The straightforward mind: ordinary people are attached to 'existence', and the Two Vehicles are attached to 'emptiness', both of which are crooked and not upright. Bodhisattvas practice right contemplation, which is called the straightforward mind. This mind is the root for sentient beings and the foundation of the Pure Land, so it must be said first. When a Bodhisattva becomes a Buddha, they do not come by flattering sentient beings.

生其國。上明直心。酬凈土因問。此答凈土果問。寶積前問果。后問因。據說問也。前答因。后答果。謂修行次第也。菩薩成佛時。此句答上愿聞得佛之言也。不諂眾生來生其國。此答上國土清凈也。菩薩自修正觀。化物亦令得此心。故眾生。現在與大士同悟。未來將菩薩同生。故言不諂眾生來生其國。不諂直心。名殊體一。深心是菩薩凈土。自有雖復正直。未必深入。故今明。發心之始。始於正觀。正觀逾明。稱為深心。以深固難拔。深心義也。菩薩成佛時具足功德眾生來生其國。在心既深。眾德必備。故具足功德眾生。來生其國也。問。菩薩自修深心。云何具足功德眾生。來生其國。答。前已通。今更有三義。一者深心。是凈業之力。自然。具足功德眾生。來生其國。如屠殺人。自然能感屠殺眷屬。來生其國家。二由大士深心。令深心人愛念親近菩薩故。來生其國。三由深心故。得土妙人皆樂生。故修深心往生其國。一門既爾。余行類然。大乘心是菩薩凈土菩薩成佛時大乘眾生來生其國。三心次第者。夫欲行大道。要先直其心。心既正直。然後入行。入行能深。則普運一切。普皆趣佛。名菩提心。是為次第。佈施是菩薩凈土菩薩成佛時一切能捨眾生來生其國。上標三心。此去備修眾行。六度是菩薩要法。故建首明

之。外舍國財身命。內舍貪愛慳嫉。名一切能捨。持戒是菩薩凈土菩薩成佛時行十善道滿愿眾生來生其國。十善名為舊戒。有佛無佛。常有此法。偏舉之。戒具則無愿不滿。如天德瓶。故言滿愿眾生來生其國。忍辱是菩薩凈土菩薩成佛時三十二相莊嚴眾生來生其國精進是菩薩凈土菩薩成佛時勤修一切功德眾生來生其國禪定是菩薩凈土菩薩成佛時攝心不亂眾生來生其國智慧是菩薩凈土菩薩成佛時正定眾生來生其國。得正智慧。決定法相。名正定。正定聚者。依小乘。忍法已去不退。為凡夫。依大乘。則六心已上不退。為二乘位正定聚也。四無量心是菩薩凈土菩薩成佛時成就慈悲喜捨眾生來生其國。良由內有四等故。能行六度。故次說之。小乘四心。但緣欲色二界眾生。非真無量。大乘四心。周被無際。名無量也。四攝法是菩薩凈土。四等是濟物之心。四攝為化緣之事。內外不同。故次說也。所言四者。謂佈施。愛語。利益。同事。行此四法。攝取眾生。令其住理。故名為攝。佈施與檀那異者。直舍財施人。名為佈施。以施攝物。令其入道。目之攝菩薩成佛時解脫所攝眾生來生其國。解脫謂涅槃也。菩薩因時。以四攝攝眾生。所攝眾生。后必得解脫果。故此眾生。為解脫所攝。即是解脫。住理為攝義。又釋義言。菩薩既攝

【現代漢語翻譯】現代漢語譯本：捨棄外在的家國、財產、身軀和性命，內在捨棄貪婪、吝嗇和嫉妒，這叫做『一切能捨』。持戒是菩薩的凈土，菩薩成佛時，奉行十善道，圓滿眾生的願望，使他們往生到他的國土。十善被稱為舊戒，無論有沒有佛，都常有這種法則，這裡特別提出來。如果戒律完備，就沒有不能滿足的願望，就像天德瓶一樣，所以說能圓滿眾生的願望，使他們往生到他的國土。忍辱是菩薩的凈土，菩薩成佛時，以三十二相莊嚴，使眾生往生到他的國土。精進是菩薩的凈土，菩薩成佛時，勤奮修習一切功德，使眾生往生到他的國土。禪定是菩薩的凈土，菩薩成佛時，攝持心念不散亂，使眾生往生到他的國土。智慧是菩薩的凈土，菩薩成佛時，使眾生安住于正定，獲得真正的智慧，明確諸法的實相，這叫做『正定』。所謂『正定聚』，按照小乘的說法，是忍法之後不再退轉，屬於凡夫；按照大乘的說法，則是六心以上不再退轉，屬於二乘的果位，是正定聚。四無量心是菩薩的凈土，菩薩成佛時，成就慈、悲、喜、舍四種心，使眾生往生到他的國土。因為內心具有四種平等的慈悲心，所以能夠奉行六度，因此接著說四無量心。小乘的四無量心，只緣于欲界和色界的眾生，不是真正的無量。大乘的四無量心，周遍無邊無際，才叫做無量。四攝法是菩薩的凈土。四等心是救濟眾生的心，四攝法是教化結緣的事，內外不同，所以接著說四攝法。所說的四種是：佈施、愛語、利益、同事。奉行這四種方法，攝取眾生，使他們安住于真理，所以叫做『攝』。佈施與檀那（Dānā，佈施）不同，直接舍財給別人，叫做佈施；用佈施來攝受眾生，使他們進入佛道，就稱之為『攝』。菩薩成佛時，解脫所攝受的眾生，使他們往生到他的國土。解脫指的是涅槃（Nirvana）。菩薩在因地時，用四攝法攝受眾生，被攝受的眾生，將來必定得到解脫的果報，所以這些眾生，是被解脫所攝受的，也就是解脫。安住于真理是攝受的含義。另一種解釋是，菩薩已經攝受

【English Translation】 English version: To relinquish external possessions such as country, wealth, body, and life, and internally to relinquish greed, stinginess, and jealousy, is called 'all-embracing giving'. Upholding the precepts is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he practices the Ten Virtuous Paths, fulfilling the wishes of sentient beings, causing them to be reborn in his land. The Ten Virtues are called the old precepts; whether there is a Buddha or not, this law always exists, and it is specifically mentioned here. If the precepts are complete, there is no wish that cannot be fulfilled, like the celestial treasure vase. Therefore, it is said that he fulfills the wishes of sentient beings, causing them to be reborn in his land. Patience is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he adorns himself with the Thirty-two Marks, causing sentient beings to be reborn in his land. Diligence is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he diligently cultivates all merits, causing sentient beings to be reborn in his land. Meditation is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he gathers his mind without distraction, causing sentient beings to be reborn in his land. Wisdom is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he establishes sentient beings in right concentration, enabling them to attain true wisdom and clearly understand the characteristics of the Dharma. This is called 'right concentration'. The 'group of those with right concentration', according to the Hinayana (Small Vehicle), refers to those who, after attaining forbearance of the Dharma, no longer regress, belonging to the realm of ordinary beings. According to the Mahayana (Great Vehicle), it refers to those who, after the sixth mind, no longer regress, belonging to the stage of the Two Vehicles, and are the group of those with right concentration. The Four Immeasurable Minds are the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he perfects loving-kindness, compassion, joy, and equanimity, causing sentient beings to be reborn in his land. Because internally there are the Four Equalities, he is able to practice the Six Perfections, and therefore the Four Immeasurable Minds are discussed next. The Hinayana's Four Minds only focus on sentient beings in the Desire and Form realms, and are not truly immeasurable. The Mahayana's Four Minds encompass the boundless and limitless, and are called immeasurable. The Four Embracing Dharmas are the Pure Land of a Bodhisattva. The Four Equalities are the mind of saving beings, and the Four Embracing Dharmas are the activities of teaching and forming connections. Because they are different internally and externally, the Four Embracing Dharmas are discussed next. The four are: giving, loving speech, benefiting, and cooperation. By practicing these four methods, one embraces sentient beings, causing them to abide in the truth, and therefore it is called 'embracing'. Giving is different from Dānā (giving); directly giving wealth to others is called giving. Using giving to embrace beings, causing them to enter the path, is called 'embracing'. When a Bodhisattva attains Buddhahood, he liberates the sentient beings he has embraced, causing them to be reborn in his land. Liberation refers to Nirvana (Nirvana). When a Bodhisattva is on the causal ground, he embraces sentient beings with the Four Embracing Dharmas. The sentient beings who are embraced will certainly attain the fruit of liberation in the future. Therefore, these sentient beings are embraced by liberation, which is liberation. Abiding in the truth is the meaning of embracing. Another explanation is that the Bodhisattva has already embraced

眾生。則眾生系屬菩薩。故今明得解脫。為解脫攝取。非為系屬於已。故攝之也。方便是菩薩凈土菩薩成佛時於一切法方便無礙眾生來生其國。始自直心。終於四攝。必須方便。則不隨二乘。超於三有。故次明方便。方便者。巧方便慧也。積小德而獲大功。處有不乖寂。居無不失化。無為而為不為。方便無礙也。三十七品是菩薩凈土菩薩成佛時念處正勤神足根力覺道眾生來生其國。三十七品。為趣涅槃。以有方便。能行道品。不證二乘地。故次說也。三十七道品者。謂三四。二五。單七。只八。合三十七也。三四者。四念處。四正勤。四如意足。二五。謂五根。五力。單七七覺。只八正道。稱道品者。道謂菩提。品為品類。此三十七。皆是趣菩提行。而有品類不同。別有大科。不具釋也。迴向心是菩薩凈土菩薩成佛時得一切具足功德國土。以有方便。行於道品。既不墮二乘。復回此善根。向于佛道。故次明迴向。又凡夫功德。為向三有。小心作善。為向二乘。此並招小報。今回此二善。令向佛道。便得大果。故後文說迴向。為大利也。又迴向者。回己善根。向于眾生。故名迴向。以獨善則福少兼濟則利多也。又回己善根。向于實相。故名迴向。前三雖向佛向人。若取相分別。其報則少。若一毫之善。向于實相。實相是

理。善解實理。則福等虛空故。后三句。但言國土。不語眾生者。為存略故也。說除八難是菩薩凈土菩薩成佛時國土無有三惡八難。修凈土。凡有二行。一修善法。謂起凈土行。二說除八難。明離惡法。謂舍穢土行。自上已來。初行已竟。此明第二行也。八難者。三塗即三。人間有四。一生盲聾。此是苦報。二世智辨聰。邪見煩惱。此二正是難體。三佛前後。此明時為難。四北方。此以界為難。五長壽天。亦以處為難。則知八難具五道也。說除八難者。依成實論。四輪治之。一住善處輪。治三塗北郁及長壽天五難也。二依善人輪。治佛前佛後難。三自發正愿輪。即正見心。治世智辨聰難。四宿植善根輪。治生盲聾難。若約行治者。持凈戒。治三塗難。樂法施。治聾盲難。修正法。治世智辨聰難。供諸佛。治佛前佛後難。修集正觀。治北方及長壽天難也。自守戒行不譏彼闕是菩薩凈土菩薩成佛時國土無有犯禁之名。自守戒行。謂自持戒也。不譏彼闕。謂不見他過。以此二緣。故國無犯禁之名。況有犯禁之事。十善是菩薩凈土。前明自守戒行。謂持出家戒也。今行十善。即在家戒也。菩薩成佛時命不中夭。不殺生報也。大富。不盜報也。梵行。不淫報也。所言誠諦。不妄語報也。常以軟語。不惡口報也。眷屬不離善和諍訟

【現代漢語翻譯】現代漢語譯本『理。善解實理。則福等虛空故。』意思是，通達真理，並且善於理解真實的道理，那麼所獲得的福報就如同虛空一般廣大無邊。後面三句只提到國土，沒有提到眾生，是爲了保持文辭的簡略。『說除八難是菩薩凈土』，意思是菩薩成佛的時候，他的國土裡不會有三惡道和八難。修習凈土法門，總共有兩種修行方式：一是修習善法，也就是發起建設凈土的行為；二是宣說去除八難，表明遠離惡法，也就是捨棄污穢的國土的行為。從上面開始，第一種修行方式已經結束，這裡闡述的是第二種修行方式。八難指的是：三塗（地獄、餓鬼、畜生）是三難；人間有四難，一是生來就盲聾，這是苦報；二是世間的智慧和善辯，以及由此產生的邪見和煩惱，這兩種正是構成苦難的本體；三是生在佛出世之前或之後，這表明時間上的阻礙；四是生在北方，這是以地域作為阻礙；五是生在長壽天，這也是以處所作為阻礙。由此可知，八難遍佈五道之中。『說除八難』，依據《成實論》的觀點，可以用四輪來對治：一是安住于善處輪，用來對治三塗、北俱盧洲以及長壽天這五種苦難；二是依靠善人輪，用來對治生在佛出世之前或之後的苦難；三是自己發起正愿輪，也就是擁有正確的見解，用來對治世間的智慧和善辯所帶來的苦難；四是宿世種植善根輪，用來對治生來就盲聾的苦難。如果從行為上來對治，那麼持守清凈的戒律，可以對治三塗的苦難；樂於施捨佛法，可以對治聾盲的苦難；修正法，可以對治世間的智慧和善辯所帶來的苦難；供養諸佛，可以對治生在佛出世之前或之後的苦難；修習正觀，可以對治生在北方和長壽天的苦難。『自守戒行不譏彼闕是菩薩凈土』，意思是菩薩成佛的時候，他的國土裡不會有觸犯禁令的事情發生。『自守戒行』，指的是自己持守戒律；『不譏彼闕』，指的是不去看別人的過失。因為這兩個原因，所以他的國土裡沒有觸犯禁令的名聲，更何況是觸犯禁令的事情呢？『十善是菩薩凈土』，前面闡述了自己持守戒律，指的是持守出家人的戒律；現在行持十善，指的是在家居士的戒律。菩薩成佛的時候，不會中途夭折，這是不殺生的果報；擁有巨大的財富，這是不偷盜的果報；奉行清凈的德行，這是不邪淫的果報；所說的話真實可信，這是不妄語的果報；經常使用柔和的語言，這是不惡語傷人的果報；眷屬之間不會分離，關係和睦，沒有爭訟。

【English Translation】 English version 'Understanding the true principle leads to blessings equal to the void.' This means that understanding the truth and being good at comprehending the real principle will result in blessings as vast and boundless as the empty space. The following three sentences only mention the land and not sentient beings, for the sake of brevity. 'Speaking of eliminating the eight difficulties is the Pure Land of a Bodhisattva,' meaning that when a Bodhisattva attains Buddhahood, their land will be free from the three evil realms and the eight difficulties. There are two ways to cultivate the Pure Land: first, to cultivate good deeds, which is to initiate actions to build the Pure Land; second, to speak of eliminating the eight difficulties, indicating the abandonment of evil deeds, which is to abandon the defiled land. From above, the first practice has ended, and here the second practice is explained. The eight difficulties refer to: the three evil paths (hell, hungry ghosts, animals) are three difficulties; there are four difficulties in the human realm: first, being born blind and deaf, which is a suffering retribution; second, worldly wisdom and eloquence, as well as the resulting wrong views and afflictions, these two are the very essence of suffering; third, being born before or after the Buddha's appearance in the world, which indicates an obstacle in time; fourth, being born in the north, which uses region as an obstacle; fifth, being born in the long-life heavens, which also uses place as an obstacle. From this, it can be seen that the eight difficulties are present in the five realms. 'Speaking of eliminating the eight difficulties,' according to the view of the Satyasiddhi Shastra (成實論), it can be countered with four wheels: first, dwelling in the wheel of good places, used to counter the five difficulties of the three evil paths, Uttarakuru (北俱盧洲), and the long-life heavens; second, relying on the wheel of good people, used to counter the difficulties of being born before or after the Buddha's appearance; third, initiating the wheel of right vows oneself, which is having correct views, used to counter the difficulties brought about by worldly wisdom and eloquence; fourth, planting the wheel of good roots in past lives, used to counter the difficulty of being born blind and deaf. If countering from the perspective of actions, then upholding pure precepts can counter the difficulties of the three evil paths; being fond of giving the Dharma can counter the difficulties of deafness and blindness; correcting the Dharma can counter the difficulties brought about by worldly wisdom and eloquence; making offerings to all Buddhas can counter the difficulties of being born before or after the Buddha's appearance; cultivating right contemplation can counter the difficulties of being born in the north and the long-life heavens. 'Self-guarding precepts and not criticizing others' faults is the Pure Land of a Bodhisattva,' meaning that when a Bodhisattva attains Buddhahood, there will be no violations of prohibitions in their land. 'Self-guarding precepts' refers to guarding one's own precepts; 'not criticizing others' faults' refers to not seeing the faults of others. Because of these two reasons, there is no reputation of violating prohibitions in their land, let alone the act of violating prohibitions. 'The ten good deeds are the Pure Land of a Bodhisattva,' the previous explanation of self-guarding precepts refers to upholding the precepts of a renunciant; now practicing the ten good deeds refers to the precepts of a layperson. When a Bodhisattva attains Buddhahood, they will not die prematurely, which is the retribution of not killing; possessing great wealth, which is the retribution of not stealing; practicing pure conduct, which is the retribution of not engaging in sexual misconduct; speaking truthfully and reliably, which is the retribution of not lying; always using gentle language, which is the retribution of not speaking harshly; family members will not be separated, their relationships are harmonious, and there are no disputes.

。不兩舌報也。言必饒益。不綺語報也。不嫉不恚正見眾生來生其國。此明意三報也。問。十善有幾品耶。答。如地經。凡有四品。凡夫。二乘。菩薩。佛也。十善所以名道者。凡有二義。一者對因。以暢前因。故名為道。二對後果。通人俱至佛果。后名為道。問。何故最後說十善耶。答。並會上眾行。成身口意凈。為土之本也。如是寶積菩薩隨其直心則能發行。自上已前。正明修凈土行。從此已后。辨修行次第。隨其直心。謂正信心也。既有正信之心。則能發起眾行。隨其發行則得深心。既能發行眾善。則正觀轉明。故明深心。隨其深心則意調伏。觀心既明。則棄惡從善。是名調伏。隨其調伏則如說行。心既調伏。則能如佛說行。隨如說行則能迴向。既如佛說行。則能回其所行。趣向佛道也。隨其迴向則有方便。既能迴向佛道。則不隨三有。故名為巧方便。隨其方便則成就眾生。什公云。方便有三。一善於自行。而不取相。二不取證。三善化眾生。隨成就眾生則佛土凈。眾生既凈。則無穢土。隨佛土凈則說法凈。既處凈土。則不說雜教。名說法凈。隨說法凈則智慧凈。既有凈說。則有法智慧生。隨智慧凈則其心凈。凈智既生。則心凈也。智慧之本。則是其心。故云心凈。隨其心凈則一切功德凈。心凈是本。以本凈故

。一切凈也。是故寶積若菩薩欲得凈土當凈其心隨其心凈則佛土凈。上來雖明眾行。為凈土因果。原其大歸。則心為其本。故地經云。三界五道。皆由心作。故欲得凈土。宜凈其心。問。隨其直心。終訖一切功德凈。可約位明不。答。略擬宜之。外凡初起十信。名為直心。既有信心。則應修行。故內凡夫。名為發行。初地已上。修治地業。名為深心。二地持戒防惡。名為調伏。三地依聞修定。名如說行。四地至六地。修于順忍。趣向無生。名為迴向。七地習於十方便故。能成就眾生。八地修凈佛國土。名佛土凈。九地辨才。為人說法。名說法凈。十地成就智波羅蜜。名智慧凈。等覺地。即金剛心。名為心凈。妙覺地。行愿既圓故。一切功德凈。爾時舍利弗承佛威神作是念若菩薩心凈則佛土凈者我世尊本為菩薩時意豈不凈而是佛土不凈若此。此下第二。次明釋疑。就文為二。初明生疑。次辨釋疑。初文三句。一生疑所由。二生疑之處。三正生疑。承佛聖旨者。此辨生疑之所由也。然凈佛國土。成就眾生。蓋是大士法門。本非小乘之事。但今欲明佛土常凈。善惡出自兩緣。故以威神發其疑念。以生言論之端也。若菩薩心凈者。此騰上文。辨生疑處也。我世尊下。正生疑也。以土徴心。用心決定土。在土既穢。心不應凈。在

【現代漢語翻譯】現代漢語譯本：一切都是清凈的。因此，寶積（Ratnakuta），如果菩薩想要獲得清凈的佛土，應當清凈自己的心，隨著他的心清凈，那麼佛土也就清凈了。上面雖然闡明了各種修行，作為清凈佛土的因和果，但追溯其根本，心才是根本。所以《地經》說：『三界五道，都是由心所造。』因此，想要獲得清凈的佛土，應該清凈自己的心。問：隨著這顆正直的心，最終一切功德都清凈，可以按照菩薩的階位來闡明嗎？答：略微比擬一下是合適的。外凡位最初生起十信，稱為『直心』。既然有了信心，就應該修行，所以內凡位稱為『發行』。初地以上的菩薩，修治各地的功業，稱為『深心』。二地菩薩持戒防止惡行，稱為『調伏』。三地菩薩依靠聽聞佛法而修習禪定，稱為『如說行』。四地到六地菩薩，修習順忍，趣向無生，稱為『迴向』。七地菩薩因為修習十種方便，所以能夠成就眾生。八地菩薩修習清凈佛國土，稱為『佛土凈』。九地菩薩以辯才為人說法，稱為『說法凈』。十地菩薩成就智慧波羅蜜（Prajnaparamita），稱為『智慧凈』。等覺地的菩薩，即金剛心（Vajra heart），稱為『心凈』。妙覺地的菩薩，行愿已經圓滿，所以一切功德都清凈。當時，舍利弗（Sariputra）承蒙佛的威神之力，心中想：如果菩薩的心清凈，那麼佛土就清凈，那麼我世尊（World-Honored One）最初作為菩薩時，心難道不清凈嗎？可是佛土卻不清凈，如果真是這樣……』下面第二部分，接下來闡明消除疑惑。就文義分為兩部分。首先闡明產生疑惑，然後辨析解釋疑惑。第一部分有三句。一是產生疑惑的原因，二是產生疑惑之處，三是正式產生疑惑。『承佛聖旨者』，這是辨明產生疑惑的原因。然而清凈佛國土，成就眾生，這都是大菩薩的法門，本來不是小乘的事情。但現在想要闡明佛土恒常清凈，善惡出自兩種因緣，所以憑藉佛的威神之力引發他的疑念，以開啟言論的開端。『若菩薩心凈者』，這是承接上文，辨明產生疑惑之處。『我世尊下』，這是正式產生疑惑。以佛土來推測佛心，用心決定佛土。既然佛土是污穢的，那麼佛心就不應該清凈。

【English Translation】 English version: Everything is pure. Therefore, Ratnakuta (Treasure Accumulation), if a Bodhisattva wishes to obtain a pure Buddha-land, he should purify his mind; as his mind becomes pure, so too does the Buddha-land become pure. Although the above explains various practices as the cause and effect of a pure land, tracing back to its origin, the mind is its foundation. Therefore, the Sutra on the Ground states: 'The Three Realms and Five Paths are all created by the mind.' Thus, to obtain a pure land, one should purify one's mind. Question: With this upright mind, ultimately all merits are purified; can this be explained according to the stages of a Bodhisattva? Answer: Let's make a rough analogy. The initial ten faiths of an ordinary person are called 'upright mind'. Since there is faith, one should practice; therefore, the inner ordinary person is called 'initiating practice'. Bodhisattvas above the first ground cultivate the karma of each ground, called 'deep mind'. Bodhisattvas of the second ground uphold precepts and prevent evil, called 'taming'. Bodhisattvas of the third ground rely on hearing the Dharma and cultivate meditation, called 'practicing as taught'. Bodhisattvas from the fourth to the sixth grounds cultivate forbearance and approach non-birth, called 'dedication'. Bodhisattvas of the seventh ground, because they practice the ten expedients, are able to accomplish sentient beings. Bodhisattvas of the eighth ground cultivate the purification of the Buddha-land, called 'Buddha-land purification'. Bodhisattvas of the ninth ground use eloquence to preach the Dharma to others, called 'Dharma-preaching purification'. Bodhisattvas of the tenth ground accomplish the Prajnaparamita (Perfection of Wisdom), called 'wisdom purification'. The Bodhisattva of the Equal Enlightenment ground, that is, the Vajra heart (Diamond Heart), is called 'mind purification'. The Bodhisattva of the Wonderful Enlightenment ground, whose vows and practices are complete, therefore all merits are purified. At that time, Sariputra (Shariputra), empowered by the Buddha's majestic power, thought: 'If the Bodhisattva's mind is pure, then the Buddha-land is pure. Then, when my World-Honored One (Lord Buddha) was initially a Bodhisattva, was his mind not pure? But the Buddha-land is not pure. If this is the case...' The second part below, next explains the elimination of doubts. The text is divided into two parts. First, it explains the arising of doubt, and then it analyzes and explains the doubt. The first part has three sentences. First, the reason for the arising of doubt; second, the place where doubt arises; third, the formal arising of doubt. 'Empowered by the Buddha's majestic power', this clarifies the reason for the arising of doubt. However, purifying the Buddha-land and accomplishing sentient beings are all the Dharma gates of great Bodhisattvas, originally not matters of the Hinayana. But now, wanting to explain that the Buddha-land is eternally pure, and that good and evil arise from two causes, therefore, he uses the Buddha's majestic power to evoke his doubts, in order to open the beginning of discourse. 'If the Bodhisattva's mind is pure', this connects to the previous text, clarifying the place where doubt arises. 'My World-Honored One below', this is the formal arising of doubt. Using the Buddha-land to infer the Buddha's mind, the mind determines the Buddha-land. Since the Buddha-land is defiled, then the Buddha's mind should not be pure.

心既凈。則土非穢也。猶預不決。所以成疑。佛知其念即告之言于意云何日月豈不凈耶而盲者不見對日不也世尊是盲者過非日月咎舍利弗眾生罪故不見如來佛國嚴凈非如來咎。此下第二釋疑也。就文為三。一佛自釋。二梵王助通。三佛重釋。佛為化主。故前釋之。佛雖說凈土。若無人證見。猶為難信。故次梵王釋明有能見之人。證佛不虛。梵王雖見。身子不睹。猶謂有言無事。故如來變土。成上佛說及梵王所見。又初番說凈得聞知。次梵王睹凈。生其信解。三隱穢現凈。令其證見。則悟入云次第也。問。日月常凈。盲者不見。是盲人過。非日月咎。合喻應云。土實清凈。而汝不見。是汝等咎。非是土咎。何故云非佛咎耶。答。土因土果。普屬於佛。故云非佛咎也。問。佛無何等咎耶。答。佛因無不凈咎。果無穢土咎。又身子疑佛。謂心不凈。故土不凈。所以云佛咎。舍利弗我此土凈而汝不見。嚮明不凈。屬身子。今明凈。則歸佛。故云我也。而云此土者。身子向見此土不凈。言佛別有凈土。在於他方。而身子不見。故今明此土凈也。爾時螺髻梵王語舍利弗勿作是意謂此佛土以為不凈所以者何我見釋迦牟尼佛土清凈譬如自在天宮。此第二梵王證釋。就文為三。一呵身子。而自陳所見。二身子述己所見以答梵王。三梵王斷

【現代漢語翻譯】現代漢語譯本『心若清凈，則國土並非污穢。』猶豫不決，就會形成疑惑。佛知道他的想法，就告訴他說：『你的意思如何？日月難道不清凈嗎？』而盲人卻看不見。舍利弗回答說：『是的，世尊。這是盲人的過錯，不是日月的罪過。』佛說：『舍利弗，眾生因罪業深重，所以看不見如來佛國莊嚴清凈，這不是如來的過錯。』下面第二段是解釋疑惑。從文義上分為三部分：一是佛親自解釋，二是梵王幫助說明，三是佛再次解釋。佛是教化的主導者，所以先由佛來解釋。佛雖然說了凈土，如果沒有人能夠證實，仍然難以令人信服，所以接著由梵王來解釋，說明有能看見凈土的人，證明佛所說不虛假。梵王雖然看見了凈土，但舍利弗沒有看見，仍然認為只是說說而已，沒有實際的事情，所以如來變化國土，成就了上面佛所說以及梵王所見。而且，最初佛說凈土，使人聽聞知曉；其次梵王親眼看見凈土，使人生起信心和理解；第三是隱藏污穢，顯現清凈，使人證悟，這就是悟入的次第。問：日月常常是清凈的，盲人看不見，是盲人的過錯，不是日月的罪過。按照這個比喻，應該說：國土實際上是清凈的，而你們看不見，是你們的過錯，不是國土的罪過。為什麼說不是佛的罪過呢？答：國土的因和國土的果，普遍屬於佛，所以說不是佛的罪過。問：佛沒有哪種罪過呢？答：佛因地沒有不清凈的罪過，果地沒有污穢國土的罪過。而且，舍利弗懷疑佛，認為心不清凈，所以國土不清凈，所以說是佛的罪過。佛說：『舍利弗，我這國土是清凈的，而你卻看不見。』之前說不清凈，是屬於舍利弗的；現在說清凈，則是歸於佛的，所以說是『我』。而說『此土』，是因為舍利弗之前看見此土不清凈，認為佛另外有凈土，在其他地方，而舍利弗沒有看見，所以現在說明此土是清凈的。這時，螺髻梵王（Brahmā with a Hair Whorl）告訴舍利弗：『不要這樣想，認為這個佛土是不清凈的。』為什麼呢？『我看見釋迦牟尼佛（Śākyamuni Buddha）的國土清凈，就像自在天宮（Paranirmitavasavartin）。』這是第二段梵王證明解釋。從文義上分為三部分：一是呵斥舍利弗，而自己陳述所見；二是舍利弗陳述自己所見來回答梵王；三是梵王作出判斷。

【English Translation】 English version 『If the mind is pure, then the land is not impure.』 Hesitation and indecision lead to doubt. Knowing his thoughts, the Buddha told him, 『What do you think? Are the sun and moon not pure?』 But the blind cannot see them.』 Śāriputra replied, 『Yes, World Honored One. It is the fault of the blind, not the fault of the sun and moon.』 The Buddha said, 『Śāriputra, it is because of the sins of sentient beings that they cannot see the pure and adorned Buddha-land of the Tathāgata (Thus Come One), not the fault of the Tathāgata.』 The following second section explains the doubts. In terms of the text, it is divided into three parts: first, the Buddha explains it himself; second, the Brahmā (梵王) helps to clarify; and third, the Buddha explains it again. The Buddha is the leader of the teaching, so he explains it first. Although the Buddha spoke of the Pure Land, if no one can verify it, it is still difficult to believe. Therefore, the Brahmā then explains, stating that there are people who can see the Pure Land, proving that what the Buddha said is not false. Although the Brahmā saw the Pure Land, Śāriputra did not, and still thought it was just talk and not reality. Therefore, the Tathāgata transformed the land, fulfilling what the Buddha said above and what the Brahmā saw. Moreover, initially the Buddha spoke of the Pure Land, allowing people to hear and know; secondly, the Brahmā personally saw the Pure Land, giving rise to faith and understanding; and thirdly, concealing the impure and revealing the pure, allowing people to realize it. This is the order of enlightenment. Question: The sun and moon are always pure, but the blind cannot see them. It is the fault of the blind, not the fault of the sun and moon. According to this analogy, it should be said: The land is actually pure, but you cannot see it. It is your fault, not the fault of the land. Why is it said that it is not the Buddha's fault? Answer: The cause and effect of the land universally belong to the Buddha, so it is said that it is not the Buddha's fault. Question: What fault does the Buddha not have? Answer: The Buddha does not have the fault of impurity in the cause, and does not have the fault of an impure land in the effect. Moreover, Śāriputra doubted the Buddha, thinking that the mind was not pure, so the land was not pure, so it is said to be the Buddha's fault. The Buddha said, 『Śāriputra, this land of mine is pure, but you cannot see it.』 Previously, saying it was impure belonged to Śāriputra; now, saying it is pure belongs to the Buddha, so it is said 『mine.』 And saying 『this land』 is because Śāriputra previously saw this land as impure, thinking that the Buddha had another Pure Land in another place, which Śāriputra did not see, so now it is explained that this land is pure. At that time, the Brahmā with a Hair Whorl (螺髻梵王) told Śāriputra, 『Do not think in this way, thinking that this Buddha-land is impure.』 Why? 『I see the Buddha-land of Śākyamuni Buddha (釋迦牟尼佛) as pure, like the Paranirmitavasavartin (自在天宮) heaven.』 This is the second section, the Brahmā's proof and explanation. In terms of the text, it is divided into three parts: first, rebuking Śāriputra and stating what he himself saw; second, Śāriputra stating what he himself saw to answer the Brahmā; and third, the Brahmā making a judgment.

其得失。言自在天宮者。有人言。是欲界他化自在天宮。故無量壽經云。其寶猶如第六天寶。有人言。是色界大自在天宮。有人言。是初禪之上。即中間禪自在天宮。以大梵王統領千世界。于千世界。住中間禪自在。名自在天宮。問。何故但言自在天宮。答。然佛土真凈。超絕人天。身子在人。而見為人土。梵王居天。而見為天宮。蓋是齊其所見。而為言耳。舍利弗言我見此土丘陵坑坎荊棘沙礫土石諸山穢惡充滿。此下第二身子自陳所見。以答梵王。所以自陳所見者。欲顯二乘是罪垢之人。以小心之流。令欣大道也。螺髻梵王言仁者心有高下不依佛慧故見此土為不凈耳舍利弗菩薩於一切眾生悉皆平等深心清凈依佛智慧則能見此佛土清凈。第三梵王判其得失。萬事萬形。皆由心起。二乘心既不凈。故見上不凈。大士得於凈觀故。則見土清凈。然總論得失。凡有四門。一者二人俱得。身子得穢方便。梵王得凈方便。二者二人俱失。身子偏執穢失凈。梵王偏執凈失穢。三身子失梵王得。符合凈土教門。四身子得梵王失。有時須現穢土。不宜現凈。於是佛以足指案地即時三千大千世界若千百千珍寶嚴飾譬如寶莊嚴佛無量功德寶莊嚴土一切大眾嘆未曾有而皆自見坐寶蓮華。此第三佛顯凈重答。就文為二。初明實凈。次辨悟道。什

【現代漢語翻譯】現代漢語譯本關於其得失問題，『自在天宮』有以下幾種解釋：有人認為是欲界第六層天，即他化自在天宮。因此，《無量壽經》中說，『其寶猶如第六天寶』。也有人認為是**大自在天宮。還有人認為是初禪之上的中間禪，大梵天王統領千世界，居住在千世界中間禪的自在之處，因此稱為自在天宮。問：為什麼只說自在天宮呢？答：這是因為佛土真實清凈，超越人天。舍利弗（Sariputra）身在人間，所以看到的是人間景象；梵天王（Brahma）居住在天上，所以看到的是天宮景象。這大概是各自根據自己的所見所聞而說的。舍利弗說：『我看到這個國土丘陵坑洼，荊棘沙礫，土石遍佈，各種山巒充滿污穢。』下面第二部分是舍利弗陳述自己所見，以此回答梵天王。之所以陳述自己所見，是爲了顯示二乘（Sravakas and Pratyekabuddhas）是罪惡深重之人，用小乘之心，讓他們欣慕大道。螺髻梵王（Sikhi Brahma）說：『仁者心中有高下之分，不依佛的智慧，所以看到這個國土是不清凈的。舍利弗菩薩（Sariputra Bodhisattva）對一切眾生都平等對待，內心深沉清凈，依佛的智慧，就能看到這個佛土是清凈的。』第三部分是梵天王判斷其得失。萬事萬物，都由心而起。二乘之心不清凈，所以看到的是不清凈的景象。大士（Mahasattva）證得清凈之觀，所以看到國土是清凈的。總的來說，關於得失，有四種情況：一是兩人都得到，舍利弗得到的是污穢的方便，梵天王得到的是清凈的方便。二是兩人都失去，舍利弗偏執于污穢而失去清凈，梵天王偏執于清凈而失去污穢。三是舍利弗失去而梵天王得到，符合凈土教義。四是舍利弗得到而梵天王失去，有時需要示現污穢的國土，不宜示現清凈。於是，佛用腳趾按壓地面，當時三千大千世界（Trisahasra-Mahasahasra-lokadhatu）如同千百千珍寶裝飾，譬如寶莊嚴佛（Ratna-vyuha-buddha）無量功德寶莊嚴土，一切大眾嘆未曾有，都看到自己坐在寶蓮花上。』這第三部分是佛顯現清凈來鄭重地回答。從文義上分為兩部分，首先說明真實清凈，其次辨明悟道。

【English Translation】 English version Regarding its gains and losses, there are several interpretations of 'Abhasvara Heaven': Some say it is the Paranirmita-vasavartin Heaven of the Desire Realm. Therefore, the Larger Sutra of Immeasurable Life says, 'Its treasures are like the treasures of the sixth heaven.' Some say it is the **Mahadeva Heaven. Others say it is above the First Dhyana, namely the intermediate Dhyana Abhasvara Heaven, because the Great Brahma (Mahabrahma) rules over a thousand worlds, residing in the intermediate Dhyana Abhasvara of the thousand worlds, hence it is called Abhasvara Heaven. Question: Why only mention Abhasvara Heaven? Answer: This is because the Buddha-land is truly pure, surpassing humans and gods. Sariputra (Sariputra), being in the human realm, sees the human realm; Brahma (Brahma), residing in the heavens, sees the heavenly palace. This is probably based on what each of them sees and hears. Sariputra said, 'I see this land as full of hills, pits, thorns, gravel, soil, stones, and various mountains filled with filth.' The second part below is Sariputra stating what he sees, thereby answering Brahma. The reason for stating what he sees is to show that the Two Vehicles (Sravakas and Pratyekabuddhas) are people with heavy sins, using the mind of the Small Vehicle to make them admire the Great Path. Sikhi Brahma (Sikhi Brahma) said, 'Benevolent one, your mind has high and low distinctions, not relying on the wisdom of the Buddha, so you see this land as impure. Sariputra Bodhisattva (Sariputra Bodhisattva) treats all beings equally, with a deep and pure mind, relying on the wisdom of the Buddha, then he can see this Buddha-land as pure.' The third part is Brahma judging its gains and losses. All things and forms arise from the mind. The minds of the Two Vehicles are impure, so they see impure scenes. The Great Being (Mahasattva) attains the pure view, so he sees the land as pure. Generally speaking, regarding gains and losses, there are four situations: First, both gain, Sariputra gains the expedient of impurity, and Brahma gains the expedient of purity. Second, both lose, Sariputra is attached to impurity and loses purity, and Brahma is attached to purity and loses impurity. Third, Sariputra loses and Brahma gains, which is in accordance with the Pure Land teachings. Fourth, Sariputra gains and Brahma loses, sometimes it is necessary to manifest an impure land, and it is not appropriate to manifest a pure one. Then, the Buddha pressed the ground with his toe, and at that time, the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu) was adorned like thousands upon thousands of precious treasures, like the Ratna-vyuha-buddha (Ratna-vyuha-buddha) Immeasurable Merit Treasure Adorned Land, and all the assembly exclaimed that they had never seen anything like it, and they all saw themselves sitting on jeweled lotus flowers.' This third part is the Buddha solemnly answering by manifesting purity. From the meaning of the text, it is divided into two parts: first, explaining true purity, and second, clarifying enlightenment.

公云。凈穢二土。同處而不相礙。今隱穢而現凈。以證佛語不虛。梵王見實。又顯二乘為生盲。彰凡夫是罪垢。佛告舍利弗汝且睹是佛土嚴凈舍利弗言唯然世尊本所不見本所不聞今佛國土嚴凈悉現佛告舍利弗我佛國土常凈若此為欲度斯下劣人故示是眾惡不凈土耳。我此土常凈者。為欲釋疑。故有此章。時眾疑雲。土本非凈。今始變成凈耳。則知見穢實。是故釋云。我此國土。本來常凈。非始變成凈也。時眾復疑。如其常凈。何故常不現凈土。而處穢耶。故復釋云。為欲度斯下劣人故。示是眾惡不凈土耶。然穢土有二。一報。二應。據報土答者。自佛而言。是故常凈。為度下劣。現居眾生不凈土耳。就應土答者。佛真土常凈。為度下劣。作不凈土耳。譬如諸天共寶器食隨其福德飯食有異如是舍利弗若人心凈便見此土功德莊嚴。有此喻來者。上雖以事驗。而時眾未解。何因緣故。實是凈土。而我等見穢。故舉此喻。重以曉之。始生天者。欲共試知其功德多少。要共一寶器。而食天飯。天飯極白。無白為喻。其福多者。舉飯向口。飯色不異。若福少者。舉飯向口。飯色便異。依什公意。一器之內。有二種食。應二種眾生。如是一處有凈穢二土。應於二緣故。是異質同處。不相礙也。吉藏謂。什公此釋。于文不便。唯是一白飯

【現代漢語翻譯】現代漢語譯本：

他們說：『清凈的佛土和污穢的佛土，同在一處卻互不妨礙。現在隱去污穢的景象而顯現清凈的景象，是爲了證明佛所說的話真實不虛。』梵天王見證了實情，又顯示出聲聞乘和緣覺乘是天生的盲人，彰顯凡夫是充滿罪惡和污垢的。

佛告訴舍利弗（Śāriputra，智慧第一的佛陀弟子）：『你且看看這佛土的莊嚴清凈。』舍利弗回答說：『是的，世尊（Bhagavan，佛的尊稱）。這是我以前從未見過、從未聽聞過的。現在佛的國土莊嚴清凈，完全顯現出來了。』

佛告訴舍利弗：『我的佛國土向來是清凈的，像這樣顯現，是爲了度化這些下劣之人，才示現這充滿眾惡的不凈之土罷了。』

『我此土常凈』，是爲了消除大眾的疑惑，所以才有這一段經文。當時大眾疑惑地說：『佛土本來不是清凈的，現在才變成清凈的。』這樣看來，所見到的污穢是真實的。所以佛解釋說：『我的國土，本來就是清凈的，不是現在才變成清凈的。』

當時大眾又疑惑：『如果本來就是清凈的，為什麼一直不顯現清凈的景象，而處在污穢之中呢？』所以佛又解釋說：『爲了度化這些下劣之人，才示現這充滿眾惡的不凈之土啊。』

然而污穢的佛土有兩種，一是報土，二是應土。從報土來回答，就佛自身而言，所以是常凈的。爲了度化下劣之人，才顯現居住在眾生不凈的國土中。

從應土來回答，佛的真土是常凈的，爲了度化下劣之人，才示現不凈的佛土。譬如諸天共同用寶器吃飯，隨著各自的福德，飯食的顏色有所不同。就像這樣，舍利弗，如果人心清凈，就能見到此土功德莊嚴。

用這個比喻的原因是，上面雖然用事實來驗證，但當時的大眾還不理解。因為什麼緣故，實際上是清凈的佛土，而我們卻見到污穢的景象呢？所以舉這個比喻，再次來曉喻他們。剛出生的天人，想要共同測試知道他們的功德多少，一定要共同用一個寶器，來吃天上的飯食。天上的飯食極其潔白，沒有其他顏色可以比喻。如果福德多的人，舉飯向口，飯的顏色沒有變化。如果福德少的人，舉飯向口，飯的顏色就會變化。按照鳩摩羅什（Kumārajīva，著名佛經翻譯家）的理解，一個器皿之內，有兩種食物，對應兩種眾生。就像一個地方有清凈和污穢兩種佛土，對應兩種因緣的緣故，這是異質同處，互不相礙的。吉藏（Jizang，三論宗創始人）認為，鳩摩羅什的這種解釋，在文義上不太方便，只有一種白飯。

【English Translation】 English version:

They said, 'The pure and impure lands exist in the same place without obstructing each other. Now, concealing the impure and revealing the pure is to prove that the Buddha's words are true.' Brahma (Brahmā, a deity) witnessed the truth, and it also shows that the Śrāvakas (disciples who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own) are born blind, highlighting that ordinary beings are full of sins and defilements.

The Buddha told Śāriputra (Śāriputra, the foremost in wisdom among the Buddha's disciples), 'You should look at the adornment and purity of this Buddha land.' Śāriputra replied, 'Yes, Bhagavan (Bhagavan, an epithet for the Buddha). This is what I have never seen or heard before. Now the Buddha's land is adorned and pure, completely revealed.'

The Buddha told Śāriputra, 'My Buddha land is always pure. Showing it like this is only to save these inferior people, and thus manifesting this impure land full of evils.'

'My land is always pure' is to dispel the doubts of the assembly, so this chapter exists. At that time, the assembly doubted and said, 'The Buddha land was not originally pure, but has now become pure.' In this way, what is seen as impure is real. Therefore, the Buddha explained, 'My land has always been pure, not just becoming pure now.'

At that time, the assembly doubted again, 'If it has always been pure, why has it not always manifested a pure appearance, but instead exists in impurity?' So the Buddha explained again, 'It is to save these inferior people that this impure land full of evils is manifested.'

However, there are two kinds of impure lands, one is the reward land (result of karma), and the other is the response land (manifestation for beings). Answering from the perspective of the reward land, from the Buddha's own perspective, it is always pure. To save inferior beings, the Buddha manifests residing in the impure land of sentient beings.

Answering from the perspective of the response land, the Buddha's true land is always pure. To save inferior beings, the Buddha manifests an impure Buddha land. For example, when the devas (deities) eat together from a treasure vessel, the color of the food varies according to their respective merits. Just like this, Śāriputra, if a person's mind is pure, they will see the adornment and merit of this land.

The reason for this analogy is that although the above was verified with facts, the assembly at that time did not understand. For what reason is it actually a pure Buddha land, but we see an impure appearance? Therefore, this analogy is used to enlighten them again. Newly born devas, wanting to test and know the amount of their merits together, must use a treasure vessel together to eat heavenly food. Heavenly food is extremely white, with no other color to compare. If a person with much merit raises the food to their mouth, the color of the food does not change. If a person with little merit raises the food to their mouth, the color of the food will change. According to Kumārajīva's (Kumārajīva, a famous translator of Buddhist scriptures) understanding, within one vessel, there are two kinds of food, corresponding to two kinds of beings. Just like one place has two kinds of Buddha lands, pure and impure, corresponding to two kinds of causes and conditions, this is different substances in the same place, without obstructing each other. Jizang (Jizang, founder of the Three Treatise School) believes that Kumārajīva's explanation is not very convenient in terms of the meaning of the text, there is only one kind of white rice.

。福德厚者。則見其白。福德薄者。則見其赤。合喻云。實是一凈土。菩薩依佛慧故。則見土凈。二乘不依佛慧故。見土不凈。不得云器內本有二飯。若本有二飯。何猶得試于天。當佛現此國土嚴凈之時寶積所將五百長者子皆得無生法忍八萬四千人皆發阿耨多羅三藐三菩提心佛攝神定於是世界還復如故求聲聞乘三萬二千天及人知有為法皆悉無常遠塵離垢得法眼凈八千比丘不受諸法漏盡意解。此第二明時眾得道。佛國之興。其正為此。就文為二。初明得大乘益。次辨得小乘益。大益有二。初得無生忍者。知土本凈。染出妄情。悟一切法亦如此。故得無生。又知土未曾凈穢。凈穢出自兩緣。一切諸法。非定有無。有無生乎妄。謂得無生也。次發菩提心者。聞凈土歡喜。發願求之也。於是世界還復如故者。此下明得小乘益也。非分不可久處。故還復彼所應見。又變穢為凈。為益大人。凈而還穢。利於小道。知有為法皆悉無常者。國土穢而可凈。凈而復穢。因悟無常故。得法眼凈。謂見四諦。初見四諦。故名為眼。斷八十八結。名遠塵離垢。稱之為凈。又解。于外境不執。為遠塵。內無我見。為離垢。明見四諦。云法眼凈也。不受諸法漏盡意解者。上明淺益。今辨深利。知土無常故。不貪取諸法。名為不受。九十八結。諸漏既

盡。意得解脫。成阿羅漢。

方便品第二

方便之名。有離有合。所言離者。眾生所緣之城曰方。至人適化之法稱便。蓋因病授藥。藉方施便。機教兩舉。故稱方便。所言合者。梵音稱漚和拘舍羅。此云方便勝智。方便是善巧之名。勝智為決斷之稱。但權巧有三。一身權巧。適物現形。二口善巧。隨機演教。三意善巧。妙窮病藥。問。此品約何義用。辨于方便。答。通而為論。三業善巧。並是方便。就別而言。正以示疾。為方便也。五百長者。與凈名。為法城等侶。而餘人已至。居士不來。正為有疾。然其疾者。非是實報。蓋善巧為物。故云方便。家師朗和上云。然有疾為疾。非是方便。無疾為無疾。亦非方便。無疾而疾。疾而無疾。亦非方便。疾而無疾。無疾而疾。應是方便。根本未正。所以言非。若非疾非不疾。能疾不疾。此乃是方便。所以然者。以非疾非不疾故。名之為實。示疾不疾。權巧妙用。能弘道利人。故名方便。非疾非不疾。能疾能不疾。既別權實。非來非不來。能來能不來。萬義類然。爾時毗耶離大城中。此經二處四會。庵園始集。已竟於前。今是第二方丈初會。與前不同。凡有十異。一處所異。上是庵園處。今是方丈處。二化主異。上是佛為化主。今菩薩為化主。三教異。上明凈土因

【現代漢語翻譯】現代漢語譯本：煩惱已盡，因而得到解脫，證成阿羅漢果位。

方便品第二

'方便'這個名稱，有分離和合一兩種含義。所說的分離，是指眾生所攀緣的境界如同一座城池，而聖人適應教化眾生的方法就稱為'便'。這就像根據病癥給予藥物，憑藉'方'（方法）來施行'便'（便利）。教化和根機兩者兼顧，所以稱為'方便'。所說的合一，在梵語中稱為'漚和拘舍羅'（Upāya-kauśalya），這裡翻譯為'方便勝智'。'方便'是善巧的意思，'勝智'是決斷的意思。但權巧有三種：一是身權巧，適應事物而顯現不同的形體；二是口善巧，隨機說法教導；三是意善巧，巧妙地瞭解病癥和藥物。問：這一品依據什麼意義來辨析'方便'呢？答：總的來說，身、口、意三業的善巧都是方便。具體來說，正是因為示現疾病，才是方便。五百長者和維摩詰（Vimalakīrti）是法城等的同伴，但其他人都已經到了，維摩詰居士卻沒有來，正是因為他示現生病。然而，他所示現的疾病，並不是真實的果報，而是善巧地爲了教化眾生，所以說是方便。家師朗和上說，有病就是有病，這不是方便；沒有病就是沒有病，這也不是方便；沒有病卻示現有病，有病卻示現沒有病，這也不是方便；有病卻示現沒有病，沒有病卻示現有病，這應該是方便。根本沒有擺正，所以說不是。如果既不是有病也不是沒有病，能示現有病也能示現沒有病，這才是方便。之所以這樣說，是因為既不是有病也不是沒有病，所以稱之為'實'（真實）。示現生病卻不是真的生病，這是權巧的巧妙運用，能夠弘揚佛法利益他人，所以稱為方便。既不是有病也不是沒有病，能示現有病也能示現沒有病，這樣就區分了權巧和真實。不是來也不是不來，能來也能不來，萬事萬物的道理都是如此。當時在毗耶離（Vaiśālī）大城中，這部經有兩處四個集會。庵園的集會已經結束於前，現在是第二處方丈室的初次集會，與之前的集會不同，總共有十個不同之處：一是處所不同，上次是在庵園，這次是在方丈室；二是教化主不同，上次是佛陀為教化主，這次是菩薩為教化主；三是教義不同，上次闡明凈土的因

【English Translation】 English version: [His] afflictions are exhausted, thus attaining liberation and realizing the state of an Arhat (Arhat: 'one who is worthy').

Chapter Two: Expedients

The name 'Expedient' has both separate and combined meanings. The separate meaning refers to the realm that sentient beings cling to, which is like a city, while the methods used by enlightened beings to adapt and teach are called 'expedient'. This is like prescribing medicine according to the illness, using 'method' (Upāya) to administer 'convenience'. Both the teaching and the capacity of the audience are considered, hence it is called 'expedient'. The combined meaning, in Sanskrit, is called 'Upāya-kauśalya', which is translated here as 'Expedient Supreme Wisdom'. 'Expedient' is the name for skillful means, while 'Supreme Wisdom' is the term for decisive judgment. There are three types of skillful means: first, physical skillful means, adapting form to manifest differently; second, verbal skillful means, teaching according to the capacity of the audience; and third, mental skillful means, skillfully understanding the illness and the medicine. Question: According to what meaning does this chapter analyze 'expedient'? Answer: Generally speaking, the skillful means of body, speech, and mind are all expedients. Specifically speaking, it is precisely the manifestation of illness that is the expedient. The five hundred elders and Vimalakīrti (Vimalakīrti: 'stainless fame') are companions of the Dharma city, etc., but while the others have arrived, the layman Vimalakīrti has not, precisely because he is manifesting illness. However, the illness he manifests is not a real retribution, but rather a skillful means for teaching beings, hence it is called expedient. My teacher, Dharma Master Lang, said: Having an illness is having an illness; this is not an expedient. Not having an illness is not having an illness; this is also not an expedient. Not having an illness but manifesting as having an illness, having an illness but manifesting as not having an illness, this is also not an expedient. Having an illness but manifesting as not having an illness, not having an illness but manifesting as having an illness, this should be an expedient. The foundation is not yet correct, therefore it is said to be not. If it is neither having an illness nor not having an illness, able to manifest as having an illness and also able to manifest as not having an illness, this is then an expedient. The reason for this is that because it is neither having an illness nor not having an illness, it is called 'real' (truth). Manifesting illness but not really being ill is a skillful and wonderful application, able to promote the Dharma and benefit others, hence it is called expedient. Neither having an illness nor not having an illness, able to manifest as having an illness and also able to manifest as not having an illness, thus distinguishing between expedient and real. Neither coming nor not coming, able to come and also able to not come, the principles of all things are like this. At that time, in the great city of Vaiśālī (Vaiśālī: 'wide and extensive'), this sutra had two locations and four assemblies. The assembly in the Ambāṭikā garden had already concluded previously, and now it is the first assembly in the second location, the square chamber, which differs from the previous assembly in ten ways: first, the location is different; the previous location was the Ambāṭikā garden, and this location is the square chamber; second, the teaching master is different; the previous teaching master was the Buddha, and this teaching master is the Bodhisattva; third, the teachings are different; the previous teachings elucidated the causes of the Pure Land.

果。今辨法身因果。上凈佛國土。今成就眾生。四徒眾異。上通明道俗幽顯眾。今但有俗眾。五得益異。上通明大小淺深益。今但辨發心淺益。六通別異。上但釋迦一時之化。今通序凈名始終善巧。七道俗異。上明出家方便。今明在俗善巧。八賓主異。上明釋迦暫止庵園為客。今辨凈名舊住毗耶為主。九疾不疾異。上明不疾方便。今明示病善巧。十時節異。上明庵園初集。今序方便時事。就此一會。開二章。第一由序。第二正說。二文各四。初章四者。一明處所。二標其位。三出其名。四嘆其德。毗耶離大城。即第一文也。有長者。此第二標其位也。名維摩詰。第三齣其名也。已曾供養無量諸佛。第四嘆其德也。羅什云。此品。序凈名德。非集經者意。其智慧辨才。世尊常所稱歎。故集經者。欲遠存其人。弘其道教。故承其所聞。以序其德也。就嘆德文。開為二別。一嘆本德。二美跡用。已曾供養無量諸佛者。將欲序德故。前明德之所由。德之所由。即是德本故。前嘆本也。深殖善本。前嘆外緣。此美內因。樹德前聖故。善本深殖。所言善者。即功德業。為菩提根。故稱為本。得無生忍。前嘆功德。今美智慧。即福慧二嚴也。如來照之已盡。故受智名。菩薩見猶未窮。但能受堪不退。宜以忍為稱。辨才無礙遊戲神通。

【現代漢語翻譯】現代漢語譯本果。前面辨析了法身的因和果。現在是爲了莊嚴清凈的佛國。現在是爲了成就眾生。四、聽眾不同。前面是通明道俗顯隱的聽眾。現在只有在家俗眾。五、得益不同。前面是通明大小深淺的利益。現在只辨析發心的淺顯利益。六、通別不同。前面只是釋迦牟尼佛一時的教化。現在是通篇敘述維摩詰始終的善巧方便。七、道俗不同。前面闡明出家修行的方便。現在闡明在家修行的善巧。八、賓主不同。前面闡明釋迦牟尼佛暫時停留在庵園作為客人。現在辨析維摩詰長期居住在毗耶離作為主人。九、病與不病不同。前面闡明沒有疾病的方便。現在闡明示現疾病的善巧。十、時節不同。前面闡明在庵園的最初集會。現在敘述方便的時節因緣。就這次法會，分為兩個章節。第一部分是序分，第二部分是正說分。這兩部分各有四個方面。第一章的四個方面是：一、說明處所。二、標明身份。三、說出名字。四、讚歎功德。『毗耶離大城』，就是第一方面的內容。『有長者』，這是第二方面標明身份。『名維摩詰』，第三方面說出他的名字。『已曾供養無量諸佛』，第四方面讚歎他的功德。羅什法師說：『這一品，是敘述維摩詰的功德，不是結集經典的人的本意。他的智慧和辯才，世尊常常讚歎。所以結集經典的人，想要長久地儲存這個人，弘揚他的道教，所以承接他所聽聞的，來敘述他的功德。』就讚歎功德的文句，分為兩個部分。一是讚歎根本的功德，二是讚美示現的功用。『已曾供養無量諸佛』，將要敘述功德，所以先說明功德的由來。功德的由來，就是功德的根本，所以先讚歎根本。『深殖善本』，前面是讚歎外在的因緣，這裡是讚美內在的因。『樹德前聖』，所以說善本深植。所說的『善』，就是功德事業，作為菩提的根本，所以稱為『本』。『得無生忍』，前面是讚歎功德，現在是讚美智慧，也就是福慧二種莊嚴。『如來照之已盡』，所以接受智慧的名稱。菩薩的見解還沒有窮盡，只能接受堪忍不退轉，所以適宜用『忍』來稱呼。『辯才無礙遊戲神通』。

【English Translation】 English version Fruit. Previously, the causes and effects of the Dharmakaya (法身) [Dharma body] were distinguished. Now it is for the adornment of pure Buddha lands. Now it is for the accomplishment of sentient beings. Fourth, the audience is different. Previously, it was a general illumination of monastic and lay, visible and hidden audiences. Now there are only lay audiences. Fifth, the benefits received are different. Previously, it was a general illumination of the benefits of great and small, shallow and deep. Now it only distinguishes the shallow benefits of generating the aspiration [for enlightenment]. Sixth, the general and specific are different. Previously, it was only Shakyamuni Buddha's (釋迦牟尼佛) [the founder of Buddhism] temporary transformation. Now it is a comprehensive narration of Vimalakirti's (維摩詰) [a central figure in the Vimalakirti Sutra] skillful means from beginning to end. Seventh, monastic and lay are different. Previously, it elucidated the expedient of leaving home [to become a monk]. Now it elucidates the skillful means of practicing at home [as a layperson]. Eighth, host and guest are different. Previously, it elucidated Shakyamuni Buddha's temporary stay in the hermitage as a guest. Now it distinguishes Vimalakirti's long-term residence in Vaishali (毗耶離) [an ancient city in India] as the host. Ninth, sickness and non-sickness are different. Previously, it elucidated the expedient of not being sick. Now it elucidates the skillful means of manifesting sickness. Tenth, the time is different. Previously, it elucidated the initial gathering in the hermitage. Now it narrates the time and circumstances of the expedient. Regarding this assembly, it is divided into two chapters. The first part is the introductory section, and the second part is the main discourse. Each of these parts has four aspects. The four aspects of the first chapter are: first, to explain the location; second, to indicate the status; third, to state the name; and fourth, to praise the virtues. 'The great city of Vaishali (毗耶離)' is the content of the first aspect. 'There was an elder' is the second aspect, indicating the status. 'Named Vimalakirti (維摩詰)' is the third aspect, stating his name. 'Having already made offerings to immeasurable Buddhas' is the fourth aspect, praising his virtues. Kumarajiva (羅什) [a famous translator of Buddhist texts] said: 'This chapter narrates the virtues of Vimalakirti, not the original intention of those who compiled the scriptures. His wisdom and eloquence were often praised by the World-Honored One [Buddha]. Therefore, those who compiled the scriptures wanted to preserve this person for a long time and promote his teachings, so they continued what he had heard to narrate his virtues.' Regarding the sentences praising virtues, they are divided into two parts. One is to praise the fundamental virtues, and the other is to praise the manifested functions. 'Having already made offerings to immeasurable Buddhas,' intending to narrate the virtues, so first explain the origin of the virtues. The origin of the virtues is the root of the virtues, so first praise the root. 'Deeply planting good roots,' the previous was praising the external conditions, this is praising the internal cause. 'Establishing virtues before the sages,' therefore it is said that good roots are deeply planted. The 'good' that is spoken of is the meritorious deeds, as the root of Bodhi (菩提) [enlightenment], so it is called the 'root'. 'Attaining the non-origination forbearance (無生忍)' [a high level of realization], the previous was praising the merits, now it is praising the wisdom, which is the adornment of both merit and wisdom. 'The Tathagata (如來) [another name for the Buddha] illuminates it completely,' so he receives the name of wisdom. The Bodhisattvas' (菩薩) [one who seeks enlightenment] views have not yet been exhausted, they can only accept endurance and non-retrogression, so it is appropriate to use 'forbearance' to call it. 'Eloquence is unobstructed, playing with supernatural powers.'

既具二嚴故。能辨才說法。以生其慧。遊戲神通。以生其福。菩薩既具二嚴。令物同得福慧。又上明福慧。嘆于意業。無得辨才。嘆于口業。神通現化。美於身業。問。為嘆五通。為嘆六通耶。答具有二義。得無生忍。三界結盡。方於二乘。是故言六。比于如來。習氣未傾。故言五也。逮諸總持。有二力。一能持善不失。二能持惡不生。依羅什意。正以智慧為體。慧用無窮。照義波若。憶義名持。獲無所畏。以有能持之功。復具所持之德。則如眾無畏。降魔勞怨。上嘆所得。今美所離。四魔勞我。故稱為怨。入深法門。諸法甚深。有無量門。得離既圓。悉善入也。善於智度通達方便。所以能入法門者。由具二慧故也。到實智岸。善智度也。運用無方。達方便大愿成就。菩薩有二德。一行。二愿。上來嘆其行圓。今序其愿滿。大愿者。略說如勝鬘三大愿。具演如無量壽佛四十八愿。所以須明愿者。智度論云。行如車運。愿如御者。以二種相扶。故須辦之。明瞭眾生心之所趣又能分別諸根利鈍。行愿既成故。能了六道心所行。三乘根利鈍。久于佛道心已純熟決定大乘。前嘆下識眾生。此明上悟佛道。無凡夫二乘及有所得異念間之。故稱為純。不二正觀。任運現前。所以云熟。于佛道純熟。永免位行念三種退。決定大乘也。

【現代漢語翻譯】現代漢語譯本既已具備兩種莊嚴的功德，因此能夠以辯才說法，從而增長智慧；運用神通遊戲，從而增長福德。菩薩既然具備福德和智慧兩種莊嚴，就能使眾生一同獲得福德和智慧。前面是讚歎福德和智慧，讚歎意業的功德；擁有無礙的辯才，是讚歎口業的功德；神通示現變化，是讚美身業的功德。問：這是讚歎五神通，還是讚歎六神通呢？答：這裡包含兩種含義。證得無生法忍，斷盡三界煩惱，從這個角度來說，相對於聲聞、緣覺二乘，所以說是六神通。但如果與如來相比，習氣尚未完全消除，所以說是五神通。獲得一切總持，具有兩種力量：一是能夠保持善法而不失，二是能夠防止惡法不生。按照鳩摩羅什的理解，總持的本體正是智慧。智慧的作用是無窮無盡的，照了諸法之義名為般若，憶持諸法之義名為總持。獲得無所畏懼的境界，是因為具有能持的功德，又具備所持的德行，就像獅子一樣無所畏懼，降伏魔眾和煩惱怨敵。上面是讚歎所得的功德，現在是讚美所遠離的過患。四魔和煩惱都會勞役我身心，所以稱為怨敵。深入甚深法門。一切諸法都是甚深難測的，有無量的門徑。證得遠離煩惱的圓滿境界，就能完全通達一切法門。能夠通達智慧和方便，所以能夠進入一切法門，這是因為具備兩種智慧的緣故。到達實相智慧的彼岸，這是善於運用智慧。運用智慧沒有固定的方法，通達方便，大愿才能成就。菩薩具有兩種德行：一是修行，二是發願。上面是讚歎菩薩的修行圓滿，現在是敘述菩薩的願力滿足。所謂大愿，簡略地說就像《勝鬘經》中的三大愿，詳細地闡述就像無量壽佛的四十八大愿。所以必須闡明願力的重要性，如《智度論》所說：『修行就像車子的執行，願力就像駕車的人。』有了這兩種力量相互扶持，所以必須具備願力。明瞭眾生心之所向，又能夠分辨眾生根性的利鈍。修行和願力既然成就，所以能夠了解六道眾生的心之所行，三乘根性的利鈍。長久地修習佛道，心已經純熟，決定趣向大乘。前面是讚歎下根器眾生，這裡是闡明上根器眾生覺悟佛道。心中沒有凡夫、二乘以及有所得的雜念，所以稱為純。不二的正觀，自然而然地顯現，所以說是純熟。對於佛道已經純熟，永遠免除位、行、念三種退轉，決定趣向大乘。

【English Translation】 English version Having both kinds of adornments, one is able to expound the Dharma with eloquence, thereby generating wisdom; and to perform miraculous feats, thereby generating merit. Since a Bodhisattva possesses both adornments of merit and wisdom, they enable all beings to attain both merit and wisdom together. The above praises merit and wisdom, extolling the merit of mental actions; possessing unobstructed eloquence extols the merit of verbal actions; and manifesting transformations through supernatural powers praises the merit of physical actions. Question: Is this praising the five supernormal powers (abhijñā), or the six? Answer: It contains two meanings. Attaining the Acceptance of the Non-Arising of Dharmas (anutpattika-dharma-kṣānti), and exhausting the bonds of the Three Realms (Trailokya), from this perspective, compared to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), it is said to be six supernormal powers. But compared to the Tathagata, the residual habits have not yet been completely eliminated, so it is said to be five. Attaining all Dharanis (dhāraṇī), one possesses two powers: first, the ability to maintain good dharmas without losing them; second, the ability to prevent evil dharmas from arising. According to Kumārajīva's interpretation, the essence of Dharani is precisely wisdom. The function of wisdom is infinite, illuminating the meaning of all dharmas is called Prajna (prajñā), and remembering the meaning of all dharmas is called Dharani. Attaining the state of fearlessness is because one possesses the merit of being able to uphold, and also possesses the virtue of what is upheld, just like a lion without fear, subduing the demons and the enemies of afflictions. The above praises the merits attained, and now it praises what has been abandoned. The four demons (māra) and afflictions trouble my body and mind, so they are called enemies. Entering the profound Dharma gates. All dharmas are profound and immeasurable, with countless paths. Attaining the perfect state of liberation from afflictions, one can completely penetrate all Dharma gates. Being able to penetrate wisdom and skillful means, one is able to enter all Dharma gates, because one possesses both kinds of wisdom. Reaching the shore of the wisdom of reality, this is being skilled in the use of wisdom. Using wisdom without fixed methods, penetrating skillful means, great vows can be accomplished. A Bodhisattva possesses two virtues: first, practice; second, vows. The above praises the Bodhisattva's practice as complete, and now it narrates the Bodhisattva's vows as fulfilled. The so-called great vows, briefly speaking, are like the three great vows in the 'Śrīmālādevī Siṃhanāda Sūtra', and elaborately speaking, are like the forty-eight great vows of Amitabha Buddha (Amitābha). Therefore, it is necessary to clarify the importance of vows, as the 'Mahāprajñāpāramitāśāstra' says: 'Practice is like the movement of a cart, and vows are like the driver.' With these two forces supporting each other, it is necessary to possess vows. Clearly understanding where the minds of beings are directed, and also being able to distinguish the sharpness and dullness of the faculties of beings. Since practice and vows have been accomplished, one is able to understand the actions of the minds of beings in the six realms (ṣaṭ-gati), and the sharpness and dullness of the faculties of the three vehicles (triyāna). Having practiced the Buddha path for a long time, the mind is already pure and determined to go towards the Mahayana (mahāyāna). The above praises beings of lower faculties, and this clarifies the enlightenment of beings of higher faculties on the Buddha path. There are no thoughts of ordinary people, the Two Vehicles, or attachment to attainment in the mind, so it is called pure. The non-dual correct view naturally manifests, so it is said to be pure. Being pure in the Buddha path, one is forever free from the three kinds of regression: position, practice, and thought, and is determined to go towards the Mahayana.

諸有所作能善思量。三業智慧恒現在前。所作無失。婆娑云。總明人有二種。一善說法。二善思量。住佛威儀下。瓔珞經。等覺地菩薩。于百劫內。學佛威儀。故舉動進止。悉如佛也。心大如海。海有五德。一澄凈不受死屍。二多出妙寶。三大龍注雨。渧如車軸。受而不溢。四風日不能竭。五淵深難測。大士心凈。不受毀戒之尸。出慧明之寶。佛說大法雨。受而不溢。魔邪風日。不能虧損。其智淵深。莫能測者。故曰心大如海也。諸佛咨嗟弟子釋梵世主所敬。以具上眾德故。諸佛所稱。人天所敬。自上已來。嘆凈德內充。今美其嘉聲外滿。即是釋凈名也。欲度人故以善方便居毗耶離。此第二次嘆跡用。嘆本即是嘆實。嘆跡謂嘆方便也。就文為三。初明一身方便。二辨多身方便。第三總結。一身方便為二。初明處方便。次辨出方便。處方便內。前明以道攝俗。次辨因俗通道。資財無量攝諸貧民奉戒清凈攝諸毀禁以忍調行攝諸恚怒以大精進攝諸懈怠一心禪寂攝諸亂意以決定慧攝諸無智。此明以道攝俗。自行此六。今復教他。又至人。無行不行。亦非六不六。而現行六度者。為攝六弊眾生也。雖為白衣奉持沙門清凈律行。此嘆因俗通道。就文明四種權實。一形。二處。三人。四物。雖為白衣。形方便也。奉持沙門。因形之俗

【現代漢語翻譯】現代漢語譯本諸有所作，都能善於思考衡量。身口意三業的智慧恒常在眼前顯現，所作所為沒有過失。《婆娑論》說，總的來說人有兩種，一是善於說法，二是善於思考衡量。安住于佛的威儀之下。《瓔珞經》說，等覺地的菩薩，在百劫的時間內，學習佛的威儀，所以一舉一動、前進停止，都像佛一樣。心大如海，海有五種德性：一是澄澈清凈，不容納死屍；二是多出產美妙的寶物；三是大龍降注雨水，水滴如車軸般粗大，承受而不溢出；四是太陽不能使之乾涸；五是淵深難測。大士的心清凈，不容納毀犯戒律的屍體，出產智慧光明的寶物。佛說大法雨，大士承受而不溢出。魔的邪風和太陽，不能使其虧損。他的智慧淵深，沒有人能夠測度，所以說心大如海。諸佛讚歎，弟子、釋梵世主所尊敬。因為具備上述眾多德行，所以諸佛所稱讚，人天所尊敬。從上面開始，讚歎凈德內在於心，現在讚美其美好的名聲外在彰顯，這就是釋凈名（Vimalakirti）(維摩詰)了。爲了度化眾生，所以用善巧方便居住在毗耶離（Vaishali）。這是第二次讚歎其示現的功用。讚歎根本就是讚歎真實，讚歎示現就是讚歎方便。就文義來說分為三部分：一是說明一身的方便，二是辨別多身的方便，三是總結。一身的方便分為兩部分：一是說明處所的方便，二是辨別出離的方便。處所的方便中，前面說明用佛道來攝受世俗，其次辨別因世俗而通達佛道。用無量的資財來攝受貧困的民眾，用奉持戒律的清凈來攝受毀犯禁戒的人，用忍辱調伏的行為來攝受嗔恚憤怒的人，用廣大的精進來攝受懈怠的人，用一心禪定寂靜來攝受散亂心意的人，用決定的智慧來攝受沒有智慧的人。這說明用佛道來攝受世俗。自己修行這六度，現在又教導他人。又有至人，無所謂行與不行，也不是六度與非六度，而示現修行六度，是爲了攝受具有六種弊病的眾生。雖然身為在家居士，卻奉持出家沙門（Sramana）(修行者)清凈的律行。這是讚歎因世俗而通達佛道。就文義來說有四種權巧和真實：一是形貌，二是處所，三是人物，四是事物。雖然身為在家居士，這是形貌上的方便。奉持沙門的律行，這是因形貌的世俗。

【English Translation】 English version Whatever is done, one is able to think and deliberate well. The wisdom of the three karmas (body, speech, and mind) is constantly present. There are no mistakes in what is done. The Vibhasa says: Generally speaking, there are two kinds of people: one who is good at expounding the Dharma, and the other who is good at thinking and deliberating. Abiding in the dignified deportment of the Buddha. The Yingluo Sutra says: A Bodhisattva of the Equal Enlightenment stage learns the dignified deportment of the Buddha for hundreds of kalpas (aeons), so every movement, advance, and stop is like that of the Buddha. The mind is as vast as the sea, and the sea has five virtues: first, it is clear and pure, not accepting corpses; second, it produces many wonderful treasures; third, great dragons pour down rain, with drops as thick as cart axles, receiving without overflowing; fourth, the sun cannot dry it up; fifth, it is deep and unfathomable. The mind of a great being is pure, not accepting the corpses of those who break the precepts, and produces the treasures of wisdom and light. The Buddha speaks the great Dharma rain, and the great being receives it without overflowing. The evil winds and sun of demons cannot diminish it. Their wisdom is profound, and no one can fathom it, so it is said that the mind is as vast as the sea. The Buddhas praise, and disciples, Shakra (釋) (Lord of Devas), Brahma (梵) (the creator god), and world rulers respect. Because they possess the above-mentioned virtues, they are praised by the Buddhas and respected by humans and devas. From above, it praises the inner fullness of pure virtue, and now it praises the outward manifestation of its good reputation, which is Vimalakirti (釋凈名). In order to liberate beings, he dwells in Vaishali (毗耶離) with skillful means. This is the second time praising his manifested function. Praising the root is praising the truth, and praising the manifestation is praising the expedient. In terms of the text, it is divided into three parts: first, explaining the expedient of one body; second, distinguishing the expedient of multiple bodies; and third, summarizing. The expedient of one body is divided into two parts: first, explaining the expedient of place; second, distinguishing the expedient of departure. Within the expedient of place, first, explaining the use of the Dharma to embrace the mundane; second, distinguishing the use of the mundane to access the Dharma. Using limitless wealth to embrace the poor, using the purity of upholding precepts to embrace those who break the precepts, using the practice of forbearance to subdue anger, using great diligence to embrace the lazy, using single-minded meditation and tranquility to embrace the distracted, using decisive wisdom to embrace the ignorant. This explains the use of the Dharma to embrace the mundane. One cultivates these six paramitas (六度) oneself, and now teaches others. Moreover, a perfect person neither acts nor does not act, and is neither six paramitas nor not six paramitas, but manifests the practice of the six paramitas in order to embrace beings with six defects. Although being a layman, he upholds the pure monastic rules of a Sramana (沙門). This praises the access to the Dharma through the mundane. In terms of the text, there are four kinds of expedient and truth: first, form; second, place; third, person; fourth, thing. Although being a layman, this is an expedient in form. Upholding the monastic rules of a Sramana is due to the mundane of form.

。以通道之實。沙門者。出家之總名也。此言勤行。謂勤行眾善。趣涅槃也。又沙門名乞那。名為道人。皆貧于正道。唯我斷貧得道。故名乏那。又沙門者。為息心。息一切有所得心。達本原清凈。是故經云。息心達本原。故號為沙門。雖處居家不著三界。此明處權實也。聲聞。心超三界。形遠居家。凡夫。形在居家。心染三界。大士。身在居家。故異小道。心超三界。則殊俗人。又心超三界。故常行道。身處居家。故恒順俗。示有妻子常修梵行。此有二句。明人權實。同人者之五請。故示有妻子。異人者之神明。故常修梵行。梵翻為凈。謂清凈無慾行也。現有眷屬常樂遠離。現外護伏物。故有眷屬。在家若野。故常樂遠離。雖服寶飾而以相好嚴身。此有二句。約財明方便也。外服俗飾。內修相好。雖復飲食而以禪悅為味。外食世膳。內甘禪悅也。若至博弈戲處輒以度人。上來嘆處方便。此嘆出方便也。以為人行藏故。出處皆利物。奕即棋也。蓋欲因戲止戲。故能度人。受諸異道不毀正信。大士同於異者。欲令異同於我耳。豈正信可毀哉。雖明世典常樂佛法一切見敬為供養中最。一切見凈名者。無不敬之。故云一切見敬。諸有德者。能致供養。復供養凈名。所以云供養中最。執持正法攝諸長幼。外國諸部典皆立三老。

【現代漢語翻譯】現代漢語譯本以證通道的真實。『沙門』（Śrāmaṇa）是出家人的總稱。這裡的意思是勤奮修行，指勤奮地行各種善事，趨向涅槃（Nirvāṇa）的境界。另外，沙門也叫『乞士』，也叫『道人』，都是在正道上貧乏的人。只有我斷除了貧乏，證得了道，所以叫做『乏那』。還有，沙門是爲了止息妄心，止息一切有所得的心，達到本源的清凈。所以經書上說：『止息妄心，達到本源』，因此被稱為沙門。雖然身處居家，卻不執著於三界（Trailokya），這是說明處於權巧和真實之間。『聲聞』（Śrāvaka）的心超越三界，形體遠離居家。『凡夫』（Pṛthagjana）形體在居家，心卻染著三界。『大士』（Mahāsattva）身在居家，所以不同於小乘道；心超越三界，這就不同於世俗之人。而且心超越三界，所以常常行道；身處居家，所以恒常順應世俗。『示有妻子常修梵行』，這兩句話說明菩薩的權巧和真實。與常人相同的地方，是爲了應和眾生的請求，所以示現有妻子；與常人不同的地方，在於菩薩的神通光明，所以常常修持梵行。『梵』（Brahma）翻譯為清凈，指清凈沒有慾望的行為。『現有眷屬常樂遠離』，示現外在的護持和降伏外物，所以有眷屬；無論在家還是在野外，所以常常安於遠離。『雖服寶飾而以相好嚴身』，這兩句話，是從財物方面說明方便。外表穿著世俗的裝飾，內心修持佛的相好。『雖復飲食而以禪悅為味』，外表食用世間的膳食，內心甘於禪定的喜悅。『若至博弈戲處輒以度人』，上面是讚歎菩薩所處的方便，這裡是讚歎菩薩所展現的方便。因為菩薩的行為是爲了利益眾生，所以無論出世入世都能利益眾生。『奕』就是棋。大概是想要通過停止博弈來停止博弈本身，所以能夠度化他人。『受諸異道不毀正信』，大士與外道相同，是爲了讓外道與我相同罷了，難道真正的信仰會被毀壞嗎？『雖明世典常樂佛法一切見敬為供養中最』，一切見到凈名（Vimalakīrti）的人，沒有不尊敬他的，所以說一切見敬。那些有德行的人，能夠帶來供養，又供養凈名，所以說供養中最。『執持正法攝諸長幼』，外國的各個部族都設立三老。

【English Translation】 English version To realize the truth of the path. 'Śrāmaṇa' (沙門) is a general term for those who have left home. Here, it means diligent practice, referring to diligently performing all kinds of good deeds, moving towards the state of Nirvāṇa (涅槃). In addition, Śrāmaṇa is also called 'beggar' (乞士), and 'Taoist' (道人), both of which are impoverished in the right path. Only I have eliminated poverty and attained the Tao, so it is called 'Fana' (乏那). Furthermore, Śrāmaṇa is for ceasing the mind, ceasing all minds that seek to gain something, and reaching the purity of the original source. Therefore, the scriptures say: 'Cease the mind and reach the original source,' hence it is called Śrāmaṇa. Although living at home, one is not attached to the three realms (Trailokya), which explains being in both skillful means and reality. 'Śrāvaka' (聲聞) transcends the three realms in mind and is far away from home in form. 'Pṛthagjana' (凡夫) is at home in form, but the mind is stained by the three realms. 'Mahāsattva' (大士) is at home in body, so it is different from the small vehicle; the mind transcends the three realms, which is different from ordinary people. Moreover, the mind transcends the three realms, so one always practices the path; the body is at home, so one always conforms to customs. 'Showing having a wife and always practicing pure conduct,' these two sentences explain the skillful means and reality of the Bodhisattva. The same as ordinary people is to respond to the requests of sentient beings, so showing having a wife; different from ordinary people is the Bodhisattva's divine light, so always practicing pure conduct. 'Brahma' (梵) is translated as pure, referring to pure and desireless behavior. 'Showing having dependents and always delighting in being apart,' showing external protection and subduing external objects, so having dependents; whether at home or in the wild, so always delighting in being apart. 'Although wearing jewelry, adorning the body with good marks,' these two sentences explain the means in terms of wealth. Outwardly wearing secular ornaments, inwardly cultivating the Buddha's good marks. 'Although eating and drinking, taking the joy of meditation as taste,' outwardly eating worldly food, inwardly enjoying the joy of meditation. 'If going to places of gambling and games, always saving people,' the above praises the Bodhisattva's convenient dwelling, and this praises the Bodhisattva's convenient manifestation. Because the Bodhisattva's behavior is for the benefit of sentient beings, so whether entering the world or leaving the world, they can benefit sentient beings. 'Yi' (奕) is chess. Probably wanting to stop gambling by stopping gambling itself, so being able to save others. 'Accepting various other paths without destroying the right faith,' the Mahāsattva is the same as the heretics, just to make the heretics the same as me, how can the true faith be destroyed? 'Although understanding worldly scriptures, always delighting in the Buddha-dharma, seeing respect as the highest offering,' everyone who sees Vimalakīrti (凈名) respects him, so it is said that everyone sees respect. Those who have virtue can bring offerings and also offer to Vimalakīrti, so it is said that it is the highest offering. 'Holding the right Dharma and gathering the elders and the young,' all the tribes in foreign countries have established three elders.

有德者。為執法人。以決鄉訟。攝長幼也。凈名現執俗法。因通道法也。一切治生諧偶雖獲俗利不以喜悅。法身大士。瓦礫盡寶玉耳。若然則人不貴其惠故。現同求利。豈悅之有耶。游諸四衢饒益眾生。四達曰衢。于要路處。遍察群機。隨而化益。入治政法救護一切。治政法。律官也。導以正法。使民無偏枉。救護一切也。入講論處導以大乘。天竺多諸異道。各言己勝。故其國別。有立論堂。欲辨其優劣。諸欲明已道者。則聲鼓集眾。詣堂求論。勝者為師。負者為資。凈名既升此堂。攝伏外道。然後導以大乘為其師也。入諸學堂誘開童蒙。如釋迦菩薩。入學堂。說梵書。梵天來下為證。眾人信受。斯其類也。入諸淫舍示欲之過。外國淫人。別立聚落。凡預士流。目不暫顧。大士同其欲。然後示其過。入諸酒肆能立其志。酒致失志。開放逸門。若在長者長者中尊為說勝法。此下第二明多身方便。長者如今四姓豪族。凡人。易以威順。難以理從。大士每處其尊。以弘風靡之化。長者。豪族既重。多以世教自居。故為說出世勝。法若在居士居士中尊斷其貪著。智度論云。居士有二。一居舍之士。故名居士。此通居士也。二居財一億。名為居士。既多積寶財故。貪著必深。故大士。同其積財。斷貪濁也。若在利利利利中尊教以

【現代漢語翻譯】有德之人，可以擔任執法者，以解決鄉里的訴訟，統攝年長和年幼的人。（凈名（Vimalakirti））示現執掌世俗的法律，是爲了以此通達佛法。一切爲了生活而進行的經營活動，即使獲得了世俗的利益，也不因此而喜悅。因為法身大士看來，瓦礫都是寶玉。如果這樣，那麼人們就不會看重他的恩惠，所以（維摩詰）示現和他們一樣追求利益，哪裡會有喜悅呢？（維摩詰）遊走于各個街市，饒益眾生。四通八達的地方稱為『衢』。在重要的道路處，普遍觀察眾生的根器，隨之教化利益他們。進入治理政事的場所，救護一切。（維摩詰）擔任律官，用正法引導他們，使百姓沒有偏頗冤枉，救護一切。進入講論之處，用大乘佛法引導他們。在天竺（India）有很多不同的外道，各自說自己殊勝，所以他們的國家特別設立了立論堂，想要辨別優劣。那些想要闡明自己道理的人，就擊鼓召集眾人，到立論堂請求辯論。勝利的人成為老師，失敗的人獻上資財。（維摩詰）既然登上這個立論堂，攝伏了外道，然後用大乘佛法引導他們，成為他們的老師。進入各個學堂，誘導開化年幼無知的兒童。就像釋迦菩薩（Sakyamuni Bodhisattva）進入學堂，講述梵書，梵天（Brahma）降臨作為證明，眾人信受。這就是這類事情。進入各個淫舍，揭示淫慾的過患。外國的淫蕩之人，另外設立聚落。凡是稍微有點身份地位的人，眼睛都不會稍微看一下。大士（Mahasattva）和他們一樣沉溺於淫慾，然後揭示其中的過患。進入各個酒肆，能夠幫助他們樹立志向。飲酒會導致喪失志向，放縱情慾。如果身處長者（長老）之中，在長者中受到尊重，就為他們宣說殊勝的佛法。下面第二部分說明示現多身方便。長者就像現在四姓中的豪族。對於凡人，容易用威勢使他們順從，難以用道理使他們聽從。大士常常身處尊貴的位置，用來弘揚風靡的教化。長者、豪族既然地位重要，大多以世俗的教化自居，所以為他們宣說出世的殊勝佛法。如果身處居士（在家信徒）之中，在居士中受到尊重，就斷除他們的貪婪執著。《智度論》中說，居士有兩種，一種是居住在家裡的人，所以稱為居士，這是普遍意義上的居士。另一種是擁有一億財產的人，稱為居士。既然積攢了很多寶貴的財富，所以貪婪執著必定很深，所以大士和他們一樣積攢財富，斷除他們的貪婪污濁。如果身處商賈之中，在商賈中受到尊重，就教導他們...

【English Translation】 A virtuous person can serve as a law enforcer to resolve local disputes and oversee the elderly and the young. Vimalakirti manifests as upholding secular laws to attain the Dharma through this means. All business activities for livelihood, even if they gain worldly benefits, do not bring joy. Because to a Bodhisattva of the Dharma body, rubble is as precious as jade. If so, then people would not value his kindness, so (Vimalakirti) manifests as seeking benefits like them, where would there be joy? (Vimalakirti) travels through various streets and markets, benefiting sentient beings. Places that are accessible in all directions are called 'Qu' (thoroughfares). At important road junctions, he universally observes the faculties of sentient beings and teaches and benefits them accordingly. Entering places of governance, he protects all. (Vimalakirti) serves as a legal official, guiding them with the righteous Dharma, so that the people have no bias or injustice, and protects all. Entering places of debate, he guides them with the Mahayana Dharma. In India, there are many different heterodox paths, each claiming its own superiority, so their country has specially established debate halls to distinguish between the superior and the inferior. Those who want to clarify their own doctrines will beat drums to gather people and go to the debate hall to request a debate. The victor becomes the teacher, and the loser offers wealth. Since (Vimalakirti) has ascended this debate hall, subdued the heterodox paths, and then guided them with the Mahayana Dharma, he becomes their teacher. Entering various schools, he induces and enlightens young and ignorant children. Just like Sakyamuni Bodhisattva entered a school and lectured on the Brahma scriptures, Brahma descended as proof, and the people believed and accepted it. This is that kind of thing. Entering various brothels, he reveals the faults of lust. Immoral people in foreign countries establish separate settlements. Anyone with a slight status would not even glance at them. The Mahasattva indulges in lust like them, and then reveals the faults in it. Entering various taverns, he can help them establish their aspirations. Drinking can lead to loss of aspiration and indulgence in desires. If he is among elders (respected seniors), respected among the elders, he will proclaim the supreme Dharma to them. The second part below explains the expedient of manifesting multiple bodies. Elders are like the powerful clans among the four castes today. For ordinary people, it is easy to make them obey with power, but difficult to make them listen with reason. The Mahasattva often occupies a noble position to promote pervasive teachings. Since elders and powerful clans have important positions, they mostly regard themselves as secular teachers, so he proclaims the supreme Dharma of transcending the world to them. If he is among lay practitioners (lay Buddhists), respected among the lay practitioners, he will cut off their greed and attachment. The Mahaprajnaparamita Sastra says that there are two types of lay practitioners: one is those who live at home, so they are called lay practitioners, which is the general meaning of lay practitioners. The other is those who possess one hundred million in wealth, called lay practitioners. Since they have accumulated a lot of precious wealth, their greed and attachment must be deep, so the Mahasattva accumulates wealth like them to cut off their greed and defilement. If he is among merchants, respected among the merchants, he will teach them...

忍辱。羅什云。剎利。胡音。含二義。一言忍辱。二言瞋恚。言此人有大力勢。能大瞋恚。忍受苦痛。剛強難伏。因以為姓也。釋肇曰。剎剎。王者種也。此言田主。劫初。人食地味。轉食自然粳米。後人情漸偽。各有封殖。遂立有德。處平分田。此王者之始。故相承為名焉。其尊高自在。多暴決意。不能忍和。故教以忍辱。若在婆羅門婆羅門中尊除其我慢。婆羅門。此言外意。劫初之時。既見世人貪瞋斗諍。便起厭惡。入山求道。以意出人外。故名外意。其種。別有經書。世世相承。以道學為業。或在家。或出家。苦行。多恃己道術。自我慢人。若在大臣大臣中尊教以正法。正法者。謂治國正法也。既教以正治法。兼以道佐時也。若在王子王子中尊示以忠孝。既為臣。宜具二行。若在內官內官中尊化正宮女。羅什云。非如今內官也。外國法。取歷世忠良耆長有德。用為內官。化正宮女也。若在庶民庶民中尊令興福力。福力微淺故。用教庶民。若在梵天梵天中尊誨以勝慧。自上已來。示人方便。以上攝下。此文示天方便。居勝化劣。羅什云。小乘中。初梵有三。雜心但明二。除梵王。羅什又云。大乘有四。余上三地。亦如是。此與智度往生品同。梵王雖有禪慧。而非出要。今誨以佛慧。故言勝也。若在帝釋帝釋中尊示

{ "translations": [ "現代漢語譯本", "忍辱。鳩摩羅什（Kumārajīva）說：『剎利（Kshatriya）』是胡語，包含兩種含義。一是忍辱，二是瞋恚（anger）。意思是說這種人有很大的力量和權勢，能夠大發脾氣，也能忍受痛苦，剛強難以馴服，因此用作姓氏。釋肇（Shi Zhao）說：『剎剎』是王者的種姓。這裡指田地的主人。在劫初的時候，人們食用地上的美味，後來轉為食用自然生長的粳米。之後，人們的情感逐漸虛偽，各自佔有土地，於是擁立有德之人來公平分配田地。這是王者的開始，因此世代相傳成為名稱。他們尊貴自在，常常專斷獨行，不能忍耐謙和，所以教導他們忍辱。如果在婆羅門（Brahmin）中，要尊重婆羅門，去除他們的我慢。婆羅門，意思是『外意』。在劫初的時候，他們看到世人貪婪、嗔恨、爭鬥，便心生厭惡，進入山林尋求真理，以意念超脫於世俗之外，所以稱為『外意』。這個種姓有自己的經書，世代相傳，以研究道學為職業，或者在家，或者出家，苦行修行，大多依仗自己的道術，自我傲慢。如果在大臣（ministers）中，要尊重他們，教導他們正法。正法，指的是治理國家的正當方法。既教導他們用正當的方法治理國家，又用道來輔助時政。如果在王子（princes）中，要尊重他們，向他們展示忠孝。既然身為臣子，就應該具備忠和孝兩種品行。如果在內官（palace officials）中，要尊重他們，教化端正宮女。鳩摩羅什說，這和現在的內官不同。外國的規矩是，選取歷代忠良、年長有德之人，作為內官，來教化端正宮女。如果在庶民（common people）中，要尊重他們，讓他們興建福業。因為庶民的福力微薄，所以用福業來教導他們。如果在梵天（Brahmā）中，要尊重他們，教誨他們殊勝的智慧。從上面開始，是向人們展示方便之法，用上面的來統攝下面的。這段文字是向天人展示方便之法，居於優勢地位的教化地位低下的。鳩摩羅什說，在小乘佛教中，初梵天有三種，雜心只說明兩種，除去梵王。鳩摩羅什又說，在大乘佛教中有四種，其餘上面的三地也是這樣。這和《智度論·往生品》相同。梵王雖然有禪定和智慧，但不是解脫的關鍵。現在教誨他們佛的智慧，所以說是殊勝的。如果在帝釋（Indra）中，要尊重他們，展示……』", "現代漢語譯本", "忍辱。鳩摩羅什（Kumārajīva）：剎利（Kshatriya），胡語，含二義。一言忍辱，二言瞋恚。言此人有大力勢，能大瞋恚，忍受苦痛，剛強難伏，因以為姓也。釋肇曰：剎剎，王者種也。此言田主。劫初，人食地味，轉食自然粳米。後人情漸偽，各有封殖，遂立有德，處平分田。此王者之始，故相承為名焉。其尊高自在，多暴決意，不能忍和，故教以忍辱。若在婆羅門婆羅門中尊除其我慢。婆羅門，此言外意。劫初之時，既見世人貪瞋斗諍，便起厭惡，入山求道，以意出人外，故名外意。其種，別有經書，世世相承，以道學為業。或在家，或出家，苦行。多恃己道術，自我慢人。若在大臣大臣中尊教以正法。正法者，謂治國正法也。既教以正治法，兼以道佐時也。若在王子王子中尊示以忠孝。既為臣，宜具二行。若在內官內官中尊化正宮女。羅什云：非如今內官也。外國法，取歷世忠良耆長有德，用為內官，化正宮女也。若在庶民庶民中尊令興福力。福力微淺故，用教庶民。若在梵天梵天中尊誨以勝慧。自上已來，示人方便。以上攝下。此文示天方便。居勝化劣。羅什云：小乘中，初梵有三。雜心但明二。除梵王。羅什又云：大乘有四。余上三地，亦如是。此與智度往生品同。梵王雖有禪慧，而非出要。今誨以佛慧，故言勝也。若在帝釋帝釋中尊示" ], "english_translations": [ "English version", 'Patience. Kumārajīva said: \'Kshatriya\' is a foreign word, containing two meanings. One is patience, and the other is anger. It means that this person has great power and influence, can be very angry, and can endure suffering, being strong and difficult to subdue, so it is used as a surname. Shi Zhao said: \'Kshatriya\' is the caste of kings. It refers to the owner of the land. In the beginning of the kalpa, people ate the delicious things on the ground, and later turned to eating naturally grown japonica rice. Later, people\'s emotions gradually became false, and they each occupied land, so they established virtuous people to fairly distribute the land. This is the beginning of kings, so it has been passed down as a name. They are noble and free, often acting arbitrarily, unable to be patient and humble, so they are taught patience. If among Brahmins (Brahmins), respect the Brahmins and remove their arrogance. Brahmin means \'external intention\'. In the beginning of the kalpa, they saw people\'s greed, hatred, and strife, and became disgusted, entered the mountains to seek truth, and transcended the world with their minds, so they are called \'external intention\'. This caste has its own scriptures, passed down from generation to generation, making the study of Taoism their profession, either at home or as monks, practicing asceticism, mostly relying on their own Taoist skills, and being self-arrogant. If among ministers (ministers), respect them and teach them the Dharma. Dharma refers to the proper methods of governing the country. They are taught to govern the country with proper methods and to assist the government with Taoism. If among princes (princes), respect them and show them loyalty and filial piety. Since they are ministers, they should possess both loyalty and filial piety. If among palace officials (palace officials), respect them and transform and correct the palace women. Kumārajīva said that this is different from the current palace officials. The foreign custom is to select loyal, elderly, and virtuous people from past generations to serve as palace officials to transform and correct the palace women. If among common people (common people), respect them and encourage them to build merit. Because the merit of the common people is weak, they are taught with merit. If among Brahmās (Brahmās), respect them and teach them superior wisdom. From above, it is to show people the expedient methods, using the above to govern the below. This passage is to show the heavenly beings the expedient methods, with those in superior positions teaching those in inferior positions. Kumārajīva said that in Theravada Buddhism, there are three kinds of initial Brahmās, while the Abhidharmasamuccaya only explains two, excluding the Brahma King. Kumārajīva also said that in Mahayana Buddhism, there are four kinds, and the remaining three lands above are also like this. This is the same as the Rebirth Chapter of the Mahaprajnaparamita Sastra. Although the Brahma King has meditation and wisdom, it is not the key to liberation. Now they are taught the wisdom of the Buddha, so it is said to be superior. If among Indra (Indra), respect them and show them...』", "English version", "Patience. Kumārajīva: Kshatriya, a foreign word, contains two meanings. One is patience, and the other is anger. It means that this person has great power and influence, can be very angry, can endure suffering, being strong and difficult to subdue, so it is used as a surname. Shi Zhao said: Kshatriya, the caste of kings. This refers to the owner of the land. In the beginning of the kalpa, people ate the flavors of the earth, and then ate naturally grown japonica rice. Later, people's emotions gradually became false, and they each occupied land, so they established virtuous people to fairly distribute the land. This is the beginning of kings, so it has been passed down as a name. They are noble and free, often acting arbitrarily, unable to be patient and humble, so they are taught patience. If among Brahmins, respect the Brahmins and remove their arrogance. Brahmin, this means external intention. In the beginning of the kalpa, they saw people's greed, hatred, and strife, and became disgusted, entered the mountains to seek truth, and transcended the world with their minds, so they are called external intention. This caste has its own scriptures, passed down from generation to generation, making the study of Taoism their profession, either at home or as monks, practicing asceticism. They mostly rely on their own Taoist skills and are self-arrogant. If among ministers, respect them and teach them the Dharma. Dharma refers to the proper methods of governing the country. They are taught to govern the country with proper methods and to assist the government with Taoism. If among princes, respect them and show them loyalty and filial piety. Since they are ministers, they should possess both qualities. If among palace officials, respect them and transform and correct the palace women. Kumārajīva said: This is not like the current palace officials. The foreign custom is to select loyal, elderly, and virtuous people from past generations to serve as palace officials to transform and correct the palace women. If among common people, respect them and encourage them to build merit. Because the merit of the common people is weak, they are taught with merit. If among Brahmās, respect them and teach them superior wisdom. From above, it is to show people the expedient methods, using the above to govern the below. This passage is to show the heavenly beings the expedient methods, with those in superior positions teaching those in inferior positions. Kumārajīva said: In Theravada Buddhism, there are three kinds of initial Brahmās. The Abhidharmasamuccaya only explains two, excluding the Brahma King. Kumārajīva also said: In Mahayana Buddhism, there are four kinds. The remaining three lands above are also like this. This is the same as the Rebirth Chapter of the Mahaprajnaparamita Sastra. Although the Brahma King has meditation and wisdom, it is not the key to liberation. Now they are taught the wisdom of the Buddha, so it is said to be superior. If among Indra, respect them and show" ] }

現無常。天帝。處忉利宮。五欲自誤。視東忘西。見西忘東。多不慮無常。大士或時示現火起。燒其宮殿。若在護世護世中尊護諸眾生。護世者。四天王也。各理一方。護其所部。使諸惡鬼神不得侵害眾生也。長者維摩詰以如是等無量方便饒益眾生。此第三總結也。法身圓應。其跡無方。故稱無量。上略言之耳。既不可盡。故須總結。其以方便現身有疾。自上已來。序通方便竟。此下已去。明別方便也。據會而分者。品初至此。明其由序。斯文已去。正是一會教門。就文亦四。一明現病。二辨問病。三說教門。四時眾悟道。所以現疾者。欲悟無常。當因三衰。老病死也。然老須年至。不可卒來。死則言滅。無以悟人。病可卒加。而言不滅。故於三內。觀此身疾。以興教門也。又居士體道之深。未免斯患。況無德者而可保乎。又不疾呵疾。信之為難。未若以疾呵疾。則物易受。以其疾故國王大臣長者居士婆羅門等及諸王子並余官屬無數千人皆往問疾。此第二明眾人問疾。凈名以德被天下人。感其恩惠。既聞有疾故。皆來問之。其往者維摩詰因以身疾廣為說法。此第三明因疾說法。就說法內。凡有二門。一說生死過患。二贊法身功德。說生死過患。令厭生死。贊法身功德。令欣法身。法門之要。唯斯逼引。又說生死過患。

【現代漢語翻譯】現代漢語譯本現在是無常的。天帝（Deva Indra，佛教中的護法神），身處忉利宮（Trāyastriṃśa，欲界六天之一），沉溺於五欲之中，顧此失彼，常常忘記無常的道理。大士（Mahāsattva，指菩薩）有時會示現火災，焚燒他們的宮殿。至於護世（Lokapāla，守護世界的神祇），護世中尊（指四天王），他們守護著眾生。護世者，即四大天王（Four Heavenly Kings），各自掌管一方，守護其所管轄的區域，使各種惡鬼神不能侵害眾生。長者維摩詰（Vimalakīrti）用像這樣無量的方法饒益眾生。這是第三個總結。法身（Dharmakāya，佛的法性之身）圓滿應化，其行跡沒有固定的方向，所以稱為無量。上面只是簡略地說了一下，因為無法完全說盡，所以需要總結。他用方便法門示現生病。從上面開始，序分和通方便已經結束。下面開始，說明別方便。按照集會來劃分，從品初到這裡，說明了它的由來。從這段文字開始，正是這次集會的教門。就文義而言，也有四個方面：一是說明示現生病，二是辨析問病，三是宣說教門，四是當時大眾悟道。之所以示現生病，是爲了覺悟無常，應當通過三衰，即衰老、疾病、死亡來覺悟。然而，衰老需要年齡增長才能到來，不能突然發生；死亡則意味著消滅，無法啓發他人。疾病可以突然降臨，而且意味著沒有完全消滅，所以在三衰之中，觀察這個身體的疾病，以此來興起教門。而且，居士（指維摩詰）體悟佛法的境界如此之深，尚且不能免除這種患難，更何況沒有德行的人呢？如果不呵斥疾病，人們難以相信，不如用疾病來呵斥疾病，這樣人們就容易接受。因為他生病的原因，國王、大臣、長者、居士、婆羅門等以及各位王子和其餘官屬無數千人都來問候他的病情。這是第二部分，說明眾人問候病情。維摩詰以德行恩澤天下人，人們感念他的恩惠，所以聽說他生病了，都來問候他。那些來問候的人，維摩詰就藉著自己生病的機會，廣泛地為他們說法。這是第三部分，說明藉著生病說法。在說法的內容中，大致有兩個方面：一是宣說生死的過患，二是讚歎法身的功德。宣說生死的過患，是爲了使人厭離生死；讚歎法身的功德，是爲了使人欣慕法身。佛法的要義，就在於這種逼迫和引導。又宣說生死的過患。

【English Translation】 English version Now is impermanence. Deva Indra (Śakra, ruler of the Trāyastriṃśa heaven), dwelling in Trāyastriṃśa Palace (one of the six heavens of desire realm), is deluded by the five desires, focusing on one thing and forgetting another, often neglecting the thought of impermanence. The Mahāsattva (Bodhisattva) sometimes manifests a fire, burning their palaces. As for the Lokapālas (world protectors), the most honored among the Lokapālas (referring to the Four Heavenly Kings), they protect sentient beings. The Lokapālas are the Four Heavenly Kings, each governing one direction, protecting their respective territories, preventing evil ghosts and spirits from harming sentient beings. The elder Vimalakīrti benefits sentient beings with such immeasurable means. This is the third summary. The Dharmakāya (the body of the Dharma, the ultimate nature of the Buddha) is perfectly responsive, its traces have no fixed direction, hence it is called immeasurable. The above is just a brief explanation, because it cannot be fully described, so it needs to be summarized. He manifests illness through skillful means. From above, the introduction and general skillful means have ended. From below, it explains specific skillful means. According to the assembly, from the beginning of the chapter to here, it explains its origin. From this text onwards, it is precisely the teachings of this assembly. In terms of the text, there are also four aspects: first, explaining the manifestation of illness; second, distinguishing the inquiry about illness; third, expounding the teachings; and fourth, the enlightenment of the assembly at that time. The reason for manifesting illness is to awaken to impermanence, which should be awakened through the three declines: old age, sickness, and death. However, old age requires the passage of years to arrive, it cannot happen suddenly; death means annihilation, which cannot enlighten others. Sickness can suddenly befall, and it means not completely annihilated, so among the three declines, observe the sickness of this body, in order to arouse the teachings. Moreover, the layman (referring to Vimalakīrti) has such a deep understanding of the Dharma, yet he cannot avoid this suffering, let alone those without virtue? If one does not rebuke illness, it is difficult for people to believe, it is better to use illness to rebuke illness, so that people can easily accept it. Because of his illness, the king, ministers, elders, laymen, Brahmins, etc., as well as the princes and other officials, countless thousands of people came to inquire about his illness. This is the second part, explaining the crowd inquiring about the illness. Vimalakīrti bestows grace upon the people with his virtue, and people are grateful for his kindness, so when they heard that he was ill, they all came to inquire about him. To those who came to inquire, Vimalakīrti took the opportunity of his illness to extensively expound the Dharma for them. This is the third part, explaining the expounding of the Dharma through illness. Within the content of the Dharma expounding, there are roughly two aspects: first, expounding the faults of birth and death; second, praising the merits of the Dharmakāya. Expounding the faults of birth and death is to make people厭離(yearn to leave) birth and death; praising the merits of the Dharmakāya is to make people欣慕(admire) the Dharmakāya. The essence of the Dharma lies in this kind of coercion and guidance. Also, expounding the faults of birth and death.

破凡夫惑。贊法身功德。斥二乘見。又說生死過患。破于常見。贊法身功德。斥于斷滅。令受化之徒。舍於二邊。悟入中道。但說此二門。開合不定。凡有四種。一者俱合。謂直明生死無常。但說法身常住。二者俱開。開生死無常苦空。開法身常樂我凈。三者合生死。但說無常。開法身。具四德。四者開生死。無常苦空。合法身。但說常住。四門之內。為第四也。就生死過患。凡有五門。謂無常。苦。空。無我。不凈也。謂仁者是身無常。無常是入空初門。又物所遍患。故前說之。無強。今病則弱。故知無強。無力。老病死來。不能排拒。故云無力。無堅。謂體無有實。速朽之法不可信也。雖無強力。容謂久住。故云速朽。以其速朽。孰能信其永固者哉。為苦為惱眾病所集。此第二次明苦觀。以無常故苦。苦故生惱。又苦謂八苦也。亦有無量苦。惱謂九惱也。亦有無量惱。病四百四病也。諸仁者如此身明智者所不怙。此句結前生后。以有無常苦故。智人不恃怙也。生後者。如下諸喻。故非可怙也。是身如聚沫不可撮摩。此第三次明空。凡有十句。舊師云。初五句。別約五陰明空。后五句。總明其空。故華嚴等經云。色如聚沫。受如水泡。想如野馬。行如色蕉。識如幻。故知約五陰。以明五喻也。今詳文意。皆是總喻。

【現代漢語翻譯】現代漢語譯本破除凡夫的迷惑，讚歎法身的功德，駁斥二乘（聲聞乘和緣覺乘）的見解，並且闡述生死的過患，破除人們對於常見的執著，讚歎法身的功德，駁斥人們對於斷滅的執著，使接受教化的人們，捨棄兩種極端的見解，領悟進入中道。但關於生死和法身這兩扇門，開合不定，總共有四種情況：一是俱合，即直接說明生死是無常的，只說法身是常住的；二是俱開，即開示生死是無常、苦、空的，開示法身是常、樂、我、凈的；三是合生死，只說無常，開法身，具足四德（常、樂、我、凈）；四是開示生死是無常、苦、空的，合於法身，只說常住。這四種情況中，第四種最為重要。就生死的過患而言，總共有五門，即無常、苦、空、無我、不凈。仁者啊，這個身體是無常的，認識到無常是進入空性的最初之門。而且無常是事物普遍存在的患難，所以先說無常。原本強壯，現在生病就變得虛弱，所以知道身體沒有強壯的力量。沒有力量，因為衰老、疾病、死亡到來時，無法抵抗，所以說沒有力量。沒有堅固，因為身體沒有實在的體性，是迅速朽壞的，不可信賴。即使沒有強壯的力量，或許還能長久存在，所以說迅速朽壞。既然是迅速朽壞的，誰又能相信它能永遠存在呢？是痛苦和煩惱的集合，為各種疾病所聚集。這是第二次闡明苦觀。因為無常所以痛苦，因為痛苦所以產生煩惱。而且苦是指八苦（生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五陰熾盛苦），也有無量的苦。惱是指九惱，也有無量的惱。病是指四百零四種疾病。各位仁者，對於這樣的身體，明智的人是不會依賴的。這句話總結了前面的內容，引出了後面的內容。因為有無常和痛苦，所以智者不依賴它。引出後面的內容，如下面的各種比喻，所以身體是不值得依賴的。這個身體就像聚沫一樣，無法抓取和觸控。這是第三次闡明空性。總共有十句。舊時的說法是，前五句分別從五陰（色、受、想、行、識）的角度闡明空性，后五句總的說明空性。所以《華嚴經》等經典說，色如聚沫，受如水泡，想如野馬，行如芭蕉，識如幻。所以知道是從五陰的角度來闡明這五個比喻。現在仔細分析文意，這些都是總體的比喻。

【English Translation】 English version To dispel the delusions of ordinary beings, to praise the merits of the Dharmakaya (Dharmakāya - the body of the Dharma, the ultimate nature of reality), to refute the views of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna - the vehicles of hearers and solitary realizers), and to explain the suffering and faults of birth and death, to break through the attachment to permanence, to praise the merits of the Dharmakaya, to refute the attachment to annihilation, causing those who receive teachings to abandon the two extremes and awaken to the Middle Way. However, regarding these two gates of birth-and-death and Dharmakaya, the opening and closing are not fixed, and there are four situations in total: First, both are combined, meaning directly stating that birth and death are impermanent, and only stating that the Dharmakaya is permanent; second, both are opened, meaning revealing that birth and death are impermanent, suffering, and empty, and revealing that the Dharmakaya is permanent, blissful, self, and pure; third, birth and death are combined, only stating impermanence, and the Dharmakaya is opened, possessing the four virtues (permanence, bliss, self, and purity); fourth, birth and death are revealed as impermanent, suffering, and empty, and the Dharmakaya is combined, only stating permanence. Among these four situations, the fourth is the most important. Regarding the faults of birth and death, there are five aspects in total: impermanence, suffering, emptiness, non-self, and impurity. O virtuous ones, this body is impermanent, and recognizing impermanence is the initial gateway to entering emptiness. Moreover, impermanence is a universal affliction of things, so it is mentioned first. Originally strong, now weakened by illness, thus knowing the body has no strength. Lacking strength, because old age, sickness, and death arrive and cannot be resisted, hence it is said to be without strength. Lacking solidity, because the body has no real substance, it is quickly decaying and cannot be trusted. Even if it lacks strength, perhaps it could last long, so it is said to be quickly decaying. Since it is quickly decaying, who can believe it will last forever? It is a collection of suffering and affliction, gathered by various diseases. This is the second explanation of the contemplation of suffering. Because of impermanence, there is suffering; because of suffering, there is affliction. Moreover, suffering refers to the eight sufferings (birth, old age, sickness, death, separation from loved ones, meeting with those you hate, not obtaining what you seek, and the flourishing of the five aggregates), and there are also countless sufferings. Affliction refers to the nine afflictions, and there are also countless afflictions. Disease refers to the four hundred and four diseases. O virtuous ones, regarding such a body, wise people do not rely on it. This sentence summarizes the previous content and introduces the following content. Because there is impermanence and suffering, wise people do not rely on it. Introducing the following content, such as the various metaphors below, so the body is not worth relying on. This body is like a mass of foam, unable to be grasped or touched. This is the third explanation of emptiness. There are ten sentences in total. The old saying is that the first five sentences explain emptiness from the perspective of the five aggregates (form, feeling, perception, mental formations, and consciousness) respectively, and the last five sentences generally explain emptiness. Therefore, the Sutra of Flower Adornment (Avataṃsaka Sūtra) and other scriptures say that form is like a mass of foam, feeling is like a water bubble, perception is like a mirage, mental formations are like a banana tree, and consciousness is like an illusion. So it is known that these five metaphors are explained from the perspective of the five aggregates. Now, upon careful analysis of the meaning of the text, these are all general metaphors.

非別譬也。聚沫似實有。撮摩則散無。身亦似有。緣來則毀壞。是身如泡不得久立。似明無常義。然水上泡。以體虛無實。猶空義也。是身如炎從渴愛生。偈見陽炎。惑以為水。愛見四大。迷以為身。攝大乘論。呼陽炎為鹿渴。此是鹿之渴乏。故見炎為水。是身如芭蕉中無有堅。芭蕉之草。但有皮葉。無真實也。身亦如之。但假名字。亦無真實。是身如幻從顛倒起。見幻為人。四大為身。皆顛倒也。是身如夢為虛妄見。如由夢心故見夢事。實無夢事。身亦如是。由顛倒心。見有此身。實無身也。是身如影從業緣現。前約煩惱心故有身。今由過去業影故。有現在身也。又遮光故有影。遮正觀光。故有身影。是身如響屬諸因緣。過去假惑業因緣。現在由父母遺體。及衣食等。總上諸事。故言屬諸因緣。是身如浮雲須更變滅。浮雲俄頃異色。須更變散。身亦如是。眴息之間。有少。有大。有壯。須臾老病死滅。是身如電唸唸不住。云之與電。實是無常。今取其虛偽不真故。速滅不住。猶釋空義也。是身無主為如地。此第四明無我觀。凡有八句。前四別約四大明無我。后四總約四大明無我。有人言。地假四微成。雖有勝持之功。實無宰我御用。身亦爾矣。后三大類然。有人言。外地。古今相傳。強者前宅。故無定主。身亦如是

【現代漢語翻譯】現代漢語譯本：這不是其他的比喻。聚集的泡沫看起來好像是真實存在的，但用手一撮一摩就散開消失了。身體也好像是真實存在的，但因緣聚合時產生，因緣離散時就會毀壞。這個身體就像水泡一樣不能長久存在，這說明了無常的道理。然而水上的泡沫，因為它的本體虛幻沒有實體，就像是空的道理一樣。這個身體就像陽焰一樣是從渴愛產生的。就像在陽焰中，迷惑地以為是水一樣。因為貪愛而執著於四大，迷惑地以為是身體。在《攝大乘論》中，稱陽焰為鹿渴（Mrgatrsna），這是鹿因為口渴，所以看到陽焰以為是水。這個身體就像芭蕉樹一樣，裡面沒有堅實的東西。芭蕉這種植物，只有外面的皮和葉子，沒有真實的內容。身體也像這樣，只是一個假的名字，沒有真實的存在。這個身體就像幻術一樣是從顛倒的知見產生的。把幻術變出的人，把四大和合的現象，都當成真實的身體，這都是顛倒的。這個身體就像夢境一樣，是虛妄的見解。就像因為有夢的心，所以看到夢中的事物，實際上並沒有夢中的事物。身體也是這樣，因為有顛倒的心，所以認為有這個身體，實際上並沒有真實的身體。這個身體就像影子一樣，是從業緣顯現的。前面是從煩惱心的角度來說有身體，現在是從過去業力的影響來說，有現在的身體。另外，遮蔽了光明，所以有影子。遮蔽了正確的觀照之光，所以有身體的影子。這個身體就像迴響一樣，是屬於各種因緣的。過去虛假的迷惑和業力的因緣，現在由父母的遺體，以及衣食等等，總合以上各種事情，所以說是屬於各種因緣的。這個身體就像浮雲一樣，需要不斷地變化和消滅。浮雲在很短的時間內顏色就會變化，需要不斷地變化和消散。身體也是這樣，在眨眼呼吸之間，有年少，有壯大，有衰老。一會兒就會衰老生病死亡消滅。這個身體就像閃電一樣，唸唸不停留。雲和閃電，實際上都是無常的。現在取用它們虛假不真實的特性，因為它們迅速地消滅不停留，這就像是解釋空的道理。這個身體沒有主人，就像大地一樣。這是第四個說明無我觀。總共有八句。前面四句分別從四大來說明無我，後面四句總合四大來說明無我。有人說，大地是假借四種微塵形成的，雖然有承載萬物的功用，實際上沒有主宰和控制的力量。身體也是這樣。後面的三大也是類似的道理。有人說，外面的大地，古今相傳，強者佔據，所以沒有固定的主人。身體也是這樣。

【English Translation】 English version: This is not another analogy. A collection of foam appears to be real, but when grasped and rubbed, it scatters and disappears. The body also seems to be real, but it arises from conditions and is destroyed when conditions disperse. This body is like a bubble, unable to last long, which illustrates the meaning of impermanence. However, a bubble on water, because its substance is illusory and without substance, is like the meaning of emptiness. This body is like a mirage, arising from thirst and craving. Just as in a mirage, one is deluded into thinking it is water. Because of craving, one clings to the four great elements (Mahabhuta), mistakenly believing them to be the body. In the Mahayana-samgraha, the mirage is called 'deer's thirst' (Mrgatrsna); this is because the deer is thirsty, so it sees the mirage as water. This body is like a banana tree, without any firmness inside. The banana plant has only outer skin and leaves, without any real substance. The body is also like this, just a false name, without any real existence. This body is like an illusion, arising from inverted views. Seeing the person conjured by illusion, and the aggregation of the four great elements, as a real body, are all inversions. This body is like a dream, a false and deluded view. Just as because of the dreaming mind, one sees things in the dream, but there are no real things in the dream. The body is also like this, because of the inverted mind, one thinks there is this body, but there is no real body. This body is like a shadow, appearing from karmic conditions. Previously, it was said that the body exists because of the afflicted mind; now it is said that the present body exists because of the influence of past karma. Furthermore, because light is obscured, there is a shadow. Obscuring the light of correct contemplation results in the shadow of the body. This body is like an echo, belonging to various causes and conditions. The causes and conditions of past false delusion and karma, and now the remains of the parents' bodies, as well as clothing and food, etc., all these things together, hence it is said to belong to various causes and conditions. This body is like a floating cloud, needing constant change and extinction. Floating clouds change color in a very short time, needing constant change and dispersal. The body is also like this, in the blink of an eye, there is youth, there is growth, there is old age. In a moment, it will age, become sick, die, and be extinguished. This body is like lightning, not staying for a moment. Clouds and lightning are actually impermanent. Now, taking their false and unreal characteristics, because they quickly disappear and do not stay, this is like explaining the meaning of emptiness. This body has no owner, like the earth. This is the fourth explanation of the view of no-self (Anatta). There are a total of eight sentences. The first four sentences explain no-self separately from the four great elements, and the last four sentences explain no-self in total from the four great elements. Some say that the earth is formed by borrowing four subtle particles, although it has the function of bearing all things, it actually has no power of mastery and control. The body is also like this. The following three great elements are similar in principle. Some say that the outer earth, passed down from ancient times, is occupied by the strong, so there is no fixed owner. The body is also like this.

。緣合則有。緣散則無。故無常主。有人言。眾生己身為內。土木為外。然外大充身。則復為內。內大散壞。還歸於外。然內外雖殊。其大一也。外大無主。內身亦然。又見內身不壞。言有宰主。然外之不壞。則非有主。內身亦然。是身無我為如火。從任自在。謂之為我。然火由於薪。不得自在。薪小則小。薪大則大。薪有則有。薪無則無。身亦如是。舉動興造。萬事似有我。然但眾緣所成。病至則惱。死至則滅。不得自在。故無有我。是身無壽為如風。雖飄扇鼓作。或去或來。直是聚氣流動。非存生主也。身亦如是。呼吸吐納。行作語言。亦假氣而動。非有壽也。是身無人為如水。如水澄潔清明。洗濯塵穢。曲直縱緣。方圓任器。靜而求之。非有人也。身亦如是。知見進止。應事而動。乘數而運。詳其所因。非有人也。問。四名何異。答。體一義殊。謂有真宰。稱之為主。統御自在。因之為我。常存不變。謂之為壽。貴于萬物。終終不改。稱之為人。是身不實四大為家。上別就四大。明無我。今總約四大。明無我也。是身為空離我我所。我與我所。凡有三種。一以內身為我。外國財妻子。名為我所。二就內身總別分之。總用為我。五陰別為我所。三就陰分別。計色為我。余為我所。展轉作之。無我。則人空。無我所

。謂法空。但有二種。一無性實人法。為性空。二無因緣人法。名為假空。是身無知如草木瓦礫。前明無我體。此辨無我用。身雖能觸。而無知。識雖能知。而無觸。總求二種。畢竟無知。何異瓦礫。但無知亦二。一無自性知。二無假名知。是身無作風力所轉。前就心法。明無我用。此就色法。明無我用。雖有造作施為。但是風力。非我用也。是身不凈穢惡充滿。此第五明不凈觀。凡有八句。初一句。正顯不凈。下七句。舉余法顯不凈。具三十六物。名穢惡充滿是身為虛偽雖假以澡浴衣食必歸磨滅是身為災百一病惱。一大增損。則百一病生。四大增損。則四百四病。同時俱作故身為災聚。是身如丘井為老所逼。有人言。高丘必巔。深井必滿。有身必老。僧肇云。神之處身。為老死所逼。猶老人之在丘井。為龍蛇所逼。羅什曰。丘墟。朽井也。前有人。犯罪于王。其人逸走。令醉象逐之。其人怖急。自投枯井。半井得一腐草。以手執之。下有惡龍。吐毒向之。傍有五毒蛇。復欲加害。二鼠嚙草。草復欲斷。大象臨其上。復欲取之其人危苦。極大怖畏。上有一樹。樹上時有蜜滴。落其口中。以著味故。而忘怖。丘井生死也。醉象無常也。毒龍惡道也。五毒蛇五陰也。腐草命根也。白黑二鼠。白月黑月也。蜜滴五欲樂也。得

蜜滴而忘畏苦。喻眾生得五欲蜜滴。不畏苦也。是身無定為要當死。天壽雖無定。而死事則定。智度論云。身有二種。若不自死。必為他殺。是身如毒蛇如怨賊如空聚陰界諸入所共合成。四大如四蛇。五陰喻五賊。六情如空聚也。諸仁者此可患厭當樂佛身。上來第一。說生死過患。此下第二。次贊法身功德。厭有三種。下根雖厭。樂故不捨。中根生厭。欲取涅槃。上根生厭。而能化物。今恐內生厭。便取涅槃。故回之以正。故云樂佛身。所以者何佛身者即法身也。淺識之流。雖聞當樂佛身。正恐齊其所見。未免生滅。何用樂乎。是以釋云。佛身者即法身也。生公云。丈六為跡身。常住為法身。跡從法身出。故云即法身。肇公云。豈舍丈六而遠求法身乎。故丈六無生。即法身也。法身者。非法資養故。以正法為身。正法身則體絕百非。形備萬德。體絕百非故。不可為有。形備萬德。不可為無。遠離二邊。則正法身也。問。此是何人。作斯執耶。答。天竺凡夫二乘。並謂。佛身智雖妙。終歸磨滅。譬如震旦國土成實師。執五時教。如開善智藏謂。凈名教。是第三時說。佛壽七百阿僧祇。終是無常。及招提之流明。此維摩詰。第二時說。亦未免生滅。如此之徒。皆淺識也。今總難之。前說生死過患。既為無常。今贊法身功德

【現代漢語翻譯】現代漢語譯本：沉溺於蜜滴而忘記畏懼痛苦，這比喻眾生得到五欲（色、聲、香、味、觸）的蜜滴，而不畏懼苦難。這個身體沒有定數，終究是要死的。天人的壽命雖然沒有定數，但死亡這件事卻是確定的。《智度論》中說，身體有兩種情況：如果不自己死亡，必定會被其他事物所殺害。這個身體就像毒蛇、怨賊、空虛的聚集，由陰、界、諸入共同合成。四大（地、水、火、風）就像四條毒蛇，五陰（色、受、想、行、識）比喻五個盜賊，六情（眼、耳、鼻、舌、身、意）就像空虛的聚集。各位仁者，應該為此感到憂患厭離，應當欣樂佛身。上面第一部分，講述了生死的過患。下面第二部分，接著讚歎法身的功德。厭離有三種：下根器的人雖然厭離，但因為貪圖快樂而不捨棄；中根器的人產生厭離，想要證取涅槃；上根器的人產生厭離，卻能夠教化眾生。現在恐怕有人內心產生厭離，就直接證取涅槃，所以用正法來引導他們，所以說應當欣樂佛身。這是什麼原因呢？佛身就是法身。淺薄無知的人，即使聽到應當欣樂佛身，恐怕也只是按照他們所見到的那樣理解，認為佛身終究是生滅的，那又有什麼值得欣樂的呢？因此解釋說，佛身就是法身。生公（竺道生）說，丈六金身是跡身（應化身），常住不變的是法身。跡身從法身顯現，所以說佛身就是法身。肇公（僧肇）說，難道要捨棄丈六金身而到遠處去尋求法身嗎？所以丈六金身無生，就是法身。法身，不是由非法滋養而成的，而是以正法為身。正法身則本體超越一切錯誤，形態具備萬種功德。本體超越一切錯誤，所以不能說它是有；形態具備萬種功德，所以不能說它是無。遠離有和無這兩種邊見，就是正法身。問：這是什麼人，才會持有這樣的執見呢？答：天竺（印度）的凡夫和二乘（聲聞乘和緣覺乘），都認為佛的智慧雖然玄妙，最終還是會磨滅的。譬如震旦（中國）國土的成實師，執著於五時教（華嚴時、阿含時、方等時、般若時、法華涅槃時），就像開善智藏認為，《維摩詰經》是第三時所說。佛的壽命七百阿僧祇劫，終究還是無常的。以及招提寺的流明，認為《維摩詰經》是第二時所說，也未能免於生滅。像這樣的人，都是淺薄無知的。現在總的來駁斥他們。前面說了生死的過患，既然是無常的，現在讚歎法身的功德。

【English Translation】 English version: Drowning in honey drops and forgetting the fear of suffering, this is a metaphor for sentient beings obtaining the honey drops of the five desires (form, sound, smell, taste, touch) and not fearing suffering. This body is impermanent and will eventually die. Although the lifespan of devas (gods) is uncertain, the event of death is certain. The Śāstra on the Great Perfection of Wisdom says that there are two conditions for the body: if it does not die by itself, it will surely be killed by other things. This body is like a poisonous snake, an enemy, an empty gathering, jointly composed of the skandhas (aggregates), dhātus (elements), and āyatanas (sense bases). The four great elements (earth, water, fire, wind) are like four poisonous snakes, the five skandhas are likened to five thieves, and the six senses (eye, ear, nose, tongue, body, mind) are like an empty gathering. All you virtuous ones, you should be concerned and weary of this, and should rejoice in the Buddha-body. The first part above discussed the faults of birth and death. The second part below continues to praise the merits of the Dharma-kāya (Dharma-body). There are three types of weariness: those of inferior capacity, although weary, do not abandon it because they crave pleasure; those of intermediate capacity generate weariness and desire to attain Nirvana; those of superior capacity generate weariness but are able to transform sentient beings. Now, fearing that some may generate weariness internally and directly attain Nirvana, they are guided by the Dharma, so it is said that one should rejoice in the Buddha-body. What is the reason for this? The Buddha-body is the Dharma-kāya. Those of shallow understanding, even if they hear that one should rejoice in the Buddha-body, may only understand it according to what they see, thinking that the Buddha-body is ultimately subject to birth and death, so what is there to rejoice in? Therefore, it is explained that the Buddha-body is the Dharma-kāya. Master Seng Zhao said that the sixteen-foot golden body is the rūpakāya (form body), and the eternally abiding is the Dharma-kāya. The rūpakāya manifests from the Dharma-kāya, so it is said that the Buddha-body is the Dharma-kāya. Master Zhao said, 'How can one abandon the sixteen-foot golden body and seek the Dharma-kāya afar?' Therefore, the sixteen-foot golden body is unborn, and that is the Dharma-kāya. The Dharma-kāya is not nourished by non-Dharma, but takes the true Dharma as its body. The true Dharma-kāya then transcends all errors in its essence and possesses myriad virtues in its form. Because its essence transcends all errors, it cannot be said to exist; because its form possesses myriad virtues, it cannot be said to be non-existent. Being far from these two extremes of existence and non-existence is the true Dharma-kāya. Question: What kind of person holds such views? Answer: Ordinary people and Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) in India all believe that although the wisdom of the Buddha is profound, it will eventually perish. For example, the Satyasiddhi masters in China are attached to the Five Periods of Teaching (Avataṃsaka Period, Agama Period, Vaipulya Period, Prajna Period, Lotus-Nirvana Period), just as Kaishan Zhizang believed that the Vimalakirti Sutra was spoken in the third period. The Buddha's lifespan of seven hundred asamkhya kalpas is ultimately impermanent. And Liu Ming of Zhaoti Temple believed that the Vimalakirti Sutra was spoken in the second period and was also not free from birth and death. Such people are all shallow and ignorant. Now, we refute them all. The faults of birth and death were discussed earlier, since they are impermanent, now we praise the merits of the Dharma-kāya.

。亦未免生滅。則同可患厭。何有佛可欣哉。又生肇等師。注此維摩。皆明法身常住。後生不應違其所說。具如玄義述之。從無量功德智慧生。既有極妙果。心有極妙之因。故從此已下。舉因釋果。從戒定慧解脫解脫知見生。從慈悲喜捨生。從佈施持戒忍辱柔和勤行精進禪定解脫三昧多聞智慧諸波羅蜜生。從方便生。從六通生。從三明生。從三十七道品生。從止觀生。從十力四無所畏十八不共法生。從斷一切不善法集一切善法生。從真實生。從不放逸生。從如是無量清凈法生如來身。諸仁者。欲得佛身。斷一切眾生病者。當發阿耨多羅三藐三菩提心。問。力無畏等。即是法身。云何言生法身耶。答。有人言。此是極地菩薩。亦分有力無畏等。故生於佛身。有人言。下地緣佛眾德而修行。如緣佛十力。而行十力行。故言從十力生。有人言。法身無生。今言生者。此據報佛也。吉藏謂。若據十力等。則生猶成義。即以力等。成佛法身。故言生。若就因行。宜言生矣。問。云何名從真實生。答。真實即佛性。佛性若顯。即成法身也。如是長者維摩詰為諸問疾者如應說法令無數千人皆發阿耨多羅三藐三菩提心。此第四明時眾得益。聞生死過患故。舍凡夫行。聞法身功德。息二乘行。故發佛心也。又上云。當樂佛身。即自利行。

【現代漢語翻譯】現代漢語譯本：也無法避免生滅變化，這樣就同樣令人厭惡，哪裡還有什麼佛值得欣喜呢？而且生肇等大師，註釋這部《維摩經》，都明確指出法身是常住不滅的。後來的學人不應該違揹他們所說。具體內容詳見《玄義述》。『從無量功德智慧生』，既然有極其美妙的果，心中就有極其美妙的因。所以從這裡開始，列舉因來解釋果。『從戒定慧解脫解脫知見生』，『從慈悲喜捨生』，『從佈施、持戒、忍辱、柔和、勤行精進、禪定、解脫三昧、多聞智慧諸波羅蜜生』，『從方便生』，『從六通生』，『從三明生』，『從三十七道品生』，『從止觀生』，『從十力（如來的十種力量）, 四無所畏（佛的四種無所畏懼的自信）, 十八不共法（佛獨有的十八種功德）生』，『從斷一切不善法、集一切善法生』，『從真實生』，『從不放逸生』，『從如是無量清凈法生如來身』。諸位仁者，想要得到佛身，斷除一切眾生的疾病，應當發起阿耨多羅三藐三菩提心（無上正等正覺之心）。問：十力、無所畏等，就是法身，為什麼說『生法身』呢？答：有人說，這是極地菩薩，也分有十力、無所畏等，所以能生於佛身。有人說，下地菩薩緣佛的眾多功德而修行，如緣佛的十力，而行十力行，所以說『從十力生』。有人說，法身無生，現在說『生』，這是指報佛（為教化眾生而示現的佛身）。吉藏認為，如果根據十力等，那麼『生』就成立了，即以十力等，成就佛的法身，所以說『生』。如果就因行來說，宜說『生』。問：為什麼叫做『從真實生』？答：真實就是佛性。佛性如果顯現，就成就法身。像這樣，長者維摩詰為前來問病的人，根據他們的情況說法，令無數千人，都發起了阿耨多羅三藐三菩提心。這是第四次開示，當時的大眾得到了利益。聽聞生死的過患，所以捨棄凡夫的行為；聽聞法身的功德，止息二乘（聲聞和緣覺）的行為，所以發起了佛心。又上面說，『當樂佛身』，就是自利的行為。

【English Translation】 English version: It also cannot avoid arising and ceasing. Then it would be equally detestable. What Buddha would be delightful? Moreover, masters like Seng Zhao, in their commentaries on this Vimalakirti Sutra, all clearly state that the Dharmakaya (Dharma body) is permanent. Later scholars should not contradict their teachings, as detailed in the Xuanyi Shu. 'Born from immeasurable merit and wisdom.' Since there is an extremely wonderful fruit, there must be an extremely wonderful cause in the mind. Therefore, from here onwards, the causes are listed to explain the fruits. 'Born from morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.' 'Born from loving-kindness, compassion, joy, and equanimity.' 'Born from generosity, morality, patience, gentleness, diligent practice, vigor, concentration, liberation, samadhi, vast learning, wisdom, and all the Paramitas (perfections).' 'Born from skillful means.' 'Born from the six supernormal powers.' 'Born from the three kinds of knowledge.' 'Born from the thirty-seven factors of enlightenment.' 'Born from cessation and contemplation.' 'Born from the ten powers (of a Buddha), the four fearlessnesses (of a Buddha), and the eighteen unshared qualities (of a Buddha).' 'Born from ceasing all unwholesome dharmas and accumulating all wholesome dharmas.' 'Born from truthfulness.' 'Born from non-negligence.' 'From such immeasurable pure dharmas is born the Tathagata's body.' Noble ones, if you wish to attain the Buddha's body and cure the diseases of all sentient beings, you should arouse the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). Question: The ten powers, the fearlessnesses, etc., are the Dharmakaya. Why do you say 'born from the Dharmakaya'? Answer: Some say that this refers to Bodhisattvas in the highest stage, who also possess the ten powers, fearlessnesses, etc., and therefore can be born into the Buddha's body. Some say that Bodhisattvas in lower stages cultivate by focusing on the Buddha's numerous virtues, such as focusing on the Buddha's ten powers and practicing the ten powers. Therefore, it is said 'born from the ten powers.' Some say that the Dharmakaya is unborn. The word 'born' here refers to the Reward Body (the Buddha body manifested to teach sentient beings). Jizang believes that if based on the ten powers, etc., then 'born' is justified, meaning that the Buddha's Dharmakaya is accomplished through the ten powers, etc. Therefore, it is said 'born.' If based on the causal practices, it is appropriate to say 'born'. Question: Why is it called 'born from truthfulness'? Answer: Truthfulness is the Buddha-nature. If the Buddha-nature manifests, the Dharmakaya is accomplished. In this way, the elder Vimalakirti spoke according to the circumstances of those who came to inquire about their illnesses, causing countless thousands of people to arouse the Anuttara-samyak-sambodhi-citta. This was the fourth teaching, and the assembly at that time benefited. Hearing the faults of birth and death, they abandoned the practices of ordinary people. Hearing the merits of the Dharmakaya, they ceased the practices of the two vehicles (Sravakas and Pratyekabuddhas), and therefore aroused the Buddha-mind. Furthermore, the above statement, 'one should delight in the Buddha's body,' refers to the practice of self-benefit.

欲得佛身斷一切眾生病。當發菩提心。謂利他行。既聞成佛。具自行化他。故發道心也。

維摩義疏卷第二大正藏第 38 冊 No. 1781 維摩經義疏

維摩經義卷第三

胡吉藏撰

弟子品第三

資視師如父。自處如子。師處資為弟。自處如兄。敬護合論。故名弟子。依內義。學在佛后為弟。從佛口生為子。佛生物惠命為父。在物前悟稱兄。故法華云。世間之父。至親友家。即其證也。四會為言。二集已竟。從此文去。竟乎香積。第三重會方丈。與前會異者凡有七義。約眾為言。前俗眾問疾。今道眾擊揚。前近眾小眾。今遠眾多眾。據教而言。前略說法門今廣宣妙道。若就利益。前但淺益。今具深淺。約二但為言。前破但凡。今斥但聖。所言但者。謂有所得定性凡聖也。若就今古。前說今法。此二品。說于古法。約自他者。前凈名自說。以顯其德。今大小二人。顯凈名德。若論三化。方便品。已破凡夫。此下二品。斥聲聞菩薩。就此一會。開為二章。第一由序。第二正說。由序為二。一凈名現疾。二遣使慰問。爾時長者維摩詰自念寢疾于床。自念寢疾者。自傷念疾也。夫有身則有疾。此自世之常情耳。達者體之。何所傷哉。然五百長者。皆近佛聽法。而凈名。礙疾不預

【現代漢語翻譯】現代漢語譯本想要獲得佛身，斷除一切眾生的疾病，應當發起菩提心（bodhicitta，覺悟之心）。這指的是利益他人的行為。既然聽聞成佛，就具備了自我修行和教化他人的能力，所以要發起求道之心。

《維摩義疏》卷第二《大正藏》第38冊 No. 1781 《維摩經義疏》

《維摩經義疏》卷第三

胡吉藏撰

弟子品第三

資助者視老師如父親，自己則像兒子一樣。老師對待資助者像弟弟，自己則像兄長一樣。恭敬守護，共同討論，所以稱為弟子。依據內在的含義，學習在佛陀之後，如同弟弟；從佛陀口中出生，如同兒子；佛陀給予生命和智慧，如同父親；在事物之前覺悟，稱為兄長。所以《法華經》（Lotus Sutra）說，是世間的父親，到達親友家。這就是證明。四種集會已經說了兩種，兩種已經結束。從這段文字開始，到《香積佛品》（Fragrance Accumulation Buddha）結束。第三重集會在方丈室，與之前的集會不同，總共有七種含義。從聽眾來說，之前是世俗大眾問候疾病，現在是修道大眾讚揚佛法。之前是近處的小眾，現在是遠處的大眾。從教義來說，之前是簡略地說法門（dharma，佛法），現在是廣泛宣說妙道。從利益來說，之前只是淺顯的利益，現在具備了深淺兩種利益。從二乘（聲聞和緣覺）來說，之前是破除執著于凡夫，現在是斥責執著于聖人。所說的執著，指的是有所得的、定性的凡夫和聖人。從今法和古法來說，之前說的是今法，這兩品說的是古法。從自利和他利來說，之前是維摩詰（Vimalakirti）自己宣說，來彰顯他的德行，現在是大小乘的兩個人，來彰顯維摩詰的德行。如果從三種教化（化凡夫、化聲聞、化菩薩）來說，《方便品》（Upaya Chapter）已經破除了凡夫，這下面的兩品，斥責聲聞和菩薩。就這次集會來說，分為兩個章節。第一是序分，第二是正說分。序分分為兩個部分，一是維摩詰示現疾病，二是派遣使者慰問。當時，長者維摩詰自己想著，臥病在床。自己想著臥病在床，是自己傷感於疾病。有身體就會有疾病，這是世間的常情。通達的人體會到這一點，又有什麼可傷感的呢？然而五百位長者，都靠近佛陀聽聞佛法，而維摩詰，因為疾病而不能參與。

【English Translation】 English version To attain the Buddha-body and eradicate the diseases of all sentient beings, one should generate Bodhicitta (the mind of enlightenment). This refers to the practice of benefiting others. Having heard of becoming a Buddha, one possesses both the ability to cultivate oneself and to transform others, therefore, one should generate the aspiration for the path.

Vimalakirti Sutra Commentary, Volume 2 Taisho Tripitaka, Volume 38, No. 1781, Vimalakirti Sutra Commentary

Vimalakirti Sutra Commentary, Volume 3

Composed by Hu Jizang

Chapter 3: Disciples

The supporter regards the teacher as a father, and considers himself as a son. The teacher treats the supporter as a younger brother, and considers himself as an elder brother. Respect and protection, combined with discussion, hence the name 'disciple'. According to the inner meaning, learning after the Buddha is like a younger brother; being born from the Buddha's mouth is like a son; the Buddha bestows life and wisdom like a father; awakening before things is called an elder brother. Therefore, the Lotus Sutra says, 'He is the father of the world, reaching the homes of close friends.' This is the proof. Two out of the four assemblies have been discussed, and two have concluded. From this text onwards, it continues until the Fragrance Accumulation Buddha Chapter. The third assembly is in the square-foot room, differing from the previous assembly in seven aspects. In terms of the audience, previously it was the laypeople inquiring about illness, now it is the monastic community praising the Dharma (Buddha's teachings). Previously it was a small gathering of nearby people, now it is a large gathering of distant people. In terms of the teachings, previously it was a brief explanation of the Dharma (teachings), now it is a broad proclamation of the wonderful path. In terms of benefits, previously it was only superficial benefits, now it encompasses both profound and superficial benefits. In terms of the two vehicles (śrāvaka and pratyekabuddha), previously it was refuting attachment to being an ordinary person, now it is criticizing attachment to being a sage. The attachment mentioned refers to the fixed nature of ordinary people and sages who have something to gain. In terms of ancient and present teachings, previously it was speaking of the present teachings, these two chapters speak of the ancient teachings. In terms of self-benefit and other-benefit, previously it was Vimalakirti (Vimalakirti) himself speaking to manifest his virtues, now it is two people of the Great and Small Vehicles manifesting the virtues of Vimalakirti. If discussing the three transformations (transforming ordinary people, transforming śrāvakas, transforming bodhisattvas), the Upaya Chapter has already refuted ordinary people, the following two chapters criticize śrāvakas and bodhisattvas. Regarding this assembly, it is divided into two sections. The first is the introduction, the second is the main discourse. The introduction is divided into two parts, first, Vimalakirti manifests illness, second, sending messengers to inquire. At that time, the elder Vimalakirti thought to himself, lying ill in bed. Thinking to himself lying ill in bed, is himself lamenting the illness. Having a body means having illness, this is the common situation in the world. Those who understand this will embody it, so what is there to lament? However, the five hundred elders were all near the Buddha listening to the Dharma, but Vimalakirti was unable to participate due to illness.

。理在致傷。是故自念。又凈名。為物現疾。非佛影向。化則不成。故須自念。世尊大慈寧不垂愍。夫抱疾者。必無樂有苦。世尊大慈。遣使慰問。必與樂拔苦。故上句云慈。下句稱愍。又眾生疾故菩薩病。世尊大慈。必見垂問。因以弘道。所濟良多。則眾生病癒。菩薩亦愈。則是慈悲之旨。現疾之本意。問。何故言寧不垂愍。答。眾人少慈。尚以參疾。佛有大慈。寧不慰問。佛知其意。此下第二遣使問疾。就文為二。第一前命聲聞。第二次命菩薩。問。聲聞菩薩。並皆不堪。佛何故命。答。凡有四義。一示大慈平等故。並皆命之。二但命文殊。使不得具顯凈名之德。今既普命。則具顯其德。使問疾之流。尊人重法。三者欲使時會。于文殊起難遭想。五百聲聞。八千菩薩。皆辭不堪。而文殊獨往者。故知辨慧難思。則敬情至極。受法為易。四者普命大小。具陳被呵。因述昔法。以利今眾也。問。何故。不前命菩薩。後命聲聞。答。就破病次第。方便品破凡夫。弟子品破聲聞。菩薩品呵大士。二就勝劣次第。聲聞形備法義。心具智斷。故心形兩勝。故前命之。菩薩心雖會道。形無定方。心勝形劣。故次命也。如羅什說。聲聞法中。羅漢無漏智慧勝。菩薩世俗智慧勝。大乘法中。菩薩二事俱勝。今用聲聞深故。前命弟子也

【現代漢語翻譯】現代漢語譯本：理在導致受傷。因此應當自我反省。又如《維摩詰經》所說：『爲了度化眾生而示現疾病，並非佛陀的影子或影響。』如果不能感化眾生，那麼示現疾病就沒有意義，所以必須自我反省。世尊如此大慈大悲，難道不會憐憫我們嗎？凡是身患疾病的人，必然沒有快樂只有痛苦。世尊大慈大悲，派遣使者來慰問，一定是給予快樂、解除痛苦。所以上句說『慈』，下句稱『愍』。又因為眾生有疾病，所以菩薩也生病。世尊大慈大悲，一定會垂問，並藉此弘揚佛法，救濟很多人，那麼眾生的疾病就會痊癒，菩薩的疾病也會痊癒。這就是慈悲的宗旨，示現疾病的本意。問：為什麼說『寧不垂愍』？答：一般人尚且有少許慈悲心，會去探望病人，佛陀具有廣大的慈悲心，難道不會慰問嗎？佛陀知道這個道理。下面第二部分是派遣使者問疾，從文章結構上分為兩部分：第一部分是先命令聲聞，第二部分是命令菩薩。問：聲聞和菩薩都不能勝任，佛陀為什麼還要命令他們？答：有四個原因：一是顯示佛陀的大慈大悲是平等的，所以都命令他們。二是如果只命令文殊菩薩，就不能完全彰顯維摩詰（Vimalakirti）的德行。現在普遍命令大家，就能充分彰顯維摩詰的德行，使問疾的人尊重維摩詰，重視佛法。三是想要讓當時的集會大眾，對文殊菩薩產生難遭難遇的想法。五百聲聞、八千菩薩都推辭不能勝任，只有文殊菩薩前往，所以可知文殊菩薩的辯才智慧難以思議，那麼恭敬的心情就會達到極點，接受佛法就容易了。四是普遍命令聲聞和菩薩，詳細陳述被呵斥的原因，藉此講述過去的佛法，以利益現在的眾生。問：為什麼不先命令菩薩，後命令聲聞？答：從破除疾病的次第來看，《方便品》破除凡夫的執著，《弟子品》破除聲聞的執著，《菩薩品》呵斥大菩薩。二是從勝劣的次第來看，聲聞在形體上具備威儀，在佛法義理上通達，在心性上具備智慧和決斷，所以心性和形體兩方面都勝過他人，因此先命令聲聞。菩薩的心雖然與道相應，但形體沒有固定的規範，心勝過形體，所以其次才命令菩薩。如同鳩摩羅什（Kumarajiva）所說，在聲聞乘的佛法中，阿羅漢（Arhat）的無漏智慧殊勝，菩薩的世俗智慧殊勝；在大乘佛法中，菩薩在兩方面都殊勝。現在因為聲聞的智慧深邃，所以先命令弟子。

【English Translation】 English version: The principle lies in causing injury. Therefore, one should reflect on oneself. Moreover, as stated in the Vimalakirti Sutra, 'Manifesting illness for the sake of sentient beings is not the shadow or influence of the Buddha.' If one cannot transform sentient beings, then manifesting illness is meaningless, so one must reflect on oneself. World Honored One (Sezun), with such great compassion, would surely not fail to have pity on us? Those who are ill inevitably have no joy but only suffering. The World Honored One, with great compassion, sends messengers to inquire, surely giving joy and relieving suffering. Therefore, the previous sentence says 'compassion,' and the following sentence says 'pity.' Furthermore, because sentient beings are ill, Bodhisattvas are also ill. The World Honored One, with great compassion, will surely inquire and use this as an opportunity to propagate the Dharma, benefiting many, so that the illnesses of sentient beings will be cured, and the illnesses of Bodhisattvas will also be cured. This is the purpose of compassion, the original intention of manifesting illness. Question: Why say 'would surely not fail to have pity'? Answer: Ordinary people have little compassion and would still visit the sick. The Buddha has great compassion, would surely not fail to inquire. The Buddha knows this principle. The second part below is sending messengers to inquire about the illness, divided into two parts in the text: the first part is first ordering the Sravakas (Sravaka), and the second part is ordering the Bodhisattvas. Question: Both Sravakas and Bodhisattvas are incapable, why does the Buddha still order them? Answer: There are four reasons: First, to show that the Buddha's great compassion is equal, so he orders them all. Second, if only Manjushri (Manjusri) Bodhisattva is ordered, the virtues of Vimalakirti cannot be fully displayed. Now that everyone is ordered, Vimalakirti's virtues can be fully displayed, so that those who inquire about the illness respect Vimalakirti and value the Dharma. Third, to make the assembly at that time have the thought that Manjushri Bodhisattva is difficult to encounter. Five hundred Sravakas and eight thousand Bodhisattvas all declined, only Manjushri Bodhisattva went, so it can be known that Manjushri Bodhisattva's eloquence and wisdom are inconceivable, then the feeling of reverence will reach the extreme, and it will be easy to receive the Dharma. Fourth, to universally order Sravakas and Bodhisattvas, to state in detail the reasons for being scolded, and to use this to talk about the past Dharma, in order to benefit the present sentient beings. Question: Why not order the Bodhisattvas first and then the Sravakas? Answer: From the order of breaking through illnesses, the 'Upaya Chapter' breaks through the attachments of ordinary people, the 'Disciples Chapter' breaks through the attachments of Sravakas, and the 'Bodhisattva Chapter' scolds the great Bodhisattvas. Second, from the order of superiority and inferiority, Sravakas have dignity in form, are proficient in the meaning of the Dharma, and have wisdom and discernment in their minds, so both mind and form are superior, so they are ordered first. Although the minds of Bodhisattvas are in accordance with the Way, their forms have no fixed norms, the mind is superior to the form, so they are ordered second. As Kumarajiva said, in the Dharma of the Sravaka vehicle, the Arhat's non-outflow wisdom is superior, and the Bodhisattva's worldly wisdom is superior; in the Mahayana Dharma, the Bodhisattva is superior in both aspects. Now, because the wisdom of the Sravakas is profound, the disciples are ordered first.

。即告舍利弗汝行詣維摩詰問疾。就今聲聞為二。前命十人。後命五百。良以五百升堂。十人入室也。論十人德行者。初謂四大聲聞。身子智慧。目連神通。迦葉苦行。善吉空解。故以定慧行解。為四大聲聞。次有三人。妙達三藏。為三大法師。富樓那。精究毗曇。旃延。善解經藏。波離。妙體毗尼。次佛親屬。凡有三人。那律天眼。羅云秉戒。阿難總持。次約義。呵聲聞要法。示菩薩道門。初斥身子。呵聖默然。次詰目連。非聖說法。斯二是佛常初。而聲聞不達。故前呵之。次彈迦葉有行。呵善吉空解。顯聲聞人未有大乘行解。次呵滿愿。常為人說。不見物機。旃延。恒復佛講。不知教意。那律。雖得天眼。不達會通。波離。謂善毗尼。未解大乘法律。羅云。雖是聲聞棄俗。而不解大乘出家。阿難恒侍如來。不識佛之本跡。既呵聲聞十失。則顯大乘十得。次約義前後者。九人明佛因。第十辨佛果。即因果次第。九人之內。初八明修行。后一辨出家。此據說門。明前後也。八人之中。前七明修善。后一辨滅惡。七人之中。前六明修道行。以為行體。次一辨起道行。以為行用。六人之中。前明定為慧本。次辨慧從定生。次明由解起行。后二藉行發解。今前命舍利弗。就此章中。開為二別。第一佛命。二辭不堪。舍利弗。

【現代漢語翻譯】現代漢語譯本：於是，佛告訴舍利弗（Śāriputra，智慧第一的聲聞弟子），『你去拜訪維摩詰（Vimalakīrti，一位在家菩薩）問候他的病情吧。』就（派遣）現在的聲聞弟子來說，分為兩部分。前面派遣了十個人，後面派遣了五百人，這是因為五百人只是登堂，而十個人可以入室的緣故。討論這十個人的德行，最初是四大聲聞弟子：舍利弗智慧第一，目犍連（Maudgalyāyana）神通第一，迦葉（Kāśyapa）苦行第一，善吉（Subhūti）空解第一。所以用定、慧、行、解作為四大聲聞的代表。其次有三人，精妙通達三藏（Tripiṭaka，佛教經典的總稱），是三大法師：富樓那（Pūrṇa）精通毗曇（Abhidharma，論藏），迦旃延（Kātyāyana）善於理解經藏（Sūtra Piṭaka），優波離（Upāli）精妙地掌握毗尼（Vinaya，戒律）。接下來是佛陀的親屬，共有三人：阿那律（Aniruddha）天眼第一，羅睺羅（Rāhula）持戒第一，阿難（Ānanda）總持第一。接下來從意義上來說，呵斥聲聞弟子執著于小乘佛法，揭示菩薩的修行道路。首先批評舍利弗，呵斥他像聖人一樣沉默不語。其次責問目犍連，認為他不是聖人卻說法。這兩位是佛陀座下的常隨弟子，但聲聞弟子卻不明白，所以首先呵斥他們。接著批評迦葉只有苦行，呵斥善吉只理解空性，顯示聲聞弟子沒有大乘的修行和理解。接著呵斥滿愿（Pūrṇa），總是為別人說法，卻不瞭解眾生的根機。迦旃延總是重複佛陀的講解，卻不理解佛陀的教義。阿那律雖然得到天眼，卻不能通達融會貫通。優波離認為自己精通戒律，卻不理解大乘的戒律。羅睺羅雖然是聲聞弟子，捨棄了世俗，卻不理解大乘的出家。阿難一直侍奉如來，卻不認識佛陀的本源和事蹟。既然呵斥了聲聞弟子的十種缺失，就顯示了大乘的十種功德。接下來從意義上來說，前後九個人闡明了成佛的因，第十個人辨別了成佛的果，這就是因果的次第。九個人中，前八個人闡明了修行，后一個人辨別了出家，這是就說法方面來說的，闡明了前後關係。八個人中，前七個人闡明了修善，后一個人辨別了滅惡。七個人中，前六個人闡明了修道之行，作為修行的本體，后一個人辨別了發起道行，作為修行的作用。六個人中，首先闡明了禪定是智慧的根本，其次辨別了智慧從禪定中產生，接著闡明了由理解而產生行動，後面兩個人憑藉行動來啓發理解。現在首先派遣舍利弗，就在這一章中，分為兩個部分：第一是佛陀的派遣，第二是（舍利弗）推辭自己不能勝任。舍利弗。

【English Translation】 English version: Then, the Buddha told Śāriputra (foremost in wisdom among the Śrāvaka disciples), 'You should go to visit Vimalakīrti (a lay Bodhisattva) and inquire about his illness.' Speaking of the present Śrāvaka disciples, there are two groups. The first group consists of ten people, and the second group consists of five hundred people, because the five hundred only reach the outer hall, while the ten can enter the inner chamber. Discussing the virtues of these ten people, the first are the four great Śrāvakas: Śāriputra is foremost in wisdom, Maudgalyāyana is foremost in supernatural powers, Kāśyapa is foremost in ascetic practices, and Subhūti is foremost in understanding emptiness. Therefore, they represent the four aspects of practice: concentration, wisdom, conduct, and understanding. Next, there are three people who are profoundly versed in the Tripiṭaka (the three divisions of the Buddhist canon), and they are the three great Dharma masters: Pūrṇa is proficient in Abhidharma (the philosophical treatises), Kātyāyana is skilled in understanding the Sūtra Piṭaka (the discourses), and Upāli is excellent in mastering the Vinaya (the monastic rules). Next are the Buddha's relatives, totaling three people: Aniruddha is foremost in divine vision, Rāhula is foremost in discipline, and Ānanda is foremost in memory. Next, in terms of meaning, (the text) criticizes the Śrāvaka disciples for clinging to the Hinayana (small vehicle) teachings and reveals the Bodhisattva's path of practice. First, it criticizes Śāriputra for remaining silent like a sage. Second, it questions Maudgalyāyana, considering him not a sage yet speaking Dharma. These two are the Buddha's constant attendants, but the Śrāvaka disciples do not understand, so they are criticized first. Then, it criticizes Kāśyapa for only having ascetic practices and criticizes Subhūti for only understanding emptiness, showing that the Śrāvaka disciples do not have the practice and understanding of the Mahayana (great vehicle). Then, it criticizes Pūrṇa for always speaking Dharma to others but not understanding the capacities of beings. Kātyāyana always repeats the Buddha's teachings but does not understand the Buddha's intention. Aniruddha, although having divine vision, cannot achieve comprehensive understanding. Upāli thinks he is proficient in the Vinaya but does not understand the Mahayana precepts. Rāhula, although being a Śrāvaka disciple who has renounced the world, does not understand the Mahayana renunciation. Ānanda always attends the Tathāgata (Buddha) but does not recognize the Buddha's origin and traces. Since the ten shortcomings of the Śrāvaka disciples are criticized, the ten merits of the Mahayana are revealed. Next, in terms of meaning, the first nine people explain the cause of becoming a Buddha, and the tenth person distinguishes the fruit of becoming a Buddha, which is the order of cause and effect. Among the nine people, the first eight explain the practice, and the last one distinguishes renunciation, which is in terms of the Dharma teaching, explaining the relationship between before and after. Among the eight people, the first seven explain cultivating goodness, and the last one distinguishes eliminating evil. Among the seven people, the first six explain the practice of the path, as the essence of practice, and the last one distinguishes the arising of the path, as the function of practice. Among the six people, first, it explains that concentration is the root of wisdom, second, it distinguishes that wisdom arises from concentration, then, it explains that action arises from understanding, and the last two rely on action to inspire understanding. Now, first, Śāriputra is sent, and in this chapter, it is divided into two parts: first, the Buddha's sending, and second, (Śāriputra's) declining his inability. Śāriputra.

王舍城摩迦陀國人也。從父為立字。名優波提舍。優波是星名。提舍遂父作名。故名提舍。舍利言身。是其母名。眼似舍利鳥。故名舍利。弗以言子。謂身子也。不從父受名。因母為稱。有二因緣。一者從過去誓願立名。釋迦過去發願。愿我作佛。右面弟子。名舍利弗。二者女人聰明。世所希有。時人貴重其母。故稱舍利弗也。舍利弗白佛言世尊我不堪任詣彼問疾。此第二辭。不堪。就文為三。一標不堪。二釋不堪。三結不堪。此初文也。不堪之意。有三因緣。一者小乘智劣。不堪擊揚菩薩。二者昔曾受屈。則優劣事定。是故不堪。三者相與為化。屈申從物。今欲彰凈名德。顯文殊行。故稱不堪。所以者何憶念我昔曾於林中宴坐樹下。此第二釋。不堪。就文為三。一明被呵之由。二辨能呵之旨。三正受屈。身子于林中宴坐樹下者。凡具二義。一者有此身心二患。患身之喧動故。隱身於山林。患心之馳散故。攝心於一境。宴坐者。謂安也。默也。蓋閑居之貌。時維摩詰來謂我言唯舍利弗不必是坐為宴坐也。此第二明能呵之旨。就文為三。初呵二乘禪定。次出菩薩坐法。三總結之。不必是坐者。聲聞人謂。坐法必隱身於林澤。息心於滅定。今以大乘望之。不必爾。道生云。不必者。不言非是。但不必是。不言非是者。二乘

【現代漢語翻譯】現代漢語譯本：他是王舍城（Rājagṛha）摩迦陀國（Magadha）人。他的伯父為他取字，名為優波提舍（Upatissa）。優波（Upa）是星名，提舍（Tissa）沿用他父親的名字作為名，所以名為提舍。舍利（Śāri）意為身體，是他母親的名字。因為她眼睛像舍利鳥，所以名為舍利。弗（putra）意為兒子，合起來就是舍利之子。他不沿用父親的名字，而是因母親而得名，有兩個原因。一是根據過去世的誓願而立名。釋迦（Śākya）過去發願，愿我成佛時，右邊的弟子名為舍利弗。二是女人聰明，世間少有。當時的人們看重他的母親，所以稱他為舍利弗。舍利弗對佛說：『世尊，我不堪勝任去那裡問候病人。』這是第二次推辭。不堪勝任，從文義上可分為三部分：一是標明不堪勝任，二是解釋不堪勝任的原因，三是總結不堪勝任。這是第一部分。不堪勝任的意思，有三個因緣。一是小乘的智慧低下，不堪與菩薩辯論。二是過去曾經受過屈辱，那麼優劣之事就已確定，所以不堪勝任。三是（我和維摩詰）互相教化，屈己從人。現在想要彰顯維摩詰（Vimalakīrti）的德行，顯揚文殊（Mañjuśrī）的修行，所以說不堪勝任。為什麼呢？我回憶起過去曾經在林中樹下靜坐。』這是第二部分，解釋不堪勝任的原因。從文義上可分為三部分：一是說明被呵斥的緣由，二是辨明能呵斥的宗旨，三是真正地受到屈辱。身子在林中樹下靜坐，通常包含兩層含義：一是有身心兩種患病。因為厭惡身體的喧鬧，所以隱身於山林；因為厭惡內心的散亂，所以收攝心於一境。靜坐，意味著安穩和沉默，大概是閑居的樣子。當時維摩詰來對我說：『喂，舍利弗，不必以坐為靜坐。』這是第二部分，闡明能呵斥的宗旨。從文義上可分為三部分：首先是呵斥二乘的禪定，其次是闡述菩薩的坐法，最後是總結。『不必以坐』，聲聞人認為，坐禪必須隱身於山林，止息心於滅盡定。現在用大乘的觀點來看，不必如此。道生說：『不必，不是說不對，只是不必一定如此。』『不是說不對』，二乘 English version: He was a native of Rājagṛha (王舍城), in the kingdom of Magadha (摩迦陀國). His paternal uncle gave him the name Upatissa (優波提舍). Upa (優波) is the name of a star, and Tissa (提舍) was derived from his father's name, hence the name Tissa. Śāri (舍利) means 'body' and is his mother's name. Because her eyes resembled the Śāri bird, she was named Śāri. Putra (弗) means 'son,' so together it means 'son of Śāri.' He did not take his name from his father but was named after his mother for two reasons. First, it was based on a vow made in a past life. Śākya (釋迦) made a vow in the past, wishing that when he became a Buddha, his disciple on the right would be named Śāriputra. Second, women are intelligent, which is rare in the world. People at that time valued his mother, so he was called Śāriputra. Śāriputra said to the Buddha, 'World Honored One, I am not capable of going there to inquire after the sick.' This is the second refusal. 'Not capable' can be divided into three parts in terms of the text: first, stating the incapability; second, explaining the reason for the incapability; and third, concluding the incapability. This is the first part. The meaning of 'not capable' has three causes: first, the wisdom of the Small Vehicle is inferior and cannot debate with Bodhisattvas; second, having suffered humiliation in the past, the matter of superiority and inferiority is settled, so he is not capable; third, (Vimalakīrti and I) mutually teach and transform, yielding to others. Now, wanting to manifest the virtue of Vimalakīrti (維摩詰) and reveal the practice of Mañjuśrī (文殊), I say I am not capable. Why? I recall that in the past, I was sitting quietly under a tree in the forest.' This is the second part, explaining the reason for the incapability. In terms of the text, it can be divided into three parts: first, explaining the reason for being scolded; second, clarifying the purpose of being able to scold; and third, truly receiving humiliation. Sitting quietly under a tree in the forest usually contains two meanings: first, having two kinds of afflictions, physical and mental. Because of disliking the noise of the body, one hides in the mountains and forests; because of disliking the scattering of the mind, one gathers the mind into a single state. Sitting quietly means being peaceful and silent, roughly the appearance of living in seclusion. At that time, Vimalakīrti came and said to me, 'Hey, Śāriputra, it is not necessary to take sitting as quiet sitting.' This is the second part, clarifying the purpose of being able to scold. In terms of the text, it can be divided into three parts: first, scolding the dhyāna of the Two Vehicles; second, explaining the sitting practice of Bodhisattvas; and third, summarizing. 'It is not necessary to take sitting,' the Śrāvakas believe that sitting meditation must involve hiding in the mountains and forests, and stopping the mind in cessation samādhi. Now, looking at it from the perspective of the Mahāyāna, it is not necessary to be like this. Dao Sheng said, 'Not necessary does not mean it is wrong, but it is not necessarily so.' 'Does not mean it is wrong,' the Two Vehicles

【English Translation】 Modern Chinese translation: He was a native of Rājagṛha (王舍城) in the kingdom of Magadha (摩迦陀國). His paternal uncle gave him the name Upatissa (優波提舍). Upa (優波) is the name of a star, and Tissa (提舍) was derived from his father's name, hence the name Tissa. Śāri (舍利) means 'body' and is his mother's name. Because her eyes resembled the Śāri bird, she was named Śāri. Putra (弗) means 'son,' so together it means 'son of Śāri.' He did not take his name from his father but was named after his mother for two reasons. First, it was based on a vow made in a past life. Śākya (釋迦) made a vow in the past, wishing that when he became a Buddha, his disciple on the right would be named Śāriputra. Second, women are intelligent, which is rare in the world. People at that time valued his mother, so he was called Śāriputra. Śāriputra said to the Buddha, 'World Honored One, I am not capable of going there to inquire after the sick.' This is the second refusal. 'Not capable' can be divided into three parts in terms of the text: first, stating the incapability; second, explaining the reason for the incapability; and third, concluding the incapability. This is the first part. The meaning of 'not capable' has three causes: first, the wisdom of the Small Vehicle is inferior and cannot debate with Bodhisattvas; second, having suffered humiliation in the past, the matter of superiority and inferiority is settled, so he is not capable; third, (Vimalakīrti and I) mutually teach and transform, yielding to others. Now, wanting to manifest the virtue of Vimalakīrti (維摩詰) and reveal the practice of Mañjuśrī (文殊), I say I am not capable. Why? I recall that in the past, I was sitting quietly under a tree in the forest.' This is the second part, explaining the reason for the incapability. In terms of the text, it can be divided into three parts: first, explaining the reason for being scolded; second, clarifying the purpose of being able to scold; and third, truly receiving humiliation. Sitting quietly under a tree in the forest usually contains two meanings: first, having two kinds of afflictions, physical and mental. Because of disliking the noise of the body, one hides in the mountains and forests; because of disliking the scattering of the mind, one gathers the mind into a single state. Sitting quietly means being peaceful and silent, roughly the appearance of living in seclusion. At that time, Vimalakīrti came and said to me, 'Hey, Śāriputra, it is not necessary to take sitting as quiet sitting.' This is the second part, clarifying the purpose of being able to scold. In terms of the text, it can be divided into three parts: first, scolding the dhyāna of the Two Vehicles; second, explaining the sitting practice of Bodhisattvas; and third, summarizing. 'It is not necessary to take sitting,' the Śrāvakas believe that sitting meditation must involve hiding in the mountains and forests, and stopping the mind in cessation samādhi. Now, looking at it from the perspective of the Mahāyāna, it is not necessary to be like this. Dao Sheng said, 'Not necessary does not mean it is wrong, but it is not necessarily so.' 'Does not mean it is wrong,' the Two Vehicles

坐法。乃可以為求大乘定之詮耳。若爾未是真極坐法也。興皇師云。必是。有所得住著之義。身子必有散可棄。有靜可欣。近觀此章。遠通一化。此大小乘人。並是住著必定。故被呵也。夫宴坐者不於三界現身意是為宴坐。此下第二次出菩薩坐法。即用呵二乘也。凡有六雙。初辨身心俱隱。二明靜散雙游。三道俗齊觀。四內外並冥。五解惑平等。六生死涅槃不二。略說六門。為菩薩宴坐。初明身心俱隱。聲聞坐法。隱身於林間。而身猶現。息心於滅定。在心遂滅。此則一隱一不隱。故致被呵。菩薩。以法身為身。雖處而非三界。妙慧為心。雖緣而常寂滅。此則身心俱隱。必為妙定。故異彼二乘也。又聲聞見有身心不隱。故欲隱之。大士知無不隱。何所隱哉。故不於三界現身意也。不起滅定而現諸威儀是為宴坐。此第二對明靜散雙游也。滅盡定者。毗曇。心法既滅。有非色非心法。以滅定次補心處。成實論云。空心二處滅。一滅定時滅。二入無餘涅槃時滅。滅定即是無法。此之二釋。並是小乘。入于滅定。則形猶枯木。無運用之能。菩薩滅定者。智度論云。滅盡定。即波若之氣類。了悟此心。即是實相。本來寂滅。故能形充八極。應會無方。即是不壞假名。而說實相。不動真際。建立諸法。問。不起滅定。云何能現威儀

【現代漢語翻譯】現代漢語譯本坐禪的方法，才可以被認為是尋求大乘禪定的途徑。如果這樣認為，那就還不是真正究竟的坐禪方法。興皇法師說，如果（坐禪）有所得，有所執著，那麼身體必然有可以捨棄的散亂，有可以欣喜的靜止。近看這一章的經文，遠可以通達整個佛教的教化，大小乘人都是有所執著，必定會因此受到呵斥。所謂宴坐，就是不於三界中顯現身意，這以下第二次闡述菩薩的坐禪方法，也就是用以呵斥二乘（聲聞乘和緣覺乘）。總共有六對（內容）。第一對是辨析身心都隱沒，第二對是闡明靜止和散亂雙重運用，第三對是道（出家）和俗（在家）平等看待，第四對是內外都冥合，第五對是解惑平等，第六對是生死和涅槃不二。簡略地說這六個方面，就是菩薩的宴坐。首先闡明身心都隱沒。聲聞的坐禪方法，是將身體隱藏在山林之間，但身體仍然顯現；將心止息于滅盡定中，心也就隨之滅去。這是一種隱沒，一種不隱沒，所以才會被呵斥。菩薩以法身為身，雖然身處（世間）卻不在三界之中；以妙慧為心，雖然攀緣（外物）卻常處於寂滅。這樣就是身心都隱沒，必定是微妙的禪定，所以與二乘不同。另外，聲聞見到有身心沒有隱沒，所以想要隱沒它；大士知道沒有什麼不是隱沒的，還要隱沒什麼呢？所以才說不於三界現身意。不起滅盡定而顯現各種威儀，這就是宴坐。這是第二對，闡明靜止和散亂雙重運用。滅盡定，根據《毗曇》的說法，心法已經滅盡，還有非色非心法，用滅盡定來補充心的位置。《成實論》說，空心二處滅，一是滅定時滅，二是進入無餘涅槃時滅。滅盡定就是沒有法。這兩種解釋，都是小乘。進入滅盡定，形體就像枯木一樣，沒有運用的能力。菩薩的滅盡定，《智度論》說，滅盡定就是般若（Prajna，智慧）的氣類，了悟此心，就是實相，本來就是寂滅的，所以能夠形體充滿八極，應會沒有方向，這就是不壞假名，而說實相，不動真際，建立諸法。問：不起滅盡定，怎麼能夠顯現威儀呢？

【English Translation】 English version The method of seated meditation can be regarded as a way to seek Mahayana (Great Vehicle) Samadhi (concentration). If so, then it is not the true and ultimate method of seated meditation. Master Xinghuang said that if (seated meditation) has something to be gained and something to be attached to, then the body must have distractions that can be discarded and stillness that can be rejoiced in. Looking closely at this chapter of scripture, one can understand the entire Buddhist teaching. Both Hinayana (Small Vehicle) and Mahayana practitioners have attachments and will inevitably be reprimanded for this. So-called quiet sitting means not manifesting body and mind in the Three Realms. The following is the second explanation of the Bodhisattva's method of seated meditation, which is used to rebuke the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). There are a total of six pairs (of content). The first pair is to distinguish that both body and mind are hidden; the second pair is to clarify the dual use of stillness and distraction; the third pair is to treat the monastic (renounced) and the laity (household) equally; the fourth pair is to merge both inner and outer; the fifth pair is to equalize understanding and delusion; and the sixth pair is that birth and death and Nirvana (liberation) are not two. Briefly speaking, these six aspects are the Bodhisattva's quiet sitting. First, it clarifies that both body and mind are hidden. The Śrāvaka's (Disciple) method of seated meditation is to hide the body in the mountains and forests, but the body still appears; to stop the mind in the extinction Samadhi, and the mind also ceases. This is one hidden and one not hidden, so it is reprimanded. The Bodhisattva takes the Dharmakaya (Dharma Body) as the body, although being in (the world) is not in the Three Realms; takes subtle wisdom as the mind, although clinging (to external things) is always in quiescence. This is the hiding of both body and mind, which must be subtle Samadhi, so it is different from the Two Vehicles. In addition, the Śrāvaka sees that there is a body and mind that are not hidden, so he wants to hide it; the great being knows that there is nothing that is not hidden, so what is there to hide? That is why it is said that the intention is not to manifest body and mind in the Three Realms. Not arising from extinction Samadhi but manifesting various dignified behaviors, this is quiet sitting. This is the second pair, clarifying the dual use of stillness and distraction. Extinction Samadhi, according to the Abhidharma (Buddhist texts), the mind-dharmas have already been extinguished, and there are non-form non-mind dharmas, using extinction Samadhi to supplement the position of the mind. The Tattvasiddhi Śāstra says that the empty mind is extinguished in two places, one is extinguished at the time of extinction Samadhi, and the other is extinguished at the time of entering Anupadhisesa-nirvana (Nirvana without remainder). Extinction Samadhi is the absence of dharma. These two explanations are both Hinayana. Entering extinction Samadhi, the form is like a withered tree, without the ability to use it. The Bodhisattva's extinction Samadhi, the Prajñāpāramitāśāstra (Treatise on the Great Perfection of Wisdom) says, extinction Samadhi is the category of Prajna (wisdom), realizing this mind is the true nature, which is originally quiescent, so it can fill the eight extremes, and there is no direction to meet, this is the indestructible false name, and speaks of the true nature, without moving the true boundary, establishing all dharmas. Question: Without arising from extinction Samadhi, how can one manifest dignified behaviors?

。答。如意殊無心。隨人出寶。天鼓無心。應物有聲。至人無心於彼此。而能應一切。上辨不於三界現身。今明現諸威儀者。夫以無現。則能無不現。故前即動而寂。此即寂而動。不捨道法而現凡夫事是為宴坐。此第三明道俗齊觀。小乘障隔生死。不能和光。大士善惡齊旨。道俗一觀。故終日凡夫。終日道法。凈名之有居家。即其事也。心不住內亦不在外是為宴坐。此第四內外並冥。賢聖攝心。謂之內。凡夫馳想。謂之外。大士俱異。故非內外。又心依因緣生。因即六根為內。緣即六塵為外。又因增上緣生為內。依緣緣生為外。大士知內外悉空。故無所依也。若心馳內外。為內外動亂。非宴坐也。若不馳內外。始名靜一。稱為宴坐也。上三句。呵二乘滅定。明菩薩滅定。此一句。呵二乘余定。辨菩薩靜心也。于諸見不動而修行三十七道品是為宴坐也。此第五明解惑平等。小乘。以三四二五。而伏諸見。用單七隻八。斷諸見故。是動諸見。而行道品。動是結斷之名。大士。觀諸見實性即是道品。故云不動。如後文說。諸佛解脫。於六十二見中求。即其證也。不斷煩惱而入涅槃是為宴坐。此第六明生死涅槃不二。了煩惱其性即是涅槃。不斷而後入也。若能如此坐者佛所印可。此第三總結。平等坐法。不違實相。復順佛心。

稱大乘機。具此三門。故佛印可也。二乘反之。以被呵。時我世尊聞是語默然而止不能加報。此第三次明受屈。理生意外故莫知所酬。故我不任詣彼問疾。不堪有三。標釋已竟。今總結也。佛告大目揵連汝行詣維摩詰問疾。所以次告目連者。夫人才有長短。身子。或可一時漏機。受凈名屈。自可不能。余何必爾。故不抑之而亦告也。復得備顯凈名道高。說昔法以利今眾。具如前說。故次命之。此章亦二。初命同疾。二辭不堪。目連是姓也。此言為食豆。上古有仙人。不食余物。唯啖于豆。因為姓。目連是其族也。字物律陀者。是樹神名。其家無兒。禱此神而得之。故因以為字。是王舍城摩伽陀國輔相之子。與舍利弗。俱共厭世。出家求道。身子右面。智慧第一。目連左面。神足無儔。目連白佛言世尊我不堪任詣彼問疾。此第二辭不堪也。此章亦三。初標不堪。如文。所以者何憶念我昔入毗耶離大城于里巷中為諸。居士說法。此第二釋不堪也。就文為四。初出被呵之由。二明能呵之旨。三時會得道。四目連受屈。居士利根。應聞實相人法並空。目連不觀其機。為說施戒。居士聞已。起眾生相。封著諸法。遂有二失。一違實相。二不稱機。此被呵之由也。時維摩詰來謂我言唯大目連為白衣居士說法不當如仁者所說。此第二

敘能呵之旨。就文為二。初呵小乘說法。次明大士演教。不當如仁者所說。不當者。謂不相應當也。凡有四義。一者機大教小。故不當機。二者實相非人法。今說有人法。故不當實相。三者諸佛見機見理。今違理暗機。故不當佛意。四不當者。不稱情機之義。夫說法者當如法說。此下第二明菩薩演教。以對小乘之失也。就文為五。一明所演之法。二辨聽說之方。三巧識物機。四善於知見。五辨說教大意。菩薩具此五門。方堪為物施教。即用斯五。誨彼聲聞。初門有二。一辨眾生空。二明法空。然實相正法。未曾空有。但為祛有病。是故說空。空理不殊。但于惑者情有難易。眾生心以總會成體。不實之意易明。是故前說之。似不假眾緣所成。此則難破。故后明之。智度論云。眾生生情。取之不得。凡夫妄謂為有。故易遣。法為眼耳見聞。斯則難破。故前說生空。后辨法空。法無眾生離眾生垢故。眾生者。陰界入等諸事會而生。心以為宰一之主。法者實相法也。實相之法。本無眾生。若見有眾生。則乖于實相。故稱為垢。若悟實相。則其垢自離也。法無有我離我垢故。我是自在為義。實相之法。無此我也。法無壽命離生死故。色心連持為命。百年相續。久受為壽。外道計此壽命別有於法。故名壽者。命者。生為壽始。死為

壽終。既無生死。何有壽命耶。不言無壽命。而言無生死者。生死是命之始終。始終既離。則壽命斯無。又壽命是人之所愛。若聞離之。必不能樂生。死是人之所惡。若聞離之。必欣習也。法無有人前後際斷故。智度論云。行人法故。名之為人。故有靈。異於草木。行因受果。往來生死。永無朽滅。故外道謂之為常。前際既斷。無人造因。后際亦斷。無人受果。故云法無有人前後際斷故。法常寂然滅諸相故。前有四句。明眾生空。此下二十六句。明法空也。生空。易故略說。法空難故。所以廣明。若以實過假。以空過實。如成論所說者。非常寂然。以本性清凈故。名常寂然。法雖寂然。但取相為有。而謂不然。所以須滅。故言滅諸相故。此為法空之始。故略舉迷悟大宗。法離於相無所緣故。萬像不同為相。此相是心之所緣。法既無相。則心無所緣。法無名字言語斷故。上辨心行滅。此明言語斷。名生於言。言斷則無名。法無有說離覺觀故。覺觀是言本。既無覺觀。則言無由生。目連。動覺觀心。為物說法。故復呵之。法無形相如虛空故法無戲論畢竟空故法無我所離我所故。我所有二。一親謂五陰。二疏即瓶衣。法無分別離諸識故。分別生乎識。以離諸識。故無分別。法無有比無相待故。諸法相待生。猶長短比而形。無

【現代漢語翻譯】現代漢語譯本壽終。既然沒有生死，哪裡還有壽命呢？不說沒有壽命，而說沒有生死的原因是，生死是生命的開始和終結。既然離開了開始和終結，那麼壽命也就沒有了。而且壽命是人們所珍愛的，如果聽說要離開它，必定不能快樂地活著。死亡是人們所厭惡的，如果聽說要離開它，必定會欣然接受。因為法沒有人在前後際斷絕的緣故。《智度論》說：『因為有行人的法，所以稱之為人。』因此有靈性，不同於草木。行因受果，往來生死，永遠不會朽滅，所以外道認為它是常。前際既然斷絕，沒有人造因；后際也斷絕，沒有人受果。所以說，法沒有人在前後際斷絕的緣故。法常寂然，滅除諸相的緣故。前面四句，說明眾生是空。這以下二十六句，說明法是空。眾生空，容易理解所以簡略地說。法空，難以理解所以詳細地說明。如果用實來超過假，用空來超過實，就像《成論》所說的那樣，就不是常寂然了。因為本性清凈的緣故，名為常寂然。法雖然寂然，但人們執取它的相，認為它是有的，而實際並非如此，所以需要滅除。所以說，滅除諸相的緣故。這是法空的開始，所以簡略地舉出迷和悟的大綱。法離開了相，沒有所緣的緣故。萬象不同，成為相。這個相是心所攀緣的。法既然沒有相，那麼心也就沒有所緣。法沒有名字，言語斷絕的緣故。上面辨析心行滅，這裡說明言語斷絕。名字產生於言語，言語斷絕就沒有名字。法沒有有說，離開了覺觀的緣故。覺觀是言語的根本。既然沒有覺觀，那麼言語也就沒有產生的途徑。目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱），動用覺觀之心，為眾生說法，所以再次呵斥他。法沒有形相，如同虛空的緣故。法沒有戲論，畢竟是空的緣故。法沒有我所，離開了我的緣故。我所有兩種，一是親近的五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識），二是疏遠的瓶衣。法沒有分別，離開了諸識的緣故。分別產生於識，因為離開了諸識，所以沒有分別。法沒有有比，沒有相待的緣故。諸法相互對待而產生，就像長短相互比較而形成，沒有……

【English Translation】 English version When life ends, if there is no birth and death, how can there be longevity? The reason for not saying there is no longevity, but saying there is no birth and death, is that birth and death are the beginning and end of life. Since the beginning and end are gone, then longevity is also gone. Moreover, longevity is what people cherish. If they hear that they must leave it, they will certainly not be happy to live. Death is what people hate. If they hear that they must leave it, they will surely be happy to accept it. Because the Dharma has no person whose front and back are cut off. The Mahaprajnaparamita-sastra says: 'Because there is the Dharma of a practitioner, it is called a person.' Therefore, it has spirituality, which is different from plants and trees. Performing causes and receiving effects, going back and forth between birth and death, will never decay, so the heretics think it is constant. Since the front is cut off, no one creates causes; the back is also cut off, and no one receives effects. Therefore, it is said that the Dharma has no person whose front and back are cut off. The Dharma is always still and extinguishes all appearances. The previous four sentences explain that sentient beings are empty. The following twenty-six sentences explain that the Dharma is empty. The emptiness of sentient beings is easy to understand, so it is briefly explained. The emptiness of the Dharma is difficult to understand, so it is explained in detail. If reality is used to exceed falsehood, and emptiness is used to exceed reality, as the Satyasiddhi-sastra says, then it is not constant stillness. Because of the purity of its original nature, it is called constant stillness. Although the Dharma is still, people grasp its appearance and think it exists, but it is not actually so, so it needs to be extinguished. Therefore, it is said that the reason for extinguishing all appearances. This is the beginning of the emptiness of the Dharma, so the outline of delusion and enlightenment is briefly mentioned. The Dharma is separated from appearances and has no object of attachment. The myriad appearances are different and become appearances. This appearance is what the mind clings to. Since the Dharma has no appearance, then the mind has no object of attachment. The Dharma has no name, and words are cut off. The above analyzes the extinction of mental activity, and this explains the cutting off of words. Names arise from words, and if words are cut off, there are no names. The Dharma has no saying, and is separated from perception and observation. Perception and observation are the root of words. Since there is no perception and observation, then words have no way of arising. Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers), used the mind of perception and observation to preach the Dharma to sentient beings, so he was reprimanded again. The Dharma has no form, like empty space. The Dharma has no frivolous discussions, and is ultimately empty. The Dharma has no 'mine', and is separated from 'me'. There are two kinds of 'mine': one is the close Skandhas (the five aggregates that constitute individual existence: form, sensation, perception, volition, and consciousness), and the other is the distant bottle and clothes. The Dharma has no discrimination, and is separated from all consciousnesses. Discrimination arises from consciousness, and because it is separated from all consciousnesses, there is no discrimination. The Dharma has no comparison, and no mutual dependence. All Dharmas arise in mutual dependence, just like length and shortness are formed by mutual comparison, without...

相待者。如百論說。長不在長中。以因短故。長非在短中。以相違故。亦不合在長短中。有二過故。既無長短。何所待哉。法不屬因不在緣故。因緣之名。其義不定。自有種子親而能生為因。水吐疏而助發為緣。自有本無果體。藉因辨之。素有其分。假緣而發。故互具有無二義。種受因緣兩名。因近故難曉。緣遠故易了。今以所易。釋所難也。因親故言屬。緣疏故言在。法同法性入諸法故法隨於如無所隨故法住實際諸邊不動故。法性。如。實際。此三皆是實相異名。如實不變名如。是諸體性。故名法性。窮其除畔。稱實際也。始見法實。如遠見樹。知定是樹。名為如。見法轉深。如近見樹。知是何木。名為法性。窮盡知樹根莖枝葉之數。名為實際。此三未始非樹。因見為異耳。入諸法者。諸法萬相。誰能遍入。諸法者。其唯法性乎。諸邊不動者。有無諸邊。不能動于實際。又解。邊是際之異名。法既住于實際。則邊不復動。法無動搖不依六塵故。情依六塵。故有奔逸之動。法本無依。故無動搖。法無去來常不住故。法若暫住。經於三世。則有去來。法無暫住。故無去來也。法順於空隨無相應無作法離好醜法無增損法無生滅法無所歸法過眼耳鼻舌身心法無高下法常住不動法離一切觀行唯大目連法相如是豈可說乎。心觀不

【現代漢語翻譯】現代漢語譯本『相待』（相互依存）的含義。如《百論》所說：『長』（長）不在『長』（長）本身之中，因為它依賴於『短』（短）而存在；『長』（長）也不在『短』（短）之中，因為它們相互對立；『長』（長）也不可能同時存在於『長』（長）和『短』（短）之中，因為這樣會產生兩種過失。既然沒有『長』（長）和『短』（短），又依賴於什麼呢？法（事物）不屬於『因』（直接原因），也不存在於『緣』（間接條件）之中，所以『因緣』（cause and condition）這個名稱，其含義是不確定的。有的種子是直接產生事物的原因，水和土壤是幫助生長的條件。有的事物本體原本不存在，藉助『因』（直接原因）才能顯現；事物本身具有某種成分，藉助『緣』（間接條件）才能發生。所以『因』（直接原因）和『緣』（間接條件）相互具有有和無的雙重含義。種子接受『因』（直接原因）和『緣』（間接條件）這兩個名稱，因為『因』（直接原因）比較接近，所以難以理解；『緣』（間接條件）比較疏遠，所以容易理解。現在用容易理解的來解釋難以理解的。『因』（直接原因）比較接近，所以說是『屬』（屬於）；『緣』（間接條件）比較疏遠，所以說是『在』（存在於）。法（事物）與法性（Dharmata）相合，進入諸法（all dharmas），所以法（事物）隨順於『如』（Tathata），沒有什麼可以隨順的，所以法（事物）安住于實際（reality），一切邊見都不能動搖它。法性（Dharmata）、『如』（Tathata）、實際（reality），這三個都是實相（true nature）的不同名稱。如實不變叫做『如』（Tathata），是諸法的體性，所以叫做法性（Dharmata），窮盡其邊界，稱為實際（reality）。最初見到法的真實，就像遠遠地看到一棵樹，知道那一定是樹，叫做『如』（Tathata）；見到法更加深入，就像近處看到樹，知道那是什麼樹木，叫做法性（Dharmata）；窮盡地知道樹的根莖枝葉的數量，叫做實際（reality）。這三個從來都不是脫離樹而存在的，只是因為觀察的角度不同而有所區別。進入諸法（all dharmas）之中，諸法（all dharmas）有萬千種相，誰能全部進入呢？能夠全部進入諸法（all dharmas）的，恐怕只有法性（Dharmata）吧。一切邊見都不能動搖實際（reality），有無等各種邊見，都不能動搖實際（reality）。另一種解釋，『邊』（edge）是『際』（boundary）的另一種說法，法（事物）既然安住于實際（reality），那麼『邊』（edge）就不再動搖了。法（事物）沒有動搖，不依賴於六塵（six sense objects），情識依賴於六塵（six sense objects），所以有奔放的動盪；法（事物）本來就沒有依賴，所以沒有動搖。法（事物）沒有來去，永遠不會停留，法（事物）如果暫時停留，經過過去、現在、未來三世，就會有來去。法（事物）沒有暫時停留，所以沒有來去。法（事物）順應于空性（emptiness），隨順於無相應（non-attachment），是無作法（unconditioned dharma），遠離美好和醜陋，法（事物）沒有增加和減少，法（事物）沒有生和滅，法（事物）無所歸屬，法（事物）超越眼、耳、鼻、舌、身、意，法（事物）沒有高下，法（事物）常住不動，法（事物）脫離一切觀想和修行，只有大目犍連（Mahāmaudgalyāyana）才能了解法的真相，難道可以用言語來描述嗎？心識的觀察不能……

【English Translation】 English version The meaning of 『dependent arising』 (相待). As stated in the Śataśāstra (百論): 『Long』 (長) is not in 『long』 (長) itself, because it depends on 『short』 (短); 『long』 (長) is not in 『short』 (短), because they are contradictory; 『long』 (長) cannot be in both 『long』 (長) and 『short』 (短) simultaneously, because that would create two faults. Since there is no 『long』 (長) and 『short』 (短), what does it depend on? Dharma (法, thing, phenomenon) does not belong to 『cause』 (因, direct cause), nor does it exist in 『condition』 (緣, indirect condition), so the name 『cause and condition』 (因緣) has an uncertain meaning. Some seeds are the direct cause of producing things, while water and soil are the conditions that help growth. Some entities originally do not exist, but manifest through 『cause』 (因, direct cause); the entity itself has certain components, which arise through 『condition』 (緣, indirect condition). Therefore, 『cause』 (因, direct cause) and 『condition』 (緣, indirect condition) mutually possess the dual meanings of existence and non-existence. Seeds receive the two names of 『cause』 (因, direct cause) and 『condition』 (緣, indirect condition). Because 『cause』 (因, direct cause) is closer, it is difficult to understand; 『condition』 (緣, indirect condition) is more distant, so it is easier to understand. Now, we use what is easy to understand to explain what is difficult to understand. 『Cause』 (因, direct cause) is closer, so it is said to 『belong』 (屬); 『condition』 (緣, indirect condition) is more distant, so it is said to 『exist in』 (在). Dharma (法, thing, phenomenon) is in accordance with Dharmata (法性), entering all dharmas (諸法), so dharma (法, thing, phenomenon) accords with Tathata (如), there is nothing to accord with, so dharma (法, thing, phenomenon) abides in reality (實際), all extreme views cannot shake it. Dharmata (法性), Tathata (如), and reality (實際) are all different names for true nature (實相). Being truly unchanging is called Tathata (如), it is the nature of all dharmas, so it is called Dharmata (法性), exhausting its boundaries is called reality (實際). Initially seeing the truth of dharma is like seeing a tree from afar, knowing that it must be a tree, called Tathata (如); seeing dharma more deeply is like seeing a tree up close, knowing what kind of tree it is, called Dharmata (法性); exhaustively knowing the number of roots, stems, branches, and leaves of the tree is called reality (實際). These three have never been separate from the tree, but are distinguished by different perspectives of observation. Entering into all dharmas (諸法), all dharmas (諸法) have myriad forms, who can enter them all? Perhaps only Dharmata (法性) can enter all dharmas (諸法). All extreme views cannot shake reality (實際), various extreme views such as existence and non-existence cannot shake reality (實際). Another explanation is that 『edge』 (邊) is another way of saying 『boundary』 (際), since dharma (法, thing, phenomenon) abides in reality (實際), then the 『edge』 (邊) no longer shakes. Dharma (法, thing, phenomenon) does not waver, does not rely on the six sense objects (六塵), consciousness relies on the six sense objects (六塵), so there is unrestrained movement; dharma (法, thing, phenomenon) originally has no reliance, so there is no wavering. Dharma (法, thing, phenomenon) has no coming and going, and never stays, if dharma (法, thing, phenomenon) temporarily stays, passing through the three times of past, present, and future, there will be coming and going. Dharma (法, thing, phenomenon) does not temporarily stay, so there is no coming and going. Dharma (法, thing, phenomenon) accords with emptiness (空性), accords with non-attachment (無相應), is unconditioned dharma (無作法), is away from good and bad, dharma (法, thing, phenomenon) has no increase and decrease, dharma (法, thing, phenomenon) has no birth and death, dharma (法, thing, phenomenon) has nowhere to return, dharma (法, thing, phenomenon) transcends eye, ear, nose, tongue, body, and mind, dharma (法, thing, phenomenon) has no high and low, dharma (法, thing, phenomenon) abides permanently and does not move, dharma (法, thing, phenomenon) is free from all contemplation and practice, only Mahāmaudgalyāyana (大目犍連) can understand the true nature of dharma, can it be described in words? The observation of the mind cannot...

能及。豈況于言乎。夫說法者無說無示其聽法者無聞無得。此第二示聽說之方。以誨目連及居士也。說法示人。名為說示。而言無說無示者。終日說。未常說也。始則聞法。終有所得。而言無聞無得者。終日聞。無所聞也。譬如幻士為幻人說法當建是意而為說法。凈名雖唱法不可說。而猶說此不可說。故今明我所說者。如幻而說耳。當了眾生根有利鈍。此第三示無識物機。居士應聞空義。而目連為說有法者。由其未了眾生根也。又上雖明大乘之法。宜善察物機。可隨大小而授。不得一向說大法也。善於知見無所掛礙。此第四明善於知見。目連說小。不明大者。良由未善知見也。以大悲心贊于大乘念報佛恩不斷三寶然後說法。此第五明說法大意。夫欲說法。必須成此四心。一建大悲心。二贊于大乘。三念報佛恩。四不斷三寶。若贊小乘。濟拔小苦。名為小悲。若贊大乘。能拔大苦。稱大悲故。言大悲心。贊大乘也。既贊大乘。必紹繼師種。故三寶不斷。名報佛恩。若說小乘。則斷三寶種。名無反覆。維摩詰說是法時八百居士發阿耨多羅三藐三菩提心。此第三明時眾發心。凈名既贊大呵小。符理稱機。故時眾蒙益也。我無此辨。此第四目連受屈。是故不任詣彼問疾。不堪有三。標釋已竟。今總結也。佛告大迦葉汝行詣維摩

【現代漢語翻譯】現代漢語譯本：能及。更何況是用言語來表達呢。所謂說法的人，是沒有說，沒有指示的；而聽法的人，是沒有聽，沒有得到的。這是第二點，指示聽說的方法，用來教誨目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）和維摩詰居士（Vimalakirti，一位在家菩薩）。說法指示他人，名為『說示』。但說沒有說，沒有指示，意思是終日說法，卻未曾真正說過什麼。開始時聽聞佛法，最終似乎有所得，但說沒有聽聞，沒有得到，意思是終日聽聞，卻一無所聞。譬如幻術師為幻化出來的人說法，應當建立這樣的意念而為說法。維摩詰（Vimalakirti）雖然宣唱『法不可說』，但仍然在說這『不可說』。所以現在說明我所說的，就像幻化一樣而說罷了。應當瞭解眾生的根器有利有鈍。這是第三點，指示沒有識別事物之機。維摩詰居士（Vimalakirti）應當聽聞空性的道理，而目連（Maudgalyayana）卻為他說有法，這是因為他沒有了解眾生的根器。而且，上面雖然闡明了大乘佛法，也應該善於觀察眾生的根機，可以隨著他們適合的根器而傳授大小乘佛法，不能一味地說大法。善於知見，沒有所掛礙。這是第四點，說明善於知見。目連（Maudgalyayana）說小乘佛法，不明白大乘佛法，就是因為沒有善於知見。以大悲心讚歎大乘佛法，念報佛恩，不斷絕三寶（佛、法、僧），然後才說法。這是第五點，說明說法的大意。想要說法，必須成就這四種心：一是建立大悲心，二是讚歎大乘佛法，三是念報佛恩，四是不斷絕三寶。如果讚歎小乘佛法，救濟拔除小的痛苦，名為小悲。如果讚歎大乘佛法，能夠拔除大的痛苦，稱為大悲，所以說大悲心，讚歎大乘佛法。既然讚歎大乘佛法，必定紹繼師長的種子，所以三寶不斷絕，名為報佛恩。如果說小乘佛法，就斷絕了三寶的種子，名為沒有反覆。維摩詰（Vimalakirti）說這部經時，八百位居士發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺）。這是第三點，說明當時聽眾發起了菩提心。維摩詰（Vimalakirti）既讚歎大乘，又呵斥小乘，符合道理，契合根機，所以當時聽眾蒙受利益。我沒有這樣的辯才。這是第四點，目連（Maudgalyayana）表示謙遜。因此不能勝任前往那裡問候疾病。不堪勝任有三種情況，標明解釋已經完畢。現在總結。佛告訴大迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）：你前往維摩詰（Vimalakirti）那裡。

【English Translation】 English version: Can reach. How much more so with words? Those who expound the Dharma have nothing to expound and nothing to show; those who listen to the Dharma have nothing to hear and nothing to gain. This is the second point, indicating the method of hearing and speaking, to instruct Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) and the layman Vimalakirti (a lay bodhisattva). Expounding the Dharma to instruct others is called 'expounding and showing.' But to say there is nothing to expound and nothing to show means that one expounds all day long, yet has never truly said anything. Initially, one hears the Dharma and seems to gain something in the end, but to say there is nothing to hear and nothing to gain means that one hears all day long, yet hears nothing. It is like a magician expounding the Dharma to people he has conjured up; one should establish this intention when expounding the Dharma. Although Vimalakirti (Vimalakirti) proclaims that 'the Dharma cannot be spoken,' he is still speaking of this 'unspeakable.' Therefore, I now explain that what I say is like an illusion. One should understand that the faculties of sentient beings are sharp and dull. This is the third point, indicating the mechanism of not recognizing things. Vimalakirti (Vimalakirti) should hear the doctrine of emptiness, but Maudgalyayana (Maudgalyayana) speaks of the existence of Dharma to him, because he does not understand the faculties of sentient beings. Moreover, although the Mahayana Dharma has been clarified above, one should be good at observing the faculties of sentient beings and can impart the Dharma according to their suitability, whether it be the Small Vehicle or the Great Vehicle. One should not always speak of the Great Dharma. Being good at knowledge and vision, without any hindrance. This is the fourth point, explaining being good at knowledge and vision. Maudgalyayana (Maudgalyayana) speaks of the Small Vehicle, not understanding the Great Vehicle, because he is not good at knowledge and vision. With great compassion, praise the Mahayana, remember to repay the Buddha's kindness, and never cut off the Three Jewels (Buddha, Dharma, Sangha), and then expound the Dharma. This is the fifth point, explaining the main idea of expounding the Dharma. If one wants to expound the Dharma, one must achieve these four minds: first, establish great compassion; second, praise the Mahayana; third, remember to repay the Buddha's kindness; and fourth, never cut off the Three Jewels. If one praises the Small Vehicle and relieves small sufferings, it is called small compassion. If one praises the Mahayana and can relieve great sufferings, it is called great compassion, so it is said that with great compassion, one praises the Mahayana. Since one praises the Mahayana, one must continue the lineage of the teacher, so the Three Jewels are not cut off, which is called repaying the Buddha's kindness. If one speaks of the Small Vehicle, one cuts off the seeds of the Three Jewels, which is called having no return. When Vimalakirti (Vimalakirti) spoke this sutra, eight hundred laymen aroused the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). This is the third point, explaining that the audience aroused the Bodhi mind at that time. Vimalakirti (Vimalakirti) both praised the Great Vehicle and rebuked the Small Vehicle, which was in accordance with reason and suited to the faculties of the audience, so the audience benefited. I do not have such eloquence. This is the fourth point, Maudgalyayana (Maudgalyayana) expresses humility. Therefore, he is not qualified to go there to inquire about the illness. There are three reasons why he is not qualified, and the explanation has been completed. Now to summarize. The Buddha said to Mahakasyapa (Mahakasyapa, one of the ten great disciples of the Buddha, known for his ascetic practices): You go to Vimalakirti (Vimalakirti).

詰問疾。第三次命迦葉。問。迦葉既為上座。何不前命。答。布薩受食。可依年獵。銜命擊揚。宜用辨慧。問。若爾。法華何故前序迦葉。答。彼經明會三之義。迦葉為稟異之初。義各有由。無相害也。摩訶迦葉者。翻為大龜。是其姓也。別名必缽羅。此云普逐。是王舍城摩訶陀國婆羅門種。夫妻二人。身並金色。俱共厭世出家。皆得阿羅漢果。於十弟子內。苦行第一。迦葉白佛言世尊我不堪任詣彼問疾。此第二辭不堪。就文為三。謂標釋結。此即標也。所以者何憶念我昔貧里而乞食。此第二次釋呵也。就文為三。一被呵之由。二能呵之旨。三明得益。此初章也。于貧里而行乞者。凡有四義。一者貧人。昔不種福。是故今又不殖。來生復貧。復貧相系。無得脫時。今欲愍其長苦。故從乞也。二者四大聲聞。得滅盡定。而迦葉。為得定之勝。其有施者。能令現世獲報。欲濟其交切之苦。故從貧乞。三者富貴則嬌奢難化。貧窮易受道法。今欲度之。故乞也。四者若從富貴乞。則有名利之嫌。今往貧里。有會小欲之行。時維摩詰來謂我言唯大迦葉有慈悲心而不能普舍豪富從貧乞。此第二明能呵之旨。就文為二。初呵聲聞慈悲。次教菩薩乞法。雖有慈悲。不能普者。即舍富從貧。于貧有悲。舍富無慈。名為不普。又舍富從貧。

【現代漢語翻譯】現代漢語譯本詰問疾病。佛陀第三次命令摩訶迦葉（Mahākāśyapa，十大弟子之一，以頭陀行著稱）。問：『迦葉既然是上座，為何不先命令他去？』答：『布薩（Upavasatha，每半月舉行的集會）和接受供養，可以按照年齡順序；但接受命令去探望病人，應該使用有辨別智慧的人。』問：『如果這樣，為何《法華經》的前序中先提到迦葉？』答：『那部經闡明會三歸一的意義，迦葉是領悟不同之處的開端，意義各有緣由，沒有互相妨礙。』摩訶迦葉，翻譯為『大龜』，是他的姓氏。別名畢缽羅（Pippalāyana），這裡翻譯為『普逐』。他是王舍城（Rājagṛha）摩訶陀國（Mahādhātu）的婆羅門種姓。夫妻二人，身體都是金色，都厭倦世俗而出家，都證得了阿羅漢果。在十大弟子中，他的苦行最為第一。迦葉對佛說：『世尊，我不堪勝任去那裡問候病人。』這是第二次推辭不堪勝任。就文義來說分為三部分，即標示、解釋、總結。這裡是標示。『為什麼呢？』回憶起我過去在貧民窟乞食。這是第二次解釋呵責。就文義來說分為三部分：一、被呵責的緣由；二、能呵責的主旨；三、闡明得到的益處。這是第一章。在貧民窟乞食，凡有四種意義：一者，貧窮的人，過去不種福田，所以現在又沒有種植，來生又會貧窮，貧窮相連，沒有脫離的時候。現在想要憐憫他們長久的痛苦，所以向他們乞食。二者，四大聲聞（Śrāvaka，聽聞佛法而證悟的弟子）證得滅盡定（Nirodha-samāpatti），而迦葉，是爲了得到禪定的殊勝，那些佈施的人，能使現世獲得福報，想要救濟他們交相困厄的痛苦，所以向貧窮的人乞食。三者，富貴的人則嬌縱奢侈難以教化，貧窮的人容易接受道法，現在想要度化他們，所以乞食。四者，如果向富貴的人乞食，則有名利之嫌，現在前往貧民窟，有會合小欲之行。』當時維摩詰（Vimalakīrti）來對我說：『唯有大迦葉有慈悲心，卻不能普遍施捨，捨棄豪富而向貧窮的人乞食。』這是第二部分闡明能呵責的主旨。就文義來說分為兩部分：首先呵責聲聞的慈悲，其次教導菩薩乞法。雖然有慈悲，卻不能普遍，即捨棄富人而向窮人乞食，對窮人有悲憫，捨棄富人卻沒有慈悲，這叫做不普遍。又捨棄富人而向窮人乞食。

【English Translation】 English version Questioning about the illness. The third time, the Buddha ordered Mahākāśyapa (one of the ten great disciples, known for his ascetic practices). Question: 'Since Kāśyapa is the senior, why not order him first?' Answer: 'The Uposatha (a fortnightly assembly) and receiving offerings can follow the order of seniority; but accepting the order to visit the sick should employ someone with discerning wisdom.' Question: 'If so, why does the preface of the Lotus Sutra mention Kāśyapa first?' Answer: 'That sutra elucidates the meaning of the convergence of the three vehicles into one, and Kāśyapa is the beginning of understanding the differences. Each meaning has its own reason and does not contradict each other.' Mahākāśyapa, translated as 'Great Tortoise,' is his surname. His other name is Pippalāyana, here translated as 'Universally Following.' He was a Brahmin of the Mahādhātu kingdom in Rājagṛha. Both he and his wife were golden in color, and both were weary of the world and renounced their lives, both attaining the fruit of Arhat. Among the ten disciples, his ascetic practices were the foremost. Kāśyapa said to the Buddha: 'World Honored One, I am not capable of going there to inquire about the illness.' This is the second refusal of incompetence. In terms of the text, it is divided into three parts: namely, indication, explanation, and conclusion. This is the indication. 'Why is that?' I recall that I used to beg for food in poor neighborhoods. This is the second explanation of rebuke. In terms of the text, it is divided into three parts: first, the reason for being rebuked; second, the main point of being able to rebuke; and third, clarifying the benefits gained. This is the first chapter. Begging for food in poor neighborhoods has four meanings: first, poor people did not plant seeds of merit in the past, so now they do not plant them again, and they will be poor again in the next life. Poverty is connected, and there is no time to escape. Now I want to pity their long suffering, so I beg from them. Second, the four great Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) attain Nirodha-samāpatti (cessation of perception and sensation), and Kāśyapa, in order to obtain the superiority of samādhi, those who give alms can receive blessings in this life, wanting to relieve their suffering of mutual distress, so he begs from the poor. Third, the rich and noble are pampered and extravagant and difficult to transform, while the poor are easy to accept the Dharma, now wanting to liberate them, so he begs. Fourth, if begging from the rich and noble, there is suspicion of fame and profit, now going to the poor neighborhoods, there is the practice of meeting small desires.' At that time, Vimalakīrti (Spotless Fame) came and said to me: 'Only Mahākāśyapa has compassion, but cannot give universally, abandoning the wealthy and begging from the poor.' This is the second part clarifying the main point of being able to rebuke. In terms of the text, it is divided into two parts: first, rebuking the compassion of the Śrāvakas; second, teaching the Bodhisattvas to beg for the Dharma. Although there is compassion, it is not universal, that is, abandoning the rich and begging from the poor, having compassion for the poor, but not having compassion for abandoning the rich, this is called not universal. Also, abandoning the rich and begging from the poor.

即是自現行悲。自現行慈。則有可譏之跡。是故被呵。所以偏呵悲者。舍富從貧。以慈為主。故前呵其悲偏。迦葉住平等法應次行乞食。此下第二說菩薩乞法。以教聲聞。夫乞食有六。一行乞食。二入聚洛。三有所見聞。四明啖食。五有福田。第六總結。初門四句。第一對聲聞悲偏。說平等乞食。夫生死流轉。貴賤無常。或今貧后富。或今富后貧。大而觀之。苦樂不異。是以凡住平等之法。應次第行乞。不宜舍富。而從貧也。為不食故應行乞食。此第二句。明乞食意也。聲聞為欲食。而行乞食。今明不應爾也。為不食故。應行乞食耳。言不食者。即是食之實相。以此心。行乞食也。為壞和合相故應取揣食。此第三明取食法也。聲聞受取揣食。為資養五陰。今明不應建於此心受揣食。應為壞和合相故取揣食。和合者。謂五陰聚集。以此成身。名和合也。揣食者。食有四種。一者揣食。以香味觸。和合成之。以可揣握。故名為揣。即欲界食也。二曰愿食。如兒見沙囊。而命不絕。是愿食也。三曰業食。地獄不食而活。由其罪業。應久受苦痛也。四曰識食。無色眾生。以識相續。命不斷也。為不受故應受彼食。此第四句。明受食也。聲聞。以人為能受食食。為所受。以能受所受。故名受食。今明。不見人為能受。食為所受。

【現代漢語翻譯】現代漢語譯本如果只是表現出自己所理解的悲憫，或者只是表現出自己所理解的慈愛，就會留下可以被指責的痕跡，所以會被呵斥。之所以特別呵斥悲憫，是因為捨棄富人而幫助窮人，以慈愛為主。所以前面呵斥他們的悲憫有所偏頗。迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）安住于平等之法，應當依次去乞食。下面第二部分是說菩薩乞法，用來教導聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）。乞食有六個方面：一是行乞食，二是進入村落，三是所見所聞，四是明白食物的意義，五是有福田（指值得佈施的對象），六是總結。開始的四個方面，第一是針對聲聞的悲憫有所偏頗，說要平等乞食。生死流轉，貴賤無常，或許現在貧窮將來富有，或許現在富有將來貧窮。從大的方面來看，苦和樂並沒有什麼不同。因此，凡是安住于平等之法的人，應當依次去乞食，不應該捨棄富人而只幫助窮人。爲了不執著于食物才應該去乞食。這是第二句，說明乞食的意義。聲聞爲了獲得食物而去乞食，現在說明不應該這樣。爲了不執著于食物，才應該去乞食。所謂『不執著于食物』，就是體悟食物的實相，以這樣的心去乞食。爲了破除和合之相才應該接受團食。這是第三句，說明接受食物的方法。聲聞接受團食，是爲了滋養五陰（pañca-skandha，構成個體存在的五種要素，即色、受、想、行、識）。現在說明不應該建立在這種爲了滋養五陰的心態上接受團食，而應該爲了破除和合之相才接受團食。所謂『和合』，是指五陰聚集在一起，以此形成身體，就叫做和合。所謂『團食』，食物有四種：一是團食，由香味觸等和合而成，可以被抓握，所以叫做團食，也就是欲界（Kāmadhātu，眾生有情慾和物質慾望的界域）的食物。二是愿食，比如嬰兒看到沙囊，生命也不會斷絕，這就是愿食。三是業食，地獄中的眾生不吃東西也能活下去，因為他們的罪業，應該長久地遭受痛苦。四是識食，無色界（Arūpadhātu，沒有物質存在的界域）的眾生，以識相續，生命不會斷絕。爲了不接受（執著）才應該接受食物。這是第四句，說明接受食物。聲聞認為人是能接受食物的主體，食物是被接受的對象，因為有能接受和被接受，所以叫做接受食物。現在說明，不要把人看作是能接受的主體，食物看作是被接受的對象。

【English Translation】 English version If one only manifests compassion based on their own understanding, or only manifests loving-kindness based on their own understanding, it will leave traces that can be criticized, and therefore be reprimanded. The reason for particularly reprimanding compassion is because of abandoning the rich to help the poor, prioritizing loving-kindness. Therefore, the previous reprimand was for their biased compassion. Kāśyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) abides in the Dharma of equality and should go begging for food in order. The second part below speaks of the Bodhisattva's (Enlightenment Being) method of begging, to teach the Śrāvakas (Disciples who learn by hearing the Buddha's teachings). There are six aspects to begging for food: first, going begging for food; second, entering villages; third, what is seen and heard; fourth, understanding the meaning of food; fifth, having a field of merit (referring to objects worthy of offering); sixth, a conclusion. The initial four aspects, the first is addressing the Śrāvakas' biased compassion, saying to beg for food equally. The cycle of birth and death, nobility and lowliness are impermanent, perhaps being poor now and rich later, or being rich now and poor later. From a broad perspective, suffering and happiness are not different. Therefore, all who abide in the Dharma of equality should go begging for food in order, and should not abandon the rich to only help the poor. One should beg for food in order to not be attached to food. This is the second sentence, explaining the meaning of begging for food. Śrāvakas beg for food in order to obtain food, now it is explained that it should not be like this. One should beg for food in order to not be attached to food. The so-called 'not being attached to food' is realizing the true nature of food, and begging for food with this mind. One should accept a lump of food in order to break the aspect of aggregation. This is the third sentence, explaining the method of accepting food. Śrāvakas accept a lump of food in order to nourish the five skandhas (pañca-skandha, the five aggregates that constitute individual existence, namely form, sensation, perception, volition, and consciousness). Now it is explained that one should not establish this mindset of accepting a lump of food in order to nourish the five skandhas, but should accept a lump of food in order to break the aspect of aggregation. The so-called 'aggregation' refers to the five skandhas gathering together, thereby forming the body, which is called aggregation. The so-called 'lump of food', there are four types of food: first, lump of food, formed by the aggregation of smell, taste, and touch, which can be grasped, so it is called lump of food, which is the food of the Desire Realm (Kāmadhātu, the realm where beings have desires and material cravings). Second, food of volition, such as a baby seeing a sandbag and its life not being cut off, this is the food of volition. Third, food of karma, beings in hell can live without eating, because of their karma, they should endure suffering for a long time. Fourth, food of consciousness, beings in the Formless Realm (Arūpadhātu, the realm without material existence) continue their lives with consciousness. One should accept food in order to not accept (be attached). This is the fourth sentence, explaining accepting food. Śrāvakas consider the person as the subject who can accept food, and food as the object being accepted, because there is a subject who can accept and an object being accepted, it is called accepting food. Now it is explained, do not regard the person as the subject who can accept, and food as the object being accepted.

應以此心。受彼食也。文雖四句。義有二章。初平等乞。謂功德業。后之三句。明於智慧。智慧則異凡。功德則起聖。故非凡夫行。非賢聖行。是菩薩行。豈止誨彼聲聞。夫欲行乞。當依此法也。以空聚相入于聚落。此第二句。明入聚落。然行乞食。必入聚落。故次辨之耳。聲聞。以有聚相。入于聚落。放明以空聚相入于聚落。空聚者。聚落之內空。無貧富人也。若然。不應舍富而從貧。又即聚落。本畢竟空。名空聚落。若爾。亦不應有取捨心。所見色與盲等。此第三次明見聞。夫入聚落。必有見聞。凡夫見聞。則生諸結。二乘視聽。則怖畏六塵。今雙斥聖凡。故辨菩薩法也。見色與有等者。非謂閉目不視。然終日見。而無所見。故稱為盲。所聞聲與響等。聞響不生喜怒。聽聲宜可同之。所嗅香如風等。風行香林。而無心受。今聞香。亦應同之。所食味不分別。法無定相。由分別取相。謂之為味。若不分別。則非味也。受諸觸如智證。小乘。智證滅時。心無所染。身受諸觸。宜可同之。知諸法如幻相無自性無他性。諸法從因緣生。故無自他性。如會指成卷。故卷無自性。指亦如是。故無自他性。本自不然今則無滅。喻向無自故無他也。如有燃故有滅。本自不燃。今則無滅。有自故有他耳。本無自。何有他耶。迦葉若能

【現代漢語翻譯】現代漢語譯本：應以這樣的心來接受施捨的食物。文句雖然只有四句，但意義包含兩個方面。首先是平等乞食，這指的是功德事業；後面的三句，闡明的是智慧。有智慧就不同於凡夫，有功德就能成就聖人。所以，這不是凡夫的行為，也不是賢聖的行為，而是菩薩的行為。這豈止是教誨那些聲聞乘的修行者，凡是想要行乞的人，都應當依照這個方法。『以空聚相入于聚落』，這是第二句，說明進入村落。然而，行乞必然要進入村落，所以接著辨析這一點。聲聞乘的修行者，因為有『聚』的相狀，所以進入村落。這裡闡明以『空聚』的相狀進入村落。『空聚』指的是，村落之內是空的，沒有貧富之分。如果這樣，就不應該捨棄富人而選擇窮人。而且，村落的本性畢竟是空，所以稱為『空聚落』。如果是這樣，也不應該有取捨之心。所見之色與盲人相同，這是第三次說明見聞。進入村落，必然會有見聞。凡夫的見聞，會產生各種煩惱。二乘的視聽，則會畏懼六塵（色、聲、香、味、觸、法）。現在同時否定聖人和凡夫，所以辨析菩薩的修行方法。見色與沒有看見一樣，不是說閉上眼睛不看，而是終日看見，卻像沒有看見一樣，所以稱為盲。所聽到的聲音與迴響一樣，聽到迴響不會產生喜怒，聽聲音也應該如此。所嗅到的香味與風一樣，風吹過香樹林，而沒有用心去感受，現在聞香，也應該如此。所嚐到的味道不加以分別，法沒有固定的相狀，因為分別才執取相狀，稱之為味道。如果不分別，那就不是味道。感受各種觸覺如同智證（Jizheng），小乘的智證在滅盡時，內心沒有任何染著，身體感受各種觸覺，也應該如此。知道諸法如幻相，沒有自性也沒有他性。諸法從因緣而生，所以沒有自性和他性。如同會合手指形成拳頭，所以拳頭沒有自性，手指也是如此，所以沒有自性和他性。本來自然如此，現在就沒有滅。比喻本來沒有自性，所以也沒有他性。如果因為有燃燒所以有熄滅，本來沒有燃燒，現在就沒有熄滅。有自性，所以有他性。本來沒有自性，哪裡有他性呢？迦葉（Kasyapa），如果能夠……

【English Translation】 English version: One should receive that food with such a mind. Although the text has only four sentences, the meaning contains two aspects. The first is equal alms-begging, which refers to meritorious deeds; the latter three sentences explain wisdom. Having wisdom is different from ordinary people, and having merit can achieve sainthood. Therefore, this is not the behavior of ordinary people, nor the behavior of the wise and holy, but the behavior of Bodhisattvas. This is not just teaching those of the Sravaka (Śrāvaka) vehicle; anyone who wants to beg for alms should follow this method. 'Entering the village with the appearance of an empty gathering,' this is the second sentence, explaining entering the village. However, begging for alms necessarily involves entering the village, so this is analyzed next. Practitioners of the Sravaka vehicle, because they have the appearance of a 'gathering,' enter the village. Here it is explained to enter the village with the appearance of an 'empty gathering.' 'Empty gathering' refers to the fact that within the village, it is empty, without distinction between rich and poor. If so, one should not abandon the rich and choose the poor. Moreover, the nature of the village is ultimately empty, so it is called an 'empty village.' If so, one should not have a mind of taking and rejecting. What is seen is the same as a blind person, this is the third time explaining seeing and hearing. Entering the village, there will necessarily be seeing and hearing. The seeing and hearing of ordinary people will produce various afflictions. The seeing and hearing of the two vehicles will fear the six dusts (form, sound, smell, taste, touch, dharma). Now, both saints and ordinary people are negated, so the practice method of Bodhisattvas is analyzed. Seeing form is the same as not seeing, it is not saying to close your eyes and not look, but to see all day long, yet it is like not seeing, so it is called blind. What is heard is the same as an echo, hearing an echo does not produce joy or anger, listening to sound should be the same. What is smelled is like the wind, the wind blows through the fragrant forest, but without consciously receiving it, now smelling fragrance should be the same. The taste that is tasted is not distinguished, the Dharma has no fixed appearance, because of distinguishing, one grasps the appearance, calling it taste. If there is no distinguishing, then it is not taste. Experiencing various touches is like Jizheng (智證), when the wisdom-realization of the Small Vehicle is extinguished, the mind has no defilement, the body experiencing various touches should be the same. Knowing that all dharmas are like illusions, without self-nature and without other-nature. All dharmas arise from causes and conditions, so there is no self-nature and no other-nature. Just as joining fingers forms a fist, so the fist has no self-nature, and the fingers are the same, so there is no self-nature and no other-nature. Originally it was naturally so, now there is no extinction. The metaphor is that originally there was no self-nature, so there is no other-nature. If there is burning, there is extinction, originally there was no burning, now there is no extinction. Having self-nature, so there is other-nature. Originally there was no self-nature, where is there other-nature? Kasyapa (迦葉), if you can...

不捨八邪入八解脫以邪相入正法。此第四呵其正食。若能悟邪正不二。便得平等觀。乃可食人施也。八解脫即八背舍。違八解脫。名為八邪。所以偏明此之法等者。良由迦葉謂舍八邪。得八解脫。有滅盡定。能生物福。故偏說也。邪正既一。便不相乖。故復云入也。以一食施一切供養諸佛及眾賢聖然後可食。上示其受食。為物福田。此教其受食。復為施主。既得邪正等觀。便是無礙無盡法門。能以一食。施於一切。如后缽飯事也。若未得真悟。受食之時。宜應作心。上供三寶。下施四生。即是建無盡無礙心也。如是食者非有煩惱非離煩惱。有煩惱食。凡夫也。離煩惱食。二乘也。今勸雙舍凡聖。故非有無也。不入定意非起定意。小乘人有二時入定。一者將欲食時。前入定。作不凈觀。然後起定方食。二者啖食以後。復入禪定。生施主福。此之二時。入定則不食。食則不入定。菩薩得無礙觀。終日食而終日定。故無出入之名。又大士體道。未曾靜散。故非入非起。非住世間非住涅槃。凡夫之食。愿壽命長存。為住世間。二乘受食。欲入涅槃。又聲聞受食。名住世間。后欣取滅。稱住涅槃。今並異之。故兩非也。以菩薩不食而食故。非住涅槃。食無所食故。非住世間。其有施者無大福無小福不為益不為損。此第五次明福田

。若迦葉得平等觀。則能外說平等法。能令施主復平等心。不計福之大小。己之損益。又解。大小據前人。損益就迦葉。田勝則施主得大福。田劣則獲小福。得食則獲五事。為益。不得則無五事。為損。故損益據迦葉。是為正入佛道不依聲聞。此第六總結。如上所明。便得平等觀。名正入道。則能自利利人。故不依聲聞。迦葉若如是食為不空食人之施也。既有正悟。便是良田。故不虛人施。時我世尊聞說是語得未曾有即於一切菩薩深起敬心復作是念斯有家名辨才智慧乃能如是其誰不發阿耨多羅三藐三菩提心我從是來不復勸人以聲聞辟支佛行。此第三明迦葉蒙益。凡有五句。一嘆法希有。二得敬勝人。復作是念。第三讚歎。斯有家名者。在家大士。凈名遐布。誰不發心。第四勸發心。我從是來。第五迦葉自立大志。是故不任詣彼問疾。不堪有三。標釋竟。今總結也。佛告須菩提汝行詣維摩詰問疾。此第四命須菩提。就文為二。初命。次辭不堪。須菩提者。此云空生。亦名善吉。以其生時。舍內寶藏。眾物悉空。故名空生。父母謂是不祥。召相師問之。相師云。唯善唯吉。稱為善吉。相傳。有經云。須菩提。是東方世界。青龍陀佛影向釋迦。身為弟子。然五百之流。德非遍備。各有偏能。但稱第一。善吉等。有供養者。能

與現報。既有異德。故名四大聲聞。須菩提白佛言世尊我不堪任詣彼問疾。此第二辭。不堪。就文亦三。謂標釋結。此初標也。所以者何憶念我昔入其舍從乞食。此第二釋不堪。就文為五。第一辨不應來而來。為被呵之由。第二明能呵之旨。第三明不應去而去。重辨被呵之由。第四重明能呵之旨。第五時眾得道。此初文也。善吉所以入凈名舍者。凡有二義。一者迦葉舍富從貧。善吉舍貧從富。悉乖平等之道。故俱被呵。所以舍貧從富乞者。富貴嬌恣。不慮無常。今雖快意。后必貧苦。愍其迷惑。仍就乞食。以不得越家故。次入其舍。因被呵也。二者居士德重淵遠。言不漏機。五百應真。莫敢窺其庭者。善吉自謂。深入空理。觸言無滯。故徑造其舍。從彼乞食。然當其入觀。則心順法相。及其出俗。即情隨事轉。致失招屈。良由此也時維摩詰取我缽盛滿飯。此第二明能呵之旨。就文為四。一就食平等門。呵其于食不等。從不斷淫怒癡下。第二就解惑平等門。呵其解惑不等。不見佛下。第三就內外平等門。呵其內外不等。從若須菩提入諸邪見。第四就邪正平等門。呵其邪正不等。所以知有四門者。以後結句。云乃可取食也。四門次第者。初正乞食。故就食平等門。呵之。其斷惑得解。堪為福田。則解惑不等。故就解惑平等

門呵之。惑滅解生。猶見佛聞法。不殖外道。便謂內外為二。故就內外平等門呵之。猶殖佛世。離彼邪緣。具諸功德則謂邪正相乖。故就邪正平等門呵之。此初門也。取缽滿飯而呵者。若空缽。則居士有吝惜之嫌。若與缽。恐持而去。不盡言論之勢。又空缽故。不得生論。與便不得論。又不空缽。明菩薩為施主。不與缽。明二乘非福田謂我言唯須菩提若能于食等者諸法亦等諸法等者于食亦等如是行乞乃可取食。于食等者。唯富人之妙食。等貧舍之穢弊。若能於此粗妙食等。則于諸法亦等。若能違萬法皆等。則能于食亦等。得此等心。則是福田。乃可取食。若爾不應舍貧而從富也。若舍貧從富。則于食不等。便無等非是福田。不應取食。故進退無答也。若須菩提不斷淫怒癡亦不與俱。此第二就解惑平等門呵。善吉所謂理唯二轍。一者斷於三毒。二者與俱。謂凡夫也。斷三毒即二乘也。今聞不斷不俱。理出意外。故茫然不解。大士體三毒。本自不有。故不與俱。今亦不無。稱為不斷。又若有三毒。可斷可俱。不性無二。何所俱斷。又三毒屬人。可論俱斷。竟自無人。誰俱斷耶。又三毒屬心。可論俱斷。求屬無從。則斷俱義宗。具如正觀論說。不壞於身而隨一相。上就有餘涅槃。今約無餘涅槃也。小乘人謂。壞五陰身。然後

【現代漢語翻譯】現代漢語譯本：呵斥關門（門呵之）。如果迷惑消滅，智慧產生（惑滅解生），仍然執著于見到佛、聽到佛法，或者不去除外道的思想（不殖外道），就認為內在和外在是兩個不同的東西。所以，就從內外平等的角度來呵斥他。如果仍然執著于佛陀住世時的想法，遠離那些邪惡的因緣，具備各種功德，就認為邪惡和正義是相互對立的。所以，就從邪正平等的角度來呵斥他。這是第一個方面（此初門也）。拿著缽盛滿飯來呵斥他（取缽滿飯而呵者），如果缽是空的，那麼居士會有吝嗇的嫌疑。如果給了缽，又恐怕他拿著就走了，不能充分表達言論的意義。而且因為缽是空的，所以無法引發討論；給了缽，又無法進行討論。又不空缽，表明菩薩是施主；不給缽，表明二乘不是真正的福田。說『我說只有須菩提如果能對食物平等，那麼對一切法也能平等；對一切法平等，那麼對食物也能平等。』這樣乞食才可以接受（謂我言唯須菩提若能于食等者諸法亦等諸法等者于食亦等如是行乞乃可取食）。對食物平等，是指對富人家的美味食物，和貧困人家的粗劣食物都能平等對待（于食等者。唯富人之妙食。等貧舍之穢弊）。如果能對這些粗細好壞的食物都平等，那麼對一切法也能平等。如果能通達萬法都是平等的，那麼對食物也能平等。得到這種平等心，才是真正的福田，才可以接受供養。如果這樣，就不應該捨棄貧窮的人而只接受富人的供養（若爾不應舍貧而從富也）。如果捨棄貧窮的人而只接受富人的供養，那麼對食物就不平等，沒有平等心就不是真正的福田，不應該接受供養。』所以無論進退都沒有合適的回答（故進退無答也）。如果須菩提不斷除淫慾、嗔怒、愚癡，也不與它們同流合污（若須菩提不斷淫怒癡亦不與俱），這是第二個方面，就從理解迷惑的平等性來呵斥他（此第二就解惑平等門呵）。善吉所說的道理只有兩種途徑：一種是斷除三種毒素，另一種是與它們同流合污（善吉所謂理唯二轍。一者斷於三毒。二者與俱），這是指凡夫。斷除三種毒素就是二乘。現在聽說既不斷除也不同流合污，道理超出了意料之外，所以茫然不解（今聞不斷不俱。理出意外。故茫然不解）。大士體悟到三種毒素，本來就是不存在的，所以不與它們同流合污（大士體三毒。本自不有。故不與俱）。現在也不是完全沒有，稱為不斷。而且如果有三種毒素，可以斷除也可以同流合污，如果本性沒有二元對立，又如何同流合污或斷除呢（今亦不無。稱為不斷。又若有三毒。可斷可俱。不性無二。何所俱斷）。而且三種毒素屬於人，可以討論同流合污或斷除，如果最終沒有人，誰來同流合污或斷除呢（又三毒屬人。可論俱斷。竟自無人。誰俱斷耶）。而且三種毒素屬於心，可以討論同流合污或斷除，如果追尋心的歸屬卻無從尋找，那麼斷除和同流合污的意義就落空了（又三毒屬心。可論俱斷。求屬無從。則斷俱義宗）。具體內容如《中觀論》所說。不破壞身體而隨順唯一的實相（不壞於身而隨一相），上面是就還有餘的涅槃來說的，現在是就無餘涅槃來說的（上就有餘涅槃。今約無餘涅槃也）。小乘人認為，破壞五蘊之身，然後...

【English Translation】 English version: He rebuked him for closing the door (門呵之). If delusion is extinguished and wisdom arises (惑滅解生), yet one still clings to seeing the Buddha and hearing the Dharma, or does not eradicate externalist views (不殖外道), then one considers the internal and external as two separate things. Therefore, he rebuked him from the perspective of the equality of internal and external. If one still clings to the ideas from when the Buddha was alive, staying away from those evil conditions, and possessing all kinds of merits, then one considers evil and righteousness as mutually opposed. Therefore, he rebuked him from the perspective of the equality of evil and righteousness. This is the first aspect (此初門也). He rebuked him for taking a bowl full of food (取缽滿飯而呵者). If the bowl is empty, then the householder might suspect stinginess. If the bowl is given, he might take it away, preventing a full discussion. Moreover, because the bowl is empty, a discussion cannot arise; if the bowl is given, a discussion cannot take place. Furthermore, a non-empty bowl shows that the Bodhisattva is a benefactor; not giving the bowl shows that the Two Vehicles are not true fields of merit. Saying, 'I say that only if Subhuti can be equal regarding food, then he can be equal regarding all dharmas; if he is equal regarding all dharmas, then he can be equal regarding food.' Only then is begging for food acceptable (謂我言唯須菩提若能于食等者諸法亦等諸法等者于食亦等如是行乞乃可取食). Being equal regarding food means treating the delicious food of the rich and the coarse food of the poor equally (于食等者。唯富人之妙食。等貧舍之穢弊). If one can be equal regarding these coarse and fine foods, then one can be equal regarding all dharmas. If one can understand that all dharmas are equal, then one can be equal regarding food. Attaining this equal mind is being a true field of merit, and only then can one accept offerings. If so, one should not abandon the poor and only accept offerings from the rich (若爾不應舍貧而從富也). If one abandons the poor and only accepts offerings from the rich, then one is not equal regarding food, and without an equal mind, one is not a true field of merit, and should not accept offerings.' Therefore, there is no suitable answer whether advancing or retreating (故進退無答也). If Subhuti does not cut off lust, anger, and ignorance, nor does he associate with them (若須菩提不斷淫怒癡亦不與俱), this is the second aspect, rebuking him from the perspective of understanding the equality of delusion (此第二就解惑平等門呵). Shankila (善吉) said that there are only two paths: one is to cut off the three poisons, and the other is to associate with them (善吉所謂理唯二轍。一者斷於三毒。二者與俱), referring to ordinary people. Cutting off the three poisons is the Two Vehicles. Now, hearing that one neither cuts them off nor associates with them, the principle is beyond expectation, so one is bewildered and does not understand (今聞不斷不俱。理出意外。故茫然不解). A Bodhisattva embodies the three poisons, which are originally non-existent, so he does not associate with them (大士體三毒。本自不有。故不與俱). Now, they are also not completely absent, called 'not cutting off.' Moreover, if there are three poisons, they can be cut off or associated with; if their nature is not dualistic, how can one associate with or cut them off (今亦不無。稱為不斷。又若有三毒。可斷可俱。不性無二。何所俱斷). Moreover, the three poisons belong to people, and one can discuss associating with or cutting them off; if ultimately there is no person, who will associate with or cut them off (又三毒屬人。可論俱斷。竟自無人。誰俱斷耶). Moreover, the three poisons belong to the mind, and one can discuss associating with or cutting them off; if one seeks the belonging of the mind but cannot find it, then the meaning of cutting off and associating with becomes empty (又三毒屬心。可論俱斷。求屬無從。則斷俱義宗). The details are as explained in the Madhyamaka-karika (正觀論). Not destroying the body but following the one true aspect (不壞於身而隨一相), the above refers to Nirvana with remainder (有餘涅槃), now it refers to Nirvana without remainder (無餘涅槃). The followers of the Hinayana (小乘) believe that destroying the body of the five skandhas (五陰身), and then...

隨涅槃一相。今明身即一相。不待壞而隨也。又上據煩惱。今約報障。呵意同前不滅癡愛起于明脫。身本從癡愛而生。故次言也。如涅槃云。生死本際。凡有二種。一者無明。二者有愛。小乘人謂。以癡彰智故。滅癡而得明。以愛縛心故。愛解而心脫。故涅槃云。明與無明。愚者謂二也。大士觀癡愛其即是明脫。不待滅癡愛。而起明脫。是故。智者了達其性無二。無二之性。即是實性。問。是何等明脫。答。三明內漏盡明也。斷非想惑。九解脫中。第九解脫也以五逆相而得解脫亦不解不縛。上明煩惱與報。今次說業平等也。小乘明。五逆業。必定受報。無得解脫理故。今明。窮重之縛。等於極上之解。所以然者。五逆實相。即是解脫。豈有縛解之異耶不見四諦非不見諦。得於明脫。要由見諦。故次泯之。境智本空故。不見四諦。四倒寂然故。非不見諦。又求四無從。故不見諦。亦無不四。故非不見。又見四諦者。二乘人也。不見四諦。凡夫人也。今大士異之。是故俱斥。非得果。聲聞由見四諦。是故得果。既非見諦。故非得果。又不見能得之人及所得法。故非得果非凡夫法非離凡夫法非聖人非不聖人。聲聞謂。以得果故舍凡成聖。故次非之也。又上來就法泯見。此約人平等也。既以非得果。應是凡夫。而求故非凡夫。

而凡夫不得凡夫實性。即是聖法。故非離凡夫。以不離凡法。故非聖人。而道過三界。故非不聖也。雖成就一切法而離諸法相。此句是總結上來諸義也。雖成就一切法者。善吉既其是人。人必成就於法。謂不捨上來所明一切惡法。而復具足善法。故云成就一切法也。而實未曾善惡。故云離諸法相。乃可取食若能備如上說。則得平等觀。便是福田。故應取食。此一章訖。所以結也。若須菩提不見佛不聞法。此第三內外平等門也。二乘謂舍凡得聖。要由見佛聞法。故次泯之。善吉自謂。見佛聞法。而言不見聞者。其言似反。其理實順。若有佛可見。則是有見。故不見佛。若有法可聞。則是有聞。故非聞法。今明。無佛可見。乃名見佛。無法可聞。始是聞法。蓋是斥二乘之有。是故說無。既知佛非有。即識佛非無。如是五句。無所受著。始是法身。如斯五悟。名見佛也。正觀論云。邪見深厚者。則說無如來。如來寂滅相。分別有亦非。彼外道六師。聲聞人謂。以見佛聞法。即事佛為師。已為弟子。異於外道。故次泯之。釋迦出世。正值六師。但六師不同。凡有三部。合十八人。足能仁。為十九也。第一部。自稱一切智。裸形苦行。第二部。得五神通。第三部。誦四章陀。又言。此三即修思聞三慧。從於三慧。生十八人。今文

【現代漢語翻譯】現代漢語譯本而凡夫無法獲得凡夫的真實自性（凡夫實性）。這（不得凡夫實性）就是聖法。所以（成聖）並非脫離凡夫。因為不脫離凡夫之法，所以（凡夫）不是聖人。而道超越三界，所以（凡夫）並非不是聖人。雖然成就一切法，卻又遠離一切法的表象（法相）。這句話是總結以上所有的含義。『雖成就一切法者』，善吉既然是人，人必定成就於法，就是說不捨棄上面所說的一切惡法，而且還具備善法，所以說成就一切法。而實際上未曾有善惡之分，所以說遠離一切法的表象（法相）。這樣才可以接受供養。如果能夠像上面所說的那樣具備，就能得到平等的觀察（平等觀），便是真正的福田，所以應該接受供養。這一章結束。這是總結。（下面說）如果須菩提沒有見到佛，沒有聽到法，這是第三個內外平等的法門。二乘認為捨棄凡夫而得到聖人，一定要通過見到佛、聽到法。所以接下來破除這種觀念。善吉自己認為，見到佛，聽到法，卻說沒有見到、沒有聽到，他的話好像是相反的，但道理實際上是順應真理的。如果存在可以見到的佛，那就是有見。所以說不見佛。如果存在可以聽到的法，那就是有聽。所以說沒有聽到法。現在說明，沒有佛可以見到，才叫做見到佛。沒有法可以聽到，才是聽到法。這實際上是斥責二乘的有。所以才說無。既然知道佛不是有，就認識到佛不是無。像這樣的五句，沒有執著，才是法身。像這樣的五種領悟，叫做見到佛。正觀論說：『邪見深厚的人，就說沒有如來。如來寂滅的真相，分別說有或者說沒有，都是不對的。』那些外道六師，聲聞人認為，因為見到佛、聽到法，就以佛為老師，自己成為弟子，不同於外道。所以接下來破除這種觀念。釋迦牟尼佛出世的時候，正值六師（外道六師）存在。但六師不同，大致分為三類，總共十八人。加上能仁（釋迦牟尼佛），就是十九人。第一類，自稱一切智，裸體苦行。第二類，得到五神通。第三類，誦四章陀。又有人說，這三類就是修習思聞三慧。從這三慧中，產生了十八人。現在經文

【English Translation】 English version And ordinary beings (凡夫, fanfu) do not attain the real nature of ordinary beings (凡夫實性, fanfu shixing). This (not attaining the real nature of ordinary beings) is the sacred Dharma (聖法, shengfa). Therefore, (becoming a sage) is not about separating from ordinary beings. Because it does not separate from the Dharma of ordinary beings, therefore (an ordinary being) is not a sage. And the Dao (道, Dao) transcends the three realms, so (an ordinary being) is not not a sage. Although accomplishing all Dharmas, one is apart from the appearances of all Dharmas (法相, faxiang). This sentence summarizes all the meanings above. 'Although accomplishing all Dharmas,' since Shanjii (善吉) is a person, a person must accomplish Dharmas, which means not abandoning all the evil Dharmas mentioned above, and also possessing good Dharmas, so it is said to accomplish all Dharmas. But in reality, there has never been a distinction between good and evil, so it is said to be apart from the appearances of all Dharmas. Only then can one accept offerings. If one can be equipped as described above, one can attain equal observation (平等觀, pingdeng guan), which is a true field of merit, so one should accept offerings. This chapter ends. This is a summary. (Below it says) If Subhuti (須菩提) has not seen the Buddha (佛, Fo), has not heard the Dharma (法, Fa), this is the third gate of inner and outer equality. The Two Vehicles (二乘, er cheng) believe that abandoning ordinary beings and attaining sages must be through seeing the Buddha and hearing the Dharma. So next, this concept is refuted. Shanjii himself believes that he has seen the Buddha and heard the Dharma, but says that he has not seen or heard. His words seem contradictory, but the truth is in accordance with the truth. If there is a Buddha that can be seen, then there is seeing. So it is said not to see the Buddha. If there is a Dharma that can be heard, then there is hearing. So it is said not to hear the Dharma. Now it is explained that not having a Buddha to see is called seeing the Buddha. Not having a Dharma to hear is called hearing the Dharma. This is actually criticizing the existence of the Two Vehicles. That's why it is said to be non-existent. Since one knows that the Buddha is not existent, one recognizes that the Buddha is not non-existent. Like these five sentences, without attachment, is the Dharmakaya (法身, fashen). Such five realizations are called seeing the Buddha. The Madhyamaka-karika (正觀論, Zheng Guan Lun) says: 'Those with deep-rooted wrong views say that there is no Tathagata (如來, Rulai). The true nature of the Tathagata's Nirvana (寂滅, ji mie) is neither existent nor non-existent. ' Those six heretical teachers (外道六師, waidao liu shi), the Sravakas (聲聞人, shengwen ren) believe that because they have seen the Buddha and heard the Dharma, they take the Buddha as their teacher and become disciples, which is different from the heretics. So next, this concept is refuted. When Sakyamuni Buddha (釋迦牟尼佛, Shijiamouni Fo) appeared in the world, the six heretical teachers were present. But the six heretical teachers are different, roughly divided into three categories, with a total of eighteen people. Adding the Able One (能仁, Neng Ren) (Sakyamuni Buddha), there are nineteen people. The first category claims to be all-knowing, practicing asceticism naked. The second category has attained the five supernormal powers. The third category recites the four chapters of Chanda. It is also said that these three categories are the three wisdoms of learning, thinking, and hearing. From these three wisdoms, eighteen people were born. Now the text

所明。是初部也。富蘭那迦葉母姓也。富蘭那字也。此是邪見外道。撥無萬法。末伽梨拘賒梨子。末伽梨字也。拘賒梨。其母名也。其人計眾生苦樂。不由因得。自然而有。刪阇夜毗羅胝子。刪阇夜字也。毗羅胝其母名也。其人謂道不須求。逕生死劫數。苦儘自得。如轉縷丸于高山。縷儘自止。何假求耶。阿耆多翅舍欽婆羅。阿耆多字也。翅舍欽婆羅。粗弊衣名也。其人著弊衣拔髮。五熱炙身。以苦行為道。謂今身受苦。後身常樂也。迦羅鳩馱迦旃延。姓迦旃延。字迦羅鳩馱。其人應物起見。人問有耶。答言有。人問無耶。答言無。故執諸法。亦有亦無。尼犍陀若提子等。尼犍陀。其出家總名也。如佛法出家名沙門。若提子。母名也。其人謂。罪福苦樂。本有定因。要必須受。非行道所能斷也。是汝之師因其出家彼師所墮汝亦隨墮。此令善。吉。事外道為師。因其出家。現世受其邪法。故墮邪見。後世同其果報。故墮惡道。乃可取食。若不同六師。則見邪正相異。使無等觀。故不堪受食。若知六師即是法身。以同六師。即是同法身。便得等觀。乃可受食。問。云何六師即是法身。答。四句求六師不得。六師即是實相。得即是法身。故云觀身實相。觀佛亦然。又同六師。方是不同六師。若不同六師。即是同六師也。所以

【現代漢語翻譯】所明：這是最初的部分。Purana Kassapa (富蘭那迦葉)的'母姓'是Kassapa，'富蘭那'是他的名字。這是一個邪見外道，否定一切萬法。Makkhali Gosala (末伽梨拘賒梨子)，'末伽梨'是他的名字，Gosala是他的母親的名字。此人認為眾生的苦樂不是由因果關係產生的，而是自然而然存在的。Sanjaya Belatthiputta (刪阇夜毗羅胝子)，'刪阇夜'是他的名字，Belatthi是他的母親的名字。此人認為道不需要去尋求，經歷生死劫數，苦儘自然就能得到，就像在高山上滾動線團，線用完了自然就停止了，何必去尋求呢？Ajita Kesakambali (阿耆多翅舍欽婆羅)，'阿耆多'是他的名字，Kesakambali是粗糙的弊衣的名字。此人穿著弊衣，拔掉頭髮，用五熱炙烤身體，以苦行作為修道的方式，認為今生受苦，後世就能常樂。Pakudha Kaccayana (迦羅鳩馱迦旃延)，姓Kaccayana (迦旃延)，字Pakudha Kaccayana (迦羅鳩馱)。此人根據外物而產生見解，別人問'有'嗎，他就回答'有'，別人問'無'嗎，他就回答'無'，所以執著于諸法，認為亦有亦無。Nigantha Nataputta (尼犍陀若提子)等，'尼犍陀'是他們出家人的總稱，就像佛法中的出家人被稱為沙門一樣，Nataputta是他的母親的名字。此人認為罪福苦樂，本來就有一定的因果，必須要承受，不是通過修行就能斷除的。你是你的老師因為他出家，他的老師墮落了，你也跟著墮落。這使得以善、吉祥之事為師的外道，因為他出家，現世接受他的邪法，所以墮入邪見，後世和他有同樣的果報，所以墮入惡道。才可以接受供養。如果不同於六師，就會看到邪正的差異，使得沒有平等觀，所以不能接受供養。如果知道六師就是法身，因為和六師相同，就是和法身相同，就能得到平等觀，才可以接受供養。問：為什麼說六師就是法身呢？答：用四句來尋求六師是找不到的，六師就是實相，得到實相就是法身，所以說觀察身體的真實相狀，觀察佛也是這樣。又和六師相同，才是不同於六師。如果不同於六師，就是和六師相同。所以。

【English Translation】 What is being explained: This is the initial part. The 'mother's name' of Purana Kassapa (富蘭那迦葉) is Kassapa, and 'Purana' is his given name. This is a heretical outsider who denies all dharmas. Makkhali Gosala (末伽梨拘賒梨子), 'Makkhali' is his name, and Gosala is his mother's name. This person believes that the suffering and happiness of sentient beings are not caused by karma but exist naturally. Sanjaya Belatthiputta (刪阇夜毗羅胝子), 'Sanjaya' is his name, and Belatthi is his mother's name. This person believes that the path does not need to be sought; after experiencing countless cycles of birth and death, suffering will naturally end, just like a ball of thread rolling down a high mountain, it will stop when the thread runs out, so why seek it? Ajita Kesakambali (阿耆多翅舍欽婆羅), 'Ajita' is his name, and Kesakambali is the name of coarse, tattered clothing. This person wears tattered clothing, plucks out his hair, and scorches his body with five heats, taking ascetic practices as the way to cultivate, believing that suffering in this life will lead to constant happiness in the next. Pakudha Kaccayana (迦羅鳩馱迦旃延), his surname is Kaccayana (迦旃延), and his given name is Pakudha Kaccayana (迦羅鳩馱). This person forms views based on external things. If someone asks 'Does it exist?', he answers 'It exists.' If someone asks 'Does it not exist?', he answers 'It does not exist.' Therefore, he is attached to all dharmas, believing that they both exist and do not exist. Nigantha Nataputta (尼犍陀若提子) and others, 'Nigantha' is the general term for their renunciates, just as renunciates in Buddhism are called Shramanas, and Nataputta is his mother's name. This person believes that sins, blessings, suffering, and happiness all have predetermined causes and must be endured; they cannot be severed through cultivation. You are your teacher because he renounced the world, and your teacher has fallen, and you follow him into downfall. This causes those who take outsiders who consider goodness and auspiciousness as teachers, because he renounced the world, to accept his heretical teachings in this life, thus falling into heretical views, and in future lives, he will have the same karmic retribution, thus falling into evil realms. Only then can one accept offerings. If one is different from the six teachers, one will see the differences between heresy and righteousness, causing one to lack equal vision, so one cannot accept offerings. If one knows that the six teachers are the Dharmakaya (法身), because one is the same as the six teachers, one is the same as the Dharmakaya, and one can attain equal vision, only then can one accept offerings. Question: Why is it said that the six teachers are the Dharmakaya? Answer: Seeking the six teachers with the four propositions is impossible; the six teachers are the true nature, and attaining the true nature is the Dharmakaya, so it is said to observe the true nature of the body, and observing the Buddha is the same. Furthermore, being the same as the six teachers is being different from the six teachers. If one is different from the six teachers, one is the same as the six teachers. Therefore.

然者。同六師。則體邪即正故。是正見人。若不同六師。即謂邪正為二。名邪見人。故同六師也。若須菩提入諸邪見不到彼岸。此第四邪正平等門。既同六師。則入諸邪見。邪見明無道因。不到彼岸。辨無滅果。既入邪見。則不到彼岸。所以作此呵者。或人以邪見正見為二。彼岸與此岸相乖。故今明。入諸邪見。邪正不二。彼此無別。若達不二平等。邪見即是正見。不到彼岸。即是到也。住於八難不得無難。既入邪見。便生八難。不得無難處也。所以作是呵者。善吉自謂離於八難。以得人身。難三惡道及長壽天。生閻浮提。離北郁單越。值于佛世。離佛前佛後。得於正道。離世智辨聰。六根具足。離生盲聾。此則謂難與無難為二。今明。達乎八難。即是無難故。今住於八難。既不見難。亦不見於無難。故云不得無難也。同於煩惱離清凈法。入邪見。在八難者。便無結不起。既無結不起。而離清凈法。所以作是呵者。善吉自謂。異於煩惱。不離清凈法。故今明。煩惱體性。即是實相。若同煩惱。即是同於實相。離清凈法。即是不離。汝得無諍三昧一切眾生亦得是定。善吉自謂。得無諍定。群生不得。欲以斯定為物福田。此則見自他為二。得不得殊。是故明。善吉之與群生。性常自一。茍為善吉獨得。而群生不得乎。故今

【現代漢語翻譯】現代漢語譯本：如果這樣說，那麼，與六師（外道六位老師）相同，就是將邪見視為正見，所以是正見之人。如果不同於六師，就認為邪正有別，這就是邪見之人，所以要與六師相同。如果須菩提進入各種邪見就無法到達彼岸，這是第四個邪正平等的法門。既然與六師相同，就是進入各種邪見。邪見表明沒有通往真理的道路，無法到達彼岸，辨別不出沒有涅槃的果報。既然進入邪見，就無法到達彼岸。之所以這樣呵斥，或許有人認為邪見和正見是兩種對立的東西，此岸和彼岸相互違背。所以現在說明，進入各種邪見，邪正並沒有分別。如果通達不二的平等，邪見就是正見，無法到達彼岸也就是到達了。處於八難（八種難以修行佛法的障礙）之中，就無法脫離八難。既然進入邪見，就會產生八難，無法脫離八難的處境。之所以這樣呵斥，善吉自認為脫離了八難，因為得到了人身，遠離了三惡道以及長壽天，生於閻浮提（我們所居住的這個世界），遠離了北郁單越（四大部洲之一，以享樂為主），值遇佛陀住世，遠離了佛前佛後，得到了正道，遠離了世間的智慧和辯才，六根完備，遠離了天生盲聾。這便是認為八難和沒有八難是兩種對立的東西。現在說明，通達八難，就是沒有八難。現在處於八難之中，既看不到八難，也看不到沒有八難，所以說無法脫離八難。與煩惱相同，就是脫離了清凈的佛法。進入邪見，處於八難之中，就不會沒有煩惱生起。既然沒有煩惱不生起，就是脫離了清凈的佛法。之所以這樣呵斥，善吉自認為不同於煩惱，沒有脫離清凈的佛法。所以現在說明，煩惱的體性，就是實相。如果與煩惱相同，就是與實相相同。脫離清凈的佛法，就是沒有脫離。你得到了無諍三昧（一種禪定），一切眾生也能得到這種禪定。善吉自認為，得到了無諍定，其他眾生無法得到，想要用這種禪定作為眾生的福田。這就是認為自己和他人是兩種對立的東西，得到和得不到不同。所以說明，善吉和眾生的本性常常是一樣的。難道只有善吉才能得到，而眾生不能得到嗎？所以現在

【English Translation】 English version: If that's the case, then being the same as the Six Teachers (the six non-Buddhist teachers) means regarding wrong views as right views, therefore being a person of right views. If different from the Six Teachers, it means considering wrong and right as two separate things, which is a person of wrong views, so one should be the same as the Six Teachers. If Subhuti enters into various wrong views, he will not be able to reach the other shore; this is the fourth gate of equality between wrong and right. Since being the same as the Six Teachers means entering into various wrong views, wrong views indicate that there is no path to truth, and one cannot reach the other shore, unable to discern the absence of the fruit of Nirvana. Since entering into wrong views means not being able to reach the other shore, the reason for this rebuke is that perhaps someone considers wrong views and right views as two opposing things, with this shore and the other shore contradicting each other. Therefore, it is now explained that entering into various wrong views means that there is no distinction between wrong and right. If one understands the non-dual equality, wrong views are right views, and not reaching the other shore is reaching it. Being in the Eight Difficulties (eight obstacles to practicing the Dharma) means not being able to escape the Eight Difficulties. Since entering into wrong views means generating the Eight Difficulties, one cannot escape the state of the Eight Difficulties. The reason for this rebuke is that Subhuti considers himself to have escaped the Eight Difficulties because he has obtained a human body, is far from the three evil realms and the heavens of longevity, is born in Jambudvipa (the world we live in), is far from Uttarakuru (one of the four continents, focused on enjoyment), encounters the Buddha in this world, is far from before and after the Buddha's time, has obtained the right path, is far from worldly wisdom and eloquence, has complete six senses, and is far from being born blind and deaf. This means considering the Eight Difficulties and the absence of the Eight Difficulties as two opposing things. Now it is explained that understanding the Eight Difficulties means the absence of the Eight Difficulties. Being in the Eight Difficulties now means seeing neither the Eight Difficulties nor the absence of the Eight Difficulties, so it is said that one cannot escape the Eight Difficulties. Being the same as afflictions means being separated from pure Dharma. Entering into wrong views and being in the Eight Difficulties means that there will be no defilements that do not arise. Since no defilements do not arise, it means being separated from pure Dharma. The reason for this rebuke is that Subhuti considers himself different from afflictions and not separated from pure Dharma. Therefore, it is now explained that the nature of afflictions is reality itself. Being the same as afflictions means being the same as reality. Being separated from pure Dharma means not being separated. You have attained the Samadhi of Non-Contention (a type of meditation), and all beings can also attain this Samadhi. Subhuti considers himself to have attained the Samadhi of Non-Contention, which other beings cannot attain, wanting to use this Samadhi as a field of merit for beings. This means considering oneself and others as two opposing things, with attainment and non-attainment being different. Therefore, it is explained that the nature of Subhuti and beings is always the same. Is it only Subhuti who can attain it, and beings cannot? Therefore, now

不得同得。得同不得。得不得不二。自他平等也。無諍三昧。凡有二種。一者內順實相。二外不違物心。名無諍也。其施汝者不名福田供養汝者墮三惡道。此明田非田不二。惡道善道。體性無別。為與眾魔共一手作諸勞侶汝與眾魔及諸塵勞等無有異。如世造物。所作不異。名為一手。是一手則共為塵勞伴侶。故與魔不異。然魔與實相不異。既與魔一不異。則與實相不異。於一切眾生而有怨心謗諸佛毀於法不入眾數終不得滅度汝若如是乃可取食。此明怨親平等。譭譽一貫。出入無別。得不得均。若能如是乃可取食。第四章竟。故復結也。時我世尊聞此茫然不識是何言不知以何答便置缽欲出其舍。此第三明不應去而去。重致被呵之由。不識是何言不知是何答者。且據一章釋之。如善吉自謂。見佛聞法。凈名云。不見佛不聞法。觀其言則似逆。詳其意則大順。所以然者。若不見佛。乃是見佛。若有佛可見。則不見佛。而善吉聽其言則逆。思其理則不反。故不識是何言。不知以何答。而日時既至。使舍缽而欲去。生公云。既其有屈。便應輸缽。故置之慾出。然善吉與眾人。凡有兩意一同。諸人識其言。而善吉不識。此一異也。眾人被詰生喜。而善吉聞呵便懼。此二異也。五百聲聞。悉不能答。斯一同也。問。何故善吉。獨招二

【現代漢語翻譯】現代漢語譯本『不得同得。得同不得。得不得不二。自他平等也。』意思是說，『得』與『不得』沒有分別，『得』等同於『不得』，『得』與『不得不』也是沒有分別的，自己和他人是平等的。『無諍三昧（一種禪定狀態）』，有兩種。一是內心順應實相（事物的真實本質），二是外在不違背萬物的本性，這叫做『無諍』。『其施汝者不名福田，供養汝者墮三惡道。』這說明福田（指行善的對象）與非福田沒有分別，惡道與善道，其體性也沒有差別。『為與眾魔共一手作諸勞侶，汝與眾魔及諸塵勞等無有異。如世造物，所作不異。名為一手。是一手則共為塵勞伴侶。故與魔不異。然魔與實相不異。既與魔一不異。則與實相不異。』意思是說，如果（你）與眾魔共同做著同樣的事情，那麼（你）與眾魔以及各種塵世的勞苦就沒有什麼區別。就像世間的工匠，所做的事情沒有不同，就叫做『一手』。如果是一手，那就是共同的塵勞伴侶。所以與魔沒有什麼不同。然而魔與實相沒有不同。既然與魔沒有不同，那麼與實相也沒有不同。『於一切眾生而有怨心，謗諸佛，毀於法，不入眾數，終不得滅度，汝若如是，乃可取食。』這說明怨恨和親近是平等的，誹謗和讚譽是一致的，出離和進入沒有分別，『得』與『不得』是相同的。如果能夠這樣，才可以接受供養。第四章結束。所以再次總結。『時我世尊聞此茫然，不識是何言，不知以何答，便置缽欲出其舍。』這第三點說明不應該離開卻要離開，再次導致被呵斥的原因。『不識是何言，不知是何答』，暫且根據一章來解釋。就像善吉（Subhuti，須菩提，佛陀的弟子）自認為，見到了佛，聽聞了佛法。維摩詰（Vimalakirti，一位在家菩薩）說，沒有見到佛，沒有聽聞佛法。看他的話好像是違逆的，詳細思考他的意思卻是非常順應的。之所以這樣，如果不見佛，才是見佛。如果有佛可以見到，那就是沒有見到佛。而善吉聽他的話認為是違逆的，思考他的道理卻不能反思，所以不明白說的是什麼，不知道應該如何回答。而且時間到了，於是放下缽想要離開，生公說，既然已經理虧，就應該交出缽。所以放下缽想要離開。然而善吉與眾人，總共有兩種意思：一是相同，諸人明白他的話，而善吉不明白，這是一點不同。眾人被詰問感到歡喜，而善吉聽到呵斥就感到恐懼，這是第二點不同。五百聲聞（Sravakas，聲聞，聽聞佛陀教誨而證悟的弟子），都不能回答，這是一點相同。問：為什麼善吉，獨自招致兩種

【English Translation】 English version 'No attainment is the same as attainment. Attainment is the same as no attainment. Attainment and no non-attainment are not two. Self and others are equal.' This means that 'attainment' and 'no attainment' are not different. 'Attainment' is the same as 'no attainment.' 'Attainment' and 'no non-attainment' are also not different. Self and others are equal. 'The Samadhi (a state of meditative consciousness) of Non-Contention' has two aspects. First, internally conforming to the true nature of reality (the actual essence of things). Second, externally not contradicting the nature of all things. This is called 'Non-Contention'. 'Those who give to you are not called fields of merit; those who make offerings to you will fall into the three evil paths.' This illustrates that fields of merit (referring to objects of virtuous deeds) and non-fields of merit are not different. The evil paths and the good paths are not different in their essence. 'To work with all demons with one hand, making various toilsome companions, you are no different from all demons and all worldly toils. Like worldly craftsmen, what they do is not different. This is called 'one hand.' If it is one hand, then they are companions in worldly toils. Therefore, there is no difference from demons. However, demons are not different from the true nature of reality. Since there is no difference from demons, then there is no difference from the true nature of reality.' This means that if (you) are doing the same things with all the demons, then (you) are no different from all the demons and all kinds of worldly sufferings. Just like the craftsmen in the world, what they do is not different, which is called 'one hand'. If it is one hand, then it is a common companion of dust and labor. So it is no different from the devil. However, the devil is no different from the true nature of reality. Since it is no different from the devil, it is no different from the true nature of reality. 'If you harbor resentment towards all sentient beings, slander all Buddhas, denigrate the Dharma, do not enter the assembly, and ultimately cannot attain liberation, only if you are like this, then you may take food.' This illustrates that resentment and affection are equal, slander and praise are consistent, departure and entry are not different, and 'attainment' and 'no attainment' are the same. If one can be like this, then one may accept offerings. Chapter Four ends. Therefore, it is summarized again. 'At that time, my World Honored One, hearing this, was bewildered, not knowing what was said, not knowing how to answer, and then put down his bowl and wanted to leave his house.' This third point illustrates that one should not leave but wants to leave, again leading to the reason for being scolded. 'Not knowing what was said, not knowing how to answer,' let's explain it based on one chapter for the time being. Just like Subhuti (須菩提, one of the Buddha's disciples) thought that he had seen the Buddha and heard the Dharma. Vimalakirti (維摩詰, a lay bodhisattva) said that he had not seen the Buddha and had not heard the Dharma. Looking at his words, it seems to be against it, but thinking about his meaning in detail is very compliant. The reason for this is that if you don't see the Buddha, you see the Buddha. If there is a Buddha to see, then you have not seen the Buddha. And Subhuti thought that his words were against it, but he could not reflect on the truth, so he did not understand what he was saying and did not know how to answer. And the time has come, so he put down the bowl and wanted to leave. Sheng Gong said that since he was at a loss, he should hand over the bowl. So he put down the bowl and wanted to leave. However, Subhuti and the others have two meanings in total: one is the same, everyone understands his words, but Subhuti does not understand, this is a difference. Everyone was happy to be questioned, but Subhuti was afraid when he heard the scolding, this is the second difference. Five hundred Sravakas (聲聞, disciples who attained enlightenment by hearing the Buddha's teachings) could not answer, this is the same point. Question: Why did Subhuti alone incur two

失。答五百應真。不敢詣凈名之室。善吉自謂。深入空理。觸言無滯。徑造其舍。從彼乞食。是以此章。言切而旨深。故招斯咎也。維摩詰言唯須菩提取缽勿懼。此第四重被呵也。懼無答而置缽。即復著于言相。今欲解其此滯。令得取缽。故先言。取缽勿懼。于意云何如來所作化人若以是事詰寧有懼不我言不也維摩詰言一切諸法如幻化相汝今不應有所懼也所以者何一切言說不離是相。凈名以幻化。質于善吉。凡有三事。一者聽人如化。二者謂諸法如化。三者言說如化。汝既解空第一。應知如化。以化聽化。寧有懼哉。不離是相者。言說不離幻相也。至於智者不著文字故無所懼所以者何文字性離無有文字是則解脫解脫相者則諸法也。上明文字如化。此辨文字。則是解脫。並不應著也。維摩詰說是法時二百天子得法眼凈。此第五明時眾得道。就理而言。善吉來去。皆弘道益物。以其來故。得說平等無礙之道。破二乘有礙之心。以其去故。因說幻化法門。斥凡夫保執有法。令二百天子。得法眼凈。初章則言違理順。故時眾未解。后章則言理並順。故聞而即悟。故我不任詣彼問疾。此第三結不堪也。佛告富樓那彌多羅尼子汝行詣維摩詰問疾。此第五次命富樓那。前四大聲聞已訖。今次三藏法師。就文二。初命。二辭。什公云。

【現代漢語翻譯】現代漢語譯本失去機會。回答說：『五百阿羅漢都不敢去維摩詰的房間。』善吉自認為深入理解了空性的道理，辯才無礙，直接去了維摩詰的住所，向他乞食。因此，這一章的言辭犀利而旨意深刻，所以招致了這樣的責難。維摩詰說：『你只管拿缽，不要害怕。』這是第四次被呵斥。害怕沒有話說而放下缽，就是又執著于言語的表象。現在想要解除他的這種執著，讓他能夠取缽，所以先說：『取缽不要害怕。』『你認為怎麼樣？如來所創造的化人，如果因為這件事受到詰問，會有恐懼嗎？』我回答說：『不會的。』維摩詰說：『一切諸法都如幻化之相，你不應該有所恐懼。』為什麼呢？因為一切言說都離不開這種幻相。』維摩詰用幻化的道理來質問善吉，總共有三件事：一是聽人如幻，二是認為諸法如幻，三是言說如幻。你既然是解空第一，就應該知道一切都如幻化，用幻化來聽幻化，怎麼會有恐懼呢？『不離是相』，是說言說不離幻相。對於智者來說，不執著于文字，所以沒有恐懼。為什麼呢？因為文字的自性是遠離的，沒有文字才是解脫，解脫的相就是諸法。』上面說明文字如幻化，這裡辨析文字就是解脫，都不應該執著。維摩詰說這些法的時候，二百位天子獲得了清凈的法眼。這是第五部分，說明當時在場的大眾證悟了。從道理上來說，善吉的來去，都是爲了弘揚佛法、利益眾生。因為他的到來，才得以宣說平等無礙的道理，破除二乘人有障礙的心。因為他的離去，才得以宣說幻化法門，斥責凡夫執著于實有之法，使二百位天子獲得了清凈的法眼。第一章說的是違背道理而順應世俗，所以當時在場的大眾沒有理解。后一章說的是道理和世俗都順應，所以聽了就立即領悟。因此，我不勝任去那裡問候疾病。』這是第三部分，總結自己不能勝任。佛告訴富樓那·彌多羅尼子：『你去維摩詰那裡問候疾病。』這是第五次，命令富樓那去。前面四大聲聞已經結束，現在輪到三藏法師。從文義上來看，分為兩部分：一是命令，二是推辭。什公說：

【English Translation】 English version Lost the opportunity. He replied, 'The five hundred Arhats dare not go to Vimalakirti's (Vimalakirti, a wise and wealthy Buddhist layman) room.' Subhuti (Subhuti, one of the ten principal disciples of the Buddha, known for his understanding of emptiness) thought he had deeply understood the principle of emptiness, and his eloquence was unimpeded. He went directly to Vimalakirti's residence to beg for food. Therefore, this chapter's words are sharp and its meaning profound, so it incurred such blame. Vimalakirti said, 'Just take the bowl, don't be afraid.' This is the fourth time he was reprimanded. Fearing that he would have nothing to say and put down the bowl, he would again be attached to the appearance of words. Now, wanting to resolve his attachment so that he can take the bowl, he first said, 'Take the bowl, don't be afraid.' 'What do you think? If a person created by the Tathagata (Tathagata, 'the one who has thus gone', an epithet of the Buddha) were questioned about this matter, would he be afraid?' I replied, 'No.' Vimalakirti said, 'All dharmas (dharmas, teachings or laws) are like illusory appearances, you should not be afraid. Why? Because all speech cannot be separated from this illusory appearance.' Vimalakirti questioned Subhuti with the principle of illusion, there are three things in total: first, listening to people as illusion; second, considering all dharmas as illusion; and third, speech as illusion. Since you are the foremost in understanding emptiness, you should know that everything is like illusion. Using illusion to listen to illusion, how can there be fear? 'Not separated from this appearance' means that speech cannot be separated from the illusory appearance. For the wise, they are not attached to words, so there is no fear. Why? Because the nature of words is detachment, and the absence of words is liberation, and the appearance of liberation is all dharmas.' The above explains that words are like illusion, and here it distinguishes that words are liberation, and one should not be attached to them. When Vimalakirti spoke these dharmas, two hundred devas (devas, gods or celestial beings) attained the pure Dharma eye. This is the fifth part, explaining that the assembly at that time attained enlightenment. From the perspective of principle, Subhuti's coming and going were both for propagating the Dharma and benefiting sentient beings. Because of his arrival, the principle of equality and non-obstruction could be expounded, dispelling the obstructed minds of the two vehicles (two vehicles, refers to Sravakayana and Pratyekabuddhayana). Because of his departure, the Dharma of illusion could be expounded, rebuking ordinary people for clinging to the existence of dharmas, causing two hundred devas to attain the pure Dharma eye. The first chapter spoke of going against principle and conforming to the world, so the assembly at that time did not understand. The latter chapter spoke of both principle and the world conforming, so they immediately understood upon hearing it. Therefore, I am not qualified to go there to inquire about the illness.' This is the third part, concluding that he is not qualified. The Buddha told Purna Maitrayaniputra (Purna Maitrayaniputra, one of the ten principal disciples of the Buddha, known for his eloquence): 'Go to Vimalakirti and inquire about his illness.' This is the fifth time, ordering Purna to go. The previous four great Sravakas (Sravakas, 'hearers' or disciples) have finished, and now it is the turn of the Tripitaka Master (Tripitaka Master, a master of the three baskets of Buddhist scriptures). From the meaning of the text, it is divided into two parts: first, the order; second, the refusal. Kumarajiva (Kumarajiva, a famous Buddhist translator) said:

富樓那。是其字也。此言滿。彌多羅尼。其母名也。此云知識。合母名為字也。真諦三藏云。所以稱滿者。其家無兒。禱祀江神。母因夜夢見珍器。盛滿珍琦。遂入腹內。明旦向天述之。天云。汝當生兒。智慧滿足。因名滿也。彌多羅。此云慈行。四章陀論。有慈行品。其母誦之。故名慈行。合言之。名滿慈子。十弟子內。法師第一。善解阿毗曇。富樓那白佛言世尊我不堪任詣彼問疾。此第二辭不堪。就文亦三。標釋結。此初標也。所以者何憶念我昔于大林中在一樹下為諸新學比丘說法。此第二釋不堪。為四。一明被呵之由。二明能呵之旨。三明時眾蒙利。四滿慈受屈。此初文也。什公云。近毗耶離。有園林。林內有水。水名獼猴池。園內有僧房。是毗耶離三精舍之一也。富樓那。于內為新學說法也。時維摩詰來謂我言唯富樓那先當入定觀此人心然後說法。此第二能呵之旨。就文為四。一呵其違欲說法。二呵其違根說法。三重呵違欲說法。四重呵違根。欲謂現在欲樂。根謂過去根原。此初文也。前當入定觀此人心者。小乘智有限礙。又不能常定。凡所觀察。在定則見。出定不見。又定力深者。見眾生根。極八萬劫。定力淺者。數身而已。此新學比丘。根在大乘。而為說小法。故謂其入定也。無以穢食置於寶器。穢食是

【現代漢語翻譯】現代漢語譯本富樓那（Purna），這是他的字（字，古人除名以外所取的表字）。『滿』（Purna）是其字的含義。彌多羅尼（Mitrani），是他的母親的名字，意思是『知識』。合起來，用母親的名字作為他的字。真諦三藏這樣說：之所以稱他為『滿』，是因為他家沒有兒子，於是向江神祈禱。他的母親在夜裡夢見一個珍貴的器皿，盛滿了珍奇的寶物，然後進入她的腹中。第二天早上，她向天講述了這個夢。天神說：『你將會生一個兒子，智慧圓滿。』因此給他取名為『滿』。彌多羅（Mitra），意思是『慈行』。《四章陀論》中有一篇《慈行品》，他的母親誦讀它，所以被稱為『慈行』。合起來說，他的名字是滿慈子（Purna Maitrayaniputra）。他是十大弟子中，說法第一的法師，擅長解釋阿毗曇（Abhidhamma，論藏）。富樓那（Purna）對佛陀說：『世尊，我不勝任去那裡問候病人。』這是第二次說不勝任。從文義上來說，也分為標、釋、結三個部分。這是最初的標示。為什麼呢？我回憶起過去在大林中，在一棵樹下為那些新學的比丘說法。這是第二部分解釋不勝任的原因，分為四個方面：一、說明被呵斥的緣由；二、說明能呵斥的要旨；三、說明當時大眾蒙受利益；四、滿慈（Purna）受到委屈。這是第一部分的內容。鳩摩羅什（Kumarajiva）說：靠近毗耶離（Vaishali）的地方，有一個園林。林內有水，水名獼猴池。園內有僧房，是毗耶離（Vaishali）三個精舍之一。富樓那（Purna）就在那裡為新學的比丘說法。當時，維摩詰（Vimalakirti）來對我說：『富樓那（Purna），你應該先入定觀察這些人的心，然後再說法。』這是第二部分能呵斥的要旨，分為四個方面：一、呵斥他違背欲樂而說法；二、呵斥他違背根基而說法；三、再次呵斥他違背欲樂而說法；四、再次呵斥他違背根基。欲樂指的是現在的欲樂，根基指的是過去的根源。這是第一部分的內容。之前說的『應該先入定觀察這些人的心』，是因為小乘的智慧有限制和障礙，又不能經常入定。凡是所觀察到的，入定時才能見到，出定后就見不到了。而且，定力深厚的人，能見到眾生的根基，最遠能看到八萬劫。定力淺薄的人，只能看到幾個前世而已。這些新學的比丘，根基在大乘，卻為他們說小乘的法，所以說要他入定。』『不要把污穢的食物放在寶貴的器皿里。』污穢的食物是...

【English Translation】 English version Purna, that is his style name (a courtesy name used in addition to one's given name). 'Purna' means 'fullness'. Mitrani is his mother's name, meaning 'knowledge'. Combining the mother's name is used as his style name. The Tripitaka Master Paramartha said: The reason he is called 'Purna' is that his family had no sons, so they prayed to the river god. His mother dreamed of a precious vessel filled with treasures, which entered her womb. The next morning, she told the heavens about the dream. The heavens said, 'You will give birth to a son, whose wisdom will be complete.' Therefore, he was named 'Purna'. Mitra means 'compassionate conduct'. In the 'Sutra of Forty-two Chapters', there is a chapter on 'Compassionate Conduct', which his mother recited, so she was called 'Mitra'. Combining them, his name is Purna Maitrayaniputra. Among the ten great disciples, he is the foremost Dharma teacher, skilled in explaining the Abhidhamma (the collection of philosophical treatises). Purna said to the Buddha: 'World Honored One, I am not capable of going there to inquire after the sick.' This is the second time he says he is not capable. In terms of the text, it is also divided into three parts: introduction, explanation, and conclusion. This is the initial introduction. Why? I recall that in the past, in the Great Forest, under a tree, I was teaching the Dharma to the newly ordained monks.' This is the second part explaining the reason for his incapability, divided into four aspects: 1. Explaining the reason for being reprimanded; 2. Explaining the essence of the reprimand; 3. Explaining that the assembly benefited at that time; 4. Purna suffered injustice. This is the first part of the content. Kumarajiva said: Near Vaishali, there is a garden. Inside the forest is water, named Monkey Pool. Inside the garden is a monastery, one of the three monasteries of Vaishali. Purna was there teaching the Dharma to the newly ordained monks. At that time, Vimalakirti came and said to me: 'Purna, you should first enter into samadhi and observe the minds of these people before teaching the Dharma.' This is the second part, the essence of the reprimand, divided into four aspects: 1. Reprimanding him for teaching the Dharma contrary to desires; 2. Reprimanding him for teaching the Dharma contrary to their roots; 3. Again reprimanding him for teaching the Dharma contrary to desires; 4. Again reprimanding him for teaching the Dharma contrary to their roots. Desires refer to present desires, and roots refer to past origins. This is the first part of the content. The previous statement, 'You should first enter into samadhi and observe the minds of these people,' is because the wisdom of the Hinayana is limited and obstructed, and one cannot always enter into samadhi. Whatever is observed can only be seen when in samadhi, and cannot be seen when out of samadhi. Moreover, those with deep samadhi power can see the roots of sentient beings, up to eighty thousand kalpas. Those with shallow samadhi power can only see a few past lives. These newly ordained monks have roots in the Mahayana, but he is teaching them the Hinayana Dharma, so it is said that he should enter into samadhi.' 'Do not place unclean food in a precious vessel.' Unclean food is...

小法。寶器為大機也。當知是比丘心之所念無以琉璃同彼水精。比丘心大。汝須知之。琉璃是玉。水精為賤珍。不應明大心之琉璃。同小乘之水玉。宜善識小大二機之優降也。汝不能知眾生根源無得發起以小乘法彼自無瘡勿傷之也。此第二呵其蓮根原。初句。直呵不知根。無得發起。呵其授小法也。大乘根性人。喻若無瘡。說小損大。如傷之也。欲行大道莫示小徑無以大海內于牛跡無以日光等彼螢火。此第三重明不識機欲。菩薩有三事。一求佛道。二度眾生。三修萬行。大機如欲行大道。小乘法如小徑。此為求佛道。設喻也。遍度眾生。心如大海。小乘法同牛跡。回大入小。如內也。肇公云。大物當置於大處。曷為回龍象于兔徑。注大海于牛跡。此合釋二句也。遍修萬行。心如日月。起小乘行。心如螢火。明昧既懸。不應等也。富樓那此比丘久發大乘心中忘此意如何以小乘法而教導之我觀小乘智慧微淺猶如盲人不能分別一切眾生根之利鈍。此第四重呵不識根原。智慧微淺。小乘智體。不能分別。小乘智用也。時維摩詰即入三昧令此比丘自識宿命曾於五百佛所殖眾德本回向阿耨多羅三藐三菩提。是第三明得益。就文為四。初入三昧。二得本心。三為說法。四悟不退轉。此即二教雙益也。二教。謂口意兩業。二益淺深不同

【現代漢語翻譯】現代漢語譯本：小法（Hinayana）。寶器（Ratna-bhāṇḍa）是爲了大根器（Mahāyāna）的人準備的。你應該知道，比丘（bhikkhu）心中所想的，不能用琉璃（vaiḍūrya）來比擬水精（sphaṭika）。比丘的心量廣大。你必須明白，琉璃是寶玉，水精是低賤的珍寶。不應該用能彰顯大心的琉璃，去等同於小乘（Hinayana）的水玉。應該好好認識大小二乘根器的優劣高下。你不能瞭解眾生的根器來源，不要輕易地用小乘法去引導他們，對於那些沒有瘡傷的人，不要去傷害他們。這是第二次呵斥他不瞭解眾生的根器來源。第一句，直接呵斥他不知眾生的根器。『不要輕易地發起』，是呵斥他傳授小乘法。具有大乘根性的人，好比沒有瘡傷的人，對他們說小乘法，會損害他們的大乘根性，如同傷害他們一樣。想要行走大道，就不要指示小路；不要把大海納入牛蹄印中；不要把太陽的光芒等同於螢火蟲的光芒。這是第三次重申不瞭解眾生的根器和愿欲。菩薩有三件事：一是追求佛道，二是普度眾生，三是修習萬行。大乘根器好比想要行走大道，小乘法好比小路。這是在追求佛道方面作比喻。普度眾生的心量好比大海，小乘法如同牛蹄印。回大向小，如同納入其中。僧肇大師說：『大的東西應當放置在大的地方，為什麼要讓龍象行走在兔子的道路上，把大海注入牛蹄印中？』這是對後面兩句的合理解釋。普遍修習萬行，心量如同日月，發起小乘的修行，心量如同螢火蟲。光明和昏暗既然如此懸殊，就不應該等同看待。富樓那（Pūrṇa），這位比丘（bhikkhu）很久以前就發起了大乘心，現在忘記了這個意願，怎麼能用小乘法來教導他呢？我認為小乘的智慧微弱淺薄，猶如盲人，不能分辨一切眾生的根器是銳利還是遲鈍。這是第四次呵斥他不瞭解眾生的根器來源。智慧微弱淺薄，說的是小乘的智慧本體。不能分辨，說的是小乘的智慧作用。當時，維摩詰（Vimalakīrti）立即進入三昧（samādhi），讓這位比丘（bhikkhu）自己認識到宿命，曾經在五百位佛那裡種下各種功德善本，迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。這是第三部分說明得到利益。就文義來說分為四個部分：一是進入三昧，二是得到本心，三是為他說法，四是覺悟到不退轉。這也就是二教雙雙受益。二教，指的是口業和意業兩種教化。二益，指的是利益的深淺不同。

【English Translation】 English version: Small Dharma (Hinayana). The precious vessel (Ratna-bhāṇḍa) is for those with great capacity (Mahāyāna). You should know that what a bhikkhu (bhikkhu) thinks in his heart cannot be compared to crystal (sphaṭika) using lapis lazuli (vaiḍūrya). The bhikkhu's mind is vast. You must understand that lapis lazuli is precious jade, while crystal is a cheap treasure. One should not equate the lapis lazuli, which manifests the great mind, with the crystal of the Small Vehicle (Hinayana). One should be able to discern the superiority and inferiority of the capacities of the two Vehicles, the Great and the Small. If you do not understand the origins of beings' capacities, do not readily use the Small Vehicle Dharma to guide them; do not harm those who have no wounds. This is the second rebuke for not understanding the origins of beings' capacities. The first sentence directly rebukes him for not knowing the capacities of beings. 'Do not readily initiate' rebukes him for teaching the Small Vehicle Dharma. Those with the capacity for the Great Vehicle are like those without wounds; speaking the Small Vehicle Dharma to them harms their Great Vehicle capacity, as if wounding them. If you want to walk the great path, do not point out small paths; do not contain the great ocean within a cow's footprint; do not equate the light of the sun with the light of a firefly. This is the third reiteration of not understanding beings' capacities and desires. A Bodhisattva has three tasks: first, to seek the Buddha path; second, to liberate all beings; and third, to cultivate myriad practices. The capacity for the Great Vehicle is like wanting to walk the great path; the Small Vehicle Dharma is like a small path. This is a metaphor in terms of seeking the Buddha path. The mind to universally liberate beings is like the great ocean; the Small Vehicle Dharma is like a cow's footprint. Turning from the great to the small is like containing it within. Master Sengzhao said, 'Great things should be placed in great places; why make dragons and elephants walk on rabbit paths, and pour the great ocean into a cow's footprint?' This is a reasonable explanation of the latter two sentences. Universally cultivating myriad practices, the mind is like the sun and moon; initiating Small Vehicle practices, the mind is like a firefly. Since brightness and darkness are so disparate, they should not be equated. Pūrṇa (Pūrṇa), this bhikkhu (bhikkhu) long ago aroused the Great Vehicle mind, but now he has forgotten this intention; how can you teach him with the Small Vehicle Dharma? I believe that the wisdom of the Small Vehicle is weak and shallow, like a blind person, unable to distinguish whether the capacities of all beings are sharp or dull. This is the fourth rebuke for not understanding the origins of beings' capacities. Weak and shallow wisdom refers to the essence of Small Vehicle wisdom. Unable to distinguish refers to the function of Small Vehicle wisdom. At that time, Vimalakīrti (Vimalakīrti) immediately entered samādhi (samādhi), allowing this bhikkhu (bhikkhu) to recognize his past lives, having planted various roots of merit and virtue in the presence of five hundred Buddhas, dedicating them to anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi). This is the third part explaining the benefits received. In terms of the text, it is divided into four parts: first, entering samādhi; second, obtaining the original mind; third, speaking the Dharma for him; and fourth, awakening to non-retrogression. This is the dual benefit of the two teachings. The two teachings refer to the two types of teachings of speech and mind. The two benefits refer to the different depths of the benefits.

。此初教也。即時豁然還得本心於是諸比丘稽首禮維摩詰足。此初益也。問。凈名入三昧。云何能令比丘知宿命。答。持地論明。菩薩宿命通有六種。一自知宿命。二知他宿命。三令他知己宿命。四令他自知宿命。五令他知他宿命。六令彼所知眾生。展轉相知。今是第四令他自知也。時維摩詰因為說法。此第二教也。于阿耨多羅三藐三菩提不復退轉。此第二益也。我念聲聞不觀人根不應說法。第四受屈。是故不任詣彼問疾。不堪有三。標釋已。今總結也。告摩訶迦旃延汝行詣維摩詰問疾。此第六命旃延。就文有二。初命。二辭。摩訶為大。迦旃延。是南天竺婆羅門姓。而以本姓為稱。別名扇繩。其父早亡。母戀不嫁。如繩系扇。風吹不動。故名扇繩。十弟子內。論議第一。善解修多羅。佛在世時。造昆勒論。十萬偈三百二十萬言。迦旃延白佛言世尊我不堪任詣彼問疾。此第二辭不堪。就文為三。謂標釋結。此初文也。所以者何我念昔者佛為諸比丘略說法要我即於後敷演其義謂無常義苦義空義無我義寂滅義。此第二釋不堪。就文為三。初明被呵之由。二述能呵之旨。三時眾得益。此初文也。略說有二。謂有為無為。此二攝一切法。故名為略。又言略者。佛常略說。有為法。無常苦空無我。無為法。寂滅不動。此二總一切

法盡。故言略也。佛但此略說於前。旃延廣敷后。五門與三印。有離合不同。開無常印為苦。開無我為空。無為即是寂滅。故五門也。不異三印。但是小乘。以大乘無我。唯在生死。不得云一切法無我。五門則具通小大。時維摩詰來語我言唯迦旃延無以生滅心行說實相法。此第二明能呵之旨。就文為兩。初總呵。二別呵。此初文也。佛了無常。是無生無滅。即是實相。而迦旃延。謂無常是生滅法故。佛以無生滅心說無常。即無生滅心。說實相也。迦旃延。聞生滅法。起生滅心。而說無常。是以生滅心行。說實相法。在言雖同。其心則異。故迦旃延被呵。佛無咎也。迦旃延諸法畢竟不生不滅是無常義。此第二別釋五門。呵旃延之失。即是用大乘心斥小也。無常是名也。二家同辨無常之名。但無常之義。大小乘則異。旃延以生滅。釋無常義。凈名以無生滅。釋無常義。所以然者。佛說無常之名。凡有二義。一者破常。二不著無常故。今離二邊。悟入中道。如肇公云。言其無常者。明其無有常。非謂有無常。以無有常故。離外道邊。非謂有無常。則離小乘邊。斯則破病既周。教圓理足。名為滿字。而迦旃延說無常。但得破常。猶有生滅。則住無常。故破病未周。教非圓足。稱為半字。今凈名。還申佛意。偏對旃延一邊。故說

不生不滅是無常義。問。不生不滅。是破無常以不。答。佛說無常名。令離常邊。復令離生滅邊。始是顯無常義。旃延雖領無有常。猶謂有生滅。即知一不知二。今欲令其更得進悟。故偏說不生不滅是無常義。非破無常也。問。如毗曇成實等。云生滅是無常。云何言不生不滅是無常。答。此皆旃延被呵之倒。龍樹觀三相品。破生破滅者。斯凈名之流。若言生滅是無常者。則生在其初。滅在其後。初既無滅。則一無為常。若一無為常。則一無非有為。又若一無不滅。則終亦不滅。便是常住。若初有生。即有滅者。則滅害於生。生不得起。以義推之。則生非實有。生非實有。是則無生。既其無生。何有滅。故知不生不滅。是其理實。不應言生滅定是無常義也。問。旃延。何故言生滅是無常義。答。小乘。未明法空故。不得言無常是不生滅也。如成論。有法空。而彼謂無常是空之初門。不得有是于空。故不得說不生不滅。是無常義也。五受陰洞達空無所起是苦義。有漏五陰。受染生死。名為受陰。小乘。以受陰起。則眾苦生。為苦義。大乘。通達受陰內外常空。本自無起。誰生苦者。此真苦義也。問。若五陰空。此則無苦。云何是苦義。答。類如上說。佛明無常去常。非謂是無常。佛說苦以除樂。非謂有苦。蓋是如來說苦之

【現代漢語翻譯】現代漢語譯本：『不生不滅』是『無常』的真義。問：『不生不滅』，這是爲了破除『無常』的觀念嗎？答：佛陀宣說『無常』這個名稱，是爲了使人遠離『常』的邊見，進一步也使人遠離『生滅』的邊見，這才是彰顯『無常』的真義。迦旃延（Kātyāyana，佛陀十大弟子之一，以善於論議著稱）雖然領悟到『無有常』的道理，卻仍然認為存在『生滅』的現象，這就是隻知其一，不知其二。現在想要讓他更進一步地覺悟，所以才特別宣說『不生不滅』才是『無常』的真義，而不是爲了破除『無常』的觀念。問：像《毗曇》（Abhidharma，佛教論藏）和《成實論》（Tattvasiddhi-śāstra）等論典，都說『生滅』是『無常』，為什麼說『不生不滅』才是『無常』呢？答：這些都是迦旃延被（錯誤的觀念）迷惑顛倒了。龍樹菩薩（Nāgārjuna，大乘佛教中觀學派創始人）在《中論·觀三相品》中，破斥『生』和『滅』的觀點，這與《維摩詰經》（Vimalakīrti-nirdesa-sūtra）的宗旨是一致的。如果說『生滅』是『無常』，那麼『生』就在最初，『滅』就在其後。最初既然沒有『滅』，那麼『一』就成了『無為常』。如果『一』是『無為常』，那麼『一』就不是『有為』。而且如果『一』沒有不滅的時候，那麼最終也不會滅，那就成了『常住』。如果最初有『生』，隨後才有『滅』，那麼『滅』就會損害『生』，『生』就無法產生。從這個道理推斷，『生』就不是真實存在的。『生』不是真實存在的，那就是『無生』。既然沒有『生』，又哪裡來的『滅』呢？所以要知道，『不生不滅』才是真實的道理，不應該說『生滅』一定是『無常』的真義。問：迦旃延為什麼說『生滅』是『無常』的真義呢？答：小乘佛教沒有明白『法空』的道理，所以不能說『無常』就是『不生滅』。比如《成實論》中，雖然有『法空』的觀點，但他們認為『無常』是進入『空』的最初門徑，不能認為『有』就是『空』，所以不能說『不生不滅』是『無常』的真義。五受陰（pañca vedanā skandha，構成個體存在的五種要素之一，此處指感受）洞達空無，無所生起，才是『苦』的真義。有漏的五陰，感受染污和生死，這被稱為『受陰』。小乘佛教認為，受陰生起，各種痛苦就產生，這就是『苦』的真義。大乘佛教通達受陰內外都是空性的，本來就沒有生起，誰會產生痛苦呢？這才是真正的『苦』的真義。問：如果五陰是空性的，那麼就沒有痛苦了，這怎麼能說是『苦』的真義呢？答：這和上面所說的類似。佛陀闡明『無常』是爲了去除『常』的執著，並不是說存在『無常』。佛陀宣說『苦』是爲了去除『樂』的執著，並不是說存在『苦』。這大概就是如來說『苦』的本意吧。

【English Translation】 English version: 'Non-arising and non-ceasing' is the true meaning of 'impermanence' (anitya). Question: 'Non-arising and non-ceasing', is this to refute the concept of 'impermanence'? Answer: The Buddha proclaimed the name 'impermanence' to lead people away from the extreme view of 'permanence' (nitya), and further to lead them away from the extreme view of 'arising and ceasing' (utpāda-nirodha). This is truly revealing the true meaning of 'impermanence'. Kātyāyana, although understanding the principle of 'non-existence of permanence', still believes in the existence of 'arising and ceasing'. This is knowing one but not knowing two. Now, wanting to enable him to further awaken, it is specifically said that 'non-arising and non-ceasing' is the true meaning of 'impermanence', not to refute the concept of 'impermanence'. Question: Like the Abhidharma and the Tattvasiddhi-śāstra, which say that 'arising and ceasing' is 'impermanence', why is it said that 'non-arising and non-ceasing' is 'impermanence'? Answer: These are all Kātyāyana being deluded and inverted by (wrong views). Nāgārjuna, in the 'Examination of the Three Characteristics' chapter of the Mūlamadhyamakakārikā, refutes the views of 'arising' and 'ceasing'. This is consistent with the purpose of the Vimalakīrti-nirdesa-sūtra. If it is said that 'arising and ceasing' is 'impermanence', then 'arising' is at the beginning and 'ceasing' is at the end. Since there is no 'ceasing' at the beginning, then 'one' becomes 'unconditioned permanence' (asamskrta-nitya). If 'one' is 'unconditioned permanence', then 'one' is not 'conditioned' (samskrta). Moreover, if 'one' has no time when it does not cease, then it will ultimately not cease, and it will become 'eternal' (sasvata). If there is 'arising' at the beginning, and then there is 'ceasing', then 'ceasing' will harm 'arising', and 'arising' will not be able to occur. From this reasoning, 'arising' is not truly existent. 'Arising' is not truly existent, that is 'non-arising' (anutpāda). Since there is no 'arising', where does 'ceasing' come from? Therefore, know that 'non-arising and non-ceasing' is the true principle, and it should not be said that 'arising and ceasing' is definitely the true meaning of 'impermanence'. Question: Why does Kātyāyana say that 'arising and ceasing' is the true meaning of 'impermanence'? Answer: The Theravada (śrāvakayāna) school does not understand the principle of 'emptiness of phenomena' (dharma-śūnyatā), so it cannot say that 'impermanence' is 'non-arising and non-ceasing'. For example, in the Tattvasiddhi-śāstra, although there is the view of 'emptiness of phenomena', they believe that 'impermanence' is the initial gateway to entering 'emptiness' (śūnyatā), and it cannot be considered that 'existence' is 'emptiness', so it cannot be said that 'non-arising and non-ceasing' is the true meaning of 'impermanence'. The five aggregates of sensation (pañca vedanā skandha) thoroughly understanding emptiness and having no arising is the true meaning of 'suffering' (duhkha). The five aggregates with outflows (sāsrava skandha), experiencing defilement and birth and death, are called 'aggregates of sensation'. The Theravada school believes that when the aggregates of sensation arise, various sufferings arise, and this is the true meaning of 'suffering'. The Mahayana school understands that the aggregates of sensation, both internally and externally, are empty in nature, and originally have no arising. Who would produce suffering? This is the true meaning of 'suffering'. Question: If the five aggregates are empty, then there is no suffering. How can this be said to be the true meaning of 'suffering'? Answer: This is similar to what was said above. The Buddha clarified 'impermanence' to remove the attachment to 'permanence', not to say that 'impermanence' exists. The Buddha proclaimed 'suffering' to remove the attachment to 'pleasure', not to say that 'suffering' exists. This is probably the Buddha's original intention in speaking of 'suffering'.

義意也。旃延但領無樂。稱在有苦。故不識佛說苦義。今偏對之。故言本無五陰。是苦之義。不言空即是苦。而空猶有苦。無常亦然。諸法究竟無所有是空義。此句對小乘二藏。一者毗曇人。以內無人為空。而猶在有法。此非究竟空。大乘。則人法並空。始為究竟空義。二者成論明。人法並空。有去而空在。此亦非究竟空義。大乘則空有俱泯。始是究竟空也。於我無我而不二是無我義。有所得人。破我而住無我。則見我與無我為二。今對斥此病。明我無我不二。法本不然今則不滅是寂滅義。前四句辨生死。今次說涅槃。小乘謂。生死然盡故。有寂滅涅槃。大乘明。生死本不燃。今則不滅。始是寂滅義也。說是法時彼諸比丘心得解脫。此第三明時眾得悟。若除常而住無常。雖于常得脫。而為無常所縛。若如凈名所辨。除常不住無常。蕭然無寄。名得解脫。故我不任詣彼問疾。第三結不堪。佛告阿那律汝行詣維摩詰問疾。此第七次命那律。然三藏明之。應次命波離。但前二已明說法。今次辨神通。相問出也。就文為二。前命。次辭。阿那律者。此云如意。亦稱無貪。又名不滅。猶一義耳。八萬劫前。曾供養辟支佛。所得善根。於今不滅。故名不滅。果報稱心。為如意。師子頰王。有四子。各有二兒。長子名凈飯。有二子。

【現代漢語翻譯】義意也在解釋『義』的含義。旃延（旃延，人名）只是理解沒有快樂，聲稱存在痛苦，因此不理解佛陀所說的苦的真義。現在特別針對這種情況進行解釋，所以說『本無五陰』（五陰，色、受、想、行、識），才是苦的真義。並不是說空就是苦，而是說即使是空，仍然有苦。無常也是如此。諸法究竟無所有，才是空的真義。這句話是針對小乘二藏（小乘二藏，經藏和律藏）而說的。第一種是毗曇宗（毗曇宗，佛教部派之一）的人，他們認為以內在沒有人我為空，但仍然存在有法，這不是究竟的空。大乘佛教則認為人法皆空，才是究竟的空義。第二種是成論宗（成論宗，佛教部派之一），他們認為人法皆空，有消失了，但空還在，這也不是究竟的空義。大乘佛教則認為空有俱泯，才是究竟的空。於我無我而不二，是無我的真義。有所得的人，破除了我，卻執著于無我，就認為我和無我是二。現在針對這種弊病進行駁斥，說明我與無我不二。法本不然今則不滅是寂滅義。前面四句辨別生死，現在接著說涅槃。小乘認為，生死之火燃盡，所以有寂滅涅槃。大乘則認為，生死之火本來就沒有燃燒，現在也談不上熄滅，這才是寂滅的真義。說是法時彼諸比丘心得解脫。這是第三次說明當時聽眾領悟得道。如果去除常而執著于無常，雖然從常中解脫出來，卻被無常所束縛。如果像維摩詰所說的那樣，去除常而不執著于無常，空寂無所寄託，才叫做得到解脫。所以我不適合去那裡問候疾病。第三次總結自己不勝任。佛告阿那律（阿那律，佛陀弟子名）：汝行詣維摩詰問疾。這是第七次命令阿那律。按照三藏（三藏，經藏、律藏、論藏）的順序，應該依次命令波離（波離，佛陀弟子名）。但前面兩次已經說明了說法，這次辨別神通，相互詢問也由此而出。從文義上分為兩部分，前面是命令，後面是推辭。阿那律，翻譯為如意，也稱為無貪，又名不滅，意思都是一樣的。八萬劫前，曾經供養辟支佛（辟支佛，一種佛教修行者），所得到的善根，到現在還不滅，所以叫做不滅。果報稱心如意，所以為如意。師子頰王（師子頰王，人名）有四個兒子，每個兒子有兩個兒子。長子名叫凈飯（凈飯，釋迦牟尼佛的父親），有兩個兒子。

【English Translation】 The meaning of 'yi' is being explained here. Cyavana (Cyavana, a name) only understands the absence of pleasure and claims the existence of suffering, thus not understanding the true meaning of suffering as taught by the Buddha. Now, this is specifically addressed, so it is said that 'originally there were no five skandhas' (five skandhas: form, feeling, perception, mental formations, and consciousness), which is the true meaning of suffering. It is not that emptiness is suffering, but that even in emptiness, there is still suffering. Impermanence is also like this. The ultimate non-existence of all dharmas is the true meaning of emptiness. This sentence is addressed to the Hinayana two pitakas (Hinayana two pitakas: Sutra Pitaka and Vinaya Pitaka). The first is the Sarvastivadins (Sarvastivadins, a Buddhist school), who believe that the absence of an inherent self within is emptiness, but there are still existing dharmas, which is not ultimate emptiness. Mahayana Buddhism believes that both self and dharmas are empty, which is the true meaning of ultimate emptiness. The second is the Satyasiddhi School (Satyasiddhi School, a Buddhist school), which believes that both self and dharmas are empty, and that existence disappears, but emptiness remains, which is also not the true meaning of ultimate emptiness. Mahayana Buddhism believes that both emptiness and existence are extinguished, which is ultimate emptiness. To be non-dual in self and non-self is the true meaning of non-self. Those who have attainment, having broken the self, cling to non-self, and thus see self and non-self as two. Now, this defect is refuted, explaining that self and non-self are non-dual. 'Dharma originally does not burn, and now it does not cease' is the meaning of nirvana. The previous four sentences distinguish between birth and death, and now we continue to talk about nirvana. Hinayana believes that the fire of birth and death is extinguished, so there is nirvana of extinction. Mahayana believes that the fire of birth and death never burned in the first place, and now there is no question of extinguishing it, which is the true meaning of nirvana. 'When this Dharma was spoken, those Bhikshus attained liberation.' This is the third time explaining that the audience at that time attained enlightenment. If one removes permanence and clings to impermanence, although liberated from permanence, one is bound by impermanence. If, as Vimalakirti (Vimalakirti, a famous Buddhist figure) said, one removes permanence without clinging to impermanence, being empty and without attachment, that is called liberation. Therefore, I am not suitable to go there to inquire about illness. The third time concludes that he is not competent. The Buddha said to Anuruddha (Anuruddha, a disciple of the Buddha): 'Go and visit Vimalakirti and inquire about his illness.' This is the seventh time ordering Anuruddha. According to the order of the three pitakas (three pitakas: Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka), Polli (Polli, a disciple of the Buddha) should be ordered in turn. But the previous two times have already explained the Dharma, and this time we distinguish between supernatural powers, and mutual inquiries also arise from this. From the meaning of the text, it is divided into two parts: the first is the order, and the second is the refusal. Anuruddha, translated as 'as desired,' is also called 'without greed,' and also named 'non-extinction,' meaning the same thing. Eighty thousand kalpas ago, he offered to Pratyekabuddhas (Pratyekabuddhas, a type of Buddhist practitioner), and the good roots he obtained have not been extinguished to this day, so it is called non-extinction. The fruition is as desired, so it is 'as desired.' King Simhahanu (King Simhahanu, a name) had four sons, each of whom had two sons. The eldest son was named Suddhodana (Suddhodana, the father of Shakyamuni Buddha), who had two sons.

大名悉達。小名難陀。斛飯王有二子。大名調達。小名阿難。白飯王有二子。長名那律。小名摩訶男。甘露飯王有二子。長名䟦提。次名提沙。師子頰王有女。名甘露味。唯有一子。名尸陀羅。那律即佛之從弟。天眼第一。所以得天眼者。曾一時。佛邊聽法。睡眠。佛呵之。咄哉云何如螺蚌子。那律慚愧。不眠多日。遂便失眼。問耆婆治之。耆婆云。眠是眼食。久時不眠便餓死。不可復治。那律。因修得天眼。阿那律白佛言世尊我不堪任詣彼問疾。此第二辭。不堪。就文為三。謂標釋結。此初標也。所以者何憶念我昔於一處經行時有梵王名曰嚴凈與萬梵俱放凈光明來詣我所稽首作禮問我言幾何阿那律天眼所見我即答言仁者吾見此釋迦牟尼佛三千大千世界如觀掌中庵摩勒果。此第二次釋不堪。文開四別。一明被呵之由。二述能呵之旨。三那律受屈。四梵王發心。此初文也。問曰。智度論云。大羅漢。但見二千世界。今云何言三千。答。任常力。即見二千。加功用。見三千也。又天眼力但見二千。愿智之力。則見三千。庵摩勒果者。形似檳榔。食之除風。冷時手執此果。故即以為喻。時維摩詰來謂我言唯阿那律天眼為作相耶無作相耶假使作相則與外道五通等若無作相即是無為不應有見。此第二述能呵之旨。前定兩開。次雙

結二難。作相無作相。即雙定也。作色方圓相而見。名為作相。不作色方圓相。名無作相也。又釋。三界果報身。大請諸根。從結業起。名有為有作相。法身異之。謂無為無作相。結兩難者。若作方圓相而見。則用外道。以外道亦作方圓而見故也。若不作方圓而見。則無方圓。便是無法。不應有見。世尊我時默然。此第三那律受屈。欲言作相。同外道。欲言無作。復是無為。以不達會通故。失對於當時。受屈於二難。彼諸梵聞其言得未曾有即為作禮而問曰世孰復有真天眼者。此第四時眾得益。又有三句。初問。次答。三發心。此初問也。那律天眼第一。既屈凈名。自斯已外。孰有真天眼者。維摩詰言有佛世尊真天眼常在三昧悉見諸佛國不以二相。此第二凈名答。初總答云有也。次出有真天眼之人。即佛世尊也。下以三門。釋真天眼。一常在定內見。異小乘定外見。此顯靜散無二也。次悉見諸佛國。此明小乘所見近。諸佛所見遠。此二異也。不以二相者。能所宛然。而無眼色。謂有不礙無。雖無眼色。而不失能所。所謂無不礙有。有不礙無故。不同外道。無不礙有故。不同無為。正答上二難也。又就眼見。明不二見。宛然而無見。雖無見。而無所不見。名為不二。什公云。不作精粗二相。名為不二。於是嚴凈梵王及其眷

【現代漢語翻譯】現代漢語譯本結二難（針對兩種困境進行辯論）。作相無作相（有為之相與無為之相）。即雙定也（這是兩種相對的觀點）。作色方圓相而見（如果通過觀想顏色和形狀來觀察），名為作相（就是有為之相）。不作色方圓相（如果不觀想顏色和形狀），名無作相也（就是無為之相）。又釋（另一種解釋是）：三界果報身（在欲界、色界、無色界中受報的眾生之身），大請諸根（以及各種感官），從結業起（都是由業力所產生的），名有為有作相（稱為有為有作之相）。法身異之（而法身則不同），謂無為無作相（是無為無作之相）。結兩難者（辯論這兩種困境的人認為）：若作方圓相而見（如果通過觀想形狀來觀察），則用外道（就和外道的方法一樣），以外道亦作方圓而見故也（因為外道也是通過觀想形狀來進行觀察）。若不作方圓而見（如果不通過觀想形狀來觀察），則無方圓（就沒有形狀可言），便是無法（那就什麼也觀察不到），不應有見（不應該能看到任何東西）。世尊我時默然（當時世尊保持沉默）。此第三那律（阿那律，Aniruddha，佛陀的弟子，以天眼第一著稱）受屈（感到困窘）。欲言作相（如果說是通過觀想來觀察），同外道（就和外道一樣）。欲言無作（如果說是無為），復是無為（又落入了無為的境地）。以不達會通故（因為不明白融會貫通的道理），失對於當時（所以在當時的辯論中失利），受屈於二難（被這兩種困境所難倒）。彼諸梵聞其言得未曾有（那些梵天聽了他的話，感到前所未有），即為作禮而問曰（於是向維摩詰行禮並問道）：世孰復有真天眼者（世間還有誰擁有真正的天眼呢）？此第四時眾得益（這是第四次大眾獲得利益）。又有三句（接下來有三個部分）：初問（首先是提問），次答（然後是回答），三發心（最後是發菩提心）。此初問也（這是第一個提問）。那律天眼第一（阿那律的天眼是第一），既屈凈名（既然已經被維摩詰難倒），自斯已外（那麼除了他之外），孰有真天眼者（還有誰擁有真正的天眼呢）？維摩詰言（維摩詰說）：有佛世尊真天眼常在三昧悉見諸佛國不以二相（佛陀世尊擁有真正的天眼，他的天眼始終處於禪定之中，能夠完全看到所有佛國，並且不以二元對立的觀點來看待事物）。此第二凈名答（這是第二個部分，維摩詰的回答）。初總答云有也（首先總的回答說「有」）。次出有真天眼之人（然後指出擁有真正天眼的人），即佛世尊也（就是佛陀世尊）。下以三門（下面從三個方面），釋真天眼（解釋真正的天眼）。一常在定內見（第一，始終在禪定中觀察），異小乘定外見（這與小乘在禪定之外觀察不同）。此顯靜散無二也（這表明了動與靜沒有區別）。次悉見諸佛國（第二，完全看到所有佛國），此明小乘所見近（這表明小乘所看到的範圍有限），諸佛所見遠（而諸佛所看到的範圍無限）。此二異也（這是第二種不同）。不以二相者（不以二元對立的觀點來看待事物，意味著）：能所宛然（能見的主體和所見的客體清晰分明），而無眼色（但卻沒有眼睛和顏色的執著），謂有不礙無（也就是說，有並不妨礙無），雖無眼色（即使沒有眼睛和顏色的執著），而不失能所（也不會失去能見的主體和所見的客體）。所謂無不礙有（這就是所謂的無不妨礙有），有不礙無故（有不妨礙無的緣故）。不同外道（這與外道不同），無不礙有故（因為無不妨礙有），不同無為（所以也與無為不同）。正答上二難也（這正是對上面兩種困境的回答）。又就眼見（進一步就眼睛的觀察），明不二見（闡明不二的觀察）。宛然而無見（清晰分明卻又沒有執著于觀察），雖無見（即使沒有執著于觀察），而無所不見（也沒有什麼看不到的），名為不二（這叫做不二）。什公云（鳩摩羅什大師說）：不作精粗二相（不執著于精細和粗糙的二元對立），名為不二（就叫做不二）。於是嚴凈梵王及其眷（於是，嚴凈梵王和他的眷屬...）

【English Translation】 English version Concluding the Two Difficulties. 'Making-appearance' and 'Non-making-appearance'. This is the dual determination. 'Making-appearance' means seeing through the appearance of color and shape. 'Non-making-appearance' means not making appearances of color and shape. Another explanation: The retribution body in the Three Realms, with its faculties and senses, arises from accumulated karma, and is called 'having-action' and 'making-appearance'. The Dharmakaya is different, being 'non-action' and 'non-making-appearance'. Those who debate the two difficulties argue: If one sees through the appearance of shapes, it is the way of externalists, because externalists also see through the appearance of shapes. If one does not see through the appearance of shapes, then there are no shapes, which means there is nothing to see, and there should be no seeing. 'Venerable One, at that time I remained silent.' This is the third time Aniruddha (Aniruddha, a disciple of the Buddha, known for his divine eye) was humbled. If he were to say 'making-appearance', it would be the same as externalists. If he were to say 'non-making', it would be non-action. Because he did not understand the principle of integration, he lost the argument at that time and was humbled by the two difficulties. When those Brahmins heard his words, they felt unprecedented and bowed in reverence, asking: 'In the world, who else possesses the true divine eye?' This is the fourth time the assembly benefited. There are three parts: first, the question; second, the answer; and third, the aspiration. This is the first question. Aniruddha's divine eye is the foremost, but since he has been humbled by Vimalakirti, who else possesses the true divine eye? Vimalakirti said: 'The World-Honored One, the Buddha, possesses the true divine eye, which is always in samadhi, fully seeing all Buddha lands without dualistic appearances.' This is the second part, Vimalakirti's answer. First, he answers generally, saying 'yes'. Then he points out the one who possesses the true divine eye, which is the Buddha. Below, he explains the true divine eye in three aspects: first, seeing always within samadhi, which is different from the Sravakas (small vehicle) seeing outside of samadhi. This shows that stillness and activity are not two. Second, fully seeing all Buddha lands, which shows that the Sravakas' vision is limited, while the Buddhas' vision is vast. These are two differences. 'Without dualistic appearances' means that the seer and the seen are clearly distinct, but there is no attachment to eyes and colors, meaning that existence does not hinder non-existence. Even without attachment to eyes and colors, the seer and the seen are not lost. This is what is meant by non-existence not hindering existence, and existence not hindering non-existence. This is different from externalists, because non-existence does not hinder existence, and it is different from non-action, because non-existence does not hinder existence. This is the correct answer to the two difficulties above. Furthermore, regarding the seeing of the eye, it clarifies non-dualistic seeing. Clearly distinct yet without attachment to seeing, even without seeing, there is nothing that is not seen, which is called non-duality. Kumarajiva said: 'Not making dualistic appearances of fine and coarse is called non-duality.' Then, the Pure Adornment Brahma King and his retinue...

屬五百梵天皆發阿耨多羅三藐三菩提心禮維摩詰足已忽然不現。此第三發心。梵王既聞外道二乘。非真天眼者。唯佛世尊。故舍彼聖凡。發佛心也。故我不任詣彼問疾。此第三結不堪也。佛告優波離汝行詣維摩詰問疾。此第八次命波離。就文為二。初命。次辭不堪。優波離。是王舍城賤人。翻為上首。是諸釋子剃毛師。后諸釋種。詣佛出家。而波離隨遂。將列佛所。諸釋脫寶衣服玩。及所乘象。悉以與之。波離心念。諸釋豪貴如此。尚捨出家。我何為住。以所得物。安置樹下。系象著樹。作如是言。諸有取者。吾悉施之。遂往佛所。諸釋問其來意。波離具答所由。諸釋大喜。即便諸佛。屈前度之。此人本我近事。若后出家。我喜輕蔑。屈佛前度。我當敬事。佛即前度。諸釋子等。同爲作禮。是時大地震動。空內聲嘆言。諸釋子。嬌慢山崩。波離出家已后。善解毗尼。以其世世誓願持律。是故於今。持律第一。優波離白佛言世尊我不堪任詣彼問疾。第二辭不堪。就文為三。謂標釋結。此初標也。所以者何憶念昔者有二比丘犯律行以為恥不敢問佛來問我言唯優波離我等犯律誠以為恥不敢問佛愿解疑悔得免斯咎我即為其如法解說。此第二釋不堪。就文為三。一明被呵之由。二述呵之旨。三明時眾得益。就文有二。一明比丘犯

罪。二辨波離依法解說。犯律行者。一比丘似犯淫戒。次比丘似犯殺人戒。事別出經。有二比丘。林間修道。一比丘疲勞。仰臥眠熟。忽有女人。以女形置一比丘上。而比丘。不凈流出。眠覺始覺。而向同伴述之。彼比丘云。可伺求此女人來也。而彼女忽來。比丘便往逐之。女人怖走。遂墮坑死。此似犯殺。故云犯律行也。誠以為恥者。夫有罪之人。一懼後世受苦。一懼現在所作。不敢問佛者。佛既尊重。而慚愧復深。故不敢問。又佛明見法相。決斷罪。則永出清眾。故不敢問佛。波離既是持律之上。仍從質所疑也。我即為其如法解說者。此第二波離依律篇聚。定罪輕重。未得為其。詳說過之法也。時維摩詰來謂我言唯優波離無重增此二比丘罪。此第二明能呵之旨。就文為二。一明波離錯教。二辨凈名善治。比丘見有身心。一封著也。復言有罪可起。心生疑悔。而欲滅之。二封著也。而波離。定其罪相。則封著彌厚。封著彌厚。則罪垢轉增。三封著也。今前誡之。故云無重增此二比丘罪。當直除滅勿擾其心。此第二明凈名善治。就文為三。謂標釋結。此初標也。波離有二失。一者不說實相。于理成迂。二不應大機。于緣為曲。今對斯二事。還明兩法。一說實相。稱乎理實。名直除滅。二應大機故。不機其心。所以者何

【現代漢語翻譯】現代漢語譯本罪。二辨優波離（Upali，佛陀十大弟子之一，持戒第一）依法解說。犯律行者。一比丘似犯淫戒。次比丘似犯殺人戒。事別出經。有二比丘。林間修道。一比丘疲勞。仰臥眠熟。忽有女人。以女形置一比丘上。而比丘。不凈流出。眠覺始覺。而向同伴述之。彼比丘云。可伺求此女人來也。而彼女忽來。比丘便往逐之。女人怖走。遂墮坑死。此似犯殺。故云犯律行也。誠以為恥者。夫有罪之人。一懼後世受苦。一懼現在所作。不敢問佛者。佛既尊重。而慚愧復深。故不敢問。又佛明見法相。決斷罪。則永出清眾。故不敢問佛。優波離既是持律之上。仍從質所疑也。我即為其如法解說者。此第二優波離依律篇聚。定罪輕重。未得為其。詳說過之法也。時維摩詰（Vimalakirti，一位著名的在家菩薩）來謂我言唯優波離無重增此二比丘罪。此第二明能呵之旨。就文為二。一明優波離錯教。二辨維摩詰善治。比丘見有身心。一封著也。復言有罪可起。心生疑悔。而欲滅之。二封著也。而優波離。定其罪相。則封著彌厚。封著彌厚。則罪垢轉增。三封著也。今前誡之。故云無重增此二比丘罪。當直除滅勿擾其心。此第二明維摩詰善治。就文為三。謂標釋結。此初標也。優波離有二失。一者不說實相。于理成迂。二不應大機。于緣為曲。今對斯二事。還明兩法。一說實相。稱乎理實。名直除滅。二應大機故。不機其心。所以者何

【English Translation】 English version Sin. Second, Upali (Upali, one of the ten major disciples of the Buddha, foremost in upholding the precepts) explains according to the law. Those who violate the precepts: one bhikkhu (bhikkhu, a Buddhist monk) seems to have violated the precept against sexual misconduct; the other bhikkhu seems to have violated the precept against killing. The details are found in separate sutras. There were two bhikkhus practicing in the forest. One bhikkhu was tired and fell asleep lying down. Suddenly, a woman appeared and placed herself, in female form, on top of the bhikkhu. The bhikkhu emitted impure discharge. He woke up and realized what had happened, and told his companion about it. The other bhikkhu said, 'We should wait and look for this woman to come again.' Then she suddenly appeared. The bhikkhu chased after her. The woman, frightened, ran and fell into a pit and died. This seems like a case of killing, hence it is called violating the precepts. 'Truly ashamed' refers to those who have committed sins. One fears suffering in future lives, and one fears the consequences of present actions. 'Daring not to ask the Buddha' is because the Buddha is highly respected, and their shame is deep, so they dare not ask. Also, the Buddha clearly sees the nature of dharmas and decisively judges sins, so they would be permanently expelled from the pure assembly, hence they dare not ask the Buddha. Upali, being foremost in upholding the precepts, still questions what he doubts. 'I will explain it to them according to the law' refers to this second Upali relying on the Vinaya Pitaka (Vinaya Pitaka, the collection of Buddhist monastic rules) to determine the severity of the offense, but he has not yet attained the method of fully explaining the transgression. At that time, Vimalakirti (Vimalakirti, a famous lay Bodhisattva) came and said to me, 'Upali, do not increase the guilt of these two bhikkhus.' This second part clarifies the meaning of being able to rebuke. The text is divided into two parts: first, it clarifies Upali's wrong teaching; second, it distinguishes Vimalakirti's skillful treatment. The bhikkhus see that there is a body and mind, which is the first attachment. Furthermore, they say that sins can arise, and the mind generates doubt and regret, and they want to eliminate it, which is the second attachment. But Upali determines the nature of their sins, which makes the attachment even stronger. The stronger the attachment, the more the defilement of sin increases, which is the third attachment. Now, I warn them beforehand, hence it is said, 'Do not increase the guilt of these two bhikkhus. You should directly eliminate it and not disturb their minds.' This second part clarifies Vimalakirti's skillful treatment. The text is divided into three parts: the introduction, the explanation, and the conclusion. This is the initial introduction. Upali has two faults: first, he does not speak of the true nature of reality, which makes him circuitous in principle; second, he does not respond to great opportunities, which makes him crooked in relation to conditions. Now, in response to these two matters, I will clarify two dharmas: first, speaking of the true nature of reality, which accords with the truth of principle, is called 'directly eliminating'; second, responding to great opportunities, therefore, does not disturb their minds. Why is this so?

彼罪性不在內不在外不在中間。此第二釋善治。有四門。初明罪空。次辨心空。三舉況。四廣釋。夫罪之生。由因緣有。求其實性。不在三處。不在三處。則見罪空。便悟理實。悟理實。則發生正觀。正觀既生。則煩惱斯滅。煩惱尚滅。罪豈在哉。不在內者。不在我心也。若在我心。不應待外也。不在外者。不在他身也。若在於他。不應由我起也。不在中間者。合自他求罪不得也。又識為內。塵為外。根為中間。而罪不在此三處。又罪因為內。罪緣為外。合內外為中間也。如佛所說心垢故眾生垢心凈故眾生凈。此第二次辨心空。夫罪由心起。則心是罪根。然心本尚空。罪未寧有。故逆尋其本也。凡有四句。初引佛誠言。心垢故眾生垢者。夫心有垢染。則眾生受累。眾生受累。便是垢累眾生。垢義既爾。凈義亦然。心亦不在內不在外不在中間。第二句明心空也。心若在內。心應不由外境。心若在外。內應無心。既非二處。豈在中間。如其心然罪垢亦然。第三句以本顯末也。諸法亦然者。心之與罪。二事既空。萬法紛紛。皆由心起。在心既空。故諸法亦爾。不不出于如。心之與罪。謂內法空。諸法亦爾。謂外法空也。內之與外。所以空者。良由不出于如。以如是空之異名。故內外亦爾。又非破拆內外故便空。良由內外本來

【現代漢語翻譯】現代漢語譯本那罪性的本性既不在內，也不在外，也不在中間。這是第二次解釋善於治理（罪）。有四個方面：首先闡明罪的空性，其次辨析心的空性，第三舉例說明，第四廣泛解釋。罪的產生，是由於因緣和合而有。追究它的真實本性，不在三個地方。不在三個地方，就能見到罪的空性，從而領悟到真理的實相。領悟到真理的實相，就能生起正確的觀察。正確的觀察一旦產生，煩惱就會消滅。煩惱尚且消滅，罪又在哪裡呢？『不在內』，是指不在我心中。如果在我的心中，就不應該等待外在的條件。『不在外』，是指不在他人的身上。如果在他人身上，就不應該由我而起。『不在中間』，是指合自他和合，也找不到罪。另外，識（vijñāna）為內，塵（rūpa）為外，根（indriya）為中間，而罪不在這三個地方。又，罪因為內，罪緣為外，合內外為中間。如佛所說：『心垢故眾生垢，心凈故眾生凈』。這是第二次辨析心的空性。罪由心而起，那麼心就是罪的根本。然而心本來就是空的，罪又怎麼會存在呢？所以要追溯到它的本源。總共有四句話：第一句引用佛的誠實之言：『心垢故眾生垢』，是指心有垢染，眾生就會受到牽累。眾生受到牽累，就是被垢染所累的眾生。垢染的意義既然如此，清凈的意義也是一樣。『心亦不在內不在外不在中間』。第二句闡明心的空性。心如果在內，心就不應該依賴外境。心如果在外，內在就應該沒有心。既然不在兩個地方，又怎麼會在中間呢？如果心是這樣，罪垢也是這樣。『諸法亦然』。第三句用根本來顯示末端。心與罪，這兩件事既然是空的，萬法紛紛擾擾，都是由心而起。心既然是空的，所以諸法也是如此。『不不出于如』。心與罪，是說內法空。『諸法亦爾』，是說外法空。內在與外在，之所以是空的，是因為它們都『不出于如』（tathata）。『如』是空的不同名稱，所以內外也是如此。而且，不是通過破拆內外才使它們變為空的，而是因為內外本來就是空的。

【English Translation】 English version That the nature of sin is neither within, nor without, nor in between. This is the second explanation of skillful governance (of sin). There are four aspects: first, clarifying the emptiness of sin; second, distinguishing the emptiness of mind; third, giving examples; and fourth, providing extensive explanations. The arising of sin is due to the aggregation of causes and conditions. Investigating its true nature, it is not in three places. Not being in three places allows one to see the emptiness of sin, thereby realizing the true nature of reality. Realizing the true nature of reality allows one to generate correct observation. Once correct observation arises, afflictions will be extinguished. If afflictions are extinguished, where then is sin? 『Not within』 refers to not being in my mind. If it were in my mind, it should not depend on external conditions. 『Not without』 refers to not being in the body of another. If it were in another, it should not arise from me. 『Not in between』 refers to not finding sin even when combining self and other. Furthermore, consciousness (vijñāna) is internal, form (rūpa) is external, and the senses (indriya) are in between, but sin is not in these three places. Also, the cause of sin is internal, the condition of sin is external, and the combination of internal and external is in between. As the Buddha said, 『When the mind is defiled, beings are defiled; when the mind is pure, beings are pure.』 This is the second distinction of the emptiness of mind. Sin arises from the mind, so the mind is the root of sin. However, the mind is originally empty, so how can sin exist? Therefore, one must trace back to its origin. There are four sentences in total: The first sentence quotes the Buddha's truthful words: 『When the mind is defiled, beings are defiled,』 which means that when the mind has defilements, beings will be burdened. Beings being burdened means beings burdened by defilements. Since the meaning of defilement is like this, the meaning of purity is also the same. 『The mind is also neither within, nor without, nor in between.』 The second sentence clarifies the emptiness of mind. If the mind were within, it should not depend on external circumstances. If the mind were without, there should be no mind within. Since it is not in two places, how can it be in between? If the mind is like this, so are the defilements of sin. 『All dharmas are also like this.』 The third sentence uses the root to reveal the end. Since the mind and sin are both empty, the myriad dharmas are in turmoil, all arising from the mind. Since the mind is empty, so are all dharmas. 『Not not emerging from suchness (tathata).』 The mind and sin refer to the emptiness of internal dharmas. 『All dharmas are also like this』 refers to the emptiness of external dharmas. The reason why internal and external are empty is because they all 『do not emerge from suchness.』『Suchness』 is a different name for emptiness, so internal and external are also like this. Moreover, it is not by breaking down internal and external that they become empty, but because internal and external are originally empty.

是如。所以空也。如優波離心相得解脫時。寧有垢不。此第三舉況。凡有三句。一問。二答。三況。聲聞初成羅漢。證第九解脫道。爾時唯有凈心。無有垢染。今欲以其類眾生心。故前定其言也。我言不也。此第二波離正答。明證果之時。唯凈無垢也。維摩詰言一切眾生心相無垢亦復如是。第三舉況類也。小乘謂。羅漢在觀之時。心則無垢。眾生未能斷惑。心則有垢。故今持二乘之無類凡夫之有也。唯優波離妄想是垢無妄想是凈顛倒是垢無顛倒是凈取我是垢不取我是凈。此第四廣釋。上雖明罪空。而惑者生疑。若罪非有。何得大小經律。說眾生起罪。故今釋云。妄想故見有罪。是故余經明有。今據理實。所以云無。妄想。顛倒。取我。三科異者。橫謂分別。名為妄想。無而謂有。翻背理實。稱為顛倒。所以顛倒。由根本取我。又妄想是八妄。如地持說。顛倒是三倒。取我是眾見根本。優波離一切法生滅不住如幻如電諸法不相待乃至一念不住。上明罪由妄有。今辨妄有非有。亦是釋妄有義。不相待者。此不明無長短等相待。但辨諸法無常。前心不待後心。生竟然後方滅。以諸法不住。亦生即滅也。無住則如幻。不實所以空。諸法唯妄見如夢如炎如水中月如鏡中像以妄想生。上明外法不住。此辨內心妄見。俱明空義。夫以

見妄故。則所見不實。是故為空。上二喻。取其速滅。此四喻。喻其妄想其知此者是名奉律。凈名善治有三。標釋已竟。今總結嘆也。行順律法。故名奉律。此嘆行也。其知此者是名善解。知罪實相。名為善解。此嘆解也。自有解律而不行。自有行律而不解。故雙嘆也。問。今明罪空。云何是奉律。答。律名毗尼。此言善治。謂自能治三毒。亦能治于眾生。令知罪空。真善治也。於是二比丘言上智哉是優波離所不及持律之上不能說我答言自舍如來未有聲聞及菩薩制其樂說之辨其智慧明達為若此也時二比丘疑悔即除發阿耨多羅三藐三菩提心作是愿言令一切眾生皆得是辨。此第三明時眾得益。文有三句。第一比丘雙嘆。二波離雙答。三比丘雙益。初雙嘆者。上智哉。嘆凈名內智。持律之上而不能說。嘆凈名外辨。二波離雙答。初答外辨。其智慧明達。次答內智。比丘雙益者。疑悔即除。謂惡滅也。發心。明善生也。故我不任詣彼問疾。第三總結不堪。佛告羅睺羅汝行詣維摩詰問疾。此第九次命羅睺羅。就文為二。初命。次辭不堪。羅睺者。此言覆障。謂六年在胎。為胎所覆障。因以為名。所以有羅睺者。諸相師。四月八日。來白凈飯王言。太子。若今夜不出家。明日七寶自至。為轉輪王。父王。夜增其伎樂。菩薩欲心內發

【現代漢語翻譯】現代漢語譯本見到虛妄的緣故，那麼所見到的就不是真實的，所以是空性的。上面的兩個比喻，取其迅速消滅之意。這四個比喻，比喻其虛妄的念頭。能夠知曉這些，就叫做奉行戒律。《維摩詰經》善於治理有三種含義，標示和解釋已經完畢，現在總結讚歎。行為順應戒律，所以叫做奉行戒律，這是讚歎行為。能夠知曉這些，就叫做善於理解，知曉罪的真實相狀，叫做善於理解，這是讚歎理解。有的人理解戒律卻不實行，有的人實行戒律卻不理解，所以同時讚歎。問：現在說明罪是空性的，怎麼是奉行戒律呢？答：戒律名為毗尼（Vinaya），這裡的意思是善於治理，意思是自己能夠治理貪嗔癡三毒，也能治理眾生，讓他們知曉罪是空性的，才是真正的善於治理。於是兩位比丘說：『真是上等的智慧啊！』是優波離（Upali）所不能及的。持戒之上卻不能說。我回答說：『自從捨棄如來（Tathagata），沒有聲聞（Śrāvaka）和菩薩（Bodhisattva）能阻止他的雄辯，他的智慧明達就像這樣。』當時兩位比丘的疑惑後悔立即消除，發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta），發願說：『讓一切眾生都能得到這樣的辯才。』這是第三部分說明當時大眾得到利益。文中有三句。第一句是比丘同時讚歎，第二句是優波離同時回答，第三句是比丘同時受益。最初的同時讚歎，『真是上等的智慧啊！』讚歎維摩詰（Vimalakirti）內在的智慧，『持戒之上卻不能說』，讚歎維摩詰外在的辯才。第二是優波離同時回答，最初回答外在的辯才，『他的智慧明達』，其次回答內在的智慧。比丘同時受益，疑惑後悔立即消除，意思是惡業消滅了，發起菩提心，說明善業產生了。所以我不勝任去他那裡問候疾病。第三部分總結不堪勝任。佛告訴羅睺羅（Rāhula）：『你去維摩詰那裡問候疾病。』這是第九次命令羅睺羅。就文義來說分為兩部分，最初是命令，其次是推辭不堪勝任。羅睺羅，這裡的意思是覆障，意思是六年住在胎中，被胎所覆障，因此作為名字。所以有羅睺羅這件事，相師在四月八日，來告訴凈飯王（Śuddhodana）說：『太子如果今晚不出家，明天七寶自然會到來，成為轉輪王（cakravartin）。』父王夜晚增加伎樂，菩薩（Bodhisattva）欲心在內心生髮。

【English Translation】 English version Seeing delusion, what is seen is not real, therefore it is empty. The above two metaphors are used to illustrate its rapid disappearance. These four metaphors illustrate its delusional thoughts. Knowing these is called upholding the precepts. Vimalakirti's (Vimalakirti) skillful governance has three meanings. The indication and explanation are complete, and now it is summarized and praised. Acting in accordance with the precepts is called upholding the precepts, which is praising the action. Knowing these is called skillful understanding, knowing the true nature of sin is called skillful understanding, which is praising the understanding. Some understand the precepts but do not practice them, and some practice the precepts but do not understand them, so both are praised. Question: Now that it is explained that sin is empty, how is it upholding the precepts? Answer: The precepts are called Vinaya, which means skillful governance here, meaning that one can govern the three poisons of greed, anger, and ignorance, and also govern sentient beings, letting them know that sin is empty, which is true skillful governance. Then the two Bhikshus (Bhiksu) said, 'Truly superior wisdom!' It is beyond what Upali (Upali) can achieve. Above upholding the precepts but unable to speak. I replied, 'Since abandoning the Tathagata (Tathagata), no Śrāvaka (Śrāvaka) or Bodhisattva (Bodhisattva) has been able to stop his eloquence, his wisdom is as clear as this.' At that time, the two Bhikshus' doubts and regrets were immediately eliminated, and they aroused the Anuttarā-samyak-saṃbodhi-citta (Anuttarā-samyak-saṃbodhi-citta), vowing, 'May all sentient beings obtain such eloquence.' This is the third part explaining the benefits gained by the assembly at that time. There are three sentences in the text. The first sentence is the Bhikshus praising simultaneously, the second sentence is Upali answering simultaneously, and the third sentence is the Bhikshus benefiting simultaneously. The initial simultaneous praise, 'Truly superior wisdom!' praises Vimalakirti's (Vimalakirti) inner wisdom, 'Above upholding the precepts but unable to speak,' praises Vimalakirti's external eloquence. The second is Upali answering simultaneously, initially answering external eloquence, 'His wisdom is clear,' and then answering inner wisdom. The Bhikshus benefit simultaneously, doubts and regrets are immediately eliminated, meaning that evil karma is eliminated, arousing Bodhicitta, indicating that good karma is produced. Therefore, I am not qualified to go there to inquire about his illness. The third part concludes with being unqualified. The Buddha told Rāhula (Rāhula), 'You go to Vimalakirti to inquire about his illness.' This is the ninth time ordering Rāhula. In terms of the text, it is divided into two parts, initially the order, and then declining to be unqualified. Rāhula, here meaning covering and obstructing, meaning that he lived in the womb for six years, covered and obstructed by the womb, therefore it is used as his name. So there is the matter of Rāhula, the fortune tellers on April 8th, came to tell King Śuddhodana (Śuddhodana), 'If the prince does not leave home tonight, the seven treasures will naturally arrive tomorrow, becoming a cakravartin (cakravartin).' The father king increased the music at night, and the Bodhisattva's (Bodhisattva) desire arose in his heart.

。耶輸陀羅。其夜有身。凈居天。悲而言。菩薩貪著五欲。眾生誰度之。內觀出家。后成道夜。始生羅睺。所以六年在胎者。智度論云。羅云過去為王。六日飢餓仙人。故招此報。又余經云。由塞鼠穴。受斯果也。羅睺。亦名宮生。悉達出家。而生羅睺。諸釋謂非佛子。欲燒殺之。耶輸抱子立誓。俱投於火。而化成蓮華。諸釋云。真宮王也。因以為名。羅睺羅白佛言世尊我不堪任詣彼問疾。第二辭不堪。就文為三。謂標釋結。此初標也。所以者何憶念昔時毗耶離諸長者來詣我所稽首作禮問我言唯羅睺羅汝佛子舍轉輪王位出家為道其出家者有何等利我即如法為說出家功德之利。此第二釋不堪。就文為三。一被呵之由。二能呵之旨。三明時眾得益。初文為二。一長者子問。二羅云答。舍轉輪王位者。佛不出家。當爲金輪聖王。王四天下。羅云不出家。當爲鐵輪王。王一天下。一天下地及虛空。各十由旬鬼神。屬之為其給使。羅云。所以出家者。佛成道竟。還至本國。羅云年始六歲。如來明日至。變千比丘。悉如佛形。羅云直往佛所。摩其頂。明日歸精舍。敕身子目連度之。初出家后。喜多暴口形詔於人。佛一時約敕。於斯永斷。相罵不瞋。佛嘆其忍辱持戒密行第一。諸長者子。所以問者。見羅睺所舍至重。未聞其所得。是

【現代漢語翻譯】現代漢語譯本：耶輸陀羅（Yasodhara，佛陀之妻）。當晚懷有身孕。凈居天（Suddhavasa Devas，色界天的最高層）悲嘆道：『菩薩貪戀五欲，誰來救度眾生呢？』（他們）內觀（悉達多）出家，後來在成道之夜，才生下羅睺（Rahula，佛陀之子）。之所以在胎中六年，智度論中說：羅睺過去為國王時，曾讓仙人飢餓六日，因此招致此報。又有其他經典說，由於堵塞鼠穴，才承受這樣的果報。羅睺，也叫宮生。悉達多出家時，才生下羅睺。眾釋迦族人認為他不是佛子，想要燒死他。耶輸陀羅抱著孩子立誓，一同投入火中，卻化成蓮花。眾釋迦族人說：『真是宮中的王子啊！』因此以此為名。羅睺羅（Rahula）對佛說：『世尊，我不堪勝任去那裡問候病人。』第二次辭謝不堪勝任。就文義來說，分為三部分，即標示、解釋、總結。這是最初的標示。原因是什麼呢？我回憶起過去毗耶離（Vaishali，古印度城市）的各位長者來到我這裡，稽首作禮，問我說：『羅睺羅，您是佛子，捨棄轉輪王（Chakravarti，統治世界的理想君主）的地位出家修道，這出家有什麼利益呢？』我便如法地為他們講述出家功德的利益。這是第二部分解釋不堪勝任。就文義來說，分為三部分：一、被呵責的原因；二、能夠呵責的旨意；三、說明當時大眾得到利益。第一部分分為兩點：一、長者子提問；二、羅云回答。捨棄轉輪王的地位，（是因為）佛陀不出家，應當成為金輪聖王，統治四大天下。羅云不出家，應當成為鐵輪王，統治一天下。一天下的土地以及虛空，各有十由旬（Yojana，古印度長度單位）的鬼神，隸屬於他，為他服務。羅云之所以出家，（是因為）佛陀成道后，回到本國。羅云年僅六歲。如來第二天到達，變化出千位比丘，都像佛陀的形貌。羅云直接前往佛陀處，摩他的頭頂。第二天回到精舍，敕令身子（Sariputra，舍利弗）目連（Maudgalyayana，目犍連）度化他。剛出家后，常常惡語傷人，行為舉止也令人厭惡。佛陀一時告誡，從此永遠斷絕。即使被人辱罵也不生氣。佛陀讚歎他忍辱持戒，密行第一。各位長者子之所以提問，（是因為）見到羅睺所捨棄的非常重大，卻沒聽說他所得到的利益是什麼。 English version: Yasodhara (Buddha's wife). That night she conceived. The Suddhavasa Devas (pure abode heavens, the highest level of the Form Realm) lamented, 'If the Bodhisattva is attached to the five desires, who will save sentient beings?' They internally observed (Siddhartha's) renunciation, and only on the night of his enlightenment was Rahula (Buddha's son) born. The reason for being in the womb for six years, the Mahaprajnaparamita Shastra says: Rahula was a king in the past who starved a hermit for six days, hence incurring this retribution. Other sutras say that it was due to blocking a rat hole that he received this consequence. Rahula is also called 'born in the palace'. When Siddhartha renounced the world, Rahula was born. The Shakya clan considered him not to be the Buddha's son and wanted to burn him to death. Yasodhara embraced her child, made a vow, and threw herself into the fire, but they transformed into lotuses. The Shakya clan said, 'Truly a prince of the palace!' Hence the name. Rahula said to the Buddha, 'World Honored One, I am not capable of visiting the sick there.' The second refusal of capability. In terms of the text, it is divided into three parts: indication, explanation, and conclusion. This is the initial indication. What is the reason? I recall that in the past, the elders of Vaishali (an ancient Indian city) came to me, bowed their heads, and asked me, 'Rahula, you are the Buddha's son, renouncing the position of a Chakravarti (ideal universal ruler) to become a monk. What benefit is there in this renunciation?' I then explained to them the benefits of the merits of renunciation according to the Dharma. This is the second part, explaining the incapability. In terms of the text, it is divided into three parts: first, the reason for being scolded; second, the purpose of being able to scold; and third, clarifying the benefits gained by the assembly at that time. The first part is divided into two points: first, the elders' sons ask; second, Rahula answers. Renouncing the position of a Chakravarti (is because) if the Buddha did not renounce the world, he would have become a Golden Wheel King, ruling the four great continents. If Rahula did not renounce the world, he would have become an Iron Wheel King, ruling one continent. The land and space of one continent, each with ten yojanas (ancient Indian unit of distance), would have ghosts and spirits belonging to him, serving him. The reason why Rahula renounced the world (is because) after the Buddha attained enlightenment, he returned to his country. Rahula was only six years old. The Tathagata arrived the next day, transforming into a thousand bhikshus, all resembling the Buddha's form. Rahula went directly to the Buddha and touched his head. The next day, he returned to the monastery and ordered Shariputra (Sariputra) and Maudgalyayana (Maudgalyayana) to ordain him. After just renouncing the world, he often used harsh words and his behavior was unpleasant. The Buddha admonished him at once, and from then on, he was forever cut off. Even if he was scolded, he would not be angry. The Buddha praised him for his patience, upholding the precepts, and being the first in secret practice. The reason why the elders' sons asked (is because) they saw that what Rahula had given up was very great, but they had not heard what benefits he had gained.

【English Translation】 English version: Yasodhara (Buddha's wife). That night she conceived. The Suddhavasa Devas (pure abode heavens, the highest level of the Form Realm) lamented, 'If the Bodhisattva is attached to the five desires, who will save sentient beings?' They internally observed (Siddhartha's) renunciation, and only on the night of his enlightenment was Rahula (Buddha's son) born. The reason for being in the womb for six years, the Mahaprajnaparamita Shastra says: Rahula was a king in the past who starved a hermit for six days, hence incurring this retribution. Other sutras say that it was due to blocking a rat hole that he received this consequence. Rahula is also called 'born in the palace'. When Siddhartha renounced the world, Rahula was born. The Shakya clan considered him not to be the Buddha's son and wanted to burn him to death. Yasodhara embraced her child, made a vow, and threw herself into the fire, but they transformed into lotuses. The Shakya clan said, 'Truly a prince of the palace!' Hence the name. Rahula said to the Buddha, 'World Honored One, I am not capable of visiting the sick there.' The second refusal of capability. In terms of the text, it is divided into three parts: indication, explanation, and conclusion. This is the initial indication. What is the reason? I recall that in the past, the elders of Vaishali (an ancient Indian city) came to me, bowed their heads, and asked me, 'Rahula, you are the Buddha's son, renouncing the position of a Chakravarti (ideal universal ruler) to become a monk. What benefit is there in this renunciation?' I then explained to them the benefits of the merits of renunciation according to the Dharma. This is the second part, explaining the incapability. In terms of the text, it is divided into three parts: first, the reason for being scolded; second, the purpose of being able to scold; and third, clarifying the benefits gained by the assembly at that time. The first part is divided into two points: first, the elders' sons ask; second, Rahula answers. Renouncing the position of a Chakravarti (is because) if the Buddha did not renounce the world, he would have become a Golden Wheel King, ruling the four great continents. If Rahula did not renounce the world, he would have become an Iron Wheel King, ruling one continent. The land and space of one continent, each with ten yojanas (ancient Indian unit of distance), would have ghosts and spirits belonging to him, serving him. The reason why Rahula renounced the world (is because) after the Buddha attained enlightenment, he returned to his country. Rahula was only six years old. The Tathagata arrived the next day, transforming into a thousand bhikshus, all resembling the Buddha's form. Rahula went directly to the Buddha and touched his head. The next day, he returned to the monastery and ordered Shariputra (Sariputra) and Maudgalyayana (Maudgalyayana) to ordain him. After just renouncing the world, he often used harsh words and his behavior was unpleasant. The Buddha admonished him at once, and from then on, he was forever cut off. Even if he was scolded, he would not be angry. The Buddha praised him for his patience, upholding the precepts, and being the first in secret practice. The reason why the elders' sons asked (is because) they saw that what Rahula had given up was very great, but they had not heard what benefits he had gained.

故問也。我即為如法說出家利者。依出家功德經。有人殺三千世界眾生。有人救之得脫。有人挑三千世界眾生眼。有人治之得差。其出家福。多彼救治。功德相應。為說此利也。時維摩詰來謂我言羅睺羅不應說出家功德之利。此第二能呵之旨。就文為二。初呵羅云所說。次凈名辨出家之利。羅什云。羅云受屈。其旨有四。一不見人根。應非其藥。二出家功德無量。而說之有限。三即是實相。而以相說之。四出家本為實相涅槃。羅云不說其本。吉藏謂。家有二種。一者形家。謂父母妻子。二者心家。即是煩惱。諸長者子。無出形家之義。有出心家之義。而羅云雖嘆出形家。於事無益。若說出心家。則便有利。而不應說而說。應說而不說。則是漏機。所以受屈。所以者何無利無功德是為出家有為法者可說有利有功德夫出家者為無為法無為法中無利無功德。此第二得名說出家法。諸長者子。正以有得為懷。謂有人能出。有家可出。家為過罪。出有功德。此皆有所得心。即是有為法。悉名為家。維摩破著心故。贊無為法。無為是果。出家為因。果既無為。因豈有著。若能蕭然無寄。始是出家。羅睺羅出家者無彼無此亦無中間。在俗為此。出家為彼。出家方便。名為中間。今並忘之。即出家也。離六十二見處於涅槃。既忘彼此兩

【現代漢語翻譯】現代漢語譯本：因此才有了提問。我將依照《出家功德經》如法宣說出家的利益。經中說，有人殺害三千大千世界的眾生，有人救助他們使其脫離苦難；有人剜去三千大千世界眾生的眼睛，有人醫治他們使其痊癒。然而，出家的福德，超過了救助和醫治的功德。我正是爲了宣說這種利益。當時，維摩詰（Vimalakirti，一位在家菩薩）前來對我說：『羅睺羅（Rahula，佛陀的兒子）不應該宣說出家功德的利益。』這是第二種能夠呵斥的主旨。從文義上來看，分為兩部分：首先是呵斥羅睺羅所說，其次是維摩詰辨明出家的利益。鳩摩羅什（Kumarajiva，著名譯經師）認為，羅睺羅受到責難，其中有四個原因：一是不瞭解眾生的根器，所說的法不適合他們的需要；二是出家的功德無量無邊，而他所說的卻有限；三是出家即是實相，而他卻用有相之法來描述；四是出家的根本目的是爲了證得實相涅槃，而羅睺羅沒有說到根本。吉藏（Jizang，三論宗創始人）認為，家有兩種：一種是形家，指的是父母妻子；另一種是心家，指的是煩惱。這些長者子，沒有出離形家的意義，卻有出離心家的意義。而羅睺羅雖然讚歎出離形家，但實際上並沒有什麼益處。如果宣說出離心家，那才是有利的。不應該說而出說了，應該說而沒有說，這就是錯失了時機，所以才受到責難。這是為什麼呢？無利無功德才是真正的出家，有為法才可以說有利有功德。出家是爲了無為法，無為法中沒有利益和功德。這第二點可以稱為宣說出家法。這些長者子，正是因為懷著有所得的心，認為有人能夠出家，有家可以出離，家是過錯，出離有功德。這些都是有所得的心，也就是有為法，都可以稱為家。維摩詰爲了破除這種執著心，才讚歎無為法。無為是果，出家是因。果既然是無為的，因又怎麼會有執著呢？如果能夠做到蕭然無寄，才是真正的出家。羅睺羅所說的出家，沒有彼岸，沒有此岸，也沒有中間。在俗世是此岸，出家是彼岸，出家方便是中間。現在將這些都忘掉，就是出家。遠離六十二種邪見，安住于涅槃。既然忘卻了彼此兩岸

【English Translation】 English version: Therefore, the question was asked. I will, according to the Sutra of the Merit of Renunciation, righteously expound the benefits of renunciation. It says in the sutra, someone kills sentient beings in three thousand great thousand worlds, and someone rescues them from suffering; someone gouges out the eyes of sentient beings in three thousand great thousand worlds, and someone heals them to recovery. However, the merit of renunciation surpasses the merit of rescuing and healing. I am precisely expounding this benefit. At that time, Vimalakirti (a lay bodhisattva) came and said to me: 'Rahula (Buddha's son) should not expound the benefits of renunciation.' This is the second main point that can be rebuked. From the perspective of the text, it is divided into two parts: first, rebuking what Rahula said, and second, Vimalakirti clarifying the benefits of renunciation. Kumarajiva (a famous translator of sutras) believes that Rahula was blamed for four reasons: first, he did not understand the capacity of sentient beings, and the Dharma he spoke was not suitable for their needs; second, the merit of renunciation is immeasurable, but what he spoke was limited; third, renunciation is the very reality, but he described it with conditioned phenomena; fourth, the fundamental purpose of renunciation is to attain the reality of Nirvana, but Rahula did not mention the root. Jizang (founder of the Three Treatise School) believes that there are two kinds of 'home': one is the physical home, referring to parents, wife, and children; the other is the mental home, referring to afflictions. These sons of elders do not have the meaning of leaving the physical home, but they have the meaning of leaving the mental home. However, although Rahula praised leaving the physical home, it is actually of no benefit. If he were to expound leaving the mental home, that would be beneficial. He spoke when he should not have spoken, and he did not speak when he should have spoken, which is missing the opportunity, so he was blamed. Why is this? No benefit and no merit is true renunciation; conditioned dharmas can be said to have benefit and merit. Renunciation is for unconditioned dharma, and there is no benefit or merit in unconditioned dharma. This second point can be called expounding the Dharma of renunciation. These sons of elders, precisely because they harbor a mind of attainment, believe that someone can renounce, there is a home to leave, home is a fault, and leaving has merit. These are all minds of attainment, which are conditioned dharmas, and can all be called 'home'. Vimalakirti praised unconditioned dharma in order to break this attachment. Unconditioned is the result, and renunciation is the cause. Since the result is unconditioned, how can the cause have attachment? If one can be detached and without reliance, that is true renunciation. The renunciation that Rahula spoke of has no other shore, no this shore, and no middle. Being in the secular world is this shore, renunciation is the other shore, and the means of renunciation is the middle. Now, forgetting all of these is renunciation. Being apart from the sixty-two heretical views, dwelling in Nirvana. Since both shores are forgotten

間。復離諸見。便處涅槃果。智者所受聖所行處。地前菩薩。依教生解。名為智者。信順此法。是名為受。登地。會於正理。稱之為聖。聖心遊之。故云行也。降伏眾魔度五道。經云一人出家。魔宮皆動。始動魔宮。終心降伏。既降伏四魔。必超度五道。凡夫能出四趣。不能出天道。出家求滅。則五道斯度。凈五眼得五力立五根不惱于彼。二乘出家。雖度五道。不能凈五眼。大乘離俗。能凈五眼。五眼有二。一約五人有五。人有肉眼。天有天眼。二乘慧眼。菩薩法眼。佛佛眼。一人具五者。見彰內為肉眼。見障外為天眼。照實相為慧眼。照二乘法滅。名為法眼。照于佛性。兼無法不知。名為佛眼。今論后五。故名為凈。信進念定慧為五。此五。在鈍根人心為根。在利根人心為力。若據一人。則始終為異。在家。有妻子財產。若遇因緣。必惱于彼。出家。則道超事外。惱因自息。故云惱于彼。離眾雜惡摧伏外道。在俗行善。由雜不善。出家求道。道既純凈。行分不雜也。出家不為摧物。而諸惡自消。猶如日出。不期滅闇。而闇自滅也。超越假名。經說有四。一生死是假名。涅槃非假名。生死是浮虛幻偽。所以是假。涅槃真實。故非是假。二者涅槃是假。生死非假。涅槃無名。強為立名。所以是假。生死本是名相之法。非

強立名。是故非假。三者俱是假。以生死涅槃。是因緣相待。故是假也。如華嚴云。生死涅槃。二俱是虛妄。四二俱非假。廢名就法。法體皆如。如內絕言。故非假稱。今就初門。明生死是假名。得涅槃故超出也。出非泥無繫著。出假名離生死果。出淤泥。離生死因。在家沒愛泥。外道出家沒見泥。今明真出家。俱離愛見。非但離生死之愛見。亦無系著于道法。無我所無所受無擾亂。所以無系著者。由無我所故也。受之言取。取有四種。欲取。我取。戒取。見取。今無此四取也。若內有四取。必有擾亂。以心無所取。故無擾亂。內懷喜護彼意隨禪定離眾過。出家之人。有三種喜。一者有現世功德。自然豫欣。二者后得涅槃。心常歡悅。三者不憂不喜。心無依著。則真凈妙喜也。又能將順眾生。不乖逆其意。故言護彼意。隨禪定者。戒能折伏煩惱。令其勢微。禪定能遮。便惑不起。智慧能滅。畢竟無餘。今持戒清凈。則結薄心靜。與禪相順。故言隨也。若能如是是真出家。若能不違上說。是真出家。總結之也。於是維摩詰語諸長者子汝等於正法中宜共出家所以者何佛世難值。此第三明時眾出益。凡有四句。初凈名勸出家。二長者不敢違佛制。三凈名重勸發心。四長者受旨。此初文也。凈名知其不得出家。而欲令其發心。

【現代漢語翻譯】現代漢語譯本『強立名』（只是勉強安立一個名稱）。『是故非假』（所以說它不是真實的）。『三者俱是假』（這三者都是虛假的）。『以生死涅槃。是因緣相待。故是假也』（因為生死和涅槃是相互依存的因緣關係，所以是虛假的）。『如華嚴云。生死涅槃。二俱是虛妄』（如《華嚴經》所說，生死和涅槃，兩者都是虛妄的）。『四二俱非假』（四種情況，兩種都不是虛假的）。『廢名就法。法體皆如。如內絕言。故非假稱』（拋棄名稱而就實法，法的本體都是如如不動的，如如的境界內在無法用語言表達，所以不是虛假的稱謂）。『今就初門。明生死是假名。得涅槃故超出也』（現在就最初的方面來說，說明生死是虛假的名相，因為證得涅槃就可以超出）。『出非泥無繫著』（出離不是像從泥中出來一樣，沒有任何的繫縛）。『出假名離生死果』（出離虛假的名相，脫離生死的果報）。『出淤泥。離生死因』（從淤泥中出來，脫離生死的因）。『在家沒愛泥。外道出家沒見泥。今明真出家。俱離愛見』（在家的人沉溺於愛慾的泥潭，外道出家的人沉溺於邪見的泥潭，現在說明真正的出家，是同時脫離愛慾和邪見）。『非但離生死之愛見。亦無系著于道法』（不僅僅脫離生死的愛慾和邪見，也沒有對道法的繫縛執著）。『無我所無所受無擾亂』（沒有『我所』，沒有接受，沒有擾亂）。『所以無系著者。由無我所故也』（之所以沒有繫縛執著，是因為沒有『我所』的緣故）。『受之言取。取有四種。欲取。我取。戒取。見取。今無此四取也』（『受』的意思是取，取有四種：欲取、我取、戒取、見取，現在沒有這四種取）。『若內有四取。必有擾亂。以心無所取。故無擾亂』（如果內心有四種取，必定會有擾亂，因為內心沒有執取，所以沒有擾亂）。『內懷喜護彼意隨禪定離眾過』（內心懷著喜悅，順應他人的心意，跟隨禪定，遠離各種過失）。『出家之人。有三種喜。一者有現世功德。自然豫欣。二者后得涅槃。心常歡悅。三者不憂不喜。心無依著。則真凈妙喜也』（出家的人，有三種喜悅：一是具有現世的功德，自然預先欣喜；二是將來獲得涅槃，內心常常歡悅；三是不憂愁也不喜悅，內心沒有依賴執著，這是真正的清凈微妙的喜悅）。『又能將順眾生。不乖逆其意。故言護彼意』（又能順應眾生，不違揹他們的心意，所以說順應他人的心意）。『隨禪定者。戒能折伏煩惱。令其勢微。禪定能遮。便惑不起。智慧能滅。畢竟無餘』（跟隨禪定，戒律能夠折伏煩惱，使它的勢力減弱，禪定能夠遮蔽，使迷惑不生起，智慧能夠滅除，最終沒有剩餘）。『今持戒清凈。則結薄心靜。與禪相順。故言隨也』（現在持戒清凈，那麼煩惱結縛輕薄，內心平靜，與禪定相順，所以說跟隨）。『若能如是是真出家。若能不違上說。是真出家。總結之也』（如果能夠這樣，就是真正的出家，如果能夠不違背上面所說的，就是真正的出家，這是總結）。『於是維摩詰語諸長者子汝等於正法中宜共出家所以者何佛世難值』（於是，維摩詰對各位長者子說：你們應當在正法中一起出家，為什麼呢？因為佛陀住世的時代難以遇到）。『此第三明時眾出益。凡有四句。初凈名勸出家。二長者不敢違佛制。三凈名重勸發心。四長者受旨。此初文也』（這是第三部分，說明時機和大眾出家的利益。總共有四句話：一是維摩詰勸說出家，二是長者不敢違背佛的制度，三是維摩詰再次勸說發心，四是長者接受旨意。這是第一部分）。『凈名知其不得出家。而欲令其發心』（維摩詰知道他們不能出家，而是想讓他們發起出家之心）。

【English Translation】 English version 『Qiang Li Ming』 (勉強安立一個名稱) 『Forcibly Establishing a Name.』『Shi Gu Fei Jia』 (所以說它不是真實的) 『Therefore, it is not unreal.』『San Zhe Ju Shi Jia』 (這三者都是虛假的) 『All three are false.』『Yi Sheng Si Nie Pan. Shi Yin Yuan Xiang Dai. Gu Shi Jia Ye』 (因為生死和涅槃是相互依存的因緣關係，所以是虛假的) 『Because Samsara (生死, birth and death) and Nirvana (涅槃, liberation) are mutually dependent on conditions, they are false.』『Ru Hua Yan Yun. Sheng Si Nie Pan. Er Ju Shi Xu Wang』 (如《華嚴經》所說，生死和涅槃，兩者都是虛妄的) 『As the Avatamsaka Sutra (華嚴經) says, Samsara and Nirvana are both illusory.』『Si Er Ju Fei Jia』 (四種情況，兩種都不是虛假的) 『Four situations, two are not false.』『Fei Ming Jiu Fa. Fa Ti Jie Ru. Ru Nei Jue Yan. Gu Fei Jia Cheng』 (拋棄名稱而就實法，法的本體都是如如不動的，如如的境界內在無法用語言表達，所以不是虛假的稱謂) 『Abandoning names and adhering to the Dharma (法, law/teachings), the essence of the Dharma is Suchness (如, thusness), and Suchness is beyond words, therefore it is not a false designation.』『Jin Jiu Chu Men. Ming Sheng Si Shi Jia Ming. De Nie Pan Gu Chao Chu Ye』 (現在就最初的方面來說，說明生死是虛假的名相，因為證得涅槃就可以超出) 『Now, focusing on the initial aspect, it clarifies that Samsara is a false name, because attaining Nirvana transcends it.』『Chu Fei Ni Wu Xi Zhuo』 (出離不是像從泥中出來一樣，沒有任何的繫縛) 『Liberation is not like emerging from mud, without any attachments.』『Chu Jia Ming Li Sheng Si Guo』 (出離虛假的名相，脫離生死的果報) 『Liberation from false names, detachment from the fruits of Samsara.』『Chu Yu Ni. Li Sheng Si Yin』 (從淤泥中出來，脫離生死的因) 『Emerging from the mire, detachment from the causes of Samsara.』『Zai Jia Mei Ai Ni. Wai Dao Chu Jia Mei Jian Ni. Jin Ming Zhen Chu Jia. Ju Li Ai Jian』 (在家的人沉溺於愛慾的泥潭，外道出家的人沉溺於邪見的泥潭，現在說明真正的出家，是同時脫離愛慾和邪見) 『Laypeople are immersed in the mire of desire, while non-Buddhist renunciates are immersed in the mire of wrong views. Now, true renunciation is simultaneously detaching from both desire and wrong views.』『Fei Dan Li Sheng Si Zhi Ai Jian. Yi Wu Xi Zhuo Yu Dao Fa』 (不僅僅脫離生死的愛慾和邪見，也沒有對道法的繫縛執著) 『Not only detaching from the desires and wrong views of Samsara, but also without attachment to the Dharma.』『Wu Wo Suo Wu Suo Shou Wu Rao Luan』 (沒有『我所』，沒有接受，沒有擾亂) 『Without 『mine-ness,』 without acceptance, without disturbance.』『Suo Yi Wu Xi Zhuo Zhe. You Wu Wo Suo Gu Ye』 (之所以沒有繫縛執著，是因為沒有『我所』的緣故) 『The reason for no attachments is due to the absence of 『mine-ness.』『Shou Zhi Yan Qu. Qu You Si Zhong. Yu Qu. Wo Qu. Jie Qu. Jian Qu. Jin Wu Ci Si Qu Ye』 (『受』的意思是取，取有四種：欲取、我取、戒取、見取，現在沒有這四種取) 『『Receiving』 means grasping. There are four types of grasping: desire-grasping, self-grasping, precept-grasping, and view-grasping. Now, there are none of these four grasps.』『Ruo Nei You Si Qu. Bi You Rao Luan. Yi Xin Wu Suo Qu. Gu Wu Rao Luan』 (如果內心有四種取，必定會有擾亂，因為內心沒有執取，所以沒有擾亂) 『If there are four grasps internally, there will surely be disturbance, because the mind has no grasping, therefore there is no disturbance.』『Nei Huai Xi Hu Bi Yi Sui Chan Ding Li Zhong Guo』 (內心懷著喜悅，順應他人的心意，跟隨禪定，遠離各種過失) 『Inwardly cherishing joy, accommodating others' intentions, following meditation, and departing from all faults.』『Chu Jia Zhi Ren. You San Zhong Xi. Yi Zhe You Xian Shi Gong De. Zi Ran Yu Xin. Er Zhe Hou De Nie Pan. Xin Chang Huan Yue. San Zhe Bu You Bu Xi. Xin Wu Yi Zhuo. Ze Zhen Jing Miao Xi Ye』 (出家的人，有三種喜悅：一是具有現世的功德，自然預先欣喜；二是將來獲得涅槃，內心常常歡悅；三是不憂愁也不喜悅，內心沒有依賴執著，這是真正的清凈微妙的喜悅) 『Those who renounce have three kinds of joy: first, having present merits, naturally rejoicing in advance; second, later attaining Nirvana, the mind is constantly joyful; third, neither sorrowing nor rejoicing, the mind has no dependence or attachment, which is true pure and wonderful joy.』『You Neng Jiang Shun Zhong Sheng. Bu Guai Ni Qi Yi. Gu Yan Hu Bi Yi』 (又能順應眾生，不違揹他們的心意，所以說順應他人的心意) 『Also, being able to accord with sentient beings, not contradicting their intentions, hence the saying 『accommodating others' intentions.』『Sui Chan Ding Zhe. Jie Neng Zhe Fu Fan Nao. Ling Qi Shi Wei. Chan Ding Neng Zhe. Bian Huo Bu Qi. Zhi Hui Neng Mie. Bi Jing Wu Yu』 (跟隨禪定，戒律能夠折伏煩惱，使它的勢力減弱，禪定能夠遮蔽，使迷惑不生起，智慧能夠滅除，最終沒有剩餘) 『Following meditation, precepts can subdue afflictions, weakening their power; meditation can obscure, preventing delusion from arising; wisdom can extinguish, ultimately without remainder.』『Jin Chi Jie Qing Jing. Ze Jie Bo Xin Jing. Yu Chan Xiang Shun. Gu Yan Sui Ye』 (現在持戒清凈，那麼煩惱結縛輕薄，內心平靜，與禪定相順，所以說跟隨) 『Now, upholding precepts purely, then the bonds of affliction are thin, the mind is tranquil, and in accordance with meditation, hence the saying 『following.』『Ruo Neng Ru Shi Shi Zhen Chu Jia. Ruo Neng Bu Wei Shang Shuo. Shi Zhen Chu Jia. Zong Jie Zhi Ye』 (如果能夠這樣，就是真正的出家，如果能夠不違背上面所說的，就是真正的出家，這是總結) 『If one can be like this, it is true renunciation. If one can not violate what was said above, it is true renunciation. This is the conclusion.』『Yu Shi Wei Mo Jie Yu Zhu Zhang Zhe Zi Ru Deng Yu Zheng Fa Zhong Yi Gong Chu Jia Suo Yi Zhe He Fo Shi Nan Zhi』 (於是，維摩詰對各位長者子說：你們應當在正法中一起出家，為什麼呢？因為佛陀住世的時代難以遇到) 『Then Vimalakirti (維摩詰) said to the sons of the elders, 『You should all renounce in the Correct Dharma (正法), why? Because it is difficult to encounter a Buddha's (佛) presence in the world.』『Ci Di San Ming Shi Zhong Chu Yi. Fan You Si Ju. Chu Jing Ming Quan Chu Jia. Er Zhang Zhe Bu Gan Wei Fo Zhi. San Jing Ming Zhong Quan Fa Xin. Si Zhang Zhe Shou Zhi. Ci Chu Wen Ye』 (這是第三部分，說明時機和大眾出家的利益。總共有四句話：一是維摩詰勸說出家，二是長者不敢違背佛的制度，三是維摩詰再次勸說發心，四是長者接受旨意。這是第一部分) 『This is the third part, explaining the benefits of the time and the renunciation of the assembly. There are four sentences in total: first, Vimalakirti encourages renunciation; second, the elders do not dare to violate the Buddha's precepts; third, Vimalakirti again encourages the arising of the mind; fourth, the elders receive the decree. This is the first part.』『Jing Ming Zhi Qi Bu De Chu Jia. Er Yu Ling Qi Fa Xin』 (維摩詰知道他們不能出家，而是想讓他們發起出家之心) 『Vimalakirti knew that they could not renounce, but wanted them to arouse the mind of renunciation.』

故有此勸耳諸長者子言居士我聞佛言父母不聽不得出家。此第二答也。律云。有人詣僧坊。諸比丘輒度之。其父母大愁苦。訴凈飯之。凈飯王云。太子無令我知。輒私出家。吾愁苦。自令已去。父母不聽。不得出家。以是事白佛。佛制戒云。若父母不聽。不得趣度之者。得吉羅罪維摩詰言然汝等便發阿耨多羅三藐三菩提心是即出家是即具足。此第三文也。所以勸發心者。彰其形雖繫於二親。而心超於三界。則是出於心家。既出心家。則身口無眾惡。便是具足戒也。爾時三十二長者子皆發阿耨多羅三藐三菩提心。此第四文也。諸長者子。既以有礙。不形出家。而聞在家有出心家之理。故欣然從之。故我不任詣彼問疾。此第三總結。佛告阿難汝行詣維摩詰問疾。第十次命阿難也。就文為二。初命。二辭不堪。阿難者。此云無染。支道林雲博聞。舊翻歡喜。凡有三義。一者。釋迦過去發願。愿我成佛。持者名曰歡喜。二者。阿難是佛得道夜生。凈飯王云。今是歡喜日。可絡此兒以為歡喜。三者。阿難形容端正。見者歡喜。故名歡喜。阿難與羅云。同是佛親。而命有前後者。凡有四義。一者阿難與羅云。雖同是佛得道夜生。而羅云。在胎六年。以其年大。故前命也。二者羅云出家。得羅漢果。阿難猶居學地。三者羅云在俗。當

【現代漢語翻譯】現代漢語譯本：因此我才這樣勸告各位長者子。各位長者子（指有德行的居士之子）說：『居士（指維摩詰），我聽說佛說父母不允許，不得出家。』這是第二次回答。律典上說：『有人到僧坊（寺廟），眾比丘（和尚）就給他剃度。他的父母非常愁苦，向凈飯王（釋迦牟尼佛的父親）訴說。』凈飯王說：『不要讓太子（指釋迦牟尼佛）知道，就私自出家了，我非常愁苦。』自從那以後，父母不允許，不得出家。因為這件事稟告佛陀，佛陀制定戒律說：『如果父母不允許，就給他們剃度的人，犯吉羅罪（一種較輕的罪）。』維摩詰說：『然而你們便發阿耨多羅三藐三菩提心（無上正等正覺之心），這就是出家，這就是具足戒（圓滿的戒律）。』這是第三段經文。之所以勸他們發菩提心，是爲了彰顯他們的形體雖然被父母束縛，而心卻超越了三界（欲界、色界、無色界）。這就是從心家出家。既然從心家出家，那麼身口就不會有各種惡行，這就是具足戒了。』當時三十二位長者子都發了阿耨多羅三藐三菩提心。這是第四段經文。各位長者子，既然因為有所牽絆，不能在形式上出家，而聽聞了在家也能有出心家的道理，所以欣然聽從。因此我不適合去那裡問候病情。』這是第三段總結。佛告訴阿難（釋迦牟尼佛的十大弟子之一，意為無染）：『你前往維摩詰那裡問候病情。』這是第十次命令阿難。就經文內容分為兩部分：一是命令，二是推辭說自己不堪勝任。阿難，這裡翻譯為無染。支道林（東晉名僧）說意為博聞。舊譯為歡喜。總共有三種含義：一是，釋迦牟尼佛過去發願，愿我成佛，持我名號者名曰歡喜。二是，阿難是佛陀得道之夜出生的。凈飯王說：『今天是歡喜的日子，可以給這個孩子佩戴飾物以示歡喜。』三是，阿難容貌端正，見者歡喜，所以名叫歡喜。阿難與羅云（釋迦牟尼佛的兒子）同是佛陀的親人，而佛陀命令他們有先後順序，總共有四種原因：一是阿難與羅云，雖然同是佛陀得道之夜出生的，而羅云在母胎六年，因為他年齡大，所以先命令他。二是羅云出家，得了羅漢果（佛教修行的一種果位），阿難還在學習階段。三是羅云在俗時，應當

【English Translation】 English version: Therefore, I offer this advice to you, sons of elders. The sons of elders (referring to the sons of virtuous laymen) said, 'Layman (referring to Vimalakirti), I have heard the Buddha say that one cannot renounce the household life without the permission of one's parents.' This is the second response. The Vinaya (monastic code) states: 'If someone goes to a Sangharama (monastery), the Bhikshus (monks) will ordain him. His parents are very distressed and complain to King Suddhodana (father of Shakyamuni Buddha).' King Suddhodana said, 'Do not let the prince (referring to Shakyamuni Buddha) know, and he secretly renounced the household life, I am very distressed.' Since then, one cannot renounce the household life without the permission of one's parents. Because of this matter, it was reported to the Buddha, and the Buddha established a precept saying: 'If one ordains those who do not have the permission of their parents, they commit a Dukkrta offense (a minor offense).' Vimalakirti said, 'However, if you generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), that is renunciation, that is full ordination.' This is the third passage. The reason for encouraging them to generate the Bodhicitta (mind of enlightenment) is to show that although their bodies are bound by their parents, their minds transcend the three realms (desire realm, form realm, formless realm). This is renouncing the household life from the mind. Since one has renounced the household life from the mind, then the body and speech will not have various evils, and that is full ordination.' At that time, the thirty-two sons of elders all generated the Anuttara-samyak-sambodhi-citta. This is the fourth passage. 'Since the sons of elders are hindered and cannot formally renounce the household life, and they have heard the principle of renouncing the household life from the mind while remaining at home, they gladly follow it. Therefore, I am not fit to go there to inquire about the illness.' This is the third conclusion. The Buddha said to Ananda (one of the ten great disciples of Shakyamuni Buddha, meaning 'no defilement'), 'Go to Vimalakirti and inquire about his illness.' This is the tenth time he has ordered Ananda. The text can be divided into two parts: first, the order; second, the refusal, saying that he is not capable. Ananda, here translated as 'no defilement'. Zhi Daolin (a famous monk of the Eastern Jin Dynasty) said it means 'learned'. The old translation is 'joy'. There are three meanings in total: first, Shakyamuni Buddha made a vow in the past, 'May I become a Buddha, and those who hold my name will be called joy.' Second, Ananda was born on the night the Buddha attained enlightenment. King Suddhodana said, 'Today is a day of joy, we can adorn this child to show joy.' Third, Ananda's appearance is dignified, and those who see him are joyful, so he is called joy. Ananda and Rahula (son of Shakyamuni Buddha) are both relatives of the Buddha, but the Buddha ordered them in a certain order, there are four reasons in total: first, although Ananda and Rahula were both born on the night the Buddha attained enlightenment, Rahula was in the womb for six years, because he is older, so he was ordered first. Second, Rahula renounced the household life and attained the Arhatship (a state of Buddhist practice), while Ananda was still in the learning stage. Third, Rahula, when he was a layman, should

紹國位。阿難不然。以君臣次第故。命有前後。四者。羅睺明出家為因。阿難。辨法身為果。先因後果。以為次第。阿難白佛言世尊我不堪任詣彼問疾。此第二釋不堪。有標釋結。此初文也。所以者何憶念昔時世尊身小有疾當用牛乳我即持缽詣大婆羅門家門下立。此第二次釋不堪。就文為三。初明被呵之由。二述能呵之旨。三阿難受屈。此初文也。身小有疾者。然理疾之意。非可一徒。良以淺識之流。取信耳目。于如來。而生劣想。今彰阿難不達。或同眾人。凈名高呵。以開法身之唱。令悟應也。當用牛乳者。佛在毗耶離。音樂樹下說法。身患風氣。須乳煮糜也。詣大婆羅門者。毗耶離。有大婆羅門。名梵摩耶。是婆羅門師。有五百弟子。信受邪道。不敬佛法。而大慳貪。今以七聖化之。一佛現疾。二阿難乞乳。三凈名來呵。四牛母說偈。五牛子說偈。六化人構乳。七空內聲告。此人大慳。以羅網覆庭屋。令飛鳥不能得食穀食等也。朝往與乳。正值其人。與五百弟子。共入見王。問阿難何求。答具上事。梵志默然不對。自意思惟。若不與。諸人謂我吝情。我若與者。復謂事瞿曇。良久。即指取惡弊牛。令阿難自攝取乳。作此意者。一欲明瞿曇。常與我諍功德勝。今令惡牛。抵殺其弟子。即恥其師。令眾人舍瞿曇。來就

【現代漢語翻譯】現代漢語譯本紹國位（繼承王位）。阿難（Ananda）不是這樣的。因為君臣有次序，壽命有先後。第四點，羅睺羅（Rahula）明瞭出家是因，阿難，辨明法身是果。先有因後有果，以此為次序。阿難對佛說：『世尊，我不堪勝任去那裡問候病人。』這是第二次解釋不堪勝任，有標示、解釋、總結。這是第一段文字。為什麼呢？我回憶過去世尊身體稍微不適，需要用牛乳，我就拿著缽到大婆羅門（Maha-Brahmana）家門口站著。這是第二次解釋不堪勝任，這段文字分為三部分。首先說明被呵斥的原因，其次陳述能夠呵斥的旨意，第三阿難受到委屈。這是第一部分文字。『身體稍微不適』，然而理解疾病的含義，不能只從一個方面理解。因為淺薄無知的人，只相信自己的耳朵和眼睛，對如來（Tathagata）產生輕視的想法。現在彰顯阿難沒有領悟，或許和眾人一樣。維摩詰（Vimalakirti）高聲呵斥，以此開啟法身的唱誦，使他領悟應有的道理。『需要用牛乳』，當時佛在毗耶離（Vaishali）的音樂樹下說法，身患風氣，需要用牛奶煮粥。『到大婆羅門家』，毗耶離有一位大婆羅門，名叫梵摩耶（Brahmaya），是婆羅門的老師，有五百個弟子，信奉邪道，不尊敬佛法，而且非常吝嗇。現在用七種聖事來教化他：一、佛示現疾病，二、阿難乞討牛奶，三、維摩詰前來呵斥，四、牛母說偈，五、牛子說偈，六、化人擠奶，七、空中的聲音宣告。這個人非常吝嗇，用羅網覆蓋庭院房屋，使飛鳥不能吃到穀物等食物。早上前去要牛奶，正趕上那個人和五百個弟子一起進宮見國王，問阿難有什麼要求。阿難如實回答。梵志（Brahmin）沉默不語，心裡想：如果不給，人們會說我吝嗇；如果給了，又好像是侍奉瞿曇（Gautama）。過了很久，就指著一頭又老又壞的牛，讓阿難自己去取牛奶。這樣做是想：一、想表明瞿曇經常和我爭論功德勝過誰，現在讓惡牛抵死他的弟子，就會羞辱他的老師，讓眾人捨棄瞿曇，來歸附我。

【English Translation】 English version Inheriting the throne. Ananda, it is not so. Because there is an order between ruler and subject, and lifespans have a sequence. Fourthly, Rahula clarifying renunciation as the cause, Ananda, discerning the Dharmakaya as the result. First the cause, then the result, this is the order. Ananda said to the Buddha: 'World Honored One, I am not capable of going there to inquire after the sick.' This is the second explanation of being incapable, with marking, explanation, and conclusion. This is the first section of text. Why is that? I recall that in the past, when the World Honored One was slightly ill and needed milk, I would take my bowl and stand at the gate of the Maha-Brahmana's house. This is the second explanation of being incapable, this section of text is divided into three parts. First, it explains the reason for being scolded, second, it states the purpose of being able to scold, and third, Ananda is wronged. This is the first part of the text. 'Slightly ill', however, understanding the meaning of illness cannot be understood from just one aspect. Because shallow and ignorant people only believe their ears and eyes, and have a contemptuous thought of the Tathagata. Now it shows that Ananda has not understood, perhaps like everyone else. Vimalakirti scolded loudly, thereby opening the chanting of the Dharmakaya, causing him to realize the proper principle. 'Need milk', at that time the Buddha was preaching under the music tree in Vaishali, suffering from wind-energy illness, needing milk to cook porridge. 'Go to the Maha-Brahmana's house', there was a Maha-Brahmana in Vaishali named Brahmaya, who was the teacher of the Brahmins, with five hundred disciples, believing in heretical ways, not respecting the Buddha-dharma, and being very stingy. Now use seven holy events to teach him: 1. The Buddha manifests illness, 2. Ananda begs for milk, 3. Vimalakirti comes to scold, 4. The cow mother speaks a verse, 5. The calf speaks a verse, 6. A transformed person milks the cow, 7. A voice in the air proclaims. This person is very stingy, covering the courtyard houses with nets, so that birds cannot eat grains and other food. Going to ask for milk in the morning, he happened to be with five hundred disciples entering the palace to see the king, asking Ananda what he wanted. Ananda answered truthfully. The Brahmin was silent, thinking in his heart: If I don't give it, people will say I am stingy; if I give it, it seems like I am serving Gautama. After a long time, he pointed to an old and bad cow, and told Ananda to take the milk himself. Doing this is to think: 1. To show that Gautama often argues with me about whose merits are superior, now let the evil cow kill his disciples, it will shame his teacher, and let everyone abandon Gautama and come to me.

我也。又牛既惡。必不得乳。於我無損。是時有化人。來為構乳。而牛說偈。今施佛乳。云留少許與犢子。犢子說偈云。盡施如來。我自啖草。事出乳光經。時維摩詰來謂我言唯阿難何為晨朝持缽住。此第二能呵之旨。就文為三。一問。二答。三呵。晨朝非乞食時。是以問也我言居士世尊身小有疾當用牛乳故來至此。第二阿難以事對也。維摩詰言止止阿難莫作此語。此第三正呵。文凡有三誡三釋。此初誡也。所以重止者。佛若實病。則上隱法身之德。下增眾生之累。今欲斷此二義。是故重止。如來身者金剛之體。此釋上誡也。小乘人云。骨是金剛。肉非金剛。大乘明。如來生身。內外金剛。一切實滿。有大勢力。無有病處。若以金剛。喻法身者。如涅槃金剛身品說之。法身是常。不可壞故。如金剛。諸惡已斷眾善普會當有何疾當有何惱。上就果門辨無病。此就因門釋無病。眾惡已斷。無有病因。眾善眾會。無有病因。默往阿難勿謗如來。此第二誡也。默往。令還去也。無病事彰。必不須乳。故令還去。茍云是實。則謗佛也。莫使異人聞此粗言。病為當近。粗之極也。不達聞之。必謂實病。無令大威德諸天及他方凈土諸來菩薩得聞斯語。什公云。五凈居天上。別有大自在天。是十地菩薩。又他方太士。此之二人。若聞斯

【現代漢語翻譯】現代漢語譯本：我說：『是的。而且牛已經很髒了，肯定產不出乳。對我來說沒有什麼損失。』當時有個化人（指變化出來的人）來為我擠奶。那牛說了偈語：『現在我奉獻佛乳，只希望留下少許給小牛。』小牛也說了偈語：『全部奉獻給如來，我自己吃草就行了。』這件事出自《乳光經》。當時維摩詰（Vimalakirti，一位在家菩薩）來對我說：『阿難（Ananda，佛陀的十大弟子之一），你為何清晨持缽站在這裡？』這是第二次能夠呵斥的要旨。就文義來說分為三部分：一是提問，二是回答，三是呵斥。清晨不是乞食的時間，所以才提問。我回答說：『居士（指維摩詰），世尊（指釋迦牟尼佛）身體稍微有些不適，需要用牛乳，所以我才來這裡。』這是第二次，阿難用事情來應對。維摩詰說：『停止！停止！阿難，不要說這樣的話！』這是第三次，正式的呵斥。文義上總共有三次告誡和三次解釋。這是第一次告誡。之所以要重複『停止』，是因為佛如果真的生病，那麼向上會遮蔽法身（Dharmakaya，佛的真身）的功德，向下會增加眾生的負擔。現在想要斷除這兩種含義，所以要重複『停止』。如來的身體是金剛之體。』這是對上面告誡的解釋。小乘人認為，骨頭是金剛，肉不是金剛。大乘則認為，如來的生身，內外都是金剛，一切圓滿具足，有大勢力，沒有生病的地方。如果用金剛來比喻法身，就像《涅槃經·金剛身品》所說的那樣，法身是常住的，不可破壞的，就像金剛一樣。各種惡業已經斷除，各種善業普遍彙集，怎麼會有疾病，怎麼會有煩惱呢？』上面是從果報的層面來辨析沒有疾病，這裡是從因地的層面來解釋沒有疾病。各種惡業已經斷除，沒有生病的因；各種善業普遍彙集，也沒有生病的因。『默默地回去吧，阿難，不要誹謗如來。』這是第二次告誡。『默默地回去』，是讓他回去的意思。沒有疾病的事情已經彰顯，必定不需要牛乳，所以讓他回去。如果說這是真的，那就是誹謗佛。『不要讓其他人聽到這種粗俗的話語，生病是應當接近的。』這是粗俗到了極點的話。不通達的人聽了，必定認為佛真的生病了。『不要讓具有大威德的諸天以及其他方凈土來的菩薩聽到這些話。』鳩摩羅什（Kumarajiva，著名佛經翻譯家）說，五凈居天之上，另有大自在天，是十地菩薩。還有其他方的大士，這兩種人如果聽到這些話……

【English Translation】 English version: I said, 'Yes. And the cow is already dirty, it certainly won't produce milk. There's no loss to me.' At that time, a transformation person (referring to a person who appeared through transformation) came to milk the cow for me. The cow spoke a verse: 'Now I offer the Buddha milk, only hoping to leave a little for the calf.' The calf also spoke a verse: 'Offer it all to the Tathagata (another name for the Buddha), I will just eat grass.' This matter comes from the 'Milk Light Sutra'. At that time, Vimalakirti (a lay bodhisattva) came and said to me, 'Ananda (one of the Buddha's ten great disciples), why are you standing here in the morning holding a bowl?' This is the second essential point that can be rebuked. In terms of the text, it is divided into three parts: first, a question; second, an answer; and third, a rebuke. Morning is not the time for begging for food, so the question is asked. I replied, 'Layman (referring to Vimalakirti), the World Honored One (referring to Shakyamuni Buddha) is slightly unwell and needs milk, so I came here.' This is the second time, Ananda responds with the matter. Vimalakirti said, 'Stop! Stop! Ananda, do not say such words!' This is the third time, the formal rebuke. In the text, there are a total of three admonitions and three explanations. This is the first admonition. The reason for repeating 'Stop' is that if the Buddha is really sick, then upwards it will obscure the merit of the Dharmakaya (the Buddha's true body), and downwards it will increase the burden of sentient beings. Now, wanting to cut off these two meanings, that is why 'Stop' is repeated. 'The Tathagata's body is of diamond nature.' This is the explanation of the above admonition. The Hinayana (Small Vehicle) people believe that the bones are diamond, but the flesh is not diamond. The Mahayana (Great Vehicle) clarifies that the Tathagata's manifested body, both inside and outside, is diamond, everything is complete and full, has great power, and has no place for sickness. If diamond is used to symbolize the Dharmakaya, as the 'Nirvana Sutra, Diamond Body Chapter' says, the Dharmakaya is permanent and indestructible, like diamond. All kinds of evil deeds have been cut off, and all kinds of good deeds are universally gathered, how could there be sickness, how could there be afflictions?' The above is analyzing the absence of sickness from the level of karmic retribution, and here it is explaining the absence of sickness from the level of the causal ground. All kinds of evil deeds have been cut off, there is no cause for sickness; all kinds of good deeds are universally gathered, there is also no cause for sickness. 'Silently return, Ananda, do not slander the Tathagata.' This is the second admonition. 'Silently return' means to let him go back. The matter of no sickness has been revealed, and milk is certainly not needed, so he is told to go back. If it is said to be true, then it is slandering the Buddha. 'Do not let others hear such coarse words, sickness is something to be approached.' These are extremely coarse words. Those who do not understand will surely think that the Buddha is really sick. 'Do not let the devas (gods) with great power and virtue, as well as the bodhisattvas who come from other pure lands, hear these words.' Kumarajiva (a famous translator of Buddhist scriptures) said that above the Five Pure Abodes, there is another Great自在天 (Great自在 Heaven), who is a tenth-ground bodhisattva. And there are great beings from other directions, if these two kinds of people hear these words...

言。知佛方便。怪汝不達也。阿難轉輪聖王以小福故尚得無病豈況如來無量福會普勝者哉。此第二釋也。前就聖推。此舉凡況。輪王乃不及欲界諸天。但以人間小福。尚得無病。豈況如來普勝三界。而有疾哉。論云。有羅漢。名薄俱羅。往昔為賣藥師。語夏安居僧言。若有須藥。就我取之。眾竟無所須。唯一比丘小病。受一呵利勒果。因是九十一劫。生於天人。受無量快樂。但聞藥名。而身無微患。於此生中。年已九十一劫。亦未曾有病。況積善無量。病由何生。行矣阿難勿使我等受斯恥也。此第三誡。推事既爾。必應還去。茍執不去。非但佛有斯謗。我等亦受其恥。外道梵志若聞此語當作是念何名為師自疾不能救而能救諸疾人。前明內學受恥。此辨外道譏謗。何名法之良醫。自身疾不能救。何救人心疾乎。可密速去勿使人聞。正士若聞。謂汝不達。邪師若聞。謂佛實病。當知阿難諸如來身即是法身非思欲身。此第三釋也。凡有三雙。並就得離門釋。此是初雙。先據得門。什公云。法身有三。一法化身。金剛是也。二五分法身。三實相法身。此似化報法三佛義。此之三佛。並無實病。非思欲身。就離門也。三界有待之形。名思欲身。又釋。思是業。欲為結。非結業身也。佛為世尊過於三界。此第二雙也。以德無不備故

【現代漢語翻譯】現代漢語譯本佛陀說：『你不知道佛陀的方便之法，真奇怪你不明白這個道理！』阿難（Ananda，佛陀十大弟子之一）啊，轉輪聖王（Chakravartin，擁有統治世界的理想明君）因為微小的福報尚且能夠無病，更何況如來（Tathagata，佛陀的稱號）積累了無量的福德，是普遍的勝利者呢？這是第二重解釋。前面是從聖人的角度來推論，這裡是舉凡人來作比較。轉輪聖王的福報尚且比不上欲界諸天，但即使是人間微小的福報，尚且能夠無病，更何況如來普遍勝過三界，怎麼會有疾病呢？《論》中記載，有一位羅漢（Arhat，斷盡煩惱，證得解脫的聖者），名叫薄拘羅（Bakula，尊者名），過去是一位賣藥的藥師，他對夏季安居（Varshavasana，雨季期間僧侶的集中修行）的僧侶們說：『如果有人需要藥物，就來我這裡取用。』結果大家都沒有什麼需要，只有一位比丘（Bhiksu，出家受戒的男修行者）稍微有點小病，接受了一個訶梨勒果（Haritaki，一種藥用植物的果實）。因為這個因緣，他在九十一劫（Kalpa，極長的時間單位）中，都生於天界和人間，享受無量的快樂，只是聽到藥的名字，身體就沒有絲毫的疾病。在這一生中，年齡已經九十一劫了，也未曾有過疾病。更何況積累了無量善業的佛陀，疾病從何而來呢？走吧，阿難，不要讓我們受到這樣的恥辱！』這是第三重告誡。既然事情是這樣，就應該回去。如果執意不回去，非但佛陀會受到誹謗，我們也會受到恥辱。外道（Tirthika，佛教以外的修行者）和梵志（Brahmana，婆羅門）如果聽到這些話，會這樣想：『什麼叫做老師？自己的疾病都不能救治，又怎麼能救治其他有疾病的人呢？』前面說明內部佛弟子會感到恥辱，這裡辨析外道會譏諷誹謗。什麼叫做法的良醫？自身的疾病都不能救治，又怎麼救治人們心中的疾病呢？應該秘密地快速離開，不要讓人聽到。正直的人如果聽到，會認為你不通達佛理；邪惡的老師如果聽到，會認為佛陀真的生病了。應當知道，阿難，諸如來（Tathagata，佛陀的稱號）的身軀就是法身（Dharmakaya，佛陀的真身），不是思欲之身。』這是第三重解釋。總共有三對，都是從得和離兩個方面來解釋。這是第一對，先從得的方面來說。鳩摩羅什（Kumarajiva，著名佛經翻譯家）說：『法身有三種：一是法化身，金剛（Vajra，堅固不壞之物，常用來比喻佛的智慧）就是；二是五分法身；三是實相法身。』這類似於化身佛、報身佛、法身佛的三佛義理。這三種佛，都沒有真實的疾病，不是思欲之身。這是從離的方面來說。三界（Trailokya，欲界、色界、無色界）中有所對待的形體，叫做思欲之身。又解釋說，思是業，欲是結，不是結業之身。佛陀是世尊，超越了三界。這是第二對。因為佛陀的功德沒有不完備的。

【English Translation】 English version The Buddha said, 'You do not know the Buddha's expedient means. It is strange that you do not understand this principle!' Ananda (one of the ten great disciples of the Buddha), even a Chakravartin (ideal universal ruler) can be free from illness due to small blessings, let alone the Tathagata (title of the Buddha) who has accumulated immeasurable merits and is the universal victor? This is the second explanation. The previous one was inferred from the perspective of a saint, and this one is compared with ordinary people. The blessings of a Chakravartin are not even comparable to those of the gods in the desire realm, but even small blessings in the human world can be free from illness, let alone the Tathagata who universally surpasses the three realms, how could he have diseases? The 《Treatise》 records that there was an Arhat (a saint who has cut off all afflictions and attained liberation) named Bakula (name of the venerable), who was a pharmacist selling medicine in the past. He said to the monks in the summer retreat (Varshavasana, intensive practice of monks during the rainy season): 'If anyone needs medicine, come to me to get it.' As a result, no one needed anything, only one Bhiksu (a male practitioner who has left home and received precepts) had a slight illness and accepted a Haritaki fruit (a medicinal plant fruit). Because of this cause, he was born in the heavens and the human world for ninety-one kalpas (extremely long unit of time), enjoying immeasurable happiness, and just hearing the name of the medicine, his body had no slightest disease. In this life, he is already ninety-one kalpas old, and he has never had a disease. How much more so the Buddha who has accumulated immeasurable good deeds, where does the disease come from? 'Go, Ananda, do not let us suffer such shame!' This is the third admonition. Since this is the case, you should go back. If you insist on not going back, not only will the Buddha be slandered, but we will also be ashamed. The Tirthikas (non-Buddhist practitioners) and Brahmanas will think like this if they hear these words: 'What is called a teacher? If one cannot cure one's own diseases, how can one cure other sick people?' The previous one explained that internal Buddhist disciples would feel ashamed, and this one analyzes that external paths would ridicule and slander. What is called a good doctor of the Dharma? If one cannot cure one's own diseases, how can one cure the diseases in people's hearts? You should secretly leave quickly, do not let people hear. If upright people hear, they will think that you do not understand Buddhist principles; if evil teachers hear, they will think that the Buddha is really sick. You should know, Ananda, the body of the Tathagata (title of the Buddha) is the Dharmakaya (the true body of the Buddha), not a body of thought and desire.' This is the third explanation. There are three pairs in total, all explained from the aspects of gain and separation. This is the first pair, first from the aspect of gain. Kumarajiva (famous translator of Buddhist scriptures) said: 'There are three types of Dharmakaya: first, the Nirmanakaya (transformation body), Vajra (indestructible object, often used to describe the Buddha's wisdom) is; second, the fivefold Dharmakaya; third, the Sambhogakaya (enjoyment body).』 This is similar to the three Buddha doctrines of Nirmanakaya, Sambhogakaya, and Dharmakaya. These three Buddhas have no real diseases, not bodies of thought and desire. This is from the aspect of separation. The forms in the three realms (Trailokya, desire realm, form realm, formless realm) that are treated are called bodies of thought and desire. It is also explained that thought is karma, desire is knot, not a body of knot karma. The Buddha is the World Honored One, surpassing the three realms. This is the second pair. Because the Buddha's merits are complete.

。為世所尊。此明得也。過於三界三界眾生。具受八苦。所以有病。佛過三界。此離門也。佛身無漏諸漏已盡佛身無為不墮諸數。此第三雙。明得離也。初句明離。雖出三界。容是最後邊身。猶是漏法。豈得無病。佛既無漏。故無病矣。次句明得。雖曰無漏。容是有為。有為即是起滅法。未得免病。既是無為。不隨有數。有人言。非思欲身。離分段因。過於三界。離分段果。佛身無漏。離變易因。佛身無為。離變易果。如此之身當有何病。上別明無患。此總結德也。時我世尊實懷慚愧得無近佛而謬聽耶。此第三明阿難受屈。文有三別。一阿難懷愧。二空內出聲。三稱讚居士。受使如此。被識如彼。故進退懷愧。凈名言既會理。則佛必無有病。失在於已。故謬聽。即聞空中聲曰阿難如居士言但為佛出五濁惡世現行斯法度脫眾生行矣阿難取乳勿慚。此第二明空內出聲。本跡二身。會凈名與佛二言。無相違也。如居士言者。印定凈名之說。聞法身也。但佛出五濁已下。印定如來之言。辨跡身也。以顯法身故。令于佛起尊重心。辨于跡身。則破慳生福。又得失凡有四句。一者二人俱得。凈名得實。阿難得方便。次二人俱失。全用凈名。則失方便用。不得付同眾生。全用阿難。隱法身之德。物不尊敬。三凈名得阿難失。據今能呵

之義。四阿難得凈名失。約乞乳破慳。生長物福。五濁者。謂劫濁。眾生濁。命濁。見濁。煩惱濁。劫濁者。大劫內。有刀兵疾疫饑饉三小劫。名劫濁。眾生濁者。無仁義禮智等。諸惡眾生。名眾生濁。命濁者。以短為苦。又不得修道。稱為命濁。從百二十歲。下至三歲。悉是命濁。什公云。邪見為見濁。餘九使為煩惱。舊云。五見為見濁。五鈍為煩惱濁世尊維摩詰智慧辨才為如此也。第三稱歎凈名也。是故不任詣彼問疾。不堪有三。標釋已竟。今總結也。如是五百大弟子各各向佛說其本緣稱述維摩詰所言皆曰不任詣彼問疾。弟子品二章。初命十人已訖。此下總明五百不堪。五百者。八千羅漢內。有五百高德名聞者也。

維摩經義疏卷第三大正藏第 38 冊 No. 1781 維摩經義疏

維摩經義疏第四

胡吉藏撰

菩薩品第四

具足梵音。應言菩提薩埵。菩提云道。薩埵名眾生。道謂所求之法。眾生為能求之人。上弟子之稱。敬讓合論。今則菩薩之名。人法雙舉。此品來意。有五因緣。一者命之次第。前則命小乘。今次命大士。二者破病前後。上破小迷。今呵大執。三者欲具顯凈名之德。小乘不堪。未足彰其道高。今大士辭讓。始顯其德遠。四者欲彰文殊之德。聲聞不堪

【現代漢語翻譯】現代漢語譯本： ……的意義。四、阿難（Ananda，佛陀的十大弟子之一）得到清凈的名聲卻失去了（神通）。（維摩詰）通過乞求乳汁來破除慳吝，生長萬物的福德。五濁指的是：劫濁、眾生濁、命濁、見濁、煩惱濁。劫濁指的是：在大劫之中，有刀兵、疾疫、饑饉這三種小劫，稱為劫濁。眾生濁指的是：沒有仁義禮智等，各種邪惡的眾生，稱為眾生濁。命濁指的是：以短壽為苦，又不能修道，稱為命濁。從一百二十歲，下降到三歲，都是命濁。鳩摩羅什（Kumārajīva，著名佛經翻譯家）說，邪見是見濁，其餘九種煩惱是煩惱。舊的說法是，五見是見濁，五鈍使是煩惱濁。世尊、維摩詰（Vimalakirti，在家菩薩，精通佛法）的智慧辯才就是如此。第三是稱歎維摩詰。因此不勝任去他那裡問候疾病。不堪勝任有三種原因。標示和解釋已經完畢。現在總結。像這樣五百大弟子各自向佛陀述說自己的本緣，稱述維摩詰所說的話，都說不勝任去他那裡問候疾病。《弟子品》第二章，開始時命令十個人已經完畢。下面總共說明五百人不勝任。五百人，是八千羅漢之中，有五百位高德名聞的人。

《維摩經義疏》卷第三大正藏第 38 冊 No. 1781 《維摩經義疏》

《維摩經義疏》卷第四

胡吉藏撰

《菩薩品》第四

具足梵音，應該說菩提薩埵（Bodhisattva，覺悟有情）。菩提（Bodhi）的意思是道，薩埵（Sattva）的意思是眾生。道指的是所求的法，眾生是能求的人。上面的弟子之稱，是尊敬和謙讓並論。現在菩薩之名，是人和法雙舉。此品到來的用意，有五個因緣。一是命令的次第。前面是命令小乘，現在接著命令大士。二是破除疾病的前後。上面是破除小乘的迷惑，現在呵斥大乘的執著。三是想要完全彰顯維摩詰的德行。小乘不堪勝任，不足以彰顯他的道行高深。現在大士辭讓，才顯示他的德行深遠。四是想要彰顯文殊（Manjusri，智慧的象徵）的德行。聲聞不堪勝任。

【English Translation】 English version: …the meaning of. Fourth, Ananda (one of the Buddha's ten main disciples) gained a pure name but lost (supernatural powers). (Vimalakirti) breaks stinginess by begging for milk, growing the blessings of all things. The Five Turbidities refer to: the Turbidity of the Kalpa, the Turbidity of Sentient Beings, the Turbidity of Life, the Turbidity of Views, and the Turbidity of Afflictions. The Turbidity of the Kalpa refers to: within a great kalpa, there are the three minor kalpas of swords and soldiers, epidemics, and famine, called the Turbidity of the Kalpa. The Turbidity of Sentient Beings refers to: the lack of benevolence, righteousness, propriety, wisdom, etc., all kinds of evil sentient beings, called the Turbidity of Sentient Beings. The Turbidity of Life refers to: taking short life as suffering, and also not being able to cultivate the Way, called the Turbidity of Life. From one hundred and twenty years old, down to three years old, all are the Turbidity of Life. Kumārajīva (famous Buddhist scripture translator) said that wrong views are the Turbidity of Views, and the remaining nine afflictions are afflictions. The old saying is that the five views are the Turbidity of Views, and the five dull faculties are the Turbidity of Afflictions. The World Honored One, Vimalakirti (a lay bodhisattva, proficient in Buddhist teachings), has such wisdom and eloquence. Third is praising Vimalakirti. Therefore, they are not capable of visiting him to inquire about his illness. Being incapable has three reasons. The indication and explanation have been completed. Now, a summary. Like this, the five hundred great disciples each told the Buddha about their own origins, praising what Vimalakirti said, all saying they were not capable of visiting him to inquire about his illness. Chapter Two of the 'Disciples' section, the initial command of ten people has been completed. Below, it generally explains that five hundred people are incapable. The five hundred people are among the eight thousand Arhats, there are five hundred with high virtue and fame.

Vimalakirti Sutra Commentary, Volume 3 Taisho Tripitaka Volume 38, No. 1781, Vimalakirti Sutra Commentary

Vimalakirti Sutra Commentary, Volume 4

Composed by Hu Jizang

Chapter Four, 'Bodhisattva'

In complete Sanskrit, it should be said Bodhisattva (Enlightened Being). Bodhi means the Way, and Sattva means sentient beings. The Way refers to the Dharma sought, and sentient beings are those who can seek. The above title of 'disciple' is both respect and humility. Now the name 'Bodhisattva' refers to both person and Dharma. The intention of this chapter coming is for five reasons. First is the order of command. Previously, it was commanding the Hinayana, now it is commanding the Mahayana. Second is the order of breaking illness. Above, it was breaking the delusions of the Hinayana, now it is scolding the attachments of the Mahayana. Third is wanting to fully manifest the virtue of Vimalakirti. The Hinayana is incapable, not enough to manifest his high path. Now the great beings decline, only then does it show his far-reaching virtue. Fourth is wanting to manifest the virtue of Manjusri (symbol of wisdom). The Sravakas are incapable.

。菩薩憚往。而文殊獨能擊場者。則知位超大小。處眾獨尊故也。五者欲述昔法。以利今會。問。但后二品。顯凈名德。方便品。亦顯德耶。答。約人而言。方便品。對凡夫。日顯凈名德。弟子品。對聲聞。以顯其德。今品對菩薩以顯其德。又方便品。凈名自顯其德。弟子菩薩二品。他人顯德。品開為二。一別命四人。次諸菩薩總述不堪。別命四人。即為四段。就彌勒章。又開為二。初命。次辭。於是佛告彌勒菩薩汝行詣維摩詰問疾。此初命也。所以前命彌勒者。以其是補處大士。又當於此土成佛。從勝至劣。如弟子之次第也。彌勒此翻為慈。南天竺婆羅門姓。以為名也。又過去作國王。因見此丘入慈三昧。有十八利益。因發願。世世行慈。又母懷之。即自慈心。以是二緣。故名慈也。字阿逸多。此云無能勝。是婆羅㮈國輔相之子。生時具足相好。波羅㮈國王。名梵摩達。恣奪國位。欲密害之。就其又索彌勒。父知王心。即云。外家以將去。還舍。密遣人送往。南天竺婆婆離家。彌勒外家。姓婆婆離。有發發紺色。手摩膝相。總明博達。以已所知。用教彌勒。彌勒始七歲。從受學。一日所集。勝餘歷年。遂窮秘奧。舅欲顯其德。設無礙大會。量財既少。遣二弟子。往彌勒家。覓物相足。二人于路。聞有佛名。回首觀之

。為虎所食。因此善故。即生天上。婆婆離。久待不還。則以家財。七日大施。最後有一婆羅門。來乞財物。而財既盡。空無所得。則大瞋恚。語婆離言。我有咒力。能破汝頭。作於七分。婆離大怖。前二弟子生天者。空內語之。汝不用愁。今有佛出。可歸憑之。其問天為是誰。答以上事。時婆離本讀讖書。知有佛應出。則遣彌勒並十六人。觀佛。定有三十二相八十好。不久。令其默唸作三問。一我為是誰。二問身幾相。佛悉知之。具答三問。時彌勒定知是佛。與十六人。從佛出家。十六人得羅漢。而彌勒不取漏盡。愿求作佛。佛即授記。彌勒白佛言世尊我不堪任詣彼問疾。此第二辭不堪。就文為三。標釋結。此初標也。問。凈名彌勒。俱是窮學之位。何故凈名能呵。彌勒受屈。答。凡有二義。一者相與化物。得失隨宜。修短迭應故也。二者據位而言。彌勒當紹尊位。凈名久已成佛。既因果不同。故有優劣。所以者何憶念我昔為兜率天王及其眷屬說不退轉地之行。此第二釋不堪。就文為三。一被呵之由。二能呵之旨。三時眾悟道。兜率此云知足天。其王名刪。兜率天來人間聽說法也。此天以彌勒將上為天師。豫懷宗敬。故常來聽法。不退轉行者。則無生法忍。謂勉位行念三種退。故云不退也。時維摩詰來謂我言彌勒世

【現代漢語翻譯】現代漢語譯本被老虎吃掉。因為這個善行的緣故，立即轉生到天上。婆婆離（婆羅門的名字）。等候很久沒有回來，就用家裡的財產，做了七天的大布施。最後有一個婆羅門（指種姓）來乞討財物，但因為財物已經用盡，什麼也沒得到，就非常生氣，對婆離說：『我有咒力，能把你的頭打破，分成七份。』婆離非常害怕。先前轉生到天上的兩個弟子，在空中告訴他：『你不用發愁，現在有佛出世，可以去歸依他。』婆離問天神是誰。天神回答了以上的事情。當時婆離原本讀過預言書，知道有佛應該出世，就派遣彌勒（菩薩的名字）和十六個人，去觀察佛。確定佛有三十二相和八十種好。不久，讓他們在心中默唸，提出三個問題：一、『我是誰？』二、問佛身有多少相？佛完全知道這些問題，並詳細地回答了這三個問題。當時彌勒確定他就是佛，就和十六個人，跟隨佛出家。十六個人都證得了阿羅漢果位，而彌勒沒有證得漏盡通，發願將來成佛。佛就為他授記。彌勒對佛說：『世尊，我不適合去那裡問候病人。』這是第二次推辭，就文義來說分為三部分：標示、解釋、總結。這是最初的標示。問：維摩詰（居士的名字）和彌勒，都是還在學習的菩薩，為什麼維摩詰能夠呵斥，而彌勒卻要忍受委屈？答：大概有兩種解釋：一是相互配合來教化眾生，得失隨著情況而定，長處和短處交替使用。二是根據地位來說，彌勒將要繼承尊位，維摩詰早就已經成佛。既然因果不同，所以有優劣之分。為什麼這麼說呢？（維摩詰）回憶起我過去在兜率天（欲界天之一）做天王以及和眷屬們宣說不退轉地（菩薩修行階位）的修行。這是第二部分的解釋，就文義來說分為三部分：一、被呵斥的原因，二、能夠呵斥的要旨，三、當時聽眾領悟佛道。兜率，這裡的意思是知足天。他們的天王名叫刪。兜率天的人來到人間聽佛說法。這個天界因為彌勒將要上升爲天師，預先懷有尊敬之心，所以常常來聽法。不退轉行，就是無生法忍（菩薩的智慧），指的是勉強、地位、行為、念頭這三種退轉，所以叫做不退轉。當時維摩詰來對我說：『彌勒，世…'

【English Translation】 English version He was eaten by a tiger. Because of this good deed, he was immediately reborn in heaven.婆婆離 (Pó Pó Lí) (name of a Brahmin). After waiting for a long time without his return, he used his family's wealth to make a great offering for seven days. Finally, a Brahmin (referring to the caste) came to beg for wealth, but because the wealth had been exhausted, he got nothing, and became very angry, saying to 婆離 (Pó Lí): 'I have the power of a mantra that can break your head into seven pieces.' 婆離 (Pó Lí) was very frightened. The two disciples who had previously been reborn in heaven told him from the air: 'You don't need to worry, now a Buddha has appeared in the world, you can go and take refuge in him.' 婆離 (Pó Lí) asked who the heavenly being was. The heavenly being answered the above matters. At that time, 婆離 (Pó Lí) had originally read prophecy books, knowing that a Buddha should appear in the world, so he sent 彌勒 (Mí Lè) (Maitreya Bodhisattva) and sixteen people to observe the Buddha. He determined that the Buddha had the thirty-two marks and eighty minor perfections. Soon, he had them silently recite in their minds, and ask three questions: First, 'Who am I?' Second, ask how many marks the Buddha's body has? The Buddha knew these questions completely, and answered these three questions in detail. At that time, 彌勒 (Mí Lè) determined that he was the Buddha, and followed the Buddha to leave home with the sixteen people. The sixteen people all attained the Arhat fruit, while 彌勒 (Mí Lè) did not attain the extinction of outflows, vowing to become a Buddha in the future. The Buddha then prophesied for him. 彌勒 (Mí Lè) said to the Buddha: 'World Honored One, I am not suitable to go there to inquire after the sick.' This is the second refusal, which is divided into three parts in terms of the meaning of the text: indication, explanation, and conclusion. This is the initial indication. Question: 維摩詰 (Wéi Mó Jié) (Vimalakirti) and 彌勒 (Mí Lè) are both Bodhisattvas who are still learning, why can 維摩詰 (Wéi Mó Jié) rebuke, while 彌勒 (Mí Lè) has to endure grievances? Answer: There are probably two explanations: One is to cooperate with each other to teach sentient beings, gains and losses depend on the situation, and strengths and weaknesses are used alternately. Second, according to the position, 彌勒 (Mí Lè) is about to inherit the honored position, and 維摩詰 (Wéi Mó Jié) has already become a Buddha long ago. Since the causes and effects are different, there are superior and inferior differences. Why do I say this? (維摩詰 (Wéi Mó Jié)) recalled that in the past, when I was the king of the 兜率天 (Dōushuài Tiān) (Tushita Heaven) and with my retinue, I spoke about the practice of the irreversible ground (stage of Bodhisattva practice). This is the explanation of the second part, which is divided into three parts in terms of the meaning of the text: First, the reason for being rebuked, second, the main points of being able to rebuke, and third, the audience at that time realized the Buddha's path. 兜率 (Dōushuài), here means the Heaven of Contentment. Their heavenly king is named 刪 (Shān). The people of 兜率天 (Dōushuài Tiān) come to the human world to listen to the Buddha's teachings. Because 彌勒 (Mí Lè) is about to ascend to become a heavenly teacher, this heaven has a sense of respect in advance, so they often come to listen to the Dharma. Irreversible practice is the non-origination forbearance (wisdom of the Bodhisattva), which refers to the three kinds of regression: forced, position, behavior, and thought, so it is called irreversible. At that time, 維摩詰 (Wéi Mó Jié) came and said to me: '彌勒 (Mí Lè), the world...'

尊授仁者記一生當得阿耨多羅三藐三菩提。此第二能呵之旨。就文為二。初呵授記。次呵得菩提。呵授記。明無人能得。呵菩提明無法可得。即人法俱空也。又呵受記。明無能得之因。次呵得菩提。辨無所得之果。謂因果俱寂然。凈名彌勒。深淺不同者。彌勒唯見其一。不睹其二。雖說欲無常。嘆不退法。未悟諸天深著一生受菩提記。粗欲雖去。細染尋生。是以凈名雙泯因果。令粗細都息。若作二人始終益物者。前要須彌勒說欲無常。嘆不退法以息粗。凈名辨因果俱空。以除細。破受記為三。初牒。次呵。后結也。言一生者。彌勒現在人間。次在天上。後下產生佛。依智度論。數此以為三生。但現在人間已受生故。不復數之。後下產生佛。屬能佛身。亦不數也。但取生天之身。故云一生耳。問。若爾類小乘義。一生天上一來人間。便得道者。應是二生。辨得名一往來。則定是二生。何名一生。答。斯義應類。但小乘之人。望身盡入于無餘。故受二身名為二生。彌勒不取身盡。但下生之身。既其屬佛。對彼天身。以為一生也。為用何生得受記乎過去耶未來耶現在耶若過去生過去生已滅若未來生未來生未至若現在生現在生無住如佛所說比丘汝今則時亦生亦老亦滅。此第二正破。就文為三。一三世門破。二無生門破。三如門

【現代漢語翻譯】現代漢語譯本：尊者，您授記說一生就能證得阿耨多羅三藐三菩提（無上正等正覺）。這是第二個能呵斥的要旨。從文義上分為兩部分：首先是呵斥授記，其次是呵斥得菩提。呵斥授記，是說明沒有人能夠得到；呵斥菩提，是說明沒有法可以得到，即人與法都空寂。又，呵斥授記，是說明沒有能得到的因；其次呵斥得菩提，是辨明沒有所得的果，意思是因和果都寂然不動。維摩詰（Vimalakirti）和彌勒（Maitreya），理解的深淺不同在於：彌勒只見到其中一個方面，沒有看到另外一個方面。雖然說慾望是無常的，讚歎不退轉之法，但沒有領悟到諸天深深執著於一生受菩提記。粗略的慾望雖然去除，但細微的染著隨即產生。因此，維摩詰雙重泯滅因和果，使粗細的染著都止息。如果認為兩人始終都在利益眾生，那麼首先需要彌勒說慾望是無常的，讚歎不退轉之法來止息粗略的染著，然後維摩詰辨明因和果都空寂，來去除細微的染著。破斥授記分為三部分：首先是提出，其次是呵斥，最後是總結。所說的一生，是指彌勒現在人間，其次在天上，然後下生到人間成佛。根據《智度論》（Mahaprajnaparamita-sastra），計算這些為三生。但現在人間已經受生，所以不再計算。後來下產生佛，屬於能佛之身，也不計算。只取生天的身體，所以說一生。問：如果這樣，就類似於小乘的義理，一生天上，一來人間，就能得道，應該是二生。辨別得名，一次往來，就一定是二生，為什麼說一生？答：這個義理應該類似。但小乘之人，希望身體滅盡而進入無餘涅槃，所以受二身名為二生。彌勒不取身體滅盡，只是下生之身，既然屬於佛，相對於天上的身體，就認為是一生。用哪一生來接受授記呢？是過去生嗎？未來生嗎？還是現在生嗎？如果是過去生，過去生已經滅了；如果是未來生，未來生還沒有到來；如果是現在生，現在生沒有停留。正如佛所說：比丘，你現在即是生，也是老，也是滅。這是第二重正式破斥。從文義上分為三部分：一是三世門破，二是無生門破，三是如門破。

【English Translation】 English version: Venerable, you prophesied that in one lifetime one will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). This is the second essential point that can be refuted. In terms of the text, it is divided into two parts: first, refuting the prophecy; second, refuting the attainment of Bodhi. Refuting the prophecy means clarifying that no one can attain it; refuting Bodhi means clarifying that there is no Dharma to be attained, meaning that both person and Dharma are empty. Furthermore, refuting the prophecy means clarifying that there is no cause for attainment; second, refuting the attainment of Bodhi means distinguishing that there is no result to be attained, meaning that both cause and result are still and unmoving. Vimalakirti (Vimalakirti) and Maitreya (Maitreya) differ in their depth of understanding: Maitreya only sees one aspect, not the other. Although he speaks of the impermanence of desire and praises the Dharma of non-retrogression, he has not realized that the devas are deeply attached to receiving the prophecy of Bodhi in one lifetime. Although coarse desires are removed, subtle defilements arise immediately. Therefore, Vimalakirti doubly obliterates cause and result, causing both coarse and subtle defilements to cease. If one believes that the two are always benefiting beings, then first Maitreya needs to speak of the impermanence of desire and praise the Dharma of non-retrogression to stop coarse defilements, and then Vimalakirti clarifies that both cause and result are empty to remove subtle defilements. Refuting the prophecy is divided into three parts: first, stating; second, refuting; and third, concluding. The 'one lifetime' refers to Maitreya being in the human realm now, then in the heavens, and then descending to the human realm to become a Buddha. According to the Mahaprajnaparamita-sastra, these are counted as three lifetimes. However, since he has already been born in the human realm now, it is no longer counted. Later, descending to become a Buddha belongs to the body of the Buddha, so it is also not counted. Only the body born in the heavens is taken into account, so it is called one lifetime. Question: If so, it is similar to the meaning of the Hinayana, one lifetime in the heavens, one coming to the human realm, and one can attain the Way, which should be two lifetimes. Distinguishing the name of attainment, one coming and going, it must be two lifetimes, so why say one lifetime? Answer: This meaning should be similar. However, Hinayana people hope that the body will be extinguished and enter Nirvana without remainder, so receiving two bodies is called two lifetimes. Maitreya does not take the body to be extinguished, but only the body of the descending birth, since it belongs to the Buddha, relative to the heavenly body, it is considered one lifetime. Which lifetime is used to receive the prophecy? Is it the past lifetime? The future lifetime? Or the present lifetime? If it is the past lifetime, the past lifetime has already ceased; if it is the future lifetime, the future lifetime has not yet arrived; if it is the present lifetime, the present lifetime does not stay. Just as the Buddha said: Bhikkhus, you are now born, also aging, also ceasing. This is the second formal refutation. In terms of the text, it is divided into three parts: first, refuting through the three times; second, refuting through no-birth; and third, refuting through Suchness.

破。三世門破者。就三世內。撿無一生。是故無有得一生記。過去是滅無。由無生故。無得記。未來未有。則未有生。亦無得記。現在一念不住。亦無有生。故無得記。引佛語。偏說現在不住。以或人多謂。現在有生。所以得記。故引證破之。若以無生得受記者無生即是正位於正位中亦無受記亦無得阿耨多羅三藐三菩提云何彌勒受一生記乎。此第二亦就無生門。撿無受記。夫論有生。必在三世。三世既無。則既無生矣。惑者謂三世乃無受記。無生之內。應有受記。故次斥之。無生則是實相。實相真實之法。故名為正。與邪隔別。稱之為位。此實相之理。言應慮息。超四句。絕百非。故無得記也。為從如生得受記耶為從如滅得受記耶若以如生得受記者如無有生若以如滅得受記者如無有滅。此第三就如門。以破受記。什公云。此亦因其所存。而遣之也。夫受記。要由得如。本未得而今得。似若有起。如起則累滅。亦似有物。于如內滅。故先問其起滅。以明無起滅。今謂。上二門。就生無生二理。撿無受記。今斥了悟之心。亦無受記。夫論得記。體如故法忍生。體如故煩惱滅。爾時得記。是故問云。為從如生。為從如滅也。問。但應言法忍生滅。云何乃言如生滅。答。法忍不離如故。言如生滅。也然法忍則如故。如無有生故

。則法忍不生。煩惱則如。如無有滅故。煩惱不滅。故無得記也。一切眾生皆如也一切法亦如也眾聖賢亦如也于彌勒亦如也。上就如門作難。今就如門設並。就文為二。初定關。次設並。此舉凡聖人法。以定關也。若彌勒得受記者一切眾生亦應受記所以者何夫如者不二不異。此第二設並也。凡設三並。一併受記。二並菩提。三並涅槃。此三即為次第。要先得記。次得菩提果。后得涅槃果。此三關之內。皆先並后釋並也。凡聖一如故不二。如無變異。名為不異也。此釋並也。若彌勒得阿耨多羅三藐三菩提者一切眾生皆應得所以者何一切眾生即菩提相。此第二就菩提。以設並也。若彌勒得滅度者一切眾生亦當滅度所以者何諸佛知一切眾生畢竟寂滅則涅槃相不復更滅。此第三就涅槃。設並也。是故彌勒無以此法誘諸天子實無發阿耨多羅三藐三菩提心者亦無退者。此第三結呵。平等之道。實無發心。亦無退者。而以不退行。誘其發心。示其受記者。豈不誑哉。彌勒當令此諸天子舍于分別菩提之見所以者何菩提者不可以身得不可以心得。第二次破菩提。菩提以寂滅為相。而諸無礙生死。尊菩提雖同勝求。更生塵累。宣開以正路。令舍分別。曷為示以道記。增其見乎。菩提。蓋是大覺之真智。超有無之域。出言緣之外。不知何以目

之。強名菩提。故此菩提。不可身心得也。寂滅是菩提滅諸相故。前破其著相。此示其真道。菩提是能會之智。實相為所契之境。境既無相。智便寂滅。故言寂滅是菩提。不觀是菩提離諸緣故不行是菩提無憶念故。觀生於緣。離緣則無觀。行生於念。無念故無行。斷是菩提舍諸見故離是菩提離諸妄想故障是菩提障諸愿故。真道無慾。障諸愿求。不入是菩提無貪著故。入謂受六塵。順是菩提順於如故住是菩提住法性故至是菩提至實際故不二是菩提離意法故等是菩提等虛空故無為是菩提無生住滅故智是菩提了眾生心行故不會是菩提諸入不會故不合是菩提離煩惱習故諸入內外六入也。內外俱空故諸入不會。合謂煩惱業和合。煩惱本空。故無所合。故會據現果。合就其因。無處是菩提無形色故假名是菩提名字空故。外無形色之處。內無可名之實也。如化是菩提無取捨故無亂是菩提常自靜故善寂是菩提性清凈故無取是菩提離攀緣故無異是菩提諸法等故無比是菩提無可喻故微妙是菩提諸法難知故。諸法幽遠難測。非有智之所知。菩提無知故。無所不知。無知而無不知者。微妙之極也。世尊維摩詰說是法時二百天子得無生法忍。此第三明眾悟道。彌勒說有。以息塵欲。凈名明空。以除微累。是以諸天。應期悟道。故我不任詣彼問疾。

不堪有三。標釋已竟。此第三結也。佛告光嚴童子汝行詣維摩詰問疾。光嚴彌勒不同者。彌勒為出家。光嚴即在俗。故次命。又彌勒為深行。光嚴是始心。又由受記故。坐道場故。上呵受記。今斥道場。就文為二。一命。二辭。此初章也。光嚴童子白佛言世尊我不堪任詣彼問疾。此第二辭不堪。就文為三。謂標釋結。此初標也。所以者何憶念我昔出毗耶離大城。此第二釋。就文有七句。此初明。光嚴出城有二義。一欲益物故。托在出城。二光嚴欲詣佛道場處。時維摩詰方入城我即為作禮。城門是人以湊處故。得多明化功。作禮者。跡同鄉黨。現修長幼之禮。又為行深淺故。有尊卑之敬。即問言居士從何處來答我言吾從道場來我問道場者何所是答曰直心是道場無虛假故。所言道者。謂無上正遍知佛果道也。所言場者。凡有二義。一者即指佛果眾德之為場。故此經文。以佛地眾德用為場。二者既用果為道。以因為場。因能感果。如起道之處。名為道場。故萬善之因。是通覺之所由。菩提之根本。修心之用地。弘道之凈場。但因有二種。一者六度萬行。二者四諦等境。皆能生道。故名道場。此之境行。為真道場也。菩提樹下。起道之處。名為道場。謂應跡道場也。又由本垂跡。能起跡。本為道場之。直心者。謂內心真直。外

無虛假。斯乃基萬行之本。坦進道之場也。發行是道場能辨事故深心是道場增益功德故。心既真直。則能發起修行。既發起修行。則事無不辨。既能發行。則樹心彌深。樹心彌樹。則功德轉增。菩提心是道場無錯謬故。直心入行轉深。則變為菩提心也。此心真正故。所見不謬。凡弘道者。要始此四心。四心既生。則六度眾行無不成也。佈施是道場不望報故持戒是道場得愿具故忍辱是道場于諸眾生心無閡故精進是道場不懈退故禪定是道場心調柔故智慧是道場現見諸法故。此無所得六度。並能生道。故名道場。慈是道場等眾生故悲是道場忍疲苦故喜是道場悅樂法故舍是故悲是道場忍道場憎愛斷故。前明無得六度。此辨無緣四等。慈心者。欲與眾生樂也。慈雖假想。與眾生樂。從慈起累見其受苦。其心悲惻。則入悲心。觀其得樂。心生歡喜。故名為喜。仁慈生愛。愛生著。著生累。悲生憂。憂生惱。惱生憎。慈悲雖善。而累想以之生故兩。舍一平等。謂之舍行也。神通是道場成就六通故解脫是道場能背舍故方便是道場教化眾生故四攝是道場攝眾生故。什公云。一惠施。惠有二種。施下人以財。施上人以法。二愛語。愛語復有二種。于下人。則以暖語將悅。于上人。則以法語慰喻。皆以愛心。作愛語也。三利行。利行亦有二種

【現代漢語翻譯】現代漢語譯本：沒有虛假。這是所有善行的根本，是坦然進入正道的場所。發起修行是道場，因為能辨明事理；深心是道場，因為能增益功德。心既然真誠正直，就能發起修行；既然發起修行，就能辨明一切事理；既然能夠發起修行，那麼道心就更加堅定。道心越堅定，功德就越增長。菩提心是道場，因為沒有錯謬。直心深入修行，就會轉變為菩提心。這顆心真正，所以所見不會有錯謬。凡是弘揚佛法的人，都要從這四種心開始。這四種心一旦生起，那麼六度萬行沒有不成就的。佈施是道場，因為不求回報；持戒是道場，因為能滿足願望；忍辱是道場，因為對一切眾生心中沒有障礙；精進是道場，因為不懈怠退縮；禪定是道場，因為心調柔；智慧是道場，因為能親眼見到諸法實相。這無所得的六度，都能產生正道，所以稱為道場。慈是道場，因為平等對待眾生；悲是道場，因為能忍受疲勞困苦；喜是道場，因為喜悅佛法；舍是道場，因為憎恨和愛戀都已斷除。前面說明了無所得的六度，這裡辨析無緣的四無量心。慈心，是想要給予眾生快樂。慈心雖然是假想，但給予眾生快樂，從慈心開始，看到眾生受苦，內心悲傷，就進入悲心。看到眾生得到快樂，內心生起歡喜，所以名為喜。仁慈產生愛，愛產生執著，執著產生牽累，悲心產生憂愁，憂愁產生煩惱，煩惱產生憎恨。慈悲雖然是善，但因為累積妄想而產生這些，所以要捨棄平等，這就是舍行。神通是道場，因為成就六神通；解脫是道場，因為能背離捨棄；方便是道場，因為能教化眾生；四攝是道場，因為能攝受眾生。鳩摩羅什大師說：第一是惠施。惠施有兩種：對下人施捨財物，對上人施捨佛法。第二是愛語。愛語也有兩種：對下人，用溫暖的話語使之喜悅；對上人，用佛法的話語安慰勸導。都是用愛心說話。第三是利行。利行也有兩種

【English Translation】 English version: Without falsehood. This is the root of all virtuous conduct, and the field for straightforward entry into the Path. Generating practice is a 'bodhimanda' (道場, place of enlightenment), because it can discern events; profound mind is a 'bodhimanda', because it increases merit and virtue. Since the mind is sincere and upright, it can initiate practice; since practice is initiated, all matters can be discerned; since practice can be initiated, the mind of the Path becomes even deeper. The deeper the mind of the Path, the more merit and virtue increase. 'Bodhi-citta' (菩提心, the mind of enlightenment) is a 'bodhimanda', because it is without error. When an upright mind enters deeply into practice, it transforms into 'bodhi-citta'. Because this mind is genuine, what is seen is not mistaken. All who propagate the Dharma must begin with these four minds. Once these four minds arise, the Six Perfections and all practices will be accomplished. 'Dana' (佈施, giving) is a 'bodhimanda', because it does not expect reward; 'sila' (持戒, morality) is a 'bodhimanda', because it obtains the fulfillment of vows; 'ksanti' (忍辱, patience) is a 'bodhimanda', because there are no hindrances in the mind towards all sentient beings; 'virya' (精進, diligence) is a 'bodhimanda', because it does not slacken or retreat; 'dhyana' (禪定, meditation) is a 'bodhimanda', because the mind is tamed and gentle; 'prajna' (智慧, wisdom) is a 'bodhimanda', because it directly sees all 'dharmas' (諸法, phenomena). These Six Perfections, without attainment, can all generate the Path, therefore they are called 'bodhimanda'. 'Maitri' (慈, loving-kindness) is a 'bodhimanda', because it treats all sentient beings equally; 'karuna' (悲, compassion) is a 'bodhimanda', because it endures fatigue and suffering; 'mudita' (喜, sympathetic joy) is a 'bodhimanda', because it rejoices in the Dharma; 'upeksa' (舍, equanimity) is a 'bodhimanda', because hatred and love are cut off. The previous explained the Six Perfections without attainment; this distinguishes the Four Immeasurables without conditions. The mind of loving-kindness is the desire to give happiness to sentient beings. Although loving-kindness is conceptual, giving happiness to sentient beings, starting from loving-kindness, seeing them suffer, the heart is saddened, and thus enters the mind of compassion. Seeing them attain happiness, joy arises in the heart, therefore it is called joy. Benevolence gives rise to love, love gives rise to attachment, attachment gives rise to entanglement, compassion gives rise to sorrow, sorrow gives rise to vexation, vexation gives rise to hatred. Although loving-kindness and compassion are good, they give rise to these through accumulating false thoughts, therefore one must abandon equality, which is called the practice of equanimity. 'Abhijnas' (神通, supernormal powers) are a 'bodhimanda', because they accomplish the Six Supernormal Powers; 'vimoksa' (解脫, liberation) is a 'bodhimanda', because it can turn away and abandon; 'upaya' (方便, skillful means) is a 'bodhimanda', because it can teach and transform sentient beings; the Four 'Sangrahavastus' (四攝, means of attracting disciples) are a 'bodhimanda', because they can gather and embrace sentient beings. Kumarajiva (鳩摩羅什, a famous translator) said: First is giving. There are two kinds of giving: giving wealth to subordinates, and giving the Dharma to superiors. Second is loving speech. There are also two kinds of loving speech: to subordinates, using warm words to please them; to superiors, using Dharma words to comfort and encourage them. All are speaking with a loving heart. Third is beneficial conduct. There are also two kinds of beneficial conduct.

。下人則為設方便。令得俗利。上人則為作方便。令得法利。四同事。同事亦有二種。同要人。則訓以善法。同善人。則令增善根。隨類而入。事與彼同。故名同事也。多聞是道場如聞行故。聞而不能行。則與禽獸同聽也。伏心是道場正觀諸法故。心之性也。強剛則觀邪。調伏則觀正也。三十七品是道場舍有為法故。三十七品。為趣涅槃。是無為之因也。諦是道場不誑世間故。小乘中說四諦。大乘中說一諦。今言諦。是則一諦。一諦實相也。俗法虛妄。謂言有而便無。謂言無而便有。是誑人也。見余諦謂言。必除我惑。而不免妄想。亦是誑也。今一諦。無此眾過。故不誑人也。從一諦乃至諸法無我。是諸法實相也。即一諦中。異句異味。由此一諦故。佛道得成。一諦即是佛因。故名道場也。緣起是道場無明乃至老死皆無盡故。十二緣起。因緣相生。無窮盡也。悟其所由。則智心自明。智心既明則道心自成然則道之成也乃以緣起為地故即以為道場也。諸煩惱是道場知如實故眾生是道場知無我故一切法是道場知諸法空故。煩惱之實性。眾生之無我。諸法之空義。皆道之所由生也。降魔是道場不傾動故三界是道場無所趣故師子吼是道場無所畏故力無所畏不共法是道場無諸過故三明是道場無餘礙故。降魔兵而不為所動。游三界

【現代漢語翻譯】現代漢語譯本下人則為他們提供便利，使他們獲得世俗的利益；對於地位較高的人，則為他們提供修行的方便，使他們獲得佛法的利益。這叫做『同事』。『同事』也有兩種：對於需要幫助的人，就用善良的佛法來教導他們；對於善良的人，就讓他們增長善根。隨著不同的人群而進入他們的世界，所做的事情與他們相同，所以叫做『同事』。多聽聞佛法是道場，因為聽聞之後要去實踐。如果只是聽聞而不去實踐，那就和禽獸聽聲音沒什麼區別。降伏內心是道場，因為能正確地觀察諸法實相。內心的本性是剛強的，如果放任它，就會產生邪見；如果調伏它，就能產生正見。三十七道品是道場，因為能捨棄有為法。三十七道品是通往涅槃，也就是無為境界的原因。真諦是道場，因為它不欺騙世間。小乘佛法中說四諦，大乘佛法中說一諦。這裡說的『諦』，就是指一諦，也就是實相。世俗的法是虛妄的，說有卻又變成沒有，說沒有卻又變成有，這是欺騙人。如果認為通過了解其他真諦就能消除我的迷惑，卻仍然無法擺脫妄想，這也是一種欺騙。現在說的一諦，沒有這些過失，所以不欺騙人。從一諦到諸法無我，都是諸法的實相。在一諦中，有不同的語句和不同的含義。因為這一諦，佛道才能成就。一諦就是成佛的因，所以叫做道場。緣起是道場，因為無明乃至老死都是沒有窮盡的。十二緣起，因緣相互生起，沒有窮盡。領悟其中的道理，智慧之心自然明亮。智慧之心既然明亮，道心自然成就。這樣看來，道的成就，是以緣起為基礎的，所以就把它當作道場。諸煩惱是道場，因為能如實地瞭解煩惱的本性；眾生是道場，因為能瞭解無我；一切法是道場，因為能瞭解諸法皆空。煩惱的真實本性，眾生的無我，諸法的空性，都是道的產生的原因。降伏魔是道場，因為它不會被動搖；三界是道場，因為它沒有固定的去處；獅子吼是道場，因為它無所畏懼；十力、四無所畏、十八不共法是道場，因為它沒有各種過失；三明是道場，因為它沒有剩餘的障礙。降伏魔兵而不為所動，遊歷三界

【English Translation】 English version For those of lower status, one provides convenient means to help them gain worldly benefits. For those of higher status, one provides convenient means to help them gain Dharma benefits. This is called 'colleagueship'. 'Colleagueship' also has two aspects: for those who need help, one instructs them with virtuous Dharma; for those who are virtuous, one helps them increase their roots of goodness. Entering into their world according to their kind, doing the same things as them, hence it is called 'colleagueship'. Extensive learning is a 'bodhimanda' (place of enlightenment), because one practices according to what one has heard. If one hears but does not practice, it is no different from animals listening to sounds. Subduing the mind is a 'bodhimanda', because one correctly observes all dharmas. The nature of the mind is strong and rigid; if one indulges it, one will have wrong views; if one subdues it, one will have right views. The Thirty-seven Limbs of Enlightenment are a 'bodhimanda', because one abandons conditioned dharmas. The Thirty-seven Limbs are the cause for reaching Nirvana, which is unconditioned. Truth is a 'bodhimanda', because it does not deceive the world. In the Hinayana (Small Vehicle), the Four Noble Truths are taught; in the Mahayana (Great Vehicle), the One Truth is taught. The 'Truth' mentioned here refers to the One Truth, which is the real nature of things. Worldly dharmas are false and illusory; saying there is, yet it becomes nothing; saying there is nothing, yet it becomes something. This is deceiving people. If one thinks that by understanding other truths, one can eliminate one's delusions, but still cannot escape from false thoughts, this is also a deception. The One Truth now spoken of does not have these faults, so it does not deceive people. From the One Truth to the non-self of all dharmas, these are the real nature of all dharmas. Within the One Truth, there are different phrases and different meanings. Because of this One Truth, the Buddha's path can be achieved. The One Truth is the cause of becoming a Buddha, so it is called a 'bodhimanda'. Dependent Origination is a 'bodhimanda', because ignorance and even old age and death are endless. The Twelve Links of Dependent Origination arise from causes and conditions, without end. If one understands the reason for this, the wisdom-mind will naturally become clear. Once the wisdom-mind is clear, the mind of the Path will naturally be accomplished. Thus, the accomplishment of the Path is based on Dependent Origination, so it is regarded as a 'bodhimanda'. All afflictions are a 'bodhimanda', because one knows their true nature; sentient beings are a 'bodhimanda', because one knows there is no self; all dharmas are a 'bodhimanda', because one knows all dharmas are empty. The true nature of afflictions, the non-self of sentient beings, and the emptiness of all dharmas are all causes from which the Path arises. Subduing demons is a 'bodhimanda', because it is not shaken; the Three Realms are a 'bodhimanda', because they have no fixed destination; the Lion's Roar is a 'bodhimanda', because it is fearless; the Ten Powers, Four Fearlessnesses, and Eighteen Unshared Dharmas are a 'bodhimanda', because they have no faults; the Three Clear Knowledges are a 'bodhimanda', because they have no remaining obstacles. Subduing the demon soldiers without being moved, wandering in the Three Realms

而不隨其趣。演無畏法音。而無難。其佛三十二業。而無一闕。三明通達。而無礙。斯皆大道之所由生也。一念知一切法是道場成就一切智故。二乘法。以三十四心成道。大乘中。唯以一念。則確然大悟。具一切智也。夫有心則有封。有封則有疆。封疆既形。則其智有崖。其智有崖。則所照不普。至人無心。無心則無封。無封則無疆。封疆既無形。則其智無崖。其智無崖。則所照無際。故能以一念。一時畢知一切法也。一切智。雖因行標。蓋亦萬行之一耳。會萬行之所成者。其唯無上道乎。故前所列眾法。皆為場也。如是善男子菩薩若能應諸波羅蜜教化眾生所有所作舉足下足當知皆從道場來住于佛法矣。若能應上諸度。以化天下者。其人行則游道場。止則住佛法。說是法時五百天人皆發阿耨菩提心。此第七時眾得益也。故我不任詣彼問疾。此第三結也。佛告持世菩薩汝行詣維摩詰問疾。命四菩薩為二雙。彌勒。持世。出家大士也。光嚴。善德。在家菩薩也。就義而論者。通是萬行。三義論之。生道能。名為道場。怡神之義。稱為法樂。濟物之功。名為法施。此章亦二。前命。次辭。持世白佛言世尊我不堪任詣彼問疾。此第二辭不堪。就文為三。謂標釋結。此初標也。所以者何憶念我昔住于靜室時魔波旬從萬二千天女狀

【現代漢語翻譯】現代漢語譯本：不隨順世俗的趣味。宣揚無畏的佛法之音，沒有阻礙。佛的三十二種殊勝功業，沒有絲毫欠缺。通過三明（宿命明、天眼明、漏盡明）通達一切，沒有障礙。這些都是由大道所產生的。一念之間了知一切法，是因為道場成就了一切智慧。二乘法，需要三十四心才能成道。大乘法中，只需一念，就能確切地大徹大悟，具備一切智慧。有心就有界限，有界限就有疆域。界限和疆域一旦形成，智慧就有邊際。智慧有邊際，所照耀的範圍就不普及。達到至境的人沒有心，沒有心就沒有界限，沒有界限就沒有疆域。界限和疆域沒有形狀，智慧就沒有邊際。智慧沒有邊際，所照耀的範圍就沒有邊際。所以能在一念之間，同時完全了知一切法。一切智，雖然因修行而顯現，實際上也是萬行之一。能夠彙集萬行所成就的，大概只有無上道吧。所以前面所列舉的各種法，都是道場。像這樣，善男子，菩薩如果能夠運用各種波羅蜜（paramita，到彼岸）來教化眾生，所有所作所為，舉足下足，都應當知道是從道場而來，安住于佛法之中。如果能夠運用以上各種度（波羅蜜）來教化天下人，這個人行走時就在遊歷道場，停止時就安住在佛法之中。說這部經時，五百天人都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。這是第七次集會大眾所得到的利益。所以我不能勝任去那裡問候疾病。這是第三次總結。佛告訴持世菩薩（Dṛtiśrī bodhisattva），『你去維摩詰（Vimalakirti）那裡問候疾病。』命令四位菩薩分為兩組。彌勒（Maitreya），持世（Dṛtiśrī），是出家的大士。光嚴（Prabhāvyūha），善德（Sucarita），是在家的菩薩。就義理而論，都通達萬行。從三種意義來論，產生道的能量，稱為道場。怡悅精神的意義，稱為法樂。救濟事物的功用，稱為法施。這一章也分為兩部分。前面是命令，後面是推辭。持世（Dṛtiśrī）對佛說：『世尊，我不能勝任去那裡問候疾病。』這是第二次推辭不能勝任。就文義來說，分為標示、解釋、總結。這是最初的標示。為什麼呢？回憶起我過去住在靜室時，魔波旬（Māra Pāpīyas）帶著一萬二千天女

【English Translation】 English version: Not following worldly interests. Proclaiming the fearless Dharma sound, without difficulty. The Buddha's thirty-two excellent qualities, without a single deficiency. Thoroughly understanding the three kinds of knowledge (past lives, divine eye, and extinction of outflows), without hindrance. All these arise from the Great Path. Knowing all Dharmas in a single thought is because the Bodhimanda (Bodhimanda, place of enlightenment) accomplishes all wisdom. The Two Vehicles require thirty-four thoughts to attain enlightenment. In the Mahayana (Mahayana, Great Vehicle), only a single thought is needed for a clear and great awakening, possessing all wisdom. If there is a mind, there are boundaries. If there are boundaries, there are borders. Once boundaries and borders are formed, wisdom has limits. If wisdom has limits, its illumination is not universal. A perfect person has no mind. Without a mind, there are no boundaries. Without boundaries, there are no borders. If boundaries and borders have no form, wisdom has no limits. If wisdom has no limits, its illumination is boundless. Therefore, one can know all Dharmas completely in a single thought, at a single moment. Although all wisdom is marked by practice, it is actually just one of the myriad practices. That which assembles the accomplishments of the myriad practices is only the unsurpassed path. Therefore, all the Dharmas listed earlier are Bodhimandas. Thus, good men, if Bodhisattvas (Bodhisattva, enlightenment being) can respond to the teachings of the Paramitas (paramita, perfections) to teach sentient beings, all their actions, raising and lowering their feet, should be known to come from the Bodhimanda and abide in the Buddha Dharma. If one can use the above perfections to transform the world, that person, when walking, is traveling in the Bodhimanda, and when stopping, is abiding in the Buddha Dharma. When this Dharma was spoken, five hundred devas (deva, gods) all aroused the Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment mind). This was the benefit gained by the seventh assembly. Therefore, I am not qualified to visit him and inquire about his illness. This is the third conclusion. The Buddha told the Bodhisattva Dṛtiśrī (Dṛtiśrī bodhisattva), 'Go to Vimalakirti (Vimalakirti) and inquire about his illness.' He ordered four Bodhisattvas to form two pairs. Maitreya (Maitreya) and Dṛtiśrī (Dṛtiśrī) are great renunciates. Prabhāvyūha (Prabhāvyūha) and Sucarita (Sucarita) are lay Bodhisattvas. In terms of meaning, they all understand the myriad practices. In terms of the three meanings, the energy that generates the path is called Bodhimanda. The meaning of delighting the spirit is called Dharma bliss. The function of benefiting beings is called Dharma giving. This chapter is also divided into two parts. The first is the order, and the second is the refusal. The Bodhisattva Dṛtiśrī (Dṛtiśrī) said to the Buddha, 'World Honored One, I am not qualified to visit him and inquire about his illness.' This is the second refusal of qualification. In terms of the text, it is divided into indication, explanation, and conclusion. This is the initial indication. Why? I recall that when I was dwelling in a quiet room, Mara Papiyas (Māra Pāpīyas) came with twelve thousand heavenly maidens.

如帝釋鼓樂絃歌來詣我所與其眷屬稽首我足合掌恭敬於一面立我意謂是帝釋而語之言善來憍釋迦雖福應有不當自恣當觀五欲無常以求善本于身命財而修堅法。此第二釋不堪。又開為三。一被呵之由。二能呵之旨。三稱歎凈名。此初文也。外國名波旬。此翻為殺者。謂常欲斷他慧命故也。亦名為惡中惡。惡有三種。一曰惡。二曰大惡。三曰惡中惡。若以惡加已。還以惡報。是名為惡。若人不殺己。無故加害。是名大惡。若人來供養恭敬。不念報恩。而反害之。是名惡中惡。惡中惡。魔王最甚也。諸佛常欲令眾生安穩。而反壞亂。故言甚也。諸外道詔波旬。為欲界生。亦名花箭。帝釋是佛弟子。知其不疑。故化常釋形來也。持世不作意觀他意。故不見也。又解。持世是定身菩薩。入定觀則知。不入定觀則不知。憍尸迦者。過去時姓也。三堅法。謂身命財也。身既無常。便應運使為善。命既危脆。便應盡以行道。財有五家。便應用為施與。此等皆無常所不能壞。謂之堅法。即語我言正士受是萬二千天女可備掃灑。因其說法故。可詭以從善。實欲以女亂之。我言憍尸迦無以此非法之物要我佛門釋子此非我宜。向教其行施。彼既從之。理應為受。然非所宜。夫施者之懷。唯欲人取。故言勿向語其施。要我使受也。言沙門釋子者。

【現代漢語翻譯】現代漢語譯本：如果帝釋天（Deva Indra，佛教中的天神）帶著鼓樂絃歌來到我這裡，和他的眷屬一起頂禮我的雙足，合掌恭敬地站在一旁，我如果以為他是帝釋天，就對他說：『善哉，憍尸迦（Kauśika，帝釋天的姓氏）！雖然你有福報，但不應當放縱自己，應當觀察五欲（色、聲、香、味、觸）的無常，從而在身、命、財上尋求善的根本，修習堅固之法。』這第二種釋義是不恰當的。又可以分為三點來解釋：一是被呵斥的原因，二是能夠呵斥的宗旨，三是稱讚維摩詰（Vimalakīrti）的清凈。這是第一段文字的意思。外國稱之為波旬（Pāpīyas，欲界第六天之主，常擾亂修行者），翻譯成漢語就是『殺者』，意思是常常想要斷絕他人的慧命。也叫做『惡中惡』。惡有三種：一是惡，二是大惡，三是惡中惡。如果用惡加害於人，別人也用惡來報復，這叫做惡。如果別人不加害於自己，卻無緣無故地加害於別人，這叫做大惡。如果別人來供養恭敬自己，卻不念報恩，反而加害於他，這叫做惡中惡。魔王（Māra，佛教中障礙修行的惡魔）就是惡中惡中最厲害的。諸佛常常想要讓眾生安穩，魔王反而破壞擾亂，所以說是最厲害的。其他外道（Tīrthika，佛教以外的修行者）稱波旬為欲界之主。也叫做花箭。帝釋天是佛的弟子，知道維摩詰不會懷疑，所以常常變化成帝釋天的形象前來。持世菩薩（Dhṛtarāṣṭra，四大天王之一）不作意觀察別人的心意，所以看不見。又有一種解釋，持世菩薩是入定的菩薩，入定觀察就能知道，不入定觀察就不知道。憍尸迦是過去時的姓氏。三種堅固之法，指的是身、命、財。身體既然無常，就應當運用它來行善。生命既然危脆，就應當盡力用來修行。錢財有五家所共有，就應當用來佈施。這些都是無常所不能破壞的，所以叫做堅固之法。帝釋天就對我說：『正士，接受這一萬二千天女，可以用來灑掃。』因為維摩詰說法，所以可以用委婉的方式來順從善法，實際上是想用天女來擾亂他。我說：『憍尸迦，不要用這種非法的物品來要挾我佛門的釋迦弟子，這不適合我。』先前教他行佈施，他既然聽從了，理應接受，但這不是我所適宜的。佈施的人的心意，只是希望別人接受，所以說不要對他說佈施，來要挾我接受。說沙門釋迦弟子，就是……

【English Translation】 English version: If Śakra（Deva Indra, a deity in Buddhism） came to me with drums, music, strings, and songs, and with his retinue bowed at my feet, respectfully joining his palms and standing to one side, and if I thought he was Śakra, I would say to him: 'Well done, Kauśika（Śakra's surname）! Although you have blessings, you should not indulge yourself. You should observe the impermanence of the five desires (form, sound, smell, taste, and touch) and seek the root of goodness in body, life, and wealth, cultivating steadfast Dharma.' This second interpretation is inappropriate. It can also be divided into three points: first, the reason for being rebuked; second, the purpose of being able to rebuke; and third, praising Vimalakīrti's（a famous buddhist figure） purity. This is the meaning of the first passage. In foreign countries, he is called Pāpīyas（the lord of the sixth heaven in the desire realm, who often disturbs practitioners）, which translates into Chinese as 'killer,' meaning he often wants to cut off others' wisdom-life. He is also called 'evil of evils.' There are three types of evil: first, evil; second, great evil; and third, evil of evils. If one harms others with evil, and others retaliate with evil, this is called evil. If one does not harm oneself, but harms others for no reason, this is called great evil. If others come to make offerings and respect oneself, but one does not think of repaying their kindness and instead harms them, this is called evil of evils. Māra（a demon in Buddhism who obstructs practice） is the most extreme of the evil of evils. The Buddhas always want to bring peace to sentient beings, but Māra destroys and disrupts them, so he is said to be the most extreme. Other Tīrthikas（non-Buddhist practitioners） call Pāpīyas the lord of the desire realm. He is also called the flower arrow. Śakra is a disciple of the Buddha, knowing that Vimalakīrti would not doubt him, so he often transforms into the form of Śakra to come. Dhṛtarāṣṭra（one of the Four Heavenly Kings） does not intentionally observe others' intentions, so he cannot see him. Another explanation is that Dhṛtarāṣṭra is a Bodhisattva in samādhi; when in samādhi, he can know, but when not in samādhi, he does not know. Kauśika is a surname from the past. The three steadfast Dharmas refer to body, life, and wealth. Since the body is impermanent, it should be used to do good. Since life is fragile, it should be used to practice the Way to the fullest extent. Wealth is shared by five families, so it should be used for giving. These are all indestructible by impermanence, so they are called steadfast Dharmas. Śakra then said to me: 'Righteous one, accept these twelve thousand heavenly maidens, who can be used for sweeping.' Because Vimalakīrti teaches the Dharma, one can use a subtle way to comply with the good Dharma, but in reality, he wants to disturb him with the heavenly maidens. I said: 'Kauśika, do not use such unlawful things to coerce me, a Śākya disciple of the Buddha's teachings; this is not suitable for me.' Earlier, I taught him to practice giving, and since he listened, I should accept, but this is not what is suitable for me. The intention of the giver is only to have others accept, so do not tell him to give, to coerce me to accept. Saying Śramaṇa Śākya disciple, is...

明己理所不應。非茍逆人善也。所言未訖維摩詰來謂我言非帝釋也是為魔來嬈固汝耳即語魔言是諸女等可以與我如我應受。此第二明能呵之旨。文有二意。一明是魔非釋。以呵持世不識魔之邪偽。二納受諸女。顯持世不能生女之善。此初文也。如我應受者。我為白衣。應受女施。又施。本除慳利物。不應擇主。既能行之。便應與我。我是受此物者。魔即驚懼念維摩詰將無惱我欲隱形去而不能隱盡其神力亦不得去即聞空中聲曰波旬以女與之乃可得去魔以畏故俯仰而與。魔盡力不能去。則顯邪力之劣。道力之勝。以量其輕重。施女有勝不去。故以女與凈名。爾時維摩詰語諸女言魔以汝等與我。示三從之禮。屬魔。則受魔教。屬菩薩。則從道化。故受而誨之。今汝皆當發阿耨菩提心即隨所應而說法令發意。教菩薩法。薩法有三。一令發菩提心。二教修菩薩行。三令得佛道。今將示菩薩行。故前令發心。復言汝等已發道意有法樂可以自娛不應復樂五欲樂也。此正為說菩薩行。所以明法樂者。凡有二義。一者諸女。雖發道心。既始入佛法。未能深樂。若值五欲。還念舊樂。故為說法。以法樂代五欲樂也。二者女人之性。唯樂是從。如魚之依水。故為說法樂。既得法樂。則深見五欲之過。不生貪染。天女即問何謂法樂答曰樂常信佛

樂欲聽法樂供養眾樂離五欲。此之四句。則明四信。言四信者。佛為良醫。法為妙藥。僧看病人。戒為禁忌。具此四事。則煩惱病癒。所以初明四信者。魔天以不信正為本。既回邪入正。故前明信也。樂離五欲。則是信戒。以愛慾多。毀戒故也。樂觀五陰如怨賊樂觀四大如毒蛇樂觀內入如空聚。以諸天女深著愛慾。玩彼妙身。雖發心生信。而滯情難遣。故呵其陰界。使生厭心。樂隨護道意。前明誡門。今辨勸教。將護道意。令不墮三界及樂二乘也。樂饒益眾生樂敬養師樂廣行施樂堅持戒樂忍辱柔和樂勤集善根樂禪定不亂樂離垢明慧樂廣菩提心。上將護道意。謂自發心。今令他發心。故云廣也。樂降伏眾魔樂斷煩惱樂凈佛國土樂成就相好故修諸功德樂嚴道場。道場如釋迦文佛。菩提樹下。初成道處。三千二百里。金剛地為場。諸佛各隨國土之大小。而取場地之廣狹。無定數也。樂聞深法不畏樂三脫門不樂非時。三脫。空無相無作也。縛以之而解。謂之脫。三乘所由。謂之門。二乘。入三脫門。不盡其極。而中路取證。謂之非時。此大士之所不樂也。樂近同學樂於非同樂中心無掛礙樂將護惡知識樂親近善知識樂心喜清凈樂修無量道品之法是名菩薩法樂。初標法樂。次問答釋之。今總結也。於是波旬告諸女言我欲與汝俱還天

【現代漢語翻譯】現代漢語譯本『樂欲聽法樂供養眾樂離五欲』。這四句話，闡明了四信。所謂四信，即佛是良醫，法是妙藥，僧是看護病人者，戒是禁忌。具備這四者，則煩惱之病可愈。所以首先闡明四信，是因為魔天以不信為根本。既然要回邪歸正，所以先闡明信。『樂離五欲』，則是信戒，因為貪愛慾望多，會毀壞戒律。『樂觀五陰（色、受、想、行、識，構成人的五種要素）如怨賊樂觀四大（地、水、火、風，構成物質世界的四種基本元素）如毒蛇樂觀內入（眼、耳、鼻、舌、身、意六根）如空聚』。因為諸天女深深執著于愛慾，玩賞美妙的身體，雖然發心生信，但情執難以遣除，所以呵斥她們的五陰和六入，使她們生起厭離之心。『樂隨護道意』。前面闡明了戒門，現在辨明勸教，將護道意，使不墮入三界（欲界、色界、無色界）以及耽樂於二乘（聲聞乘、緣覺乘）。『樂饒益眾生樂敬養師樂廣行施樂堅持戒樂忍辱柔和樂勤集善根樂禪定不亂樂離垢明慧樂廣菩提心』。上面是將護道意，是自己發心，現在是令他人發心，所以說是『廣』。『樂降伏眾魔樂斷煩惱樂凈佛國土樂成就相好故修諸功德樂嚴道場』。道場如釋迦文佛（Sakyamuni Buddha）在菩提樹下初成道的地方，三千二百里，金剛地為道場。諸佛各隨國土的大小，而取場地之廣狹，沒有定數。『樂聞深法不畏樂三脫門（空、無相、無作）不樂非時』。三脫，即空、無相、無作。被束縛而得以解脫，稱為脫。三乘（聲聞乘、緣覺乘、菩薩乘）所由此而入，稱為門。二乘，入三脫門，不盡其極，而中途取證，稱為非時，這是大士所不樂的。『樂近同學樂於非同樂中心無掛礙樂將護惡知識樂親近善知識樂心喜清凈樂修無量道品之法是名菩薩法樂』。初標舉法樂，其次問答解釋它，現在是總結。於是波旬（Mara）告訴眾女說：『我想要和你們一起返回天界。』

【English Translation】 English version 'Delighting in hearing the Dharma, delighting in making offerings to the Sangha, delighting in being apart from the five desires.' These four sentences clarify the four faiths. The so-called four faiths are: the Buddha is a good doctor, the Dharma is a wonderful medicine, the Sangha is the one who cares for the sick, and the precepts are the prohibitions. Possessing these four things, the sickness of afflictions can be cured. The reason for first clarifying the four faiths is that Mara (魔) takes disbelief as its root. Since one is turning from evil to righteousness, faith is clarified first. 'Delighting in being apart from the five desires' is faith in the precepts, because there is much craving and desire, which destroys the precepts. 'Observing the five skandhas (五陰, the five aggregates of form, feeling, perception, mental formations, and consciousness that constitute a person) as enemies, observing the four great elements (四大, earth, water, fire, and wind that constitute the material world) as poisonous snakes, observing the six internal sense bases (內入, the six sense organs of eye, ear, nose, tongue, body, and mind) as empty gatherings.' Because the heavenly women are deeply attached to love and desire, enjoying their beautiful bodies, although they have aroused the mind of faith, their emotional attachments are difficult to dispel, so their skandhas and sense bases are scolded, causing them to generate a sense of aversion. 'Delighting in protecting the intention of the path.' The precepts have been clarified earlier, now the exhortation is clarified, protecting the intention of the path, so that one does not fall into the three realms (三界, the realm of desire, the realm of form, and the formless realm) and delight in the two vehicles (二乘, Sravaka-yana and Pratyekabuddha-yana). 'Delighting in benefiting sentient beings, delighting in respecting and serving teachers, delighting in widely practicing generosity, delighting in upholding the precepts, delighting in patience and gentleness, delighting in diligently accumulating roots of goodness, delighting in samadhi without disturbance, delighting in pure and bright wisdom, delighting in the vast Bodhi mind.' The above is protecting the intention of the path, which is arousing one's own mind, now it is causing others to arouse their minds, so it is said to be 'vast'. 'Delighting in subduing all demons, delighting in cutting off afflictions, delighting in purifying the Buddha lands, delighting in accomplishing the marks and characteristics, therefore cultivating all merits, delighting in adorning the Bodhimanda (道場).' The Bodhimanda is like the place where Sakyamuni Buddha (釋迦文佛) first attained enlightenment under the Bodhi tree, three thousand two hundred li, with the Vajra ground as the Bodhimanda. The Buddhas each take the breadth of the site according to the size of their lands, without a fixed number. 'Delighting in hearing the profound Dharma without fear, delighting in the three doors of liberation (三脫門, emptiness, signlessness, and non-action), not delighting in untimely.' The three liberations are emptiness, signlessness, and non-action. Being bound and then being liberated is called liberation. The three vehicles (三乘, Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana) enter through this, which is called the door. The two vehicles enter the three doors of liberation, but do not exhaust them, and take enlightenment midway, which is called untimely, which is not delighted in by the great Bodhisattvas. 'Delighting in being near fellow practitioners, delighting in being different from those who are not, delighting in having no hindrances in the mind, delighting in protecting against evil knowledge, delighting in being close to good knowledge, delighting in the joy of purity of mind, delighting in cultivating the Dharma of immeasurable qualities of the path, this is called the joy of the Bodhisattva Dharma.' First, the joy of the Dharma is stated, then it is explained through questions and answers, now it is summarized. Then Mara (波旬) said to the women, 'I want to return to the heavens with you.'

宮。先聞空聲。畏而言與。非其真心。故欲俱還。恐其不去。復以天宮誘之。天魔是權。前欲令凈名化之。故將其來。今欲使其傳化。所以要其去也。諸女言以我等與此居士有法樂我等甚樂不復樂於五欲樂也。已屬人矣。兼有法樂。何由而反。魔言居士可舍此女一切所有施於彼者是為菩薩維摩詰言我已舍矣汝便將去令一切眾生得法愿具足。魔知凈名心無染著。本為化之。今化之既說。故從索也。凈名所以施女者。前欲化之故取女。若是他人。化不從也。今欲令諸女于天宮傳化。故施女。又前示福田故取之。今為施主則舍。又前矣示威力。后以恩被。又前取女令修行。后施女而起愿也。居士以女還魔。則魔愿具足。故因發願。令眾生得法愿具足。此是維摩愿也。於是諸女問維摩詰我等云何止於魔宮。昔在魔宮。以五欲為樂。今在菩薩。以法樂為樂。復還魔宮。修何業耶。維摩詰言諸姊有法門名無盡燈汝等當學。將遠流大法之明。以照魔宮癡冥之室。故說此門也。無盡燈者譬如一燈燃百千燈。冥者皆明。明終不盡。如是諸姊夫一菩薩開道百千眾生。令發阿耨多羅三藐三菩提心。于其道意亦不滅盡。隨所說法而自增益一切善法。是名無盡燈也。汝等雖住魔宮。以是無盡燈令無數天女發阿耨多羅三藐三菩提心者。為報佛恩。亦

大饒益一切眾生。爾時天女頭面禮維摩詰足。隨魔還宮忽然不現。訖此文。是能呵之旨也。世尊維摩詰有如是自在神力智慧辨才。此嘆凈名也。故我不任詣彼問疾。此是三結也。佛告長者子善得汝行詣維摩詰問疾。此章亦二。一命。二辭不堪。此初文也。善得白佛言世尊我不堪任詣彼問疾。此第二辭不堪。就文為三。謂標釋結。此初標也。所以者何憶念我昔自於父舍設大施會供養一切沙門婆羅門及諸外道貧窮下賤孤獨乞人期滿七日。此第二釋不堪。就文為三。一被呵之由。二能呵之旨。三明得益。自於父舍者。從父得財。簡異非法得物也。又云。祖考承相。有此施法。善得。承其繼嗣。紹前業也。作此施法。三年聚財。七日大施。開四門。立高幢苦天下。諸有所須。皆詣已舍。然後傾家而舍。此施法有二。一用婆羅門外道書作禮法。以求梵福二直大布施而已。今用前法也。時維摩詰來入會中謂我言長者子夫大施會者不。當如汝所設當爲法施之會何用是財施會為。此第二能呵之旨。凈名至七日滿。而來呵者。凡有三義。一者以其俗施既滿。將進以法施。故先譏其所設。以明二施有劣也。二者七日期滿。滿則成功。成必持著。故至七日。而來呵也。三者善得凈名。俱為益物。善得施財。凈名惠法。若不前誘之以財。則無亦

{ "translations": [ "現代漢語譯本：", "大饒益一切眾生。當時天女以頭面禮拜維摩詰（Vimalakirti）的腳，隨著魔王返回宮殿，忽然消失不見。這段文字是能夠呵斥的要旨。世尊，維摩詰有如此自在的神力、智慧和辯才。這是讚歎維摩詰。所以我不能勝任去他那裡問候疾病。這是三重障礙。佛告訴長者子善得（Sudatta），你前去維摩詰那裡問候疾病。這一章也分為二部分：一是命令，二是推辭不能勝任。這是第一部分。善得對佛說：世尊，我不能勝任去他那裡問候疾病。這是第二部分推辭不能勝任。就文義而言，分為三部分：標明、解釋、總結。這是最初的標明。為什麼呢？我回憶過去自己在父親的住所設定大型佈施會，供養一切沙門（Śrāmaṇa，佛教出家修行者）、婆羅門（Brahmana，古印度僧侶階層）以及各種外道、貧窮、殘疾、孤獨的乞討者，期限為七天。這是第二部分解釋不能勝任。就文義而言，分為三部分：一是被呵斥的原因，二是能夠呵斥的要旨，三是表明得到的益處。在父親的住所，是從父親那裡得到錢財，區別于通過非法途徑獲得的財物。又說，祖先世代相傳，有這種佈施的傳統。善得繼承其後嗣，繼承先前的事業。做這種佈施的方法，三年積聚財富，七天大型佈施，打開四個城門，樹立高大的旗幟，普濟天下，凡是人們需要的，都到我的住所來。然後傾盡家產來佈施。這種佈施的方法有兩種：一是使用婆羅門外道的書籍作為禮法，以求梵天之福；二是直接進行大規模的佈施。現在使用的是前一種方法。當時維摩詰來到會中，對我說：長者子，所謂的大型佈施會，不應當像你所設定的這樣，應當是法施之會，為何要用這種財施之會呢？這是第二部分能夠呵斥的要旨。維摩詰在七日期滿時才來呵斥，總共有三種含義：一是認為世俗的佈施已經圓滿，將要進一步進行法施，所以先批評他所設定的，以表明兩種佈施有優劣之分。二是七天的期限已滿，滿了就意味著成功，成功必定會執著，所以在七天期滿時才來呵斥。三是善得和維摩詰，都是爲了利益眾生。善得佈施錢財，維摩詰施予佛法。如果不先用錢財來引導，那麼就沒有機會" ], "english_translations": [ "English version:", 'Greatly benefiting all sentient beings. At that time, the heavenly maiden bowed her head and paid homage to Vimalakirti\'s (Vimalakirti, meaning \'Immaculate Glory\') feet, and followed the demon king back to the palace, suddenly disappearing. This passage is the essence of being able to rebuke. World Honored One, Vimalakirti has such自在(zìzài) divine power, wisdom, and eloquence. This is praising Vimalakirti. Therefore, I am not capable of visiting him to inquire about his illness. These are the three hindrances. The Buddha told the elder\'s son, Sudatta (Sudatta, meaning \'Well Given\'), to go to Vimalakirti to inquire about his illness. This chapter is also divided into two parts: first, the command; second, the excuse of being incapable. This is the first part. Sudatta said to the Buddha, \'World Honored One, I am not capable of visiting him to inquire about his illness.\' This is the second part, excusing his incapability. In terms of the text, it is divided into three parts: stating, explaining, and concluding. This is the initial statement. Why is that? I recall that in the past, I set up a large almsgiving gathering at my father\'s residence, offering to all Śrāmaṇas (Śrāmaṇa, Buddhist renunciates), Brahmanas (Brahmana, ancient Indian priestly class), as well as various heretics, the poor, the disabled, the lonely, and beggars, for a period of seven days. This is the second part, explaining his incapability. In terms of the text, it is divided into three parts: first, the reason for being rebuked; second, the essence of being able to rebuke; and third, clarifying the benefits received. At my father\'s residence means obtaining wealth from my father, distinguishing it from wealth obtained through illegal means. It is also said that ancestors have passed down this tradition of almsgiving. Sudatta inherited his lineage, continuing the previous undertaking. The method of doing this almsgiving is to accumulate wealth for three years, and then hold a large almsgiving for seven days, opening the four city gates, erecting tall banners, and providing for all the needs of the world. Then, I would exhaust my family\'s wealth to give alms. There are two methods of this almsgiving: first, using the books of Brahmanas and heretics as rituals to seek the blessings of Brahma; second, simply giving alms on a large scale. Now, I am using the former method. At that time, Vimalakirti came into the gathering and said to me, \'Elder\'s son, the so-called large almsgiving gathering should not be like what you have set up. It should be a Dharma-giving gathering. Why use this wealth-giving gathering?\'. This is the second part, the essence of being able to rebuke. Vimalakirti only came to rebuke when the seven-day period was complete, for a total of three reasons: first, he considered that the worldly almsgiving was already complete, and that Dharma-giving was about to be carried out, so he first criticized what he had set up, in order to show that there was a distinction between the two types of almsgiving. Second, the seven-day period was complete, and completion means success, and success will inevitably lead to attachment, so he only came to rebuke when the seven-day period was complete. Third, both Sudatta and Vimalakirti were for the benefit of sentient beings. Sudatta gave wealth, and Vimalakirti gave the Dharma. If he did not first guide them with wealth, then there would be no opportunity' ] }

導之以法。所以用法呵財者。財施養肉身。法施養法身。又財施但得欲界報。法施得三界及出三界報。又財施有前後。法施無前後。又財施有盡。法施無盡。又財施通愚智並能。法施以智人方解。故以法呵財。我言居士何謂法施之會法施會者無前無後一時供養一切眾生是名法施之會。財施。不能一時普用。法施有二。一者為他說法。名為法施。此則一音所演。一時普至。二者。菩薩起一一行。皆為利一切眾生。故無前後也。又如一起慈心。則十方同緣。一時等施。故無前後。何謂也謂以菩提起于慈心。前明四等有。法施是慈心所設。故初明之。又四無量心。能一時普緣法界。故初明也。凡夫起慈。為生梵天。二乘則為求功德。菩薩則為求佛道。度脫眾生。今欲令其求佛道。以起慈心。故言以菩提相而起慈心。又慈欲與樂。此緣佛樂以與物也。又以菩提起慈。亦是真實慈。能實益物也。以救眾生起大悲心。悲心意在拔苦。若以實救為悲。悲之大矣。以持正法起于喜心。欲令彼我。俱持正法。喜以之生也。又喜本欣彼得離非法。是意存法也。若以持正法為喜。喜之實也。以攝智慧行於舍心。凡夫及小乘。為舍怨親。故行舍心。今欲令其為平智慧一切舍離。以行舍心。又舍心中。唯見眾生。無分別想。同於無想。欲令其舍心

【現代漢語翻譯】現代漢語譯本：用佛法來引導，之所以用佛法來呵斥財物，是因為財施供養肉身，法施供養法身。而且財施只能得到欲界的果報，法施能得到三界以及超出三界的果報。而且財施有先後，法施沒有先後。而且財施有窮盡，法施沒有窮盡。而且財施普通愚笨和聰明的人都能接受，法施只有聰明的人才能理解。所以用佛法來呵斥財物。我說，居士，什麼是法施的集會？法施的集會是沒有先後，一時供養一切眾生，這叫做是法施的集會。財施不能一時普遍施用。法施有兩種，一種是為他人說法，叫做是法施。這樣則一個聲音所演說，一時普遍到達。另一種是，菩薩發起一一行動，都是爲了利益一切眾生，所以沒有先後。又比如一起慈心，則十方共同緣起，一時平等施予，所以沒有先後。什麼是菩提心呢？就是以菩提心生起慈心。前面說明四等心，法施是慈心所設立，所以首先說明它。又四無量心，能一時普遍緣起法界，所以首先說明它。凡夫生起慈心，是爲了往生梵天。二乘是爲了求功德。菩薩則是爲了求佛道，度脫眾生。現在想要讓他們求佛道，以生起慈心，所以說以菩提的體相而生起慈心。而且慈心想要給予快樂，這是緣于佛的快樂而給予眾生。而且以菩提心生起慈心，也是真實的慈心，能真實地利益眾生。以救度眾生生起大悲心。悲心的意義在於拔除痛苦。如果以實際的救助作為悲心，悲心就太偉大了。以堅持正法生起喜心，想要讓彼此，都堅持正法，喜悅因此而生。而且喜的根本是欣喜他人得到脫離非法，這是心存正法。如果以堅持正法作為喜悅，喜悅就真實了。以攝取智慧實行舍心。凡夫和小乘，爲了捨棄怨恨和親近，所以實行舍心。現在想要讓他們爲了平等智慧一切舍離，以實行舍心。而且舍心中，只看見眾生，沒有分別的想法，等同於無想。想要讓他們舍心。何謂也謂以菩提起于慈心。前明四等有。法施是慈心所設。故初明之。又四無量心。能一時普緣法界。故初明也。凡夫起慈。為生梵天。二乘則為求功德。菩薩則為求佛道。度脫眾生。今欲令其求佛道。以起慈心。故言以菩提相而起慈心。又慈欲與樂。此緣佛樂以與物也。又以菩提起慈。亦是真實慈。能實益物也。以救眾生起大悲心。悲心意在拔苦。若以實救為悲。悲之大矣。以持正法起于喜心。欲令彼我。俱持正法。喜以之生也。又喜本欣彼得離非法。是意存法也。若以持正法為喜。喜之實也。以攝智慧行於舍心。凡夫及小乘。為舍怨親。故行舍心。今欲令其為平智慧一切舍離。以行舍心。又舍心中。唯見眾生。無分別想。同於無想。欲令其舍心

【English Translation】 English version: Guiding with the Dharma. The reason for using the Dharma to admonish wealth is that material giving nourishes the physical body, while Dharma giving nourishes the Dharma body. Moreover, material giving only yields rewards in the Desire Realm, while Dharma giving yields rewards in the Three Realms and beyond. Furthermore, material giving has a sequence, while Dharma giving has no sequence. Also, material giving is finite, while Dharma giving is infinite. Moreover, material giving is accessible to both the foolish and the wise, while Dharma giving is only understood by the wise. Therefore, the Dharma is used to admonish wealth. I say, layman, what is a Dharma giving assembly? A Dharma giving assembly is without beginning or end, offering to all sentient beings simultaneously; this is called a Dharma giving assembly. Material giving cannot be universally applied at once. There are two types of Dharma giving: one is expounding the Dharma for others, which is called Dharma giving. In this way, a single sound is propagated and reaches everywhere simultaneously. The other is that Bodhisattvas initiate every action to benefit all sentient beings, so there is no sequence. Furthermore, like generating a thought of loving-kindness, the ten directions are co-arisen, equally bestowing at once, so there is no sequence. What is it? It means generating loving-kindness with Bodhicitta (the mind of enlightenment). The previous explanation of the Four Immeasurables exists. Dharma giving is established by loving-kindness, so it is explained first. Also, the Four Immeasurable Minds can simultaneously arise in the entire Dharma Realm, so it is explained first. Ordinary people generate loving-kindness to be reborn in the Brahma Heaven. Those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) do so to seek merit. Bodhisattvas do so to seek the Buddha path and liberate sentient beings. Now, wanting them to seek the Buddha path, they generate loving-kindness, so it is said to generate loving-kindness with the aspect of Bodhi. Moreover, loving-kindness desires to give happiness; this is giving to beings based on the happiness of the Buddha. Also, generating loving-kindness with Bodhicitta is also true loving-kindness, which can truly benefit beings. Generating great compassion with the intention of saving sentient beings. The meaning of compassion lies in removing suffering. If actual help is regarded as compassion, then compassion is great indeed. Generating joy by upholding the Right Dharma, wanting both oneself and others to uphold the Right Dharma, joy arises from this. Moreover, the root of joy is rejoicing that others are freed from what is unlawful; this is keeping the Dharma in mind. If upholding the Right Dharma is regarded as joy, then joy is real. Practicing equanimity by gathering wisdom. Ordinary people and those of the Small Vehicle (Hinayana) practice equanimity to abandon enemies and loved ones. Now, wanting them to abandon everything with equal wisdom, they practice equanimity. Moreover, in the mind of equanimity, only sentient beings are seen, without discriminating thoughts, equal to non-thought. Wanting them to have a mind of equanimity. What is it? It means generating loving-kindness with Bodhicitta (the mind of enlightenment). The previous explanation of the Four Immeasurables exists. Dharma giving is established by loving-kindness, so it is explained first. Also, the Four Immeasurable Minds can simultaneously arise in the entire Dharma Realm, so it is explained first. Ordinary people generate loving-kindness to be reborn in the Brahma Heaven. Those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) do so to seek merit. Bodhisattvas do so to seek the Buddha path and liberate sentient beings. Now, wanting them to seek the Buddha path, they generate loving-kindness, so it is said to generate loving-kindness with the aspect of Bodhi. Moreover, loving-kindness desires to give happiness; this is giving to beings based on the happiness of the Buddha. Also, generating loving-kindness with Bodhicitta is also true loving-kindness, which can truly benefit beings. Generating great compassion with the intention of saving sentient beings. The meaning of compassion lies in removing suffering. If actual help is regarded as compassion, then compassion is great indeed. Generating joy by upholding the Right Dharma, wanting both oneself and others to uphold the Right Dharma, joy arises from this. Moreover, the root of joy is rejoicing that others are freed from what is unlawful; this is keeping the Dharma in mind. If upholding the Right Dharma is regarded as joy, then joy is real. Practicing equanimity by gathering wisdom. Ordinary people and those of the Small Vehicle (Hinayana) practice equanimity to abandon enemies and loved ones. Now, wanting them to abandon everything with equal wisdom, they practice equanimity. Moreover, in the mind of equanimity, only sentient beings are seen, without discriminating thoughts, equal to non-thought. Wanting them to have a mind of equanimity.

中行智慧也。以攝慳貪起檀波羅蜜以化犯戒起尸羅波羅蜜以無我法起羼提波羅蜜以離身心相起毗梨耶波羅蜜以菩提相起禪波羅蜜以一切智起般若波羅蜜。前明四等為法施。今辨六度為法施。菩薩起行。一一行皆有三意。一求佛道。二度眾生。三不違實相。故此文六度以三雙辨之。初二為物破慳起檀。攝犯起戒。次兩以二空。起二行。無我起忍。是人空。離身心相。起精進。謂法空。后二是二智菩提。謂一切種智故起禪。次一切智。起波若。波若實慧故。以薩般若心起波若。又菩提是佛福德莊嚴故起禪。一切智是佛智慧莊嚴故起般若。又菩提是佛心行故。前云寂滅是菩提。則智是止行。以起禪則止也。一切智是佛觀行故。故起波若。波若是觀也。教化眾生而起于空。存眾生則廢空義。存空義。則舍眾生。善達法相。空虛其懷者。終日化眾生。終日不乖空。不捨有為法而起無相。隨化存有。名不捨有為。知有常寂。名起無相。示現受生而起無作。隨有現形。名現受生。知生無生。故名無作。護持正法起方便力。夫欲建立正法。必須善巧方便。以度眾生起四攝法以敬事一切起除慢法于身命財起三堅法於六念中起思念法。六念者。唸佛法僧施戒天六念也。於六和敬起質直心。以慈心。起身口意業為三也。四得重利養。與人共之

。五持凈戒。六修漏盡慧。非直心。無以具六法。非六法。無以和群眾。群眾不和。非敬順之道也。身口意慈。是內心同也。同戒謂行同也。同見謂解同也。同利則財同。同行解謂法同。又同見謂心同。同戒謂身同。同利資身心外具同行。昔二眾乖諍故。佛說此六和敬之。正行善法起于凈命。凡所行善。不以邪心。為正命也。凈歡喜起近賢聖不憎惡人起調伏心。近聖生凈喜。見惡無憎心。以出家法起于深心。出家則能深入佛法。具行凈戒。以如說行起于多聞以無諍法起空閑處。忿競生乎眾聚。無諍出乎空閑。趣向佛慧起于冥坐。佛慧深遠。非定不趣。解眾生縛起修行地。己行不修。安能解彼。以具相好及凈佛土起福德業知一切眾生心念如應說法起于智業知一切法不取不捨入一相門起于慧業。大判六度為二。前三為福。后三為慧。若具福慧。如車之二輪鳥之雙翅。就福慧。各開為二。福德門二者。一感內相好。二感外凈土。慧門開二者。照有名智。鑒空為慧也。斷一切煩惱一切障閡一切不善法起一切善業。斷一切煩惱。謂除煩惱障。則智慧業也。一切障閡。謂報障也。一切不善法。起一切善業。業障也。此二明福慧業。以得一切智慧一切善法起於一切助佛道法。還總結福慧也。如是善男子是為法施之會若菩薩住是法施會

【現代漢語翻譯】現代漢語譯本五、持守清凈的戒律（五持凈戒）。六、修習斷盡煩惱的智慧（六修漏盡慧）。如果不是心地正直（非直心），就無法具備這六種和合之法（無以具六法）。如果沒有這六種和合之法（非六法），就無法使僧團和睦相處（無以和群眾）。僧團不和睦（群眾不和），就不是恭敬順從的正道（非敬順之道也）。身、口、意都充滿慈愛（身口意慈），這是內心的和諧一致（是內心同也）。共同持戒（同戒）是指行為一致（謂行同也）。共同的見解（同見）是指理解一致（謂解同也）。共同的利益（同利）是指財物共享（則財同）。共同的行為和理解（同行解）是指佛法一致（謂法同）。進一步說，共同的見解（同見）是指心意一致（謂心同）。共同持戒（同戒）是指身行一致（謂身同）。共同的利益（同利）是爲了資養身心，是外在的條件具備，共同的行為（同行）也是如此。過去僧團內部常常發生爭執（昔二眾乖諍故），所以佛陀宣說了這六種和合恭敬之法（佛說此六和敬之）。以正當的行為和善良的意念開始清凈的生活（正行善法起于凈命），凡所做的一切善事，都不可以用邪惡的心念去做（凡所行善，不以邪心），這才是正當的謀生方式（為正命也）。以清凈的歡喜心親近賢聖（凈歡喜起近賢聖），以不憎恨厭惡之人的心調伏自己（不憎惡人起調伏心）。親近聖賢就會產生清凈的歡喜（近聖生凈喜），見到惡人也不會產生憎恨之心（見惡無憎心）。以出家修道之心深入佛法（以出家法起于深心），出家修行就能深入佛法（出家則能深入佛法）。具足奉行清凈的戒律（具行凈戒），以如理如法地修行增長見聞（以如說行起于多聞），以無諍的法門安住于空閑之處（以無諍法起空閑處）。紛爭吵鬧產生於人群聚集的地方（忿競生乎眾聚），無諍則產生於空閑之處（無諍出乎空閑）。趣向佛陀的智慧要從禪定靜坐中開始（趣向佛慧起于冥坐），佛陀的智慧深遠廣大，不通過禪定就無法達到（佛慧深遠，非定不趣）。要解脫眾生的束縛，就要從修行實踐開始（解眾生縛起修行地），自己都沒有修行好，怎麼能解脫他人呢（己行不修，安能解彼）？以具足莊嚴的相好和清凈的佛國凈土，發起廣大的福德事業（以具相好及凈佛土起福德業）。瞭解一切眾生的心念，並根據他們的根器如理如法地說法（知一切眾生心念如應說法），這是從智慧的事業開始（起于智業）。瞭解一切法的實相，不執取也不捨棄，進入不二法門（知一切法不取不捨入一相門），這是從智慧的事業開始（起于慧業）。總的來說，六度可以分為兩大類（大判六度為二），佈施、持戒、忍辱屬於修福（前三為福），禪定、智慧、精進屬於修慧（后三為慧）。如果福慧都具備（若具福慧），就好像車子的兩個輪子，鳥的兩隻翅膀（如車之二輪鳥之雙翅）。就福慧來說，又可以各自分為兩類（就福慧，各開為二）：修福德可以獲得內在的相好莊嚴，以及外在的清凈國土（福德門二者。一感內相好。二感外凈土）。修智慧可以照見諸法的實相，認識空性（慧門開二者，照有名智。鑒空為慧也）。斷除一切煩惱、一切障礙、一切不善之法，發起一切善業（斷一切煩惱一切障閡一切不善法起一切善業）。斷除一切煩惱（斷一切煩惱），就是去除煩惱障（謂除煩惱障），這是智慧的事業（則智慧業也）。一切障礙（一切障閡），指的是業報的障礙（謂報障也）。斷除一切不善之法，發起一切善業（一切不善法。起一切善業），指的是業力的障礙（業障也）。這兩段說明了福德和智慧的事業（此二明福慧業）。以獲得一切智慧和一切善法，發起一切輔助佛道的法門（以得一切智慧一切善法起於一切助佛道法），這還是總結福德和智慧（還總結福慧也）。像這樣的善男子（如是善男子），就是法佈施的聚會（是為法施之會），如果菩薩安住于這樣的法佈施聚會中（若菩薩住是法施會）。

【English Translation】 English version 5. Maintaining pure precepts (Wu Chi Jing Jie). 6. Cultivating wisdom that exhausts defilements (Liu Xiu Lou Jin Hui). Without an upright mind (Fei Zhi Xin), one cannot possess the six harmonies (Wu Yi Ju Liu Fa). Without the six harmonies (Fei Liu Fa), one cannot harmonize the Sangha (Wu Yi He Qun Zhong). If the Sangha is not harmonious (Qun Zhong Bu He), it is not the path of reverence and obedience (Fei Jing Shun Zhi Dao Ye). Kindness in body, speech, and mind (Shen Kou Yi Ci) is inner harmony (Shi Nei Xin Tong Ye). Shared precepts (Tong Jie) mean shared conduct (Wei Xing Tong Ye). Shared views (Tong Jian) mean shared understanding (Wei Jie Tong Ye). Shared benefits (Tong Li) mean shared wealth (Ze Cai Tong). Shared conduct and understanding (Tong Xing Jie) mean shared Dharma (Wei Fa Tong). Furthermore, shared views (Tong Jian) mean shared mind (Wei Xin Tong). Shared precepts (Tong Jie) mean shared body (Wei Shen Tong). Shared benefits (Tong Li) nourish the body and mind, providing external conditions, and so does shared conduct (Tong Xing). In the past, the Sangha often had disputes (Xi Er Zhong Guai Zheng Gu), so the Buddha spoke of these six harmonies of reverence (Fo Shuo Ci Liu He Jing Zhi). Starting a pure life with righteous actions and good intentions (Zheng Xing Shan Fa Qi Yu Jing Ming), whatever good deeds are done should not be done with evil intentions (Fan Suo Xing Shan, Bu Yi Xie Xin), this is righteous livelihood (Wei Zheng Ming Ye). Approaching the virtuous and sages with pure joy (Jing Huan Xi Qi Jin Xian Sheng), subduing oneself with a mind that does not hate or despise others (Bu Zeng E Ren Qi Tiao Fu Xin). Approaching the sages generates pure joy (Jin Sheng Sheng Jing Xi), and seeing evil does not generate hatred (Jian E Wu Zeng Xin). Penetrating deeply into the Buddha Dharma with the mind of renouncing the household life (Yi Chu Jia Fa Qi Yu Shen Xin), renouncing the household life enables one to deeply enter the Buddha Dharma (Chu Jia Ze Neng Shen Ru Fo Fa). Fully practicing pure precepts (Ju Xing Jing Jie), increasing learning by practicing according to the Dharma (Yi Ru Shuo Xing Qi Yu Duo Wen), dwelling in secluded places with the Dharma of non-contention (Yi Wu Zheng Fa Qi Kong Xian Chu). Strife and contention arise in crowded places (Fen Jing Sheng Hu Zhong Ju), non-contention arises in secluded places (Wu Zheng Chu Hu Kong Xian). Approaching the Buddha's wisdom begins with meditation (Qu Xiang Fo Hui Qi Yu Ming Zuo), the Buddha's wisdom is profound and vast, and cannot be approached without meditation (Fo Hui Shen Yuan, Fei Ding Bu Qu). To liberate sentient beings from their bonds, one must begin with practice (Jie Zhong Sheng Fu Qi Xiu Xing Di), if one has not cultivated oneself well, how can one liberate others (Ji Xing Bu Xiu, An Neng Jie Bi)? Generating vast meritorious deeds with adorned features and pure Buddha lands (Yi Ju Xiang Hao Ji Jing Fo Tu Qi Fu De Ye). Understanding the thoughts of all sentient beings and teaching the Dharma appropriately according to their capacities (Zhi Yi Qie Zhong Sheng Xin Nian Ru Ying Shuo Fa), this begins with the activity of wisdom (Qi Yu Zhi Ye). Understanding the true nature of all dharmas, neither grasping nor abandoning, entering the gate of non-duality (Zhi Yi Qie Fa Bu Qu Bu She Ru Yi Xiang Men), this begins with the activity of wisdom (Qi Yu Hui Ye). Generally speaking, the Six Paramitas can be divided into two categories (Da Pan Liu Du Wei Er): giving, morality, and patience belong to cultivating merit (Qian San Wei Fu), meditation, wisdom, and diligence belong to cultivating wisdom (Hou San Wei Hui). If both merit and wisdom are possessed (Ruo Ju Fu Hui), it is like the two wheels of a cart, the two wings of a bird (Ru Che Zhi Er Lun Niao Zhi Shuang Chi). Regarding merit and wisdom, each can be further divided into two categories (Jiu Fu Hui, Ge Kai Wei Er): cultivating merit can obtain inner adorned features and outer pure lands (Fu De Men Er Zhe. Yi Gan Nei Xiang Hao. Er Gan Wai Jing Tu). Cultivating wisdom can illuminate the reality of all dharmas and recognize emptiness (Hui Men Kai Er Zhe, Zhao You Ming Zhi. Jian Kong Wei Hui Ye). Cutting off all afflictions, all obstacles, all unwholesome dharmas, and generating all wholesome deeds (Duan Yi Qie Fan Nao Yi Qie Zhang Hai Yi Qie Bu Shan Fa Qi Yi Qie Shan Ye). Cutting off all afflictions (Duan Yi Qie Fan Nao) means removing the obstacle of afflictions (Wei Chu Fan Nao Zhang), this is the activity of wisdom (Ze Zhi Hui Ye Ye). All obstacles (Yi Qie Zhang Hai) refer to the obstacles of karmic retribution (Wei Bao Zhang Ye). Cutting off all unwholesome dharmas and generating all wholesome deeds (Yi Qie Bu Shan Fa. Qi Yi Qie Shan Ye) refers to the obstacle of karma (Ye Zhang Ye). These two paragraphs explain the activities of merit and wisdom (Ci Er Ming Fu Hui Ye). Generating all the practices that aid the path to Buddhahood by obtaining all wisdom and all wholesome dharmas (Yi De Yi Qie Zhi Hui Yi Qie Shan Fa Qi Yu Yi Qie Zhu Fo Dao Fa), this is still summarizing merit and wisdom (Hai Zong Jie Fu Hui Ye). Such a good man (Ru Shi Shan Nan Zi) is a gathering for Dharma giving (Shi Wei Fa Shi Zhi Hui), if a Bodhisattva dwells in such a Dharma giving gathering (Ruo Pu Sa Zhu Shi Fa Shi Hui).

者為大施主亦為一切眾生福田。起行利物。名為施主。堪受供養。故名福田。法施之人。具兼二德。行財施者。但是施主。非福田也。世尊維摩詰說是法時婆羅門眾中二百人皆發阿耨菩提心我時心得清凈嘆未曾有稽首禮維摩詰足即解瓔珞價直百千以上之不肯取。此以下。第三明得益文也。七日施。而此物在者。最所重也。以上維摩詰者。現崇法施情也。又凈名。知其七日舍財。由自未盡。故說法施。令舍其所珍也。凈名不肯受。本來為說法呵財。又欲開后平等之施。兼使善得殷重。故不受之。我言居士愿必納受隨意所與維摩詰乃受瓔珞分作二分一分施此會中一最下乞人持一分奉彼難勝如來。上雖示以法施。未教善得財施。故施極上窮下。明施心平等。以成善得財施意也。上直明善得財施。凈名法施。未明運二施之心。故施窮上極下。名運施之心也。一切眾會皆見光明國土難勝如來。以彼佛威德殊勝。國土清凈。將欲發起眾會令生勝求。故先舉施。然後使其見也。又見珠瓔在彼佛上變成四柱寶臺四面嚴飾不相障蔽。為善得。現將來果報。如此之妙也。四柱寶臺者。佛果四無量心。高昇下覆也。無所障閡者。一德不閡一切德也時維摩詰現神變已作是言若施主等心施一最下乞人猶如如來福田之相無所分別等於大悲不求果報是

則名曰具足法施城中乞人見是神力聞其所說皆發阿耨菩提心。至此亦是得益文也。故我不任詣彼問疾。此第三結不堪也。經明福田不同。有言。施凡報劣。施聖報勝。此據田之厚薄。故獲福少多。今言尊卑一相者。可具二義。一者佛為敬田之勝。眾生是悲田極。故云等也。二者眾生與佛同是實相。故本無有二。約正觀心施。所以平等。文稱等於大悲者。依肇公釋意。在齊尊卑一相報。以平等悲心而施。故言等於大悲也。又解。大悲者。所謂佛也。今施下乞人令等佛大悲之相。故言等於大悲也。此實是財施。而稱法施者。得平等觀。非財施之能。故云具足法施也。如是諸菩薩各各向佛說其本緣稱述維摩詰言皆。曰不任詣彼問疾。此第二。三萬二千菩薩。各辭不堪。但文不備載耳。

文殊師利問疾品第五

此品來意。有八因緣。一者弟子品。是聲聞小道。菩薩品。為因位人。故並不堪聞疾。文殊師利。為往古諸佛。故堪問疾也。二者至人變謀無方。隱顯殊跡。修短迭應。適物之情。以機悟囑在文殊。故往問疾。三者上命諸人。述其昔法。次命文殊。述其今法。四者上命不堪。因他顯凈名德。今因命堪。凈名自顯其德。五者上命不堪。多明凈名智慧。今因命堪。具顯其通慧。六者上命不堪。破三種見。謂凡夫二

【現代漢語翻譯】現代漢語譯本：那麼就叫做在具足法施的城中，乞丐見到這種神力，聽到維摩詰所說，都發起了阿訇多羅三藐三菩提心（無上正等正覺之心）。到這裡也是得益的文字。所以我不勝任去那裡問候疾病。這是第三個總結的不堪勝任的原因。經文說明福田的不同，有人說，佈施給凡夫所得的果報較差，佈施給聖人所得的果報殊勝。這是根據福田的厚薄，所以獲得的福報有多有少。現在說尊卑一相，可以有兩種解釋。一是佛是敬田中最殊勝的，眾生是悲田中最極端的，所以說相等。二是眾生與佛同樣是實相，所以本來沒有二。從正觀心施的角度來說，所以是平等的。文中所說的『等於大悲』，依據肇公的解釋，在於齊等尊卑一相的果報，以平等的悲心而佈施，所以說『等於大悲』。又一種解釋，大悲，就是指佛。現在佈施給下等的乞丐，使之等同於佛的大悲之相，所以說『等於大悲』。這實際上是財施，卻稱為法施，是因為得到了平等觀，這不是財施所能做到的，所以說『具足法施』。像這樣，各位菩薩各自向佛述說自己的本緣，稱述維摩詰的言語，都說不勝任去那裡問候疾病。這是第二部分，三萬二千位菩薩，各自推辭不堪勝任，只是經文中沒有全部記載罷了。《文殊師利問疾品》第五這一品到來的用意，有八個因緣。一是《弟子品》是聲聞小道，《菩薩品》是因位之人，所以都不堪勝任問候疾病。文殊師利，是往古的諸佛，所以堪勝任問候疾病。二是至人變化謀略沒有固定方向，隱沒和顯現的軌跡不同，長和短交替相應，適應事物的實情，用機鋒來啓發，囑託給文殊，所以前往問候疾病。三是上面命令各位，陳述他們過去的方法，接著命令文殊，陳述他現在的方法。四是上面命令不堪勝任，通過他人來彰顯維摩詰的德行，現在因為命令堪勝任，維摩詰自己彰顯他的德行。五是上面命令不堪勝任，多說明維摩詰的智慧，現在因為命令堪勝任，全面彰顯他的通達智慧。六是上面命令不堪勝任，破除三種見解，就是凡夫的兩種見解。

【English Translation】 English version: Then it is called 'In the city of complete Dharma giving', beggars, seeing this divine power and hearing what was said by Vimalakirti (維摩詰), all aroused the mind of Anuttara-samyak-sambodhi (阿訇多羅三藐三菩提心, unsurpassed perfect enlightenment). This is also a passage about gaining benefit. Therefore, I am not capable of going there to inquire about his illness. This is the third conclusion of incapability. The sutra clarifies the differences in fields of merit. Some say that giving to ordinary people yields inferior rewards, while giving to sages yields superior rewards. This is based on the thickness of the field, thus the amount of merit obtained varies. Now, saying that the noble and the lowly are of one aspect can have two meanings. First, the Buddha is the most supreme of the fields of reverence, and sentient beings are the most extreme of the fields of compassion, hence it is said to be equal. Second, sentient beings and the Buddha are both the same reality, so there is fundamentally no duality. From the perspective of giving with right contemplation, it is therefore equal. The text says 'equal to great compassion', according to Zhao Gong's (肇公) interpretation, it lies in equalizing the rewards of the noble and the lowly, giving with equal compassion, hence it is said to be 'equal to great compassion'. Another interpretation is that 'great compassion' refers to the Buddha. Now, giving to a lowly beggar makes them equal to the aspect of the Buddha's great compassion, hence it is said to be 'equal to great compassion'. This is actually a material giving, but it is called Dharma giving because one attains equal contemplation, which material giving alone cannot achieve, hence it is called 'complete Dharma giving'. In this way, each of the Bodhisattvas (菩薩) told the Buddha about their original causes and praised Vimalakirti's words, all saying they were not capable of going there to inquire about his illness. This is the second part, with thirty-two thousand Bodhisattvas each declining their capability, but the text does not record it all. Chapter Five: Manjushri's (文殊師利) Inquiry about Illness The intention behind this chapter has eight causes. First, the 'Disciples Chapter' is the small path of the Shravakas (聲聞), and the 'Bodhisattvas Chapter' is for those in the causal stage, so neither is capable of inquiring about the illness. Manjushri is a Buddha (佛) of the ancient past, so he is capable of inquiring about the illness. Second, the strategies of a perfect person are without fixed direction, their hidden and manifest traces are different, long and short alternate accordingly, adapting to the reality of things, using skillful means to enlighten, entrusting it to Manjushri, so he goes to inquire about the illness. Third, the above commands everyone to state their past methods, then commands Manjushri to state his present methods. Fourth, the above commands incapability, using others to reveal Vimalakirti's virtues, now because of the command of capability, Vimalakirti himself reveals his virtues. Fifth, the above commands incapability, mostly explaining Vimalakirti's wisdom, now because of the command of capability, fully revealing his comprehensive wisdom. Sixth, the above commands incapability, refuting three kinds of views, namely the two views of ordinary people.

乘及菩薩也。今因命堪。始得入菩薩法門。七者上因命不堪。明其人尊卑。今因堪問。顯其法妙。八者自上已來。辨其由序。此品已去。明其正說也。文殊師利。此云妙德。首楞嚴經明。曾已成佛。號龍種尊。五十三佛中。文殊是歡喜藏摩尼寶積佛。現在此方常喜世界。而示現為遊方菩薩。華嚴經云。從東方不動智佛金色世界來。又云文殊為無量諸佛母。法華經云。是釋迦九世祖師也。就此文去。凡有六品。大開二章。初之一品。略明二智。次有五品。廣明二智。就此品內。復為二別。一明命問疾。二者受命。爾時佛告文殊師利汝行詣維摩詰問疾。此初命也文殊師利白佛言世尊彼上人者難為酬對。此第二次明受命。就文為三。一問疾前事。二正明問疾。三問疾後事。初章為二。一辨受命而來。二明因來故至。各為四句。初章四者。一明欲受命而往。前嘆凈名之德。便往者起難遭之心。二正受命而往。三大眾隨從。四文殊與眾俱往。此初章也。深達實相。實相難測。二乘雖達。未窮其源。猶如兔馬。大士妙盡邊底。譬彼馬王。善說法要。上嘆內達實相。今美外巧說法。謂善以約言。而舉多義。美其善得說法之要趣也。辨才無滯智慧無閡。辭辨圓應而無滯。成上善說法要。智慧周通而無閡。成上深達實相。一切菩薩法式悉

【現代漢語翻譯】現代漢語譯本：這是關於『乘』和菩薩的討論。現在因為『命堪』（可以勝任使命），才得以進入菩薩法門。第七點，『上因命不堪』（之前的菩薩因為能力不足以領受使命），是爲了彰顯人的尊卑。現在因為『堪問』（可以勝任提問），是爲了彰顯佛法的精妙。第八點，從上面開始，是爲了辨別事情的由來和順序，從這一品開始，是正式的闡述佛法。文殊師利（Manjusri），這裡翻譯為『妙德』。在《首楞嚴經》（Surangama Sutra）中說明，他曾經成佛，佛號為龍種尊（Dragon-seed）。在五十三佛中，文殊是歡喜藏摩尼寶積佛（Joyful Treasure Buddha）。現在在這個世界的常喜世界（World of Constant Joy），示現為遊方菩薩。《華嚴經》（Avatamsaka Sutra）中說，他從東方不動智佛（Immovable Wisdom Buddha）的金色世界而來。又說文殊是無量諸佛之母。《法華經》（Lotus Sutra）中說，他是釋迦牟尼佛（Sakyamuni Buddha）的九世祖師。從這段經文開始，總共有六品，分為兩大章節。最初的一品，簡略地闡明二智（兩種智慧）。接下來的五品，廣泛地闡明二智。在這一品中，又分為兩個部分。一是說明『命問疾』（奉命問候疾病），二是接受使命。『爾時佛告文殊師利汝行詣維摩詰問疾』（當時佛告訴文殊師利，你去拜訪維摩詰（Vimalakirti）問候他的疾病），這是最初的使命。『文殊師利白佛言世尊彼上人者難為酬對』（文殊師利對佛說，世尊，那位上人很難應對），這是第二次說明接受使命。就經文來說，分為三個部分。一是問候疾病之前的事情，二是正式說明問候疾病，三是問候疾病之後的事情。最初的章節分為兩個部分。一是辨別接受使命而來，二是說明因為來訪所以到達。每個部分各有四句。最初章節的四句是：一是說明想要接受使命前往，之前讚歎維摩詰的德行，因為前往而產生難得一遇的心情。二是正式接受使命前往。三是大眾隨從。四是文殊與大眾一同前往，這是最初的章節。『深達實相』（深刻地通達實相），實相難以測度，二乘（聲聞乘和緣覺乘）雖然通達，但沒有窮盡其根源，就像兔子和馬一樣。大士（偉大的菩薩）巧妙地窮盡了邊際和底蘊，好比馬王。『善說法要』（善於說法要），上面讚歎內在通達實相，現在讚美外在巧妙說法，所謂善於用簡約的語言，而舉出多重含義，讚美他善於得到說法的要點和趣味。『辨才無滯智慧無閡』（辯才無礙，智慧無礙），辭藻辯論圓融相應而沒有滯礙，成就了上面所說的善於說法要。智慧周全通達而沒有阻礙，成就了上面所說的深刻通達實相。『一切菩薩法式悉』（一切菩薩的法式都...）

【English Translation】 English version: This is a discussion about 『Yana』 (Vehicle) and Bodhisattvas. Now, because of 『Ming Kan』 (being capable of the mission), one is able to enter the Bodhisattva path. Seventhly, 『Shang Yin Ming Bu Kan』 (previous Bodhisattvas were not capable of receiving the mission) is to highlight the nobility and inferiority of people. Now, because of 『Kan Wen』 (being capable of questioning), it is to highlight the subtlety of the Dharma. Eighthly, from above, it is to distinguish the origin and order of things. From this chapter onwards, it is the formal exposition of the Dharma. Manjusri (Manjusri), here translated as 『Wonderful Virtue』. It is explained in the Surangama Sutra that he once became a Buddha, with the Buddha name Dragon-seed. Among the Fifty-three Buddhas, Manjusri is the Joyful Treasure Buddha. Now, in the World of Constant Joy in this world, he manifests as a wandering Bodhisattva. The Avatamsaka Sutra says that he comes from the Golden World of the Immovable Wisdom Buddha in the East. It also says that Manjusri is the mother of countless Buddhas. The Lotus Sutra says that he is the ninth-generation ancestor of Sakyamuni Buddha. Starting from this passage, there are a total of six chapters, divided into two major sections. The first chapter briefly explains the Two Wisdoms. The following five chapters extensively explain the Two Wisdoms. Within this chapter, it is further divided into two parts. One is to explain 『Ming Wen Ji』 (being ordered to inquire about illness), and the other is to accept the mission. 『At that time, the Buddha told Manjusri, you go to visit Vimalakirti to inquire about his illness,』 this is the initial mission. 『Manjusri said to the Buddha, World Honored One, that superior person is difficult to deal with,』 this is the second explanation of accepting the mission. In terms of the scripture, it is divided into three parts. One is the matters before inquiring about the illness, the second is the formal explanation of inquiring about the illness, and the third is the matters after inquiring about the illness. The initial chapter is divided into two parts. One is to distinguish the arrival by accepting the mission, and the other is to explain the arrival because of the visit. Each part has four sentences. The four sentences of the initial chapter are: one is to explain the desire to accept the mission and go, praising Vimalakirti's virtues beforehand, and generating a feeling of rare encounter because of going. The second is to formally accept the mission and go. The third is the following of the masses. The fourth is Manjusri and the masses going together, this is the initial chapter. 『Deeply understand the Real Mark』 (deeply understand the Real Mark), the Real Mark is difficult to measure, the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) although understand, but have not exhausted its source, like rabbits and horses. The Great Bodhisattva skillfully exhausts the boundaries and foundations, like the King of Horses. 『Good at explaining the essentials of the Dharma』 (good at explaining the essentials of the Dharma), above praises the inner understanding of the Real Mark, now praises the external skillful explanation, so-called good at using concise language, and citing multiple meanings, praising him for being good at obtaining the key points and interests of explaining the Dharma. 『Eloquence without hindrance, wisdom without obstruction』 (eloquence without hindrance, wisdom without obstruction), eloquent arguments are complete and responsive without hindrance, achieving the above-mentioned good at explaining the essentials of the Dharma. Wisdom is comprehensive and unobstructed, achieving the above-mentioned deep understanding of the Real Mark. 『All Bodhisattva Dharmas are all』 (all Bodhisattva Dharmas are all...)

智諸佛秘藏無不得入。近知菩薩之儀式謂分內之解。遠悟諸佛之秘藏。謂分外之解。身口意三種密。名為秘藏。降伏眾魔。謂摧邪。遊戲神通。即顯正。神通變化。是為游。為欲引物。於我非真。故名為戲也。又神通雖大。能者易之。於我無難。猶如戲也。又游通化物。以之自娛。故名為戲。其慧方便皆以得度。大士。德不可盡。故末用二智結之。慧謂實慧也。方便謂方便慧也。窮實慧之原。盡方便之底。故稱為度。雖然當承佛聖旨詣彼問疾。此第二受命而往。其德若此。非所堪對。當承聖旨。然後行耳。於是眾中諸菩薩大弟子釋梵四天王咸作是念今二大士文殊師利維摩詰共談必說妙法即時八千菩薩五百聲聞百千天人皆欲隨從。此第三大眾隨從。既有勝聖。必說妙法。故率欲聞所未聞。弟子甚多。但云五百者。餘聲聞。專以離苦為心。不求勝法。故不同舉。五百弟子。智慧深入。樂聞勝法。所以共行。又此五百。以是內秘菩薩。外現聲聞。欲斥小揚大。故偏舉之。於是文殊師利與諸菩薩大弟子眾及諸天人恭敬圍繞入毗耶離大城。此第四文殊正往。上順佛旨。下益機緣。故與眾俱往。爾時長者維摩詰心念今文殊師利與大眾俱來即以神通力空其室內除去所有及諸侍者唯置一床以疾而臥。此第二明不來而至。就文亦四。一空

【現代漢語翻譯】現代漢語譯本：智慧能夠深入諸佛的秘密藏，沒有不能進入的。接近了解菩薩的儀式，這叫做『分內之解』。深遠地領悟諸佛的秘密藏，這叫做『分外之解』。身、口、意這三種秘密，就叫做『秘藏』。降伏各種魔，叫做摧毀邪惡。遊戲神通，就是顯揚正法。神通變化，這叫做『游』。爲了引導眾生，對於我來說並非真實，所以叫做『戲』。而且神通雖然廣大，有能力的人覺得容易，對於我來說沒有困難，就像遊戲一樣。又用神通來教化眾生，用它來自我娛樂，所以叫做『戲』。他們的智慧和方便都能夠使眾生得到解脫。大菩薩的德行不可窮盡，所以最後用兩種智慧來總結。智慧指的是真實的智慧。方便指的是方便的智慧。窮盡真實智慧的根源，達到方便智慧的底端，所以稱作『度』。雖然如此，應當秉承佛的聖旨前去問候他的疾病。這是第二次接受命令前往。他的德行如此之高，不是我所能匹敵的。應當秉承聖旨，然後才能行動啊。這時，大眾中的各位菩薩、大弟子、釋（Śakra，帝釋天）梵（Brahmā，大梵天）四天王都這樣想：現在這兩位大士——文殊師利（Mañjuśrī，文殊菩薩）和維摩詰（Vimalakīrti，維摩詰居士）共同談論，必定會宣說妙法。當時，八千位菩薩、五百位聲聞、成百上千的天人都想要跟隨前往。這是第三部分，大眾跟隨。既然有殊勝的聖者，必定會宣說妙法，所以都想聽聞從未聽聞過的。弟子非常多，但只說五百位，是因為其餘的聲聞，只專注于脫離痛苦，不追求殊勝的佛法，所以沒有一起列舉。這五百位弟子，智慧深入，喜歡聽聞殊勝的佛法，所以一同前往。而且這五百位，是內在秘密修持菩薩行，外在顯現為聲聞。想要貶低小的，讚揚大的，所以只特別列舉他們。於是，文殊師利（Mañjuśrī）與各位菩薩、大弟子眾以及各位天人，恭敬地圍繞著，進入毗耶離（Vaiśālī）大城。這是第四部分，文殊師利（Mañjuśrī）正式前往。上順佛的旨意，下利益眾生的機緣，所以與大眾一同前往。當時，長者維摩詰（Vimalakīrti）心中想：現在文殊師利（Mañjuśrī）與大眾一同前來，就用神通力清空他的房間，除去所有物品以及各位侍者，只留下一張床，自己假裝生病躺在床上。這是第二部分，說明不來而至。就文章來說也有四個方面。第一是清空。

【English Translation】 English version: With wisdom, one can enter the secret treasury of all Buddhas without fail. Approaching the understanding of the practices of Bodhisattvas is called 'understanding within one's capacity'. Profoundly comprehending the secret treasury of all Buddhas is called 'understanding beyond one's capacity'. The three secrets of body, speech, and mind are called 'secret treasury'. Subduing all demons is called destroying evil. Displaying supernatural powers is revealing the true Dharma. Supernatural transformations are called 'play'. To guide beings, it is not real for me, so it is called 'drama'. Moreover, although supernatural powers are great, those who are capable find it easy, and it is not difficult for me, just like a play. Also, using supernatural powers to transform beings and enjoying oneself with them is called 'drama'. Their wisdom and skillful means can all liberate beings. The virtues of the great Bodhisattvas are inexhaustible, so the two wisdoms are used to conclude. Wisdom refers to true wisdom. Skillful means refer to the wisdom of skillful means. Exhausting the source of true wisdom and reaching the bottom of skillful means is called 'liberation'. Even so, one should follow the Buddha's holy decree and go to inquire about his illness. This is the second time receiving the order to go. His virtue is so high that it is not something I can match. One should follow the holy decree and then act. At this time, all the Bodhisattvas, great disciples, Śakra (釋, the lord of gods), Brahmā (梵, the creator god), and the Four Heavenly Kings in the assembly all thought: 'Now that these two great beings, Mañjuśrī (文殊師利, the Bodhisattva of Wisdom) and Vimalakīrti (維摩詰, a wise layperson), are talking together, they will surely expound the wonderful Dharma.' At that time, eight thousand Bodhisattvas, five hundred Śrāvakas (聲聞, disciples who focus on personal liberation), and hundreds of thousands of devas (天人, celestial beings) all wanted to follow along. This is the third part, the assembly following. Since there are supreme sages, they will surely expound the wonderful Dharma, so they all want to hear what they have never heard before. There are many disciples, but only five hundred are mentioned because the other Śrāvakas only focus on escaping suffering and do not seek the supreme Dharma, so they are not listed together. These five hundred disciples have deep wisdom and enjoy hearing the supreme Dharma, so they go together. Moreover, these five hundred are secretly practicing the Bodhisattva path internally and outwardly appearing as Śrāvakas. They want to belittle the small and praise the great, so they are specifically mentioned. Then, Mañjuśrī (文殊師利) and the assembly of Bodhisattvas, great disciples, and devas respectfully surrounded him and entered the great city of Vaiśālī (毗耶離). This is the fourth part, Mañjuśrī (文殊師利) officially going. He is following the Buddha's will above and benefiting the opportunities of beings below, so he goes with the assembly. At that time, the elder Vimalakīrti (維摩詰) thought in his heart: 'Now that Mañjuśrī (文殊師利) is coming with the assembly,' he used his supernatural power to empty his room, remove all objects and attendants, leaving only one bed, and pretended to be sick lying on the bed. This is the second part, explaining arriving without coming. In terms of the text, there are also four aspects. The first is emptying.

室待賓。二文殊默領。三居士慰問。四文殊酬答。所以空室待賓者。凡有六義。一以室類如來剎土。二欲總攝群生。以為侍者。三借座燈王。四答普現色身問。五請飯香土。六凡諸空論長悉由之。又亦得生后五品。空無床座。生不思議品。空無侍者。生觀眾生品。天女現身。且是其事。空無眷屬。生佛道品。空理無二。生不二法門品。空無飲食。生香積品。問。何故唯置一床。以疾而臥。答。空室則明實慧。以疾而臥。辨方便慧。又空室為明波若。臥疾以明大悲。又空室。具上六義。臥疾。欲顯菩薩大悲之病。及眾生癡愛之疾也。文殊師利既入其舍見其室空無諸所有獨處一床。此第二文殊默領。言見之者得其旨。上空室現疾。既表空悲二道。權實兩慧。今還領此意也。時維摩詰言善來文殊師利不來相而來不見相而見。此第三凈名慰問。言不來相而來者。有人言。法身無來。應身有來。故云不來相而來。有人言。真諦無來。世諦有來。故言不來相而來。有人言。實法無來。相續有來。有人言。法界體無來。法界用有來。有人言。中道無來。假名有來。今明此文。非但近是賓主交言。以相慰問。遠貫一經。該通眾教。故前以此言。標其篇首。如大品無住住之言。涅槃不聞聞之旨。所以標此言者。為時眾謂文殊從庵園而來。

【現代漢語翻譯】現代漢語譯本室中等待賓客。二、文殊菩薩默默領會。三、維摩詰居士慰問。四、文殊菩薩酬答。之所以空室待賓，凡有六層含義：一、以空室比作如來的剎土（Buddha-land）。二、想要總攝一切眾生，作為侍者。三、借用燃燈佛（Dipamkara Buddha）授記的典故。四、回答普現色身（universally manifesting body）的提問。五、請香積佛國（Fragrant Accumulation Buddha Land）的飯食。六、一切關於空的論述，都由此而來。又可以由此產生后五品（five chapters）：空無床座，生出『不可思議品』；空無侍者，生出『觀眾生品』；天女現身，正是此事；空無眷屬，生出『佛道品』；空理無二，生出『不二法門品』；空無飲食，生出『香積品』。問：為何只安置一張床，而且因病而臥？答：空室是爲了表明真實的智慧（wisdom），因病而臥是爲了辨明方便的智慧（skillful means）。又，空室是爲了表明般若（Prajna），臥病是爲了表明大悲（great compassion）。又，空室，具備以上六層含義；臥病，想要彰顯菩薩大悲之病，以及眾生愚癡貪愛的疾病。文殊師利菩薩進入維摩詰的住所，看見他的房間空空蕩蕩，一無所有，只是獨自躺在一張床上。這是第二點，文殊菩薩默默領會。意思是，見到這種景象的人，就能領會其中的旨意。前面空室現病，已經表明了空與悲兩種修行道路，權巧與真實兩種智慧。現在再次領會這個意思。當時，維摩詰居士說：『善來，文殊師利！不來相而來，不見相而見。』這是第三點，維摩詰居士的慰問。說『不來相而來』，有人說，法身（Dharmakaya）沒有來去，應身（Nirmanakaya）有來去，所以說『不來相而來』。有人說，真諦（ultimate truth）沒有來去，世諦（conventional truth）有來去，所以說『不來相而來』。有人說，實法（real dharma）沒有來去，相續（continuity）有來去。有人說，法界（Dharmadhatu）的本體沒有來去，法界的作用有來去。有人說，中道（Middle Way）沒有來去，假名（provisional name）有來去。現在說明這段文字，不僅僅是賓主之間的交談，互相慰問，而且深遠地貫穿整部經，涵蓋所有的教義。所以前面用這句話，標明這一篇的開頭，就像《大品般若經》（Mahaprajnaparamita Sutra）中『無住而住』的說法，《涅槃經》（Nirvana Sutra）中『不聞而聞』的旨意。之所以標明這句話，是因為當時在場的人認為文殊菩薩是從庵園而來的。

【English Translation】 English version He waits for guests in an empty room. Second, Manjushri silently understands. Third, the layman Vimalakirti offers his greetings. Fourth, Manjushri responds. The reason for waiting for guests in an empty room has six meanings: First, the room is likened to the Buddha-land (Buddha-kshetra). Second, it is desired to gather all sentient beings to serve as attendants. Third, it borrows from the story of Dipamkara Buddha (Lamp Lighting Buddha). Fourth, it answers the question of universally manifesting body (Sarvarupavatara). Fifth, it requests food from the Fragrant Accumulation Buddha Land (Gandhavyuha). Sixth, all discussions about emptiness originate from this. Furthermore, it can also give rise to the latter five chapters: Emptiness without a bed gives rise to the 'Inconceivable' chapter; emptiness without attendants gives rise to the 'Seeing Sentient Beings' chapter; the appearance of celestial maidens is precisely this; emptiness without relatives gives rise to the 'Buddha Path' chapter; the emptiness of non-duality gives rise to the 'Non-Dual Dharma Gate' chapter; emptiness without food gives rise to the 'Fragrant Accumulation' chapter. Question: Why is only one bed placed there, and why is he lying down due to illness? Answer: The empty room is to illuminate true wisdom (Prajna), and lying down due to illness is to discern skillful means (Upaya). Moreover, the empty room is to illuminate Prajna (wisdom), and lying down due to illness is to illuminate great compassion (Mahakaruna). Furthermore, the empty room possesses the above six meanings; lying down due to illness is to reveal the Bodhisattva's illness of great compassion, as well as the illness of sentient beings' ignorance and attachment. Manjushri (Manjushri Bodhisattva) enters Vimalakirti's abode and sees that his room is empty and devoid of all possessions, with only a single bed. This is the second point, Manjushri silently understands. It means that those who see this scene can grasp its meaning. The previous empty room and the manifestation of illness have already indicated the two paths of emptiness and compassion, and the two wisdoms of expediency and reality. Now, he understands this meaning again. At that time, Vimalakirti said: 'Welcome, Manjushri! Coming without coming, seeing without seeing.' This is the third point, Vimalakirti's greeting. Saying 'Coming without coming,' some say that the Dharmakaya (Dharma Body) has no coming or going, while the Nirmanakaya (Transformation Body) has coming and going, so it is said 'Coming without coming.' Some say that ultimate truth (Paramartha-satya) has no coming or going, while conventional truth (Samvriti-satya) has coming and going, so it is said 'Coming without coming.' Some say that real dharma (real phenomena) has no coming or going, while continuity (samtana) has coming and going. Some say that the essence of the Dharmadhatu (Realm of Dharma) has no coming or going, while the function of the Dharmadhatu has coming and going. Some say that the Middle Way (Madhyamaka) has no coming or going, while provisional name (prajnaparamita) has coming and going. Now, explaining this passage, it is not only a conversation between host and guest, offering mutual greetings, but also deeply penetrates the entire sutra, encompassing all the teachings. Therefore, this sentence is used at the beginning of this chapter, just like the saying 'dwelling without dwelling' in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), and the meaning of 'hearing without hearing' in the Nirvana Sutra (Parinirvana Sutra). The reason for marking this sentence is that the people present at the time thought that Manjushri came from the grove.

及以凈名相見故。今明文殊。來是不來而來。見是不見而見。異凡夫二乘人也。以能不來而來。不見而見故。為善之極矣。文殊師利言如是居士若來已更不來若去已更不去所以者何來者無所從來去者無所至所可見者更不可見。此第四文殊師利酬答。成凈名之意也。若來已更不來者。此明三時無來義也。來已則來。事已謝故無來也。又言去已更不去者。庵園望方丈。則見文殊有去。方丈望庵園。則見文殊有來。故明去來義也。來者無所從來者。此明庵園空也。去者無所至。此明方丈空也。來去既爾。見義亦然。且置是事。第二正明問疾。就文為兩。一請停傍論。二正問疾。不來來。不見見。雖是一化夫宗。而言異於辨疾。聖旨未宣故。宜息傍論也。文殊師利言居士所疾寧可忍不。此下第二正明問疾。就文為兩。初明居士疾。次辨眾生疾。此二亦是深行菩薩。及發心之人。二種疾也。初章有三。一論疾體。二論空室。三論疾相。初文。前問次答。問有二意。一奉述佛問。二自發問。初有三問。前問疾之輕重。可忍為輕。不可忍為重。故言寧可忍不。療治有損。此第二問對治之損也。不至增乎。此第三問不治之增也。世尊慇勤致問無量。此總騰聖意。結前生后也。居士是疾何所因起。此第二文殊自發問亦有三。一問初問病因

。因何得病也。其生久如。此問得病來久近也。當云何滅。此問對治病。何時可滅也。維摩詰言從癡有愛則我病生。此第二答問也。上有六問。但答后三。兼前三也。如答病因。及久遠問。即兼答初病輕重。及后病增之問。若答病滅之問。即兼答第二病損問也。就答后三問。即為三別。但次第不同。前答第二久遠問。次答第三病滅問。后答第一病因問。從癡有愛則我病生者。眾生。以癡故起愛。愛故受身。身故有病。以愍彼病故。則有菩薩之病也。眾生之病。無始有之。菩薩。悲眾生故起病。則病亦久矣。以一切眾生病是故我病一切眾生病滅則我病滅。此答第三病滅問。有法譬合。菩薩之病。為物故生。彼病既滅。則吾病亦滅。所以者何為眾生故入生死有生死則有病若眾生得離病者則菩薩無復病。夫法身無生。況復有形。既無有形。病何由起。然為彼受生。不得無形。既其有形。不得無病。若彼離病。菩薩無復病也。譬如長者唯有一子其子得病父母亦病若子病癒父母亦愈菩薩如是于諸眾生愛之若子眾生病則菩薩病眾生病癒菩薩亦愈。此舉譬及合答。釋上病滅之問也。又言是病何所因起。此答第一問也。問本在前。今答居后。故稱又焉。不前答者。但說病生滅久近既明。則大悲自顯。是以前答生滅。后答大悲也。菩薩病

【現代漢語翻譯】現代漢語譯本：『因何得病也？』（什麼原因導致生病呢？）『其生久如？』（這病存在多久了呢？此問詢問得病的時間長短。）『此問得病來久近也。』（這是詢問得病持續時間的問題。）『當云何滅？』（應當如何才能消除這病呢？此問詢問對治此病，何時可以痊癒。）維摩詰回答說：『從癡有愛則我病生。』（因為愚癡而產生愛慾，我的病因此而生。）這是第二個回答問題。上面有六個問題，但只回答了後面的三個，同時也兼顧了前面的三個。例如，回答病因以及病存在多久的問題，就兼顧回答了最初病情的輕重以及後來病情加重的問題。如果回答病何時能消除的問題，也就兼顧回答了第二個病情減輕的問題。在回答後面的三個問題時，分為三個部分，但順序不同。先回答第二個關於病存在多久的問題，然後回答第三個關於病如何消除的問題，最後回答第一個關於病因的問題。『從癡有愛則我病生』，眾生因為愚癡而產生愛慾，因為愛慾而接受身體，因為有身體所以有病。因為憐憫眾生的病，所以有菩薩的病。眾生的病，從無始以來就存在。菩薩因為悲憫眾生而生病，所以病也很久了。『以一切眾生病是故我病，一切眾生病滅則我病滅。』（因為一切眾生有病，所以我才有病；一切眾生的病都消除了，我的病也就消除了。）這是回答第三個關於病如何消除的問題。這裡有法理的譬喻和總結。菩薩的病，是爲了眾生而產生的。眾生的病既然消除了，那麼我的病也就消除了。這是什麼原因呢？爲了眾生而進入生死輪迴，有生死輪迴就會有病。如果眾生能夠脫離疾病，那麼菩薩也就不會再有病了。法身本來沒有生滅，更何況是有形體的存在呢？既然沒有形體，病從何而來呢？然而爲了眾生而受生，就不能沒有形體。既然有了形體，就不能沒有病。如果眾生脫離了疾病，菩薩也就不會再有病了。譬如長者只有一個兒子，兒子生病了，父母也會生病；如果兒子的病好了，父母的病也會好。菩薩也是這樣，對於一切眾生像愛自己的孩子一樣。眾生生病，菩薩也會生病；眾生的病好了，菩薩的病也會好。』這是用比喻和總結來回答上面關於病如何消除的問題。『又言是病何所因起。』（又說這病是什麼原因引起的呢？）這是回答第一個問題。問題本來在前面，現在回答放在後面，所以說『又』。不先回答的原因是，只要說明了病的生滅和存在時間，那麼大悲心自然就顯現出來了。所以先回答生滅，后回答大悲心。菩薩的病……

【English Translation】 English version: 『What is the cause of this illness?』 (What causes the illness?) 『How long has it existed?』 (How long has this illness been present? This question asks about the duration of the illness.) 『This question asks about the length of time the illness has lasted.』 (This is a question about the duration of the illness.) 『How should it be extinguished?』 (How should this illness be eliminated? This question asks about the remedy for the illness and when it can be cured.) Vimalakirti replied, 『From ignorance arises love, and thus my illness arises.』 (Because of ignorance, love and desire arise, and my illness arises because of this.) This is the second answer to the questions. There are six questions above, but only the last three are answered, while also addressing the first three. For example, answering the cause of the illness and how long it has existed also addresses the initial severity of the illness and its subsequent worsening. If the question of when the illness can be eliminated is answered, it also addresses the second question of the illness subsiding. In answering the last three questions, it is divided into three parts, but in a different order. First, the second question about how long the illness has existed is answered, then the third question about how to eliminate the illness, and finally the first question about the cause of the illness. 『From ignorance arises love, and thus my illness arises,』 sentient beings arise love because of ignorance, accept a body because of love, and have illness because of having a body. Because of compassion for the illnesses of sentient beings, there is the illness of a Bodhisattva. The illness of sentient beings has existed since beginningless time. Bodhisattvas become ill because of compassion for sentient beings, so the illness has also existed for a long time. 『Because all sentient beings are ill, therefore I am ill; when all sentient beings are free from illness, then I will be free from illness.』 (Because all sentient beings are ill, that is why I am ill; when all sentient beings' illnesses are eliminated, then my illness will also be eliminated.) This is the answer to the third question about how to eliminate the illness. Here there is a metaphor and summary of the Dharma. The Bodhisattva's illness arises for the sake of sentient beings. Since the illnesses of sentient beings are eliminated, then my illness will also be eliminated. What is the reason for this? To enter the cycle of birth and death for the sake of sentient beings, and having birth and death means having illness. If sentient beings can be free from illness, then the Bodhisattva will no longer have illness. The Dharmakaya originally has no birth or death, let alone a physical form. Since there is no physical form, where does the illness come from? However, to be born for the sake of sentient beings, one cannot be without a physical form. Since there is a physical form, one cannot be without illness. If sentient beings are free from illness, the Bodhisattva will no longer have illness. For example, a wealthy man has only one son, and if the son becomes ill, the parents will also become ill; if the son's illness is cured, the parents' illness will also be cured. Bodhisattvas are also like this, loving all sentient beings as if they were their own children. When sentient beings are ill, Bodhisattvas are also ill; when sentient beings' illnesses are cured, Bodhisattvas' illnesses are also cured.』 This is using a metaphor and summary to answer the above question about how to eliminate the illness. 『Furthermore, it is said, what is the cause of this illness?』 (Furthermore, it is said, what is the cause of this illness?) This is the answer to the first question. The question was originally at the beginning, but the answer is placed at the end, so it is said 『furthermore.』 The reason for not answering it first is that as long as the birth, death, and duration of the illness are explained, then great compassion will naturally manifest. Therefore, the birth and death are answered first, and then great compassion is answered. The Bodhisattva's illness...

者以大悲起。菩薩前悲無窮。與癡愛但生后悲無盡。共群生俱滅。但眾生病原。起乎癡愛。菩薩疾本。生於大悲。問。菩薩病。因眾生起。云何因於大悲。答。因眾生。有大悲。因菩薩心悲。故有菩薩身病。文殊師利言居士此室何以空無侍者。此第二以論空室。凈名。前明空室。然後示病。此明由空故起慈。即說實慧。生方便也。文殊。前問大悲之疾。復問空室者。示大悲即空。亦由方便故。明實慧也。初有二問。一問空室。夫人所住。應有資生之物。而今廓然都空。何故爾耶。又凡病者。理必須侍。何故無耶。所以並問二事者。以俱無二事故。合問之也。問空室。明無法。問無侍者。顯無人。維摩詰言諸佛國土亦復皆空。答二問。即為二別。答初問凡有二番。平等之道。其理無二。十方國土。無不空者。曷為問一室空耶。而舉佛土者。惑者謂。眾生虛妄。依果可空。佛土真實。則不可空。又眾生無力持故可空。佛有力持。則應不空。故今明。佛得自在。尚不能使己國為有。況眾生土耶。又問以何為空。汝室以無物故空。十方佛土。宛然現故有。何得空耶。答曰以空空。上空。是空慧空也。下空。是前境空也。要當以空慧觀之。然後一切空。非是無物然後空也。又問空何用空。法本自空。何用空慧空諸法耶。答曰以無

分別空法故空。法雖自空。必須空慧。若無空慧。則於我為有。用此無分別空慧。故得其空得其空即於我非有也。所以名無分別空慧者。無智之生也。起于分別。而諸法無相故。智無分別。故以無分別智。觀諸法空也。攝大乘論。正以空智為無分別智。又問空可分別耶。自上已來。明前境空。此下已去。欲辨智空。體空之慧。乃不分別。故知諸法空。即此能觀之慧。而體是有。可得分別耶。答曰分別亦空。此明空慧亦空也。若慧異於空。則是分別。以慧亦空。故無分別。所以云分別亦空。又問空當於何求。上因正觀以明空。惑者謂。空義在正。不在於邪。故問空義之所在。以明邪正不二也。答曰當於六十二見中求。六十二見。即畢竟空。故就諸見。以明空所在也。又問六十二見當於何求。上泯邪正。今齊縛解。故問諸見當於何求。答曰當於諸佛解脫中求。諸佛解脫。即畢竟空故。與諸見不二。所以求諸見於解脫。又問諸佛解脫當於何求。此欲明眾生與佛不二。故發斯問也。答曰當於一切眾生心行中求。惑者謂。諸佛解脫。在乎正觀。眾生心行。居愛見煩惱。故明眾生與佛本無二相。愛見煩惱。即大涅槃。故就眾生心行中。求佛解脫。又仁所問何無侍者一切眾魔及諸外道皆吾侍也。此答第二問也。前明空室。以顯于空。

【現代漢語翻譯】現代漢語譯本分別空是由於法的本性是空。即使法本身是空的，也必須要有空慧（認識到空性的智慧）。如果沒有空慧，那麼對於『我』來說就變成了『有』。運用這種無分別的空慧，才能真正認識到空性，認識到空性，『我』就不存在了。之所以稱之為無分別空慧，是因為它超越了智識的產生。分別產生於對事物的區分，但一切法的本性是沒有差別的，因此智慧也是沒有分別的。所以用無分別智來觀察諸法的空性。《攝大乘論》（Mahāyānasaṃgraha）正是以空智作為無分別智。又問：空性可以被分別嗎？前面已經闡明了外境是空的，接下來要辨析智慧的空性。體悟空性的智慧，才是不分別的。因此，認識到諸法是空的，而這個能觀的智慧，它的本體是存在的，可以被分別嗎？回答說：分別也是空的。這說明空慧也是空的。如果智慧不同於空性，那就是分別。因為智慧也是空的，所以沒有分別。因此說分別也是空的。又問：空性應當在哪裡尋求？前面通過正確的觀察來闡明空性，迷惑的人認為，空性的意義在於正見，不在於邪見。所以問空性的意義在哪裡，是爲了說明邪見和正見不是對立的。回答說：應當在六十二見（六十二種錯誤的見解）中尋求。六十二見，就是畢竟空（徹底的空性）。所以就各種見解來說明空性所在。又問：六十二見應當在哪裡尋求？前面泯滅了邪見和正見，現在統一了束縛和解脫。所以問各種見解應當在哪裡尋求。回答說：應當在諸佛的解脫中尋求。諸佛的解脫，就是畢竟空，與各種見解沒有差別。所以在解脫中尋求各種見解。又問：諸佛的解脫應當在哪裡尋求？這是爲了說明眾生與佛沒有差別，所以提出這個問題。回答說：應當在一切眾生的心行中尋求。迷惑的人認為，諸佛的解脫在於正確的觀察，而眾生的心行則充滿愛慾、偏見和煩惱。所以說明眾生與佛的本性沒有差別，愛慾、偏見和煩惱，就是大涅槃（偉大的寂滅）。所以在眾生的心行中，尋求佛的解脫。還有，你問我為什麼沒有侍者，一切魔和外道都是我的侍者。這是回答你的第二個問題。前面說明空室，是爲了顯示空性。

【English Translation】 English version Emptiness is due to the emptiness of the nature of dharmas (phenomena). Even if dharmas are empty in themselves, empty wisdom (the wisdom that recognizes emptiness) is necessary. If there is no empty wisdom, then it becomes 'existence' for 'me'. Using this non-discriminating empty wisdom, one can truly realize emptiness, and when emptiness is realized, 'I' does not exist. The reason it is called non-discriminating empty wisdom is that it transcends the arising of intellect. Discrimination arises from distinguishing things, but the nature of all dharmas is without difference, so wisdom is also without discrimination. Therefore, non-discriminating wisdom is used to observe the emptiness of all dharmas. The Mahāyānasaṃgraha (Compendium of the Mahayana) precisely uses empty wisdom as non-discriminating wisdom. Furthermore, it is asked: Can emptiness be discriminated? The foregoing has clarified that the external realm is empty, and what follows will analyze the emptiness of wisdom. The wisdom that embodies emptiness is non-discriminating. Therefore, recognizing that all dharmas are empty, and this observing wisdom, is its substance existent and can it be discriminated? The answer is: Discrimination is also empty. This illustrates that empty wisdom is also empty. If wisdom is different from emptiness, then it is discrimination. Because wisdom is also empty, there is no discrimination. Therefore, it is said that discrimination is also empty. Furthermore, it is asked: Where should emptiness be sought? The foregoing clarified emptiness through correct observation, and those who are confused think that the meaning of emptiness lies in right view, not in wrong view. Therefore, asking where the meaning of emptiness lies is to illustrate that wrong view and right view are not opposed. The answer is: It should be sought in the sixty-two views (sixty-two kinds of wrong views). The sixty-two views are ultimately emptiness (complete emptiness). Therefore, the location of emptiness is explained in terms of various views. Furthermore, it is asked: Where should the sixty-two views be sought? The foregoing obliterated wrong view and right view, and now unifies bondage and liberation. Therefore, it is asked where various views should be sought. The answer is: It should be sought in the liberation of all Buddhas. The liberation of all Buddhas is ultimately emptiness, and there is no difference from various views. Therefore, various views are sought in liberation. Furthermore, it is asked: Where should the liberation of all Buddhas be sought? This is to illustrate that sentient beings and Buddhas are not different, so this question is raised. The answer is: It should be sought in the mind and actions of all sentient beings. Those who are confused think that the liberation of all Buddhas lies in correct observation, while the minds and actions of sentient beings are full of desire, prejudice, and afflictions. Therefore, it is explained that the nature of sentient beings and Buddhas is not different, and desire, prejudice, and afflictions are the great Nirvana (great extinction). Therefore, the liberation of the Buddha is sought in the minds and actions of sentient beings. Also, you asked why I have no attendants, all demons and heretics are my attendants. This is the answer to your second question. The foregoing explained the empty room to reveal emptiness.

今答無侍。以顯于有。所以然者。以空室故。則上攝佛土一切皆空。以無侍故。下攝群生。以為侍者。又上明空室。則辨法空。今論無侍。明乎人有。法空。謂實慧也。人有。即方便慧也。故此經始末。皆有二慧。所以者何眾魔者樂生死菩薩于生死而不捨外道者樂諸見菩薩于諸見而不動。魔樂著五欲。不求出世。故云樂生死。外道雖求出世。而執著己法。故云樂諸見。大悲。觀生死同涅槃。故能不捨。觀諸見同正見。故能不動。不動不捨。故能得之為侍。問。不動不捨。云何為侍。答。不動不捨。是得正觀。得於正觀。則資養法身。為其侍也。文殊師利言居士所病為何等相。此第三次論疾相。論疾相。應在問空室之前。但今欲空有互相成顯。前明疾有。次辨空室。今欲將空室類疾亦空。故問疾相在空室后也。即事而觀。似若無病。而云有病。未見其相。是故問之。又四百四病。各有其相。大悲之疾。以何為相。是故問之。維摩詰言我病無形不可見。大悲無緣。無所不緣。以無所不緣故。應物有病。亦應物有相。以其無緣。則明我無病。無病故得有相耶。又解。應物有病。故託病方丈。而無有實。故稱無形。又問此病身合耶心合耶。惑者。聞病不可見。將謂心病無形。與心合故不可見。或謂。身病微細。尚身合故不可見

。故問身心合耶。答曰非身合身相離故亦非心合心如幻故。身相離者。明身空也。離是空之異名。心如幻者。明心空也。身是外形。所以云離。心動無方。故言幻也。身心尚無。病與誰合。以其無合故。不可見。又問地大水大火大風大於此四大何大之病。身心本是四大之所合成。身心可無。而四大或有。四百四病。因四大起。今是何大之病。羅什云。外道但說三大病。不說地大。佛法具明四大起病。故一大不調。百一病總。四大合論。則有四病四病。答曰是病非地大亦不離地大水大火大風大亦復如是。若即四大有病者。四大各處。則應有病。而四大各處。則無有病。故知不即。若離四大有病者。四大合時。應無有病。而四大會。遂其有病。故知非離。非即非離。因緣假合。則知病空。而眾生病從四大起以其有病是故我病。菩薩與眾生病。俱非即離。但眾生病。從四大起。菩薩病。從眾生起。非實四大違反而生。爾時文殊師利問維摩詰言菩薩應云何慰喻有病菩薩。此第二明眾生病。即是始行菩薩也。就文為二。一明慰喻。三辨調伏。慰喻。就前無病之人。安慰曉喻有疾之者。調伏。據抱病之人。自調伏其心。以始行之人。既受此身。復縈病苦。則戀生畏死。便增長生死。不得習於正觀。故曉喻安慰。令身處疾自行化他。

又調伏。明抱病之人。有其心病故。須自調也。又慰喻。令其集善。調伏。令其離惡。又慰喻。令習有行。調伏。使悟空解。約位分者。慰喻。是外凡夫三十心前人。調伏。就內凡夫三十心已上也。上辨凈名病。初地已上至佛也。故此品具明一切賢聖。初奉。前問次答。然慰喻有疾。應自文殊。而問凈名者。凡有三義。一白時眾注心有在。二者取證於病人。乃所心審慰喻之實。三者本是無病人。能慰喻耳。凈名雖復現疾。實自無疾。故能慰喻也。維摩詰言說身無常不說厭離於身。就答內為三。初正答。次總結。正答為二。前就行門明慰喻耳。次就愿門明慰喻。行門明慰喻行。初就所離行。次明所得行。但慰喻多門。若為貪生畏死具縛凡夫。則不能為說無常。正可將護其意云。不久疾愈。若慰聲聞之人者。為說無常。令疾斷煩惱早入涅槃。今此文。慰喻菩薩。令舍遠凡聖。自行化他也。說身無常者。此破常倒。異凡夫也。凡夫之人。貪著此身。戀生畏死。不觀無常。故不為說無常。今始行之人。知身必磨滅。豈可貪哉。不說厭離於身者。破無常倒。異二乘人也。二乘觀身無常。而便厭離。欲入涅槃。故今安身處疾。自行化人。不應求證二乘也。說身有苦不說樂於涅槃說身無我而說教導眾生說身空寂不說畢竟寂滅。或有雖

【現代漢語翻譯】現代漢語譯本又調伏（通過教導和實踐來馴服和控制自己的思想和行為）。明瞭抱病之人的情況，因為他們有『心病』，所以必須自我調適。又慰喻（安慰和勸導），使其積累善行。調伏，使其遠離惡行。又慰喻，使其學習實踐。調伏，使其領悟空性。從修行位次上來說，慰喻，是針對外凡夫三十心位之前的修行者。調伏，是針對內凡夫三十心位及以上的修行者。上面辨析凈名（維摩詰，Vimalakirti）的疾病，是指初地菩薩以上直至佛的境界。所以這一品完整地闡明了一切賢聖的境界。最初是奉獻，前面是提問，後面是回答。然而，慰問有疾病的人，應該由文殊（Manjusri）菩薩來做，而現在卻問維摩詰，其中有三個含義：一是讓當時的聽眾集中注意力；二是向病人求證，才能確實瞭解慰問的實際情況；三是維摩詰本身不是病人，才能慰問他人。維摩詰雖然示現疾病，但實際上沒有疾病，所以能夠慰問他人。維摩詰說『身無常，不說厭離於身』。就回答的內容分為三部分：首先是正面回答，其次是總結。正面回答分為兩部分：先從行門（實踐的途徑）闡明慰問，再從愿門（誓願的途徑）闡明慰問。行門闡明慰問的實踐，先說明所要遠離的，再說明所要獲得的。但是慰問有很多種方式。如果是爲了貪生怕死的、被束縛的凡夫，就不能為他們說無常，只能照顧他們的情緒說：『不久就會痊癒』。如果慰問聲聞乘（Sravaka）的人，就為他們說無常，讓他們迅速斷除煩惱，早日進入涅槃（Nirvana）。現在這篇文章，是慰問菩薩，讓他們捨棄凡夫和二乘，自行化他。說『身無常』，這是破除常顛倒，與凡夫不同。凡夫貪戀這個身體，貪生怕死，不觀察無常，所以不對他們說無常。現在剛開始修行的人，知道身體終將磨滅，怎麼可以貪戀呢？不說『厭離於身』，這是破除無常顛倒，與二乘人不同。二乘觀察身體無常，就厭離身體，想要進入涅槃，所以現在安住于疾病之中，自行化人，不應該追求證得二乘的果位。說『身有苦，不說樂於涅槃』，說『身無我，而說教導眾生』，說『身空寂，不說畢竟寂滅』。或許有人雖然

【English Translation】 English version Furthermore, [it involves] taming and subduing (through teaching and practice to tame and control one's thoughts and behaviors). Understanding the condition of those who are ill, because they have 'mental illnesses,' they must adjust themselves. Also, comforting and encouraging (consoling and advising), causing them to accumulate good deeds. Taming and subduing, causing them to stay away from evil deeds. Also, comforting and encouraging, causing them to learn and practice. Taming and subduing, enabling them to realize emptiness. In terms of the stages of practice, comforting and encouraging is aimed at practitioners before the thirty minds of the outer ordinary person. Taming and subduing is aimed at those at or above the thirty minds of the inner ordinary person. The above analysis of Vimalakirti's (凈名, Vimalakirti) illness refers to the state of bodhisattvas from the first ground (初地) upwards to the state of Buddhahood. Therefore, this chapter fully elucidates the states of all sages and saints. Initially, there is offering, followed by questions and then answers. However, comforting someone who is ill should be done by Manjusri (文殊, Manjusri) Bodhisattva, but now Vimalakirti is asked, which has three meanings: first, to focus the attention of the audience at that time; second, to seek confirmation from the patient in order to truly understand the actual situation of the comfort; and third, Vimalakirti himself is not ill, so he can comfort others. Although Vimalakirti manifests illness, he is actually without illness, so he can comfort others. Vimalakirti said, 'The body is impermanent, but do not speak of aversion to the body.' The answer is divided into three parts: first, the direct answer, and second, the summary. The direct answer is divided into two parts: first, explaining comfort from the perspective of the path of practice (行門), and second, explaining comfort from the perspective of the path of vows (愿門). The path of practice explains the practice of comfort, first explaining what to abandon, and then explaining what to attain. However, there are many ways to comfort. If it is for ordinary people who are attached to life and afraid of death, who are bound by attachments, one cannot speak of impermanence to them, but can only take care of their emotions and say, 'You will recover soon.' If comforting those of the Sravaka (聲聞乘) vehicle, one speaks of impermanence to them, so that they can quickly cut off afflictions and enter Nirvana (涅槃) early. Now this text is comforting bodhisattvas, so that they can abandon ordinary people and those of the two vehicles, and practice for themselves and transform others. Saying 'the body is impermanent' is to break the delusion of permanence, which is different from ordinary people. Ordinary people are attached to this body, attached to life and afraid of death, and do not observe impermanence, so one does not speak of impermanence to them. Now those who have just begun to practice know that the body will eventually perish, so how can they be attached to it? Not saying 'aversion to the body' is to break the delusion of impermanence, which is different from those of the two vehicles. Those of the two vehicles observe the body as impermanent, and then become averse to the body, wanting to enter Nirvana, so now abiding in illness, practicing for oneself and transforming others, one should not seek to attain the fruit of the two vehicles. Saying 'the body has suffering, but do not speak of the joy of Nirvana,' saying 'the body is without self, but speak of guiding sentient beings,' saying 'the body is empty and still, but do not speak of ultimate extinction.' Perhaps there are those who, although

聞無常。猶謂不苦。故為說苦。或有雖聞于苦。猶謂苦樂有主。為說空無我。譬如大樹。非一斧所傾。累根既深。非一法能滅。故具說四非常也。雖見身苦。不樂。涅槃之樂。雖知無我。不以眾生空故廢于教導。雖解身空。而不取涅槃畢竟之空。故能安住生死。與群生同疾。故慰喻之者。令其識所應行及所不應行也。說悔無罪而不說入於過去。上為利根人。說菩薩行。今為鈍根未悟。更說法。又上破八倒。就離煩惱門。以明慰喻。今就離業門。以明慰喻。今日之病。必由前罪故。令其懺悔。故云說悔前罪。既言有前罪。則似業有性罪。從未來至現在。從現在入過去。是故今明不入過去。不入過去者。罪本性空故。無罪可謝入也。次己之疾愍于彼疾。上就煩惱業門。以門慰喻。今就苦報門。明慰喻也。令其推己而悲物也。我今微病。苦痛尚爾。況惡趣群生受無量苦耶。又我有智慧。猶弊疾苦。況不達者乎。推己愍彼。是大士兼濟之懷故。聞此法。則不戀生畏死。宜自行化他人。當識宿世無數劫苦當念饒益一切眾生。無數劫來。受苦無量。今苦須臾。何足致憂。但當力疾救彼苦耳。憶所修福。外國法。從生至終。所作福業。一一書記。將終之時。令傍人為說。令其恃福。心不憂畏。念于凈命。自念從生至終。常行正命。必

【現代漢語翻譯】現代漢語譯本聽聞無常的道理，仍然認為不是苦。所以（佛）為他們解說苦諦。或者有人雖然聽聞了苦，仍然認為苦樂有主宰。所以（佛）為他們解說空和無我（Anatta）。譬如大樹，不是用一把斧頭就能砍倒的，累積的根基既然深厚，就不是用一種方法就能消滅的。所以要具足解說四種非常（Anicca, Dukkha, Anatta, Asubha）。雖然見到身體的痛苦，但不貪戀涅槃（Nibbana）的快樂。雖然知道無我，但不因為眾生是空性的就放棄教導。雖然理解身體是空性的，但不執取涅槃畢竟空。所以能夠安住在生死輪迴中，與眾生同甘共苦。所以安慰開導他們，讓他們明白應該做什麼和不應該做什麼。（佛）說懺悔可以消除罪業，但不是說罪業會進入過去。前面是為利根的人，解說菩薩行（Bodhisattva path）。現在是為鈍根未開悟的人，進一步說法。前面是破除八顛倒（eight perversions），從遠離煩惱的角度來開導安慰。現在是從遠離業的角度來開導安慰。今日的疾病，必定是由過去的罪業所致，所以讓他們懺悔。所以說『懺悔前罪』。既然說有前罪，則似乎業有自性，從未來到現在，從現在進入過去。所以現在說明罪業不會進入過去。『不入過去』的意思是，罪的本性是空性的，所以沒有罪可以謝罪進入過去。其次，（要）以自己的疾病來憐憫他人的疾病。前面是從煩惱業的角度來開導安慰，現在是從苦報的角度，來開導安慰。讓他們推己及人，悲憫眾生。我現在只是輕微的疾病，痛苦尚且如此，何況惡趣的眾生要承受無量的痛苦呢？而且我還有智慧，尚且被疾病所困擾，何況那些不通達真理的人呢？推己及人，是大菩薩兼濟天下的胸懷。聽聞此法，就不會貪戀生存，畏懼死亡，應該身體力行，教化他人。應當認識到過去無數劫的痛苦，應當想著饒益一切眾生。無數劫以來，所受的痛苦無量無邊，現在這須臾的痛苦，有什麼值得憂愁的呢？只要努力去救助他人的痛苦罷了。憶念所修的福德。外國的（一種）方法，從出生到臨終，所做的福業，一一記錄下來，臨終的時候，讓旁邊的人為他宣說，讓他依靠福德，心中不憂愁畏懼。憶念清凈的生命。自己回憶從出生到臨終，常常奉行正命（Right Livelihood），必定...

【English Translation】 English version Hearing of impermanence (Anicca), they still do not consider it suffering (Dukkha). Therefore, (the Buddha) explains suffering to them. Or some, even having heard of suffering, still believe that suffering and happiness have a master. Therefore, (the Buddha) explains emptiness (Sunyata) and no-self (Anatta). It is like a large tree, which cannot be felled by a single axe blow. Since the accumulated roots are deep, it cannot be destroyed by a single method. Therefore, the four kinds of impermanence (Anicca, Dukkha, Anatta, Asubha) are fully explained. Although seeing the suffering of the body, they do not crave the happiness of Nirvana (Nibbana). Although knowing no-self, they do not abandon teaching because beings are empty. Although understanding that the body is empty, they do not grasp the ultimate emptiness of Nirvana. Therefore, they can dwell in the cycle of birth and death, sharing the same suffering as beings. Therefore, those who comfort and guide them should make them understand what should be done and what should not be done. (The Buddha) says that repentance can eliminate sins, but it is not that sins enter the past. The previous explanation was for those with sharp faculties, explaining the Bodhisattva path (Bodhisattva path). Now, for those with dull faculties who have not yet awakened, further teachings are given. Previously, the eight perversions (eight perversions) were refuted, comforting and guiding from the perspective of abandoning afflictions. Now, comforting and guiding from the perspective of abandoning karma. Today's illness must be caused by past sins, so let them repent. Therefore, it is said 'repent of past sins'. Since it is said that there are past sins, it seems that karma has its own nature, from the future to the present, from the present to the past. Therefore, it is now explained that sins do not enter the past. 'Not entering the past' means that the nature of sin is empty, so there is no sin to apologize for entering the past. Secondly, (one should) pity the illnesses of others with one's own illness. Previously, comforting and guiding from the perspective of afflictions and karma, now comforting and guiding from the perspective of the retribution of suffering. Let them extend from themselves to others, pitying all beings. Now I have only a slight illness, and the pain is still like this, let alone the countless sufferings that beings in evil realms endure? Moreover, I still have wisdom, yet I am troubled by illness, let alone those who do not understand the truth? Extending from oneself to others is the compassion of a great Bodhisattva to benefit all under heaven. Hearing this Dharma, they will not crave life and fear death, and should practice diligently and teach others. One should recognize the suffering of countless past kalpas, and should think of benefiting all beings. For countless kalpas, the suffering endured has been immeasurable, what is there to worry about in this momentary suffering? Just strive to relieve the suffering of others. Remember the merits you have cultivated. A (certain) method from foreign countries, from birth to death, the meritorious deeds done are recorded one by one, and when approaching death, let the people beside you proclaim them for him, so that he can rely on merit and not worry or fear in his heart. Remember the pure life. Recall from birth to death, always practicing right livelihood (Right Livelihood), surely...

至善趣。何所憂耶。又勿為救于身疾。作諸邪業。以救命也。勿生憂惱。疾者多憂。多憂故生惱。故明從憂無益。橫致惱耳。常起精進。病好懈怠。故勸令精進。假使身逝命終。而意不捨也。當作醫王療治眾病。上就行門。明慰喻。今就愿門。明慰喻。令其因疾。發弘誓願。當作醫王。療治一切身心疾也。菩薩應如是慰諭有疾菩薩令其歡喜。總結之也文殊師利言居士有病菩薩云何調伏其心。此第二明調伏。外有巧喻。內有善調。則能彌歷生死。與群生同疾。辛酸備經。而不以苦。此即凈名現疾之意也。前問。次答。調伏者。心猶奔逸之馬。難可禁制。故以善巧方便。先調而後伏也。今將明調伏之法。故前問之。維摩詰言有疾菩薩應作是念今我此病皆從前世妄想顛倒諸煩惱生無有實法誰受病者。此第二答。就文為三。一明自行化他調伏。二明自行化他調伏有其得失。三明非調不調乃名調伏。初文又三。一自行調伏。即是實慧。二化他調伏。謂為方便慧。三合明自行化他調伏。即合明二慧。初文有三。一眾生空。二諸法空。三空病亦空。用此三門。調心令伏也。初文四句。一將來況本。今既有苦即推苦。苦由於病。病由於身。身由妄想。妄想既不實。身亦不實。身既不實。苦豈實耶。所以者何四大合故假名為身四大無主身

【現代漢語翻譯】現代漢語譯本：達到最好的去處（至善趣，指涅槃）。還有什麼可憂慮的呢？又不要爲了治療自身的疾病，去做各種邪惡的事情，以求保全性命。不要產生憂愁煩惱，生病的人常常憂愁，因為憂愁而產生煩惱。所以說明憂愁沒有益處，反而會招致煩惱。要常常提起精進之心，生病時容易懈怠，所以勸導要精進。即使身體逝去，生命終結，心意也不要放棄。應當發願成為醫王，治療各種疾病。前面是修行方面的慰問，現在從願力方面進行慰問，使其因為疾病，發起弘大的誓願，要做醫王，治療一切身心疾病。菩薩應當這樣慰問有疾病的菩薩，使他們歡喜。這是總結。文殊師利（Manjushri，菩薩名）說：『居士，有疾病的菩薩應該如何調伏自己的心呢？』這是第二部分說明調伏。外有巧妙的比喻，內有良好的調理，就能經歷生死輪迴，與眾生一同感受疾病的痛苦，各種辛酸都經歷遍，卻不覺得苦。這就是維摩詰（Vimalakirti，居士名）示現疾病的用意。前面是提問，接下來是回答。所謂調伏，心就像奔跑的馬，難以禁止和控制，所以要用巧妙的方法，先調理然後制伏。現在將要說明調伏的方法，所以前面先提問。維摩詰（Vimalakirti，居士名）說：『有疾病的菩薩應當這樣想：我現在這個疾病，都是從前世的妄想顛倒和各種煩惱產生的，沒有真實的自體，也沒有誰在承受這個疾病。』這是第二部分回答。從文義上分為三部分。一是說明自行化他的調伏，二是說明自行化他的調伏的得失，三是說明非調非不調才叫做調伏。第一部分又分為三部分。一是自行調伏，就是真實的智慧。二是化他調伏，就是方便的智慧。三是合併說明自行化他的調伏，就是合併說明兩種智慧。第一部分有三點。一是眾生空，二是諸法空，三是空病也空。用這三種方法，調理心使其降伏。第一點有四句。一是將來的情況比況根本。現在既然有痛苦，就推究痛苦的根源。痛苦由於疾病，疾病由於身體，身體由於妄想。妄想既然不真實，身體也不真實。身體既然不真實，痛苦難道是真實的嗎？為什麼呢？因為四大（四大，指地、水、火、風）聚合的緣故，假名為身體，四大（四大，指地、水、火、風）沒有主宰，身體沒有

【English Translation】 English version: Reaching the Supreme Good Abode (至善趣, Zhi Shan Qu, referring to Nirvana). What is there to worry about? Furthermore, do not engage in evil deeds to cure your illness in order to save your life. Do not generate worry and vexation, as the sick often worry, and worry leads to vexation. Therefore, it is clear that worry is of no benefit and only leads to vexation. Constantly arouse diligence, as one tends to be lazy when sick, so be encouraged to be diligent. Even if the body passes away and life ends, do not abandon your intention. You should vow to become a Medicine King (醫王, Yi Wang), curing all kinds of illnesses. The previous was consolation in terms of practice; now, consolation is given in terms of vows, so that because of illness, they may make great vows to become a Medicine King (醫王, Yi Wang), curing all physical and mental illnesses. Bodhisattvas should console sick Bodhisattvas in this way, making them happy. This is the conclusion. Manjushri (文殊師利, a Bodhisattva's name) said: 'Layman, how should a sick Bodhisattva subdue their mind?' This second part explains subduing. Outwardly, there are skillful metaphors; inwardly, there is good regulation, so that one can pass through the cycle of birth and death, sharing the suffering of illness with all beings, experiencing all kinds of hardships without feeling bitter. This is the intention of Vimalakirti (維摩詰, a layman's name) manifesting illness. The previous was the question; the following is the answer. Subduing means that the mind is like a runaway horse, difficult to restrain and control, so skillful means should be used to first regulate and then subdue it. Now, the method of subduing will be explained, so the question is asked first. Vimalakirti (維摩詰, a layman's name) said: 'A sick Bodhisattva should think like this: My current illness arises from the delusions, inversions, and various afflictions of past lives. There is no real self, and no one is experiencing this illness.' This is the second part of the answer. From the meaning of the text, it is divided into three parts. First, explaining self-cultivation and the subduing of others; second, explaining the gains and losses of self-cultivation and the subduing of others; and third, explaining that neither subduing nor not subduing is called subduing. The first part is further divided into three parts. First, self-cultivation and subduing, which is true wisdom. Second, subduing others, which is expedient wisdom. Third, combining the explanation of self-cultivation and the subduing of others, which is combining the explanation of the two wisdoms. The first part has three points. First, the emptiness of beings; second, the emptiness of all dharmas; and third, the emptiness of illness as well. Using these three methods, regulate the mind to subdue it. The first point has four sentences. First, comparing the future situation to the root cause. Since there is suffering now, investigate the source of suffering. Suffering is due to illness, illness is due to the body, and the body is due to delusion. Since delusion is not real, the body is also not real. Since the body is not real, how can suffering be real? Why? Because the four great elements (四大, the four elements of earth, water, fire, and wind) come together, falsely named the body. The four great elements (四大, the four elements of earth, water, fire, and wind) have no master, and the body has no

亦無我。此第二句。以本況末。前就隔世。推無我。今就即世。推無我。又前就身因。今四大。是身緣故。並無我。唯見四大。不見一主。如其有主。則應有我。而實不爾。故知無主。四大是身本。本既無主。身為其末。豈有我耶。又此病起皆由著我是故於我不應生著。此第三句。顯出其過。泛論病起有二。一由過去世著我。備生結業。結業果報則現受苦。二由現在著我故心惱。心惱則病增也。既知病本即除我想及眾生想。第四句結除我也。什公云。其病本者。所謂我也。僧肇公云。我本者。即上妄想也。因有妄想故。見我及眾生。若悟妄想是顛倒。則無我無眾生。當起法相。自上以來。重推無我。自此文去。假法破我。雖于空為病。於我為藥。故借法除我。應作是念但以眾法合成此身起唯法起滅唯法滅。釋法想也。五陰諸法。假會成身。起唯諸法共起。滅唯諸法共滅。無別有真宰主其起滅者。既除我想。唯見緣起諸法。故名法想。又此法者各不相知起時不言我起滅時不言我滅。前句明唯法。此句辨非人起。以諸法緣合則有。緣散則離。聚散無先期。故法法不相知也。彼有疾菩薩為滅法想當作是念此法想者亦是顛倒。顛倒者是則大患我應離之。此下第二。次辨法空。前借法以除我。此法於我為藥。于空為病。所以除之

【現代漢語翻譯】現代漢語譯本亦無我。（這是第二句。以根本的情況比況末節。前面就隔世，推論無我。現在就即世，推論無我。又前面就身體的成因，現在就四大。四大是身體的緣起，所以沒有我。只見到四大，見不到一個主宰。如果真有主宰，就應該有我。但實際上並非如此，所以知道沒有主宰。四大是身體的根本，根本既然沒有主宰，身體作為末節，怎麼會有我呢？又此病起皆由著我是故於我不應生著。（這是第三句。顯現出執著的過患。泛泛而論，病起有兩種原因：一是過去世執著於我，積聚了惡業。惡業的果報就顯現為現在受苦。二是現在執著於我，所以心生煩惱。心生煩惱，病就加重。既然知道病的根本，就應當去除我相以及眾生相。既知病本即除我想及眾生想。（這是第四句，總結去除我。鳩摩羅什大師說：『病的根本，就是所謂我。』僧肇大師說：『我的根本，就是上面的妄想。』因為有妄想，所以見到我和眾生。如果領悟到妄想是顛倒，就沒有我和眾生。應當生起法相。從上面以來，反覆推論無我。從這段文字開始，假借法來破除我。雖然對於空來說是病，但對於我來說是藥。所以借用佛法來去除我。應作是念但以眾法合成此身起唯法起滅唯法滅。（這是解釋法想。五陰諸法，假合而成身體。生起只是諸法共同生起，滅亡只是諸法共同滅亡，沒有另外一個真實的宰主來主宰它們的生起和滅亡。既然去除了我相，只見到緣起諸法，所以叫做『法想』。又此法者各不相知起時不言我起滅時不言我滅。（前一句說明只有法，這一句辨明不是人的生起。因為諸法因緣聚合則有，因緣離散則無。聚合離散沒有預定的時間，所以法與法之間互不相知。）彼有疾菩薩為滅法想當作是念此法想者亦是顛倒。顛倒者是則大患我應離之。（以下是第二部分，進一步辨明法空。前面借用佛法來去除我，這佛法對於我來說是藥，對於空來說是病，所以要去除它。）

【English Translation】 English version Also, there is no 'I' (ātman). This is the second statement. It uses the fundamental situation to illustrate the end result. Previously, it discussed the absence of 'I' by considering past lives. Now, it discusses the absence of 'I' by considering the present life. Furthermore, the previous discussion focused on the cause of the body, while this one focuses on the four great elements (mahābhūta). The four great elements are the cause of the body, therefore there is no 'I'. Only the four great elements are seen, not a master. If there truly were a master, there should be an 'I'. But in reality, this is not the case, so we know there is no master. The four great elements are the root of the body. Since the root has no master, how can the body, as the end result, have an 'I'? Moreover, this illness arises entirely from attachment to 'I', therefore one should not generate attachment to 'I'. This is the third statement, revealing the fault of attachment. Generally speaking, there are two causes for illness: first, attachment to 'I' in past lives, accumulating karmic debts. The result of these karmic debts manifests as present suffering. Second, present attachment to 'I' causes mental distress. Mental distress then increases the illness. Since we know the root of the illness, we should eliminate the thought of 'I' and the thought of sentient beings (sattva). Having known the root of the illness, one should eliminate the thought of 'I' and the thought of sentient beings. This is the fourth statement, concluding the elimination of 'I'. Kumārajīva said, 'The root of the illness is the so-called 'I'.' Sengzhao said, 'The root of 'I' is the above-mentioned delusion (bhrānti).' Because there is delusion, one sees 'I' and sentient beings. If one realizes that delusion is inverted (viparyāsa), then there is no 'I' and no sentient beings. One should generate the thought of dharma (dharma-saṃjñā). From above, the absence of 'I' is repeatedly discussed. From this point on, the dharma is used to break down the 'I'. Although emptiness (śūnyatā) is a disease, it is medicine for 'I'. Therefore, the dharma is borrowed to eliminate 'I'. One should think thus: 'This body is merely composed of various dharmas. Its arising is only the arising of dharmas, and its ceasing is only the ceasing of dharmas.' This explains the thought of dharma. The five aggregates (pañca-skandha), the various dharmas, are falsely assembled to form the body. Arising is merely the joint arising of various dharmas, and ceasing is merely the joint ceasing of various dharmas. There is no separate, true master who controls their arising and ceasing. Since the thought of 'I' is eliminated, only the arising of dharmas due to conditions (pratītyasamutpāda) is seen, hence it is called 'thought of dharma'. Furthermore, these dharmas do not know each other. When arising, they do not say, 'I arise.' When ceasing, they do not say, 'I cease.' The previous statement clarifies that there is only dharma. This statement distinguishes that it is not the arising of a person. Because the dharmas gather due to conditions, they exist. When the conditions disperse, they cease. Gathering and dispersing have no predetermined time, so the dharmas do not know each other. When a Bodhisattva (bodhisattva) with illness wants to eliminate the thought of dharma, they should think thus: 'This thought of dharma is also inverted. That which is inverted is a great affliction, and I should separate from it.' The following is the second part, further clarifying the emptiness of dharma. Previously, the dharma was borrowed to eliminate 'I'. This dharma is medicine for 'I', but a disease for emptiness, so it must be eliminated.

。非實有法而除法也。顛倒故有法。所以須離。云何高離離我我所。我為其內。自外諸法。皆是我之所有。所有。是對我之法。我既已無。所有豈獨立耶。云何離我我所謂離二法謂不念內外諸法行於平等。內者我也。外者一切法也。此即相對為二。謂不念之。行於平等。故稱離也。云何平等謂我等涅槃等。我者。窮下之人也。涅槃者。極上之法也。極上窮下。齊之一觀。故稱平等。所以者何我及涅槃此二皆空以何為空但以名字故空如此二法無決定性。因背涅槃。故名吾我。以舍吾我。故名涅槃。二法相待。則有名生。既相待有名。則無決定。所以空也。得是平等無有餘病唯有空病空病亦空。此第三明空病亦空。自上以來。破有明空。有既不立。空亦無從。謂非空非有。始名正觀。是有疾菩薩以無所受而受諸受未具佛法亦不滅。受而取證也。此下第二。次明化他調伏。就文亦三。初明為物受生。二明為物忍苦。三即除物病。無所受者。即是空病亦空故。心不受著空有也。而受諸受者。心雖無所受。而為物受生及生中苦樂等。以為物受生。則具行眾行。名為佛法。若未具眾行。亦不滅三受。而取二乘涅槃也。設身有苦當念惡趣眾生起大悲心我既調伏亦當調伏一切眾生。此第二。次明為物忍苦。我有功德智慧之身。既尚苦痛

【現代漢語翻譯】現代漢語譯本：並非真實存在的法，而是要去除的法。因為顛倒錯亂的緣故，才會有法的存在，所以需要遠離它。怎樣才能徹底遠離『我』和『我所』呢？『我』是內在的，自身之外的各種法，都是我所擁有的。『所有』是相對於『我』而存在的法，如果『我』已經不存在了，那麼『所有』又怎麼能獨立存在呢？怎樣才能遠離『我』和『我所』呢？遠離這兩種法，就是說不要執著于內在和外在的各種法，而要行於平等。內在的『我』，外在的一切法，這二者是相對而存在的。所謂遠離，就是不要執著於它們，而要行於平等，所以才稱為遠離。什麼是平等呢？就是『我』與『涅槃』是平等的。『我』是指最下等的人，『涅槃』是指最上等的法。將最上等的法和最下等的人，用同一種觀點來看待，所以稱為平等。為什麼這樣說呢？因為『我』和『涅槃』這二者都是空性的。以什麼為空呢？只是因為名字的緣故而空。這兩種法沒有決定不變的性質。因為背離涅槃，所以才稱為『吾我』；因為捨棄吾我，所以才稱為涅槃。這兩種法是相互依存的，所以才有名相產生。既然是相互依存而有名相，就沒有決定不變的性質，所以是空性的。證得這種平等，就沒有其他的疾病，只有空病。空病也是空性的。這第三點說明空病也是空性的。從上面開始，破除有，闡明空。有既然不能成立，空也就無從談起。所謂非空非有，才稱為正觀。這是有疾病的菩薩，因為沒有執著而承受各種感受，還沒有完全具備佛法，也沒有滅除感受而證得涅槃。以下第二部分，接著闡明化度他人，調伏眾生。從文義上來說，也分為三部分。首先闡明為眾生承受生死，其次闡明為眾生忍受痛苦，第三是解除眾生的疾病。『無所受』，就是空病也是空性的緣故，心中不執著于空和有。『而受諸受』，心中雖然沒有執著，但是爲了眾生而承受生死以及生死中的苦樂等。爲了眾生而承受生死，就是具足修行各種行，稱為佛法。如果還沒有具足各種行，也沒有滅除三種感受，而證得二乘的涅槃。如果身體有痛苦，應當想到惡趣的眾生，生起大悲心，『我』既然已經調伏自己，也應當調伏一切眾生。這是第二部分，接著闡明為眾生忍受痛苦。『我』有功德智慧之身，尚且有苦痛。

【English Translation】 English version: It is not a real dharma, but a dharma to be removed. Because of delusion, dharma exists, so it must be abandoned. How can one completely abandon 'self' (ātman) and 'what belongs to self' (ātmanīya)? 'Self' is internal, and all dharmas outside of oneself are what one possesses. 'Possession' is a dharma relative to 'self'. If 'self' no longer exists, how can 'possession' exist independently? How can one abandon 'self' and 'what belongs to self'? Abandoning these two dharmas means not clinging to internal and external dharmas, but practicing equality. The internal is 'self', and the external is all dharmas. These two are relative. Abandoning means not clinging to them, but practicing equality, hence it is called abandoning. What is equality? It means 'self' and 'nirvana' are equal. 'Self' refers to the lowest person, and 'nirvana' refers to the highest dharma. Viewing the highest dharma and the lowest person with the same perspective is called equality. Why is this so? Because both 'self' and 'nirvana' are empty (śūnya). Empty of what? Empty only because of names. These two dharmas have no fixed nature. Because of turning away from nirvana, it is called 'self'; because of abandoning self, it is called nirvana. These two dharmas are interdependent, so names arise. Since they are interdependent and have names, they have no fixed nature, hence they are empty. Attaining this equality, there are no other illnesses, only the illness of emptiness. The illness of emptiness is also empty. This third point explains that the illness of emptiness is also empty. From above, it breaks down existence and clarifies emptiness. Since existence cannot be established, emptiness cannot be discussed. So-called neither empty nor existent is called right view. This is a sick Bodhisattva, because of non-attachment, endures various feelings, has not fully possessed the Buddha-dharma, and has not extinguished feelings to attain nirvana. The following is the second part, then clarifies transforming others, subduing sentient beings. From the meaning of the text, it is also divided into three parts. First, it clarifies enduring birth and death for sentient beings, second, it clarifies enduring suffering for sentient beings, and third, it is to relieve the illnesses of sentient beings. 'Without receiving' means that the illness of emptiness is also empty, so the mind does not cling to emptiness and existence. 'And receiving all feelings', although the mind has no attachment, it endures birth and death and the suffering and happiness in birth and death for sentient beings. Enduring birth and death for sentient beings means fully practicing all practices, called Buddha-dharma. If one has not fully practiced all practices, one has not extinguished the three feelings, and attained the nirvana of the two vehicles. If the body has suffering, one should think of the sentient beings in the evil realms, and generate great compassion. 'I' have already subdued myself, and should also subdue all sentient beings. This is the second part, then clarifies enduring suffering for sentient beings. 'I' have a body of merit and wisdom, and still have suffering.

如是。況惡趣眾生受苦無量耶。故起于悲。我既因三空自調。亦當調伏一切也。但除其病而不除法。將欲尋物病原故。前釋斷義。菩薩自斷我及空等三病。今復須斷眾生三病。者實無三法可除。但除空謂病耳。如眼病故見空華。但除眼病。無空華法可除。故云不除法也。又一義。不除者。但破眾生執性有等病。不除因緣假名法也。故涅槃云。但斷取著。不斷我見。我見者。即佛性也。此二各有其義。非無兩釋也。為斷病本而教導之。此第三。正明為物斷病。前標病本教導二章門。次釋二門。此初標也。何謂病本謂有攀緣從有攀緣則為病本何所攀緣謂之三界。此釋病本章門也。上說菩薩自尋病本。以理安心。故能處疾不憂。今明為斷眾生病故。推其病原。然後應其所宜也。標神微動。則心有所囑。心有所囑。名為攀緣。攀緣取相。是妄想之始。病之本也。妄想既緣。則美惡以分。美惡既分。則憎愛並熾。所以眾結煩于內。萬病生於外。其能緣之心。既是妄想。所緣之境。不離三界。所以然者。三界外。是無漏無為。而妄想之心。是有所得故。是有為有漏。故是三界也。云何斷攀緣以無所得若無所得則無攀緣何謂無所得謂離二見何謂二見謂內見外見是無所得。此釋教導斷病本章門也。病本既是有所得。斷病則是無所得。無

【現代漢語翻譯】現代漢語譯本：如是。更何況惡趣（地獄、餓鬼、畜生）眾生所受的痛苦是無量的呢？因此生起悲憫之心。我既然通過三空（人空、法空、空空）來自我調伏，也應當調伏一切眾生。但只是去除他們的病苦，而不是去除佛法。因為想要尋找到病苦的根源，所以前面解釋了『斷』的含義。菩薩自己斷除我執以及空執等三種病，現在又需要斷除眾生的三種病。實際上並沒有三種法可以去除，只是去除空執這個病而已。比如眼睛有病的人會看到空中的花朵，只要去除眼病，就沒有空花這種法可以去除，所以說『不除法』。又有一種解釋，『不除』是指只是破除眾生執著于實有自性等的病，而不是去除因緣和合的假名法。所以《涅槃經》說：『只是斷除取著，不斷我見。』我見，就是佛性。這兩種解釋各有其道理，並非沒有兩種解釋。爲了斷除病根而教導眾生。這是第三點，正是說明爲了眾生斷除病苦。前面標明了病根和教導這兩個章節。接下來解釋這兩個章節，這裡是最初的標明。什麼是病根呢？就是有所攀緣，從有所攀緣就成為病根。攀緣什麼呢？就是三界（欲界、色界、無色界）。這是解釋病根章節。上面說菩薩自己尋找病根，用理來安定內心，所以能夠身處疾病而不憂愁。現在說明爲了斷除眾生的病苦，推究他們的病根，然後根據他們的情況給予相應的教導。標明精神稍微一動，內心就會有所寄託。內心有所寄託，就叫做攀緣。攀緣執取外相，是妄想的開始，是病苦的根本。妄想既然攀緣，那麼美和丑就區分開來。美和丑既然區分開來，那麼憎恨和愛戀就一起熾盛。所以各種煩惱在內心糾結，各種疾病在外部產生。能攀緣的心，既然是妄想，所攀緣的境界，不離三界。之所以這樣，是因為三界之外，是無漏無為的境界，而妄想的心，是有所得的，所以是有為有漏的，所以屬於三界。怎樣斷除攀緣而達到無所得呢？如果無所得，就沒有攀緣。什麼是無所得呢？就是遠離二見（內見、外見）。什麼是二見呢？就是內見和外見，這就是無所得。這是解釋教導斷除病根章節。病根既然是有所得，斷除病苦就是無所得。

【English Translation】 English version: So it is. Moreover, how immeasurable is the suffering endured by beings in the evil realms (hell, hungry ghosts, animals)? Therefore, compassion arises. Since I have disciplined myself through the three emptinesses (emptiness of self, emptiness of phenomena, emptiness of emptiness), I should also discipline all beings. But only removing their illnesses, not removing the Dharma. Because wanting to find the origin of the illness, the meaning of 'severance' was explained earlier. Bodhisattvas themselves sever the three illnesses of attachment to self and emptiness, etc. Now it is also necessary to sever the three illnesses of sentient beings. In reality, there are no three dharmas that can be removed, only the illness of attachment to emptiness is removed. For example, a person with an eye disease sees flowers in the sky. Only by removing the eye disease, there is no dharma of sky flowers that can be removed. Therefore, it is said 'not removing the Dharma'. Another meaning is that 'not removing' means only breaking the illness of sentient beings clinging to inherent existence, etc., not removing the dependent arising and provisional name dharmas. Therefore, the Nirvana Sutra says: 'Only severing grasping, not severing the view of self.' The view of self is the Buddha-nature. These two each have their meaning, and there are indeed two explanations. To guide and teach in order to sever the root of the illness. This is the third point, precisely explaining severing the illness for beings. Earlier, the two chapters of the root of illness and guidance were indicated. Next, these two chapters are explained, this is the initial indication. What is the root of illness? It is having clinging. From having clinging, it becomes the root of illness. What is clung to? It is the three realms (desire realm, form realm, formless realm). This is explaining the chapter on the root of illness. Above, it was said that Bodhisattvas themselves seek the root of illness, and use reason to pacify their minds, so they can be in sickness without worry. Now it is explained that in order to sever the illness of sentient beings, their root of illness is investigated, and then guidance is given according to their situation. Indicating that when the spirit moves slightly, the mind will have something to rely on. When the mind has something to rely on, it is called clinging. Clinging to and grasping at appearances is the beginning of delusion, the root of illness. Once delusion clings, then beauty and ugliness are distinguished. Once beauty and ugliness are distinguished, then hatred and love flourish together. Therefore, various afflictions entangle within, and various diseases arise without. The mind that can cling is delusion, and the realm that is clung to does not depart from the three realms. The reason for this is that outside the three realms is the unconditioned and uncreated realm, while the mind of delusion has something to be obtained, so it is conditioned and defiled, therefore it belongs to the three realms. How to sever clinging and attain non-attainment? If there is no attainment, there is no clinging. What is non-attainment? It is being apart from the two views (inner view, outer view). What are the two views? They are inner view and outer view, this is non-attainment. This is explaining the chapter on guiding and severing the root of illness. Since the root of illness is having something to be obtained, severing the illness is non-attainment.

所得者。心不得一切法也。若心得一切法。則心有所生。心有所生。則心有所縛。不得離生老病死憂悲苦惱。若心無所得。則心無所縛。故得離生老病也。所言無所得者。即不得內外二見。名無所得。非別有無所得也。故云內見外見是無所得。內外者。內有妄想。外有諸法。名為內外也。文殊師利是為有疾菩薩調伏其心為斷老病死苦是菩薩菩提若不如是已所修治為無惠利。第三合明自行化他調伏。有法譬合。以能如上斷自他病本。即是調自他之心。病本既斷。則老病死除。以兼斷自他故。是菩薩菩提。異二乘也。所以遍言菩提者。菩提以實益為道。若兼斷自他。則得於寂觀。故能有實益。若不爾者。則於己無利。於物無惠。譬如勝怨乃可為勇。此譬說也。老病死等。是菩薩怨。亦是眾生怨。又眾生怨。即是菩薩怨。以菩薩觀物如子。子怨即父怨也。若不除子怨。父怨亦不除也。如是兼除老病死者菩薩之謂也。此合譬也。二乘但除自怨。菩薩則有兼濟之道也。彼有疾菩薩作是念如我所病非真非有眾生病亦非真非有。此第二。明自行化他調伏。有其得失。就文亦有三。一明自行調伏得失。成上自行。二明化他調伏得失。成上化他。三合明自行化他調伏得失。成上合明自行化他也。所以須得失者。世人相與欲為菩薩自行化他

【現代漢語翻譯】現代漢語譯本『所得者。心不得一切法也。』如果心執著於一切法，那麼心就會有所生起。心有所生起，就會被束縛，無法脫離生老病死憂悲苦惱。如果心無所執著，就不會被束縛，因此能夠脫離生老病。所謂的『無所得』，是指不執著于內外兩種見解，這才是『無所得』的真義，並非另外存在一個『無所得』的境界。所以說，執著于內見和外見就是沒有真正理解『無所得』。『內外』指的是，內心有妄想，外在有諸法，這就是所謂的『內外』。文殊師利（Manjushri，菩薩名），這就是有疾病的菩薩調伏其心，斷除老病死苦，才是菩薩的菩提（Bodhi，覺悟）。如果不是這樣，那麼他所修行的就不能帶來真正的利益。第三部分，綜合闡明自行化他調伏。通過法理和譬喻相結合的方式，說明能夠像上面所說的那樣斷除自己和他人的病根，就是調伏自己和他人的心。病根既然斷除，那麼老病死也就消除了。因為兼顧斷除自己和他人的病苦，這才是菩薩的菩提，與二乘（指聲聞乘和緣覺乘）不同。之所以普遍地說『菩提』，是因為菩提以實際利益作為根本。如果兼顧斷除自己和他人的痛苦，就能獲得寂靜的觀照，因此能夠帶來實際的利益。如果不是這樣，那麼對於自己沒有利益，對於他人也沒有恩惠。譬如戰勝怨敵才能稱得上是勇士，這是譬喻。老病死等，是菩薩的怨敵，也是眾生的怨敵。而且眾生的怨敵，也就是菩薩的怨敵，因為菩薩視眾生如子女，子女的怨敵就是父親的怨敵。如果不消除子女的怨敵，父親的怨敵也無法消除。像這樣兼顧消除老病死，才是菩薩的行為。這是法理和譬喻的結合。二乘只是消除自己的怨敵，而菩薩則有兼濟天下的胸懷。『彼有疾菩薩作是念如我所病非真非有眾生病亦非真非有。』這是第二部分，闡明自行化他調伏的得失。從文義上來看，又可以分為三個方面：一是闡明自行調伏的得失，成就上述的自行；二是闡明化他調伏的得失，成就上述的化他；三是綜合闡明自行化他調伏的得失，成就上述的綜合闡明自行化他。之所以需要了解得失，是因為世人相互之間想要成為菩薩，進行自行化他。

【English Translation】 English version 'Those who gain, their minds do not attain all dharmas.' If the mind clings to all dharmas, then the mind will give rise to something. If the mind gives rise to something, then the mind will be bound, unable to escape birth, old age, sickness, death, sorrow, grief, suffering, and distress. If the mind has no attachment, then it will not be bound, and thus it can escape birth, old age, and sickness. The so-called 'no attainment' means not clinging to the two views of inner and outer. This is the true meaning of 'no attainment,' not that there is a separate realm of 'no attainment.' Therefore, it is said that clinging to inner and outer views is not truly understanding 'no attainment.' 'Inner and outer' refers to having delusions within the mind and external dharmas outside, which is what is meant by 'inner and outer.' Manjushri (a Bodhisattva), this is how a Bodhisattva with illness subdues their mind, cutting off the suffering of old age, sickness, and death, which is the Bodhisattva's Bodhi (Enlightenment). If it is not like this, then what they cultivate will not bring true benefit. The third part comprehensively explains self-cultivation and transforming others through subduing. By combining principles and metaphors, it illustrates that being able to cut off the root of one's own and others' illnesses as mentioned above is to subdue one's own and others' minds. Once the root of illness is cut off, then old age, sickness, and death are eliminated. Because it simultaneously cuts off one's own and others' suffering, this is the Bodhisattva's Bodhi, which is different from the Two Vehicles (referring to the Hearer Vehicle and the Solitary Realizer Vehicle). The reason for universally speaking of 'Bodhi' is that Bodhi takes actual benefit as its foundation. If one simultaneously cuts off one's own and others' suffering, one can attain tranquil contemplation, thus bringing actual benefit. If it is not like this, then there is no benefit for oneself and no kindness for others. For example, defeating an enemy can be called bravery, this is a metaphor. Old age, sickness, death, etc., are the Bodhisattva's enemies, and also the enemies of sentient beings. Moreover, the enemies of sentient beings are also the Bodhisattva's enemies, because the Bodhisattva views sentient beings as their children, and the enemy of the child is the enemy of the father. If the enemy of the child is not eliminated, the enemy of the father cannot be eliminated either. Like this, simultaneously eliminating old age, sickness, and death is what a Bodhisattva does. This is the combination of principle and metaphor. The Two Vehicles only eliminate their own enemies, while the Bodhisattva has the aspiration to benefit all beings. 'That Bodhisattva with illness thought, 'My illness is neither real nor existent, and the illness of sentient beings is also neither real nor existent.'' This is the second part, explaining the gains and losses of self-cultivation and transforming others through subduing. From the meaning of the text, it can be divided into three aspects: first, explaining the gains and losses of self-cultivation, accomplishing the above-mentioned self-cultivation; second, explaining the gains and losses of transforming others, accomplishing the above-mentioned transforming others; third, comprehensively explaining the gains and losses of self-cultivation and transforming others, accomplishing the above-mentioned comprehensive explanation of self-cultivation and transforming others. The reason why it is necessary to understand the gains and losses is because people want to become Bodhisattvas and engage in self-cultivation and transforming others.

。鄙於二乘。欣乎大道。但學菩薩行。有巧不巧。故成得失。以須明之也。初文但辨其得。略不明失。如我此病非真非有者。敘菩薩自悟也。眾生病亦非真非有者。明眾生未達也。上論生老死是身病。計我及攀緣。是其心病。此之二病。非真亦非有也。有人言。非真即非真諦。非有即非俗諦。即中道正觀也。又言非真者。非是真實。即非性實也。非有者。亦非因緣假有。故雙非性假。悟病空也。所以了病空者。若病是實有者。則自他病不可除。以其非真有故。可得除之。以其可除故。悲心即生。弘誓便起。故有兼濟之道也。作是觀時于諸眾生若起愛見大悲即應舍離。此第二明化他得失。若能如上。了自病及眾生病。非真非有。而起悲者。則唯得不失。但此觀未能。見眾生愛之而起悲者。名愛見大悲。見即見使。愛謂愛使。此雖悲心。雜以愛見故。宜應舍之也。所以者何菩薩斷除客塵煩惱而起大悲。此釋上舍離愛見義也。心本清凈。無有塵垢。妄想因緣故。橫生愛見。故名之為客塵。除此客塵。而起悲也。愛見悲者則于生死有疲厭心若能離此無有疲厭在在所生不為愛見之所覆也。夫有所見。必有所滯。有所愛。必有所憎。此有極之道。安能致無極之用。若能離此。則法身化生。無在不在。生死無窮。不覺為遠。何有愛見

【現代漢語翻譯】現代漢語譯本：鄙視二乘（聲聞乘和緣覺乘），欣慕大道（菩薩道）。只是學習菩薩的行持，其中有巧妙與不巧妙，所以會有成功與失敗。因此必須明白這些道理。開始的經文只是辨別成功的方面，略微沒有說明失敗的方面。例如，『我的這個病不是真實的，也不是實有的』，這是敘述菩薩自己覺悟的境界。『眾生的病也不是真實的，也不是實有的』，這是說明眾生還沒有通達這個道理。上面討論的生老死是身體的疾病，執著于『我』以及攀緣外物，是內心的疾病。這兩種疾病，都不是真實的，也不是實有的。有人說，『非真』就是非真諦（勝義諦），『非有』就是非俗諦（世俗諦），這就是中道正觀。又有人說，『非真』，不是真實存在，即不是自性實有；『非有』，也不是因緣假有。所以雙重否定自性和假有，從而領悟到病性本空。之所以要了解病性本空，是因為如果病是真實存在的，那麼自己和他人的病都無法去除。正因為它不是真實存在的，所以可以去除。因為它能夠被去除，所以悲憫之心就會產生，弘大的誓願便會發起，因此才會有兼濟天下的菩薩之道。當這樣觀照的時候，如果對於眾生生起愛見大悲，就應該捨棄離開。這是第二點說明化度他人的得失。如果能夠像上面所說的那樣，瞭解自己和眾生的病，不是真實的，也不是實有的，而生起悲心，那麼就只有成功而沒有失敗。但是如果這種觀照還不夠透徹，見到眾生可愛之處而生起悲心，就叫做愛見大悲。『見』就是見惑，『愛』就是愛惑。這種雖然是悲心，但摻雜了愛見，所以應該捨棄它。為什麼呢？菩薩斷除客塵煩惱而生起大悲。這是解釋上面捨棄愛見的含義。心本來是清凈的，沒有塵垢，因為妄想因緣的緣故，橫生愛見，所以稱之為客塵。去除這些客塵，而生起的大悲才是真悲。如果生起的是愛見悲，那麼對於生死就會有疲憊厭倦之心。如果能夠遠離這些，就不會有疲憊厭倦之心，無論生在哪裡，都不會被愛見所覆蓋。凡是有所見，必定有所滯礙；有所愛，必定有所憎恨。這是有極限的道理，怎麼能夠達到無極限的作用呢？如果能夠遠離這些，那麼法身化生，無處不在，生死無窮，也不覺得遙遠，哪裡還會有愛見呢？ English version: Despising the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), admiring the Great Vehicle (Bodhisattvayāna). Simply learning the practices of a Bodhisattva, wherein there are skillful and unskillful aspects, thus resulting in success and failure. Therefore, it is necessary to understand these principles. The initial text only distinguishes the aspects of success, and slightly omits the aspects of failure. For example, 'This illness of mine is neither true nor existent,' this narrates the Bodhisattva's self-awakening. 'The illnesses of sentient beings are also neither true nor existent,' this explains that sentient beings have not yet attained this understanding. The above discussion of birth, old age, sickness, and death are physical illnesses, while attachment to 'self' and clinging to external objects are mental illnesses. These two types of illnesses are neither true nor existent. Some say, 'Not true' means not the true truth (paramārtha-satya), and 'not existent' means not the conventional truth (saṃvṛti-satya), which is the Middle Way Right View. Others say, 'Not true' means not truly existing, that is, not inherently existent; 'not existent' means not dependently originated. Therefore, it doubly negates inherent existence and dependent existence, thereby realizing the emptiness of illness. The reason for understanding the emptiness of illness is that if illness were truly existent, then one's own and others' illnesses could not be removed. Precisely because it is not truly existent, it can be removed. Because it can be removed, compassion arises, and great vows are initiated, hence there is the Bodhisattva's path of benefiting all beings. When contemplating in this way, if loving-attachment and biased compassion (愛見大悲) arise towards sentient beings, one should abandon and leave them. This is the second point explaining the gains and losses of transforming others. If one can, as mentioned above, understand that one's own and sentient beings' illnesses are neither true nor existent, and then generate compassion, then there will only be success and no failure. However, if this contemplation is not thorough enough, and compassion arises upon seeing the lovable aspects of sentient beings, it is called loving-attachment and biased compassion. 'View' (見) refers to the afflictions of views (dṛṣṭi-kleśa), and 'love' (愛) refers to the afflictions of attachment (rāga-kleśa). Although this is compassion, it is mixed with loving-attachment and biased views, so it should be abandoned. Why? Because Bodhisattvas generate great compassion by eradicating the adventitious defilements (客塵煩惱). This explains the meaning of abandoning loving-attachment above. The mind is originally pure, without defilements, but due to the causes and conditions of delusion, loving-attachment and biased views arise, hence they are called adventitious defilements. The great compassion that arises from removing these adventitious defilements is true compassion. If loving-attachment and biased compassion arise, then there will be weariness and aversion towards birth and death. If one can be free from these, there will be no weariness and aversion, and wherever one is born, one will not be covered by loving-attachment and biased views. Whenever there is something seen, there must be something obstructed; whenever there is something loved, there must be something hated. This is the principle of limitation, how can it achieve unlimited function? If one can be free from these, then the Dharma body will manifest, being everywhere and nowhere, and birth and death will be endless, without feeling distant. Where would there still be loving-attachment and biased views?

【English Translation】 English version: Despising the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), admiring the Great Vehicle (Bodhisattvayāna). Simply learning the practices of a Bodhisattva, wherein there are skillful and unskillful aspects, thus resulting in success and failure. Therefore, it is necessary to understand these principles. The initial text only distinguishes the aspects of success, and slightly omits the aspects of failure. For example, 'This illness of mine is neither true nor existent,' this narrates the Bodhisattva's self-awakening. 'The illnesses of sentient beings are also neither true nor existent,' this explains that sentient beings have not yet attained this understanding. The above discussion of birth, old age, sickness, and death are physical illnesses, while attachment to 'self' and clinging to external objects are mental illnesses. These two types of illnesses are neither true nor existent. Some say, 'Not true' means not the true truth (paramārtha-satya), and 'not existent' means not the conventional truth (saṃvṛti-satya), which is the Middle Way Right View. Others say, 'Not true' means not truly existing, that is, not inherently existent; 'not existent' means not dependently originated. Therefore, it doubly negates inherent existence and dependent existence, thereby realizing the emptiness of illness. The reason for understanding the emptiness of illness is that if illness were truly existent, then one's own and others' illnesses could not be removed. Precisely because it is not truly existent, it can be removed. Because it can be removed, compassion arises, and great vows are initiated, hence there is the Bodhisattva's path of benefiting all beings. When contemplating in this way, if loving-attachment and biased compassion (愛見大悲) arise towards sentient beings, one should abandon and leave them. This is the second point explaining the gains and losses of transforming others. If one can, as mentioned above, understand that one's own and sentient beings' illnesses are neither true nor existent, and then generate compassion, then there will only be success and no failure. However, if this contemplation is not thorough enough, and compassion arises upon seeing the lovable aspects of sentient beings, it is called loving-attachment and biased compassion. 'View' (見) refers to the afflictions of views (dṛṣṭi-kleśa), and 'love' (愛) refers to the afflictions of attachment (rāga-kleśa). Although this is compassion, it is mixed with loving-attachment and biased views, so it should be abandoned. Why? Because Bodhisattvas generate great compassion by eradicating the adventitious defilements (客塵煩惱). This explains the meaning of abandoning loving-attachment above. The mind is originally pure, without defilements, but due to the causes and conditions of delusion, loving-attachment and biased views arise, hence they are called adventitious defilements. The great compassion that arises from removing these adventitious defilements is true compassion. If loving-attachment and biased compassion arise, then there will be weariness and aversion towards birth and death. If one can be free from these, there will be no weariness and aversion, and wherever one is born, one will not be covered by loving-attachment and biased views. Whenever there is something seen, there must be something obstructed; whenever there is something loved, there must be something hated. This is the principle of limitation, how can it achieve unlimited function? If one can be free from these, then the Dharma body will manifest, being everywhere and nowhere, and birth and death will be endless, without feeling distant. Where would there still be loving-attachment and biased views?

之覆。疲厭之勞。所生無縛能為眾生說法解縛。愛見既除。法身既立。則所生無縛。亦能解彼縛也。如佛所說若自有縛能解彼縛無有是處若自無縛能解彼縛斯有是處是故菩薩不應起縛。此引佛誠言。證於大悲義。勸舍縛也。何謂縛何謂解。前引佛言。今解釋縛解。此標二章門也。貪著禪味是菩薩縛以方便生是菩薩解。此約定慧二門。釋縛解章門也。今前就定門。貪著禪味。有二種過失。一彰自行。二彰化他。所以為縛。若為物受生。則彼我蒙利。名巧方便。故稱為解。又無方便慧縛有方便慧解無慧方便縛有慧方便解。此就慧門。以釋縛義。前標二章。一明慧之縛解。二標方便縛解。慧縛解者。無方便故慧縛也。若有方便。在慧便解也。方便亦然。無慧則方便為縛。有慧則方便解也。何謂無方便慧縛謂菩薩以愛見心莊嚴佛土成就眾生於空無相無作法中而自調伏是名無方便慧縛。此釋慧縛解章門。前釋于縛。次釋于解。所言慧方便者。此義不同。今依羅什意。觀空不證。涉有不著。此之二巧。名為方便。六地已還。未能無礙。當其觀空。則無所取著。及其出觀。嚴土化人。則生愛見。故拙於涉動。妙于靜觀。然觀空不取相。雖是方便。而但慧受名。故此文。但取涉有不著。名為方便。問。詳什公解意。直是釋慧與方便二義

【現代漢語翻譯】之覆（覆蓋）。疲厭之勞（疲憊厭倦的勞累）。所生無縛（所生之處沒有束縛），能為眾生說法解縛（能夠為眾生說法，解除他們的束縛）。愛見（貪愛和邪見）既除，法身（佛的真身）既立，則所生無縛（那麼所生之處就沒有束縛），亦能解彼縛也（也能解除他們的束縛）。如佛所說：『若自有縛（如果自己有束縛），能解彼縛（卻要解除別人的束縛），無有是處（沒有這樣的道理）；若自無縛（如果自己沒有束縛），能解彼縛（才能解除別人的束縛），斯有是處（這才是正確的）。』是故菩薩不應起縛（所以菩薩不應該產生束縛）。此引佛誠言（這裡引用佛的真實話語），證於大悲義（來證明大悲的意義），勸舍縛也（勸誡捨棄束縛）。何謂縛（什麼是束縛）？何謂解（什麼是解脫）？前引佛言（前面引用佛的話），今解釋縛解（現在解釋束縛和解脫）。此標二章門也（這是標明兩個章節的主題）。貪著禪味（貪戀禪定的滋味）是菩薩縛（是菩薩的束縛），以方便生（以方便法受生）是菩薩解（是菩薩的解脫）。此約定慧二門（這是約定禪定和智慧兩方面），釋縛解章門也（來解釋束縛和解脫的章節）。今前就定門（現在先就禪定方面來說），貪著禪味（貪戀禪定的滋味），有二種過失（有兩種過失）：一彰自行（一是彰顯自己的修行），二彰化他（二是彰顯教化他人）。所以為縛（所以是束縛）。若為物受生（如果爲了眾生而受生），則彼我蒙利（那麼彼此都能得到利益），名巧方便（稱為巧妙的方便），故稱為解（所以稱為解脫）。又無方便慧縛（又沒有方便的智慧是束縛），有方便慧解（有方便的智慧是解脫）；無慧方便縛（沒有智慧的方便是束縛），有慧方便解（有智慧的方便是解脫）。此就慧門（這是就智慧方面），以釋縛義（來解釋束縛的意義）。前標二章（前面標明兩個章節），一明慧之縛解（一是說明智慧的束縛和解脫），二標方便縛解（二是標明方便的束縛和解脫）。慧縛解者（智慧的束縛和解脫是），無方便故慧縛也（因為沒有方便，所以智慧是束縛）。若有方便（如果有了方便），在慧便解也（在智慧上就解脫了）。方便亦然（方便也是這樣），無慧則方便為縛（沒有智慧，那麼方便就是束縛），有慧則方便解也（有了智慧，那麼方便就是解脫）。何謂無方便慧縛（什麼是沒有方便的智慧的束縛）？謂菩薩以愛見心莊嚴佛土（說的是菩薩以貪愛和邪見的心理來莊嚴佛土），成就眾生於空無相無作法中而自調伏（成就眾生在空、無相、無作的法中自我調伏），是名無方便慧縛（這叫做沒有方便的智慧的束縛）。此釋慧縛解章門（這是解釋智慧的束縛和解脫的章節）。前釋于縛（前面解釋了束縛），次釋于解（接下來解釋解脫）。所言慧方便者（所說的智慧方便），此義不同（這個意義不同）。今依羅什意（現在依照鳩摩羅什的理解），觀空不證（觀察空性卻不證入），涉有不著（涉足世俗卻不執著）。此之二巧（這兩種巧妙），名為方便（稱為方便）。六地已還（六地菩薩及以下），未能無礙（還不能做到沒有障礙）。當其觀空（當他們觀察空性時），則無所取著（就沒有什麼可以執著的）。及其出觀（等到他們出定后），嚴土化人（莊嚴佛土，教化世人），則生愛見（就會產生貪愛和邪見）。故拙於涉動（所以不擅長涉足世俗），妙于靜觀（擅長於靜觀）。然觀空不取相（然而觀察空性不執著于相），雖是方便（雖然是方便），而但慧受名（但只是智慧的名義），故此文（所以這篇文章），但取涉有不著（只取涉足世俗而不執著），名為方便（稱為方便）。問（問）：詳什公解意（詳細分析鳩摩羅什的解釋），直是釋慧與方便二義（只是解釋智慧和方便兩種意義）？

【English Translation】 The covering. The weariness and exhaustion of labor. Being born without bonds, one can preach the Dharma to sentient beings and release their bonds. With love and wrong views eliminated and the Dharma body established, then being born without bonds, one can also release the bonds of others. As the Buddha said, 'If one is bound oneself, there is no way to release the bonds of others; if one is not bound oneself, then one can release the bonds of others.' Therefore, a Bodhisattva should not create bonds. This quotes the Buddha's truthful words to prove the meaning of great compassion and to encourage the abandonment of bonds. What are bonds? What is release? The previous quote was from the Buddha; now, we explain bonds and release. This marks the two chapter headings. Attachment to the taste of Dhyana (meditative absorption) is a Bodhisattva's bond; being born with skillful means is a Bodhisattva's release. This defines the two aspects of Samadhi (concentration) and Prajna (wisdom) to explain the chapter headings of bonds and release. Now, first, regarding the aspect of Samadhi, attachment to the taste of Dhyana has two kinds of faults: one manifests self-practice, and the other manifests the transformation of others. Therefore, it is a bond. If one is born for the sake of beings, then both they and oneself benefit, which is called skillful means, and therefore it is called release. Furthermore, wisdom without skillful means is a bond; wisdom with skillful means is release. Skillful means without wisdom is a bond; skillful means with wisdom is release. This explains the meaning of bonds from the aspect of wisdom. The previous section marked two chapters: one clarifies the bonds and release of wisdom, and the other marks the bonds and release of skillful means. The bonds and release of wisdom are that wisdom is a bond because it lacks skillful means. If there are skillful means, then wisdom is release. The same is true for skillful means: without wisdom, skillful means are a bond; with wisdom, skillful means are release. What is wisdom without skillful means as a bond? It refers to a Bodhisattva who adorns Buddha lands with a mind of love and wrong views, accomplishing sentient beings in the Dharma of emptiness, signlessness, and non-action, while subduing themselves. This is called wisdom without skillful means as a bond. This explains the chapter headings of the bonds and release of wisdom. The previous section explained bonds; this section explains release. The so-called wisdom with skillful means has a different meaning. Now, according to Kumarajiva's interpretation, observing emptiness without realizing it and engaging in existence without attachment are the two skillful means called 'skillful means.' Bodhisattvas of the sixth Bhumi (stage) and below are not yet able to be without obstacles. When they observe emptiness, they have nothing to grasp or be attached to. When they emerge from Samadhi, they adorn Buddha lands and transform people, which gives rise to love and wrong views. Therefore, they are clumsy in engaging with the world but skilled in quiet contemplation. However, observing emptiness without grasping at signs, although it is skillful means, is only named 'wisdom.' Therefore, this text only takes engaging in existence without attachment as 'skillful means.' Question: Examining Kumarajiva's interpretation in detail, is it simply explaining the two meanings of wisdom and skillful means?

不同。未見慧方便縛解之所以。請為通之。答。初門隨有起染。名無方便。入空自調。稱之為慧。如此行者。不能以空慧。導于涉有。令無所著。故此空慧稱之為縛。又不能即三空。而修嚴土化人二行。故此空慧則稱為縛。何謂有方便慧解謂不以愛見心莊嚴佛土成就眾生於空無相無作法中以自調伏而不疲厭是名有方便慧解。此釋有方便慧解章門也。什公云。七地已上。得於並觀。故能動靜不二。名有方便慧解。問。此云何名慧解耶。答。嚴土化人。隨有不著。名方便。入空自調。稱之為慧。如此修者。能以空導有。不著故。方便義成。而在慧方解。又能即三空而修二行。故名慧解。何謂無慧方便縛謂菩薩住貪慾瞋恚邪見等諸煩惱而植眾德本是名無慧方便縛。此釋方便縛解章門也。今前釋縛門。若是慧之縛解。就六地已還。七地已上。論其縛解。此對就初發心已上及聖位已還。論其縛解。又初對。約二乘。以對菩薩。論其縛解。二乘為縛。菩薩為解。此對。就凡夫。以對菩薩。論其縛解。凡夫為縛。菩薩為解。若然者。則具攝眾義。無不盡矣。今先明無慧方便縛者。不能觀空斷惑。故名無慧。以涉有行善。名有方便。如此修者。以無慧涉有。而為諸使所染。故名方便縛矣。又不能即二行而游三空。故名無慧方便縛也。何

【現代漢語翻譯】現代漢語譯本問：不同之處在於，我沒有理解智慧和方便的束縛與解脫的含義。請您解釋一下。答：最初入門時，如果隨順煩惱而生起染著，就叫做『無方便』。進入空性狀態，自我調伏，就稱之為『慧』。像這樣修行的菩薩，不能用空性的智慧引導自己涉入世間，並且做到不執著，所以這種空性的智慧就稱為『束縛』。又不能在體悟三空（三解脫門：空、無相、無作）的同時，修習莊嚴佛土和教化眾生的兩種行持，所以這種空性的智慧就被稱為『束縛』。什麼叫做『有方便慧解』呢？就是不以貪愛和邪見之心來莊嚴佛土、成就眾生，在空、無相、無作的法中自我調伏而不感到疲倦厭煩，這就叫做『有方便慧解』。這是解釋『有方便慧解』的章節。鳩摩羅什大師說，七地菩薩以上，能夠同時觀照空與有，所以能做到動與靜不二，這叫做『有方便慧解』。問：為什麼這叫做『慧解』呢？答：莊嚴佛土和教化眾生，隨順世間而不執著，這叫做『方便』。進入空性狀態，自我調伏，就稱之為『慧』。像這樣修行的菩薩，能夠用空性引導自己涉入世間，因為不執著，所以方便的意義得以成就。並且在智慧方面得到解脫。又能在體悟三空的同時修習兩種行持，所以叫做『慧解』。什麼叫做『無慧方便縛』呢？就是菩薩安住在貪慾、嗔恚、邪見等各種煩惱之中，卻仍然種植各種善根，這叫做『無慧方便縛』。這是解釋『方便縛解』的章節。現在先解釋『縛』的方面。如果是智慧的束縛與解脫，就六地菩薩及以下，七地菩薩及以上，來討論其束縛與解脫。這裡是針對初發心的菩薩及聖位以下的菩薩，來討論其束縛與解脫。另外，最初的對比，是拿二乘（聲聞、緣覺）來對比菩薩，來討論其束縛與解脫。二乘是束縛，菩薩是解脫。這個對比，是拿凡夫來對比菩薩，來討論其束縛與解脫。凡夫是束縛，菩薩是解脫。如果這樣的話，就完全涵蓋了各種意義，沒有遺漏了。現在先說明『無慧方便縛』。因為不能觀空斷除煩惱，所以叫做『無慧』。因為涉入世間行善，所以叫做『有方便』。像這樣修行的菩薩，因為沒有智慧而涉入世間，被各種煩惱所染污，所以叫做『方便縛』。又不能在進行兩種行持的同時體悟三空，所以叫做『無慧方便縛』。

【English Translation】 English version Question: The difference lies in that I have not understood the meaning of the bondage and liberation of wisdom and skillful means (upaya). Please explain it to me. Answer: Initially, if one gives rise to defilements by following afflictions, it is called 'without skillful means'. Entering the state of emptiness and subduing oneself is called 'wisdom'. A Bodhisattva who practices in this way cannot guide himself to engage in the world with the wisdom of emptiness and remain unattached. Therefore, this wisdom of emptiness is called 'bondage'. Furthermore, one cannot cultivate the two practices of adorning the Buddha-land and transforming sentient beings while realizing the three emptinesses (the three doors to liberation: emptiness, signlessness, and non-action). Therefore, this wisdom of emptiness is called 'bondage'. What is called 'skillful means with wisdom and liberation'? It means not adorning the Buddha-land or accomplishing sentient beings with a mind of attachment and wrong views, but subduing oneself in the Dharma of emptiness, signlessness, and non-action without feeling tired or weary. This is called 'skillful means with wisdom and liberation'. This is the chapter explaining 'skillful means with wisdom and liberation'. The Venerable Kumarajiva said that Bodhisattvas of the seventh ground (bhumi) and above can simultaneously contemplate emptiness and existence, so they can achieve non-duality of movement and stillness. This is called 'skillful means with wisdom and liberation'. Question: Why is this called 'wisdom and liberation'? Answer: Adorning the Buddha-land and transforming sentient beings, following the world without attachment, is called 'skillful means'. Entering the state of emptiness and subduing oneself is called 'wisdom'. A Bodhisattva who practices in this way can guide himself to engage in the world with emptiness, and because he is unattached, the meaning of skillful means is accomplished. Furthermore, he is liberated in terms of wisdom. Also, one can cultivate the two practices while realizing the three emptinesses, so it is called 'wisdom and liberation'. What is called 'skillful means with bondage of no wisdom'? It means that a Bodhisattva dwells in various afflictions such as greed, hatred, and wrong views, but still plants various roots of virtue. This is called 'skillful means with bondage of no wisdom'. This is the chapter explaining 'skillful means with bondage and liberation'. Now, let's first explain the aspect of 'bondage'. Regarding the bondage and liberation of wisdom, we discuss their bondage and liberation in terms of Bodhisattvas of the sixth ground and below, and Bodhisattvas of the seventh ground and above. Here, we discuss their bondage and liberation in terms of Bodhisattvas who have just generated the aspiration for enlightenment and Bodhisattvas below the level of sainthood. In addition, the initial comparison is to compare the two vehicles (sravaka and pratyekabuddha) with Bodhisattvas to discuss their bondage and liberation. The two vehicles are bondage, and Bodhisattvas are liberation. This comparison is to compare ordinary beings with Bodhisattvas to discuss their bondage and liberation. Ordinary beings are bondage, and Bodhisattvas are liberation. If this is the case, then it completely encompasses all meanings without omission. Now, let's first explain 'skillful means with bondage of no wisdom'. Because one cannot contemplate emptiness and cut off afflictions, it is called 'no wisdom'. Because one engages in good deeds in the world, it is called 'skillful means'. A Bodhisattva who practices in this way, because he engages in the world without wisdom, is defiled by various afflictions, so it is called 'bondage of skillful means'. Furthermore, one cannot realize the three emptinesses while engaging in the two practices, so it is called 'skillful means with bondage of no wisdom'.

謂有慧方便解謂離貪慾瞋恚邪見等諸煩惱而殖眾德本回向阿耨菩提是名有慧方便解。此釋有慧方慧解章門也。此明觀空除惑。名為有慧。涉有修善。名有方便。如此修者。以有慧故。導有行不著。故名為解。文殊師利彼有疾菩薩應如是觀諸法。從上非真非有。訖至此文。勸菩薩依斯文以起觀行也。又復觀身無常苦空無我是名為慧。明無我是名為慧雖身有疾常在生死饒益一切而無厭惓是名方便。上來一週。約空有明權實二慧。亦是空悲二道。今就五門觀。以釋慧與方便。既約五門觀。以明實慧。則實慧具照空有。如照無常苦。即有慧也。照空無我。謂空慧也。故知實慧具照空有。問。照無常苦。云何是實慧耶。答。此身實是無常。故名為實。又觀無常。實能破常倒。故名為實。又此文是大乘四非常故。名為實也。二乘觀無常。而厭生惓死。欲入涅槃。名無方便。大士觀無常。而能不厭。即善入險難。故名巧方便也。又復觀身身不離病病不離身是病是身非新非故是名為慧設身有疾而不永滅是名方便。此偏就身病。以明權實二慧也。此是。病身。身即為病。既無別體。何得以身為故。用病為新。既悟無新故。則無病與身。便入實慧。故稱為慧也。既有此慧。而能與物同病。不取涅槃。故名方便。問。何故就身病不相離。及無

【現代漢語翻譯】現代漢語譯本：所謂具有智慧方便的理解，是指遠離貪慾（Tanha，渴愛）、瞋恚（Dosa，嗔恨）、邪見（Micchā ditthi，錯誤的見解）等各種煩惱，並且種植各種功德的根本，迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這叫做具有智慧方便的理解。這是解釋有智慧方便理解的章節。這裡說明觀察空性以去除迷惑，稱為有智慧；涉足於有，修習善行，稱為有方便。如此修習的人，因為具有智慧，引導有為之行而不執著，所以稱為理解。文殊師利（Manjusri）菩薩，那些有疾病的菩薩應當這樣觀察諸法，從上面所說的『非真非有』開始，到這段經文為止，勸勉菩薩依靠這些經文來發起觀行。又進一步觀察身體是無常（Anicca，變遷的）、苦（Dukkha，痛苦的）、空（Sunyata，空性的）、無我（Anatta，非我的），這稱為智慧。明白無我是智慧，即使身體有疾病，常常處於生死輪迴之中，也能饒益一切眾生而不厭倦，這稱為方便。上面一週的經文，是就空有來闡明權巧和真實兩種智慧，也是空性和悲心兩種道路。現在就五門觀來解釋智慧和方便。既然就五門觀來闡明真實智慧，那麼真實智慧就能夠照見空有，例如照見無常和苦，就是有智慧；照見空和無我，就是空智慧。所以知道真實智慧能夠照見空有。問：照見無常和苦，為什麼是真實智慧呢？答：這個身體確實是無常的，所以稱為真實。又觀察無常，確實能夠破除常顛倒，所以稱為真實。又這段經文是大乘的四種非常，所以稱為真實。二乘人觀察無常，而厭惡生死，想要進入涅槃（Nibbana，寂滅），這稱為沒有方便。大士觀察無常，而能夠不厭惡，就能夠善巧地進入險難之處，所以稱為巧妙方便。又進一步觀察身體，身體不離疾病，疾病不離身體，這疾病和身體非新非故，這稱為智慧。即使身體有疾病，也不永遠滅度，這稱為方便。這裡偏重於就身體的疾病，來闡明權巧和真實兩種智慧。這是說，疾病就是身體，身體就是疾病，既然沒有別的本體，怎麼能以身體為舊，用疾病為新呢？既然領悟到沒有新故，那麼就沒有疾病和身體，就進入了真實智慧，所以稱為智慧。既然有了這種智慧，而能夠與眾生同病相憐，不取涅槃，所以稱為方便。問：為什麼就身體的疾病不相離，以及無

【English Translation】 English version: The so-called understanding of wisdom and skillful means refers to being free from various afflictions such as greed (Tanha, craving), hatred (Dosa, aversion), and wrong views (Micchā ditthi, incorrect beliefs), and cultivating the roots of various merits, dedicating them to Anuttara-samyak-sambodhi (unexcelled complete enlightenment). This is called understanding with wisdom and skillful means. This explains the chapter on understanding wisdom and skillful means. It clarifies that observing emptiness to remove delusion is called having wisdom; engaging in existence and cultivating good deeds is called having skillful means. Those who cultivate in this way, because they have wisdom, guide the practice of conditioned existence without attachment, so it is called understanding. Manjusri, those Bodhisattvas who are ill should contemplate all dharmas in this way, starting from 'neither true nor existent' as mentioned above, up to this passage, encouraging Bodhisattvas to initiate contemplation based on these texts. Furthermore, observing the body as impermanent (Anicca, transient), suffering (Dukkha, painful), empty (Sunyata, void), and without self (Anatta, non-self) is called wisdom. Understanding non-self is wisdom, and even if the body is ill, constantly being in the cycle of birth and death, one can benefit all beings without weariness, this is called skillful means. The above passage explains the two wisdoms of expedient and true based on emptiness and existence, and also the two paths of emptiness and compassion. Now, the five gates of contemplation are used to explain wisdom and skillful means. Since the five gates of contemplation are used to clarify true wisdom, then true wisdom can illuminate both emptiness and existence. For example, illuminating impermanence and suffering is having wisdom; illuminating emptiness and non-self is emptiness wisdom. Therefore, it is known that true wisdom can illuminate both emptiness and existence. Question: How is illuminating impermanence and suffering true wisdom? Answer: This body is indeed impermanent, so it is called true. Moreover, observing impermanence can indeed break the delusion of permanence, so it is called true. Also, this passage is the four non-permanences of Mahayana, so it is called true. Those of the Two Vehicles observe impermanence and are disgusted with birth and death, wanting to enter Nirvana (Nibbana, cessation), which is called lacking skillful means. Great beings observe impermanence and are able to not be disgusted, so they can skillfully enter dangerous places, which is called skillful means. Furthermore, observing the body, the body is inseparable from illness, and illness is inseparable from the body. This illness and body are neither new nor old, this is called wisdom. Even if the body is ill, it does not eternally cease, this is called skillful means. Here, the focus is on the illness of the body to clarify the two wisdoms of expedient and true. This means that illness is the body, and the body is illness. Since there is no other entity, how can the body be considered old and the illness new? Since one realizes that there is no new or old, then there is no illness or body, and one enters true wisdom, so it is called wisdom. Since one has this wisdom and can sympathize with the suffering of beings, not taking Nirvana, it is called skillful means. Question: Why is it that the illness of the body is inseparable, and the absence of

新故。明實慧耶。答。以始行之人。厭病著身故。今此身病。既不相離。何故厭病而保著身邪。又令了悟身之與病。相假而有。無實故空。為此因緣。故作是說。文殊師利有疾菩薩應如是調伏其心。第三明兩舍觀也。此文遠結調伏一章也。近結上二慧得失。能悟如斯得失者。為調伏心矣。不住其中亦復不住不調伏心所以者何若住不調伏心是愚人法若住調伏心是聲聞法是故菩薩不當住于調伏心不調伏心離此二法是菩薩行。自上以來。明於調伏。今明非調不調者。惑者聞調伏之言。便舍不調住調。則心猶未調。若能調不調兩舍。心無所依。得正觀者。始是調心法也。在於生死不為污行住于涅槃不永滅度是菩薩行非凡夫行非賢聖行是菩薩行非垢行非凈行是菩薩行雖過魔行而現降伏眾魔是菩薩行雖求一切智無非時求是菩薩行。此文曆法。明於正觀。為其調伏。或凡聖兩忘。或因果俱離。或遍泯而俱游。或二舍而偏用。並易可明也。無非時求者。一切智未成。而中道。取二乘證。謂非時求也。雖觀諸法不生而不入正位是菩薩行。正位者。小乘取證之位也。三乘同觀無生。慧力弱者。不能自出。慧力弱者。超而不證。雖觀十二緣起而入諸邪見是菩薩行。觀緣起是斷邪見之道。而能反同邪見者。非二乘之所能也。雖攝一切眾生而不愛

【現代漢語翻譯】現代漢語譯本：新與舊。這是明瞭真實的智慧嗎？回答：因為剛開始修行的人，厭惡疾病纏身，所以現在這個身體有病，既然不能分離，為什麼又要厭惡疾病而保全這個身體呢？又爲了使他們了悟身體和疾病，是相互依存而存在的，沒有實體所以是空。因為這個因緣，所以這樣說。文殊師利（Manjushri，菩薩名）有疾病，菩薩應該這樣調伏自己的心。第三是明瞭兩舍的觀法。這段文字遙相呼應調伏一章的內容，近處呼應上面兩種智慧的得與失。能夠領悟這種得失的人，就是調伏心了。不住在其中，也不住在不調伏心中。這是為什麼呢？如果住在不調伏心中，這是愚人的做法；如果住在調伏心中，這是聲聞（Śrāvaka，小乘修行者）的做法。所以菩薩不應該住在調伏心或不調伏心中，離開這兩種法，才是菩薩的修行。從上面以來，闡明了調伏，現在闡明非調伏和不調伏。迷惑的人聽到調伏的言論，就捨棄不調伏而住在調伏中，那麼心仍然沒有調伏。如果能夠將調伏與不調伏都捨棄，心無所依，得到正確的觀察，才是調心的法門。處於生死輪迴中，不被污濁的行為所污染；安住于涅槃（Nirvana，解脫）中，不永遠滅度，這是菩薩的修行。不是凡夫的修行，不是賢聖的修行，是菩薩的修行；不是污垢的行為，不是清凈的行為，是菩薩的修行；雖然超越了魔的行為，卻示現降伏眾魔，這是菩薩的修行；雖然尋求一切智（Sarvajñā，佛的智慧），但不是不合時宜地求，這是菩薩的修行。這段文字歷數各種法，闡明正確的觀察，爲了調伏。或者凡夫和聖人都忘卻，或者因和果都分離，或者普遍泯滅而共同遊歷，或者捨棄兩者而偏用一方，這些都容易明白。沒有不合時宜地求，是指一切智還沒有成就，而中途證得二乘的果位，這就是不合時宜地求。雖然觀察諸法不生不滅，卻不進入正位，這是菩薩的修行。正位，是小乘證果的地位。三乘共同觀察無生，慧力弱的人，不能自己超出；慧力弱的人，超越卻不證果。雖然觀察十二因緣（Dvādaśāṅga-pratītyasamutpāda），卻進入各種邪見，這是菩薩的修行。觀察因緣生起是斷除邪見的途徑，卻反而認同邪見，這不是二乘所能做到的。雖然攝受一切眾生，卻不貪愛。 English version: New and old. Is this understanding of true wisdom? Answer: Because those who have just begun to practice are tired of being sick, so now that this body is sick, since it cannot be separated, why hate the disease and preserve the body? Furthermore, in order to make them understand that the body and the disease are interdependent and exist, without substance, therefore it is empty. Because of this cause, it is said this way. Manjushri (Manjushri, name of a Bodhisattva) is ill, and the Bodhisattva should subdue his mind in this way. The third is to clarify the view of abandoning both. This passage echoes the content of the chapter on subduing from afar, and closely echoes the gains and losses of the two wisdoms above. Those who can understand this kind of gain and loss are subduing the mind. Not dwelling in it, nor dwelling in the unsubdued mind. Why is this? If you dwell in an unsubdued mind, this is the practice of a fool; if you dwell in a subdued mind, this is the practice of a Śrāvaka (Śrāvaka, practitioner of Hinayana). Therefore, Bodhisattvas should not dwell in a subdued or unsubdued mind. Leaving these two dharmas is the practice of a Bodhisattva. From above, it has clarified subduing, and now it clarifies non-subduing and unsubduing. Those who are confused, upon hearing the words of subduing, abandon unsubduing and dwell in subduing, then the mind is still not subdued. If one can abandon both subduing and unsubduing, the mind has nothing to rely on, and one who obtains the correct observation is the method of subduing the mind. Being in the cycle of birth and death, not being contaminated by impure actions; abiding in Nirvana (Nirvana, liberation), not eternally extinguished, this is the practice of a Bodhisattva. It is not the practice of ordinary people, nor the practice of the virtuous and holy, it is the practice of a Bodhisattva; it is not the practice of defilement, nor the practice of purity, it is the practice of a Bodhisattva; although surpassing the actions of demons, it manifests the subduing of all demons, this is the practice of a Bodhisattva; although seeking all wisdom (Sarvajñā, Buddha's wisdom), it is not seeking out of time, this is the practice of a Bodhisattva. This passage enumerates various dharmas, clarifying the correct observation, for the sake of subduing. Either ordinary people and saints are forgotten, or cause and effect are separated, or universally annihilated and traveled together, or both are abandoned and one is used preferentially, these are easy to understand. Not seeking out of time refers to the fact that all wisdom has not yet been achieved, and the fruit of the Two Vehicles is attained midway, which is seeking out of time. Although observing that all dharmas are neither born nor extinguished, one does not enter the correct position, this is the practice of a Bodhisattva. The correct position is the position of attaining the fruit of Hinayana. The Three Vehicles jointly observe non-birth, and those with weak wisdom cannot transcend themselves; those with weak wisdom transcend but do not attain the fruit. Although observing the Twelve Links of Dependent Origination (Dvādaśāṅga-pratītyasamutpāda), one enters into various wrong views, this is the practice of a Bodhisattva. Observing the arising of conditions is the way to cut off wrong views, but instead agreeing with wrong views is something that the Two Vehicles cannot do. Although gathering all sentient beings, one is not greedy.

【English Translation】 English version: New and old. Is this understanding of true wisdom? Answer: Because those who have just begun to practice are tired of being sick, so now that this body is sick, since it cannot be separated, why hate the disease and preserve the body? Furthermore, in order to make them understand that the body and the disease are interdependent and exist, without substance, therefore it is empty. Because of this cause, it is said this way. Manjushri (Manjushri, name of a Bodhisattva) is ill, and the Bodhisattva should subdue his mind in this way. The third is to clarify the view of abandoning both. This passage echoes the content of the chapter on subduing from afar, and closely echoes the gains and losses of the two wisdoms above. Those who can understand this kind of gain and loss are subduing the mind. Not dwelling in it, nor dwelling in the unsubdued mind. Why is this? If you dwell in an unsubdued mind, this is the practice of a fool; if you dwell in a subdued mind, this is the practice of a Śrāvaka (Śrāvaka, practitioner of Hinayana). Therefore, Bodhisattvas should not dwell in a subdued or unsubdued mind. Leaving these two dharmas is the practice of a Bodhisattva. From above, it has clarified subduing, and now it clarifies non-subduing and unsubduing. Those who are confused, upon hearing the words of subduing, abandon unsubduing and dwell in subduing, then the mind is still not subdued. If one can abandon both subduing and unsubduing, the mind has nothing to rely on, and one who obtains the correct observation is the method of subduing the mind. Being in the cycle of birth and death, not being contaminated by impure actions; abiding in Nirvana (Nirvana, liberation), not eternally extinguished, this is the practice of a Bodhisattva. It is not the practice of ordinary people, nor the practice of the virtuous and holy, it is the practice of a Bodhisattva; it is not the practice of defilement, nor the practice of purity, it is the practice of a Bodhisattva; although surpassing the actions of demons, it manifests the subduing of all demons, this is the practice of a Bodhisattva; although seeking all wisdom (Sarvajñā, Buddha's wisdom), it is not seeking out of time, this is the practice of a Bodhisattva. This passage enumerates various dharmas, clarifying the correct observation, for the sake of subduing. Either ordinary people and saints are forgotten, or cause and effect are separated, or universally annihilated and traveled together, or both are abandoned and one is used preferentially, these are easy to understand. Not seeking out of time refers to the fact that all wisdom has not yet been achieved, and the fruit of the Two Vehicles is attained midway, which is seeking out of time. Although observing that all dharmas are neither born nor extinguished, one does not enter the correct position, this is the practice of a Bodhisattva. The correct position is the position of attaining the fruit of Hinayana. The Three Vehicles jointly observe non-birth, and those with weak wisdom cannot transcend themselves; those with weak wisdom transcend but do not attain the fruit. Although observing the Twelve Links of Dependent Origination (Dvādaśāṅga-pratītyasamutpāda), one enters into various wrong views, this is the practice of a Bodhisattva. Observing the arising of conditions is the way to cut off wrong views, but instead agreeing with wrong views is something that the Two Vehicles cannot do. Although gathering all sentient beings, one is not greedy.

著是菩薩行。攝謂四攝法也。四攝是愛念眾生法。今明愛而不著也。雖樂遠離而不依身心儘是菩薩行。小離離憒鬧。大離離身心盡。菩薩雖樂大離。而不依恃也。雖行三界而不壞法性是菩薩行。三界即法性故。現生三界。而不壞法性。雖行於空而殖眾德本是菩薩行。行空欲以除有。而方殖眾德本者。即空為有用也。雖行無相而度眾生是菩薩行。行無相。欲除取眾生相。而方度眾生者。以無相無礙相也。雖行無作而現受身是菩薩行。行無作。欲不造生死。而方便。現受身者。無作不礙作也。雖行無起而起一切善行是菩薩行。無起者。於一切處。畢竟不起心也。而方起一切善行。以無起而無所不起也。雖行六波羅蜜而遍知眾生心心數法是菩薩行。六度並是無相法也。無相。應無所知。而方遍知眾生心行。以無知而無所不知也。雖行六通而不漏盡是菩薩行。大士。觀漏即無漏。故能永處生死。與物同漏。豈以漏盡。而異於不漏盡乎。雖行四無量心而不貪著生於梵世是菩薩行。四無量行。則應生四禪地。而偏言梵者。以眾生宗事梵天故。舉其宗也。又四禪地。通名梵也。雖行禪定解脫三昧而不隨禪生是菩薩行。禪謂四禪也。定謂四空也。解脫八解脫也。三昧空無相無作也。菩薩行其因。而不取其果。可謂自在行矣。雖行四念處

【現代漢語翻譯】現代漢語譯本：這就是菩薩的修行。『攝』指的是四攝法（菩薩用來攝受眾生的四種方法：佈施、愛語、利行、同事）。四攝法是愛念眾生的方法。現在說明愛而不執著。雖然喜歡遠離塵囂，但不依賴身心，這都是菩薩的修行。小的遠離是遠離喧鬧，大的遠離是遠離身心的一切。菩薩雖然喜歡大的遠離，但不依恃它。雖然在三界中修行，但不破壞法性，這是菩薩的修行。三界即是法性。雖然顯現在三界中，但不破壞法性。雖然修行于空性，但仍然種植各種功德的根本，這是菩薩的修行。修行空性是爲了去除有，但卻種植各種功德的根本，這就是以空為有用的體現。雖然修行于無相，但仍然度化眾生，這是菩薩的修行。修行無相，是爲了去除對眾生相的執著，但卻度化眾生，這是因為無相是無礙之相。雖然修行于無作，但仍然示現受生，這是菩薩的修行。修行無作，是爲了不造作生死，但卻方便示現受生，這是因為無作不妨礙造作。雖然修行于無起，但仍然發起一切善行，這是菩薩的修行。無起指的是在一切處，畢竟不起心。但卻發起一切善行，這是因為無起而無所不發起。雖然修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），但普遍了知眾生的心和心所法，這是菩薩的修行。六度都是無相之法。無相，本應無所知。但卻普遍了知眾生的心行，這是因為無知而無所不知。雖然修行六神通，但不漏盡，這是菩薩的修行。大士觀察到漏即是無漏，所以能夠永遠處於生死之中，與眾生一同流轉。難道會因為漏盡，而不同於不漏盡嗎？雖然修行四無量心（慈、悲、喜、舍），但不貪著而生於梵世，這是菩薩的修行。修行四無量心，本應生於四禪天。而偏偏說梵天，是因為眾生崇尚梵天。這是舉其所宗。而且四禪天，也通稱為梵天。雖然修行禪定、解脫、三昧（空、無相、無作），但不隨禪而生，這是菩薩的修行。禪指的是四禪。定指的是四空定。解脫指的是八解脫。三昧指的是空、無相、無作。菩薩修行其因，但不取其果，可以說是自在的修行了。雖然修行四念處

【English Translation】 English version: This is the practice of a Bodhisattva. 'Gathering' refers to the Four Means of Gathering (the four methods used by Bodhisattvas to gather sentient beings: giving, kind speech, beneficial action, and cooperation). The Four Means of Gathering are methods of loving and cherishing sentient beings. Now it is explained as loving without attachment. Although one enjoys being apart from the world, one does not rely on body and mind; all of this is the practice of a Bodhisattva. Small detachment is detachment from noise and disturbance; great detachment is detachment from all of body and mind. Although a Bodhisattva enjoys great detachment, he does not depend on it. Although one practices in the Three Realms, one does not destroy the Dharma-nature; this is the practice of a Bodhisattva. The Three Realms are identical to the Dharma-nature. Although one manifests in the Three Realms, one does not destroy the Dharma-nature. Although one practices emptiness, one still plants the roots of all virtues; this is the practice of a Bodhisattva. Practicing emptiness is to eliminate existence, but planting the roots of all virtues is to make emptiness useful. Although one practices non-appearance, one still liberates sentient beings; this is the practice of a Bodhisattva. Practicing non-appearance is to eliminate attachment to the appearance of sentient beings, but liberating sentient beings is because non-appearance is the appearance of non-obstruction. Although one practices non-action, one still manifests taking birth; this is the practice of a Bodhisattva. Practicing non-action is to avoid creating birth and death, but conveniently manifesting taking birth is because non-action does not hinder action. Although one practices non-arising, one still initiates all good deeds; this is the practice of a Bodhisattva. Non-arising refers to ultimately not arising mind in all places. But one still initiates all good deeds, because non-arising means that there is nothing that is not initiated. Although one practices the Six Paramitas (giving, morality, patience, diligence, concentration, and wisdom), one universally knows the minds and mental functions of sentient beings; this is the practice of a Bodhisattva. The Six Perfections are all Dharma of non-appearance. Non-appearance should mean that there is nothing to know. But one universally knows the mental activities of sentient beings, because not knowing means that there is nothing that is not known. Although one practices the Six Supernatural Powers, one does not exhaust the outflows; this is the practice of a Bodhisattva. A great being observes that outflow is non-outflow, so he can eternally remain in birth and death, flowing with beings. How could exhausting the outflows be different from not exhausting the outflows? Although one practices the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity), one is not greedy and attached to being born in the Brahma world; this is the practice of a Bodhisattva. Practicing the Four Immeasurable Minds should lead to birth in the Four Dhyana Heavens. But specifically mentioning the Brahma Heaven is because sentient beings revere Brahma. This is mentioning what they revere. Also, the Four Dhyana Heavens are generally called Brahma. Although one practices Dhyana, liberation, and Samadhi (emptiness, non-appearance, non-action), one does not follow Dhyana to be born; this is the practice of a Bodhisattva. Dhyana refers to the Four Dhyanas. Samadhi refers to the Four Empty Abodes. Liberation refers to the Eight Liberations. Samadhi refers to emptiness, non-appearance, and non-action. A Bodhisattva practices the cause but does not take the result; this can be called free practice. Although one practices the Four Foundations of Mindfulness

而畢竟不永離身受心法是菩薩行。小乘。觀四法而取證。菩薩雖觀此四法。不永離而取證也。雖行四勤而不捨身心精進是菩薩行。小乘行四正勤。功用若究竟。舍入涅槃。菩薩。雖同其行而不同其舍。雖行四如意足而得自在神通是菩薩行。雖同小乘。行如意足。而久得大乘自在神通。如意足。是神通之因也。雖行五根而分別眾生諸根利鈍是菩薩行。小乘。唯自修己根。不善知人根。菩薩。雖同自修。而善知人根。雖行五力而樂求佛十力是菩薩行雖行七覺分而分別佛之智慧是菩薩行雖行八聖道而樂行無量佛道是菩薩行。此明現行淺法。而內已實。入深法也。雖行止觀助道之法而不畢竟墮于寂滅是菩薩行。止觀與定慧異者。定慧為果。止觀為因也。初繫心在緣。名為止。深達分別。稱為觀。此二是助涅槃之法。菩薩因之而行。而不須隨涅槃也。雖行諸法不生不滅而以相好莊嚴其身是菩薩行雖現聲聞辟支佛威儀而不捨佛法是菩薩行雖隨諸法究竟凈相而隨所應為現其身是菩薩行雖觀諸佛國土永寂如空而現種種清凈佛土是菩薩行雖得佛道轉於法輪入于涅槃而不捨于菩薩之道是菩薩行。雖得佛道空竟。而現行因。即果不礙因也。說是法時文殊師利所將大眾其中八千天子皆發阿耨多羅三藐三菩提心。此第三問病後事。經本不同。或言

【現代漢語翻譯】現代漢語譯本：而且畢竟不永遠離開身受心法（指對身體、感受、心念和法的觀察）是菩薩行。小乘修行者觀察這四種法門以求證悟，而菩薩雖然也觀察這四種法門，卻不永遠離開它們以求證悟。雖然修行四正勤（指已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起），但不捨棄身心精進是菩薩行。小乘修行四正勤，如果功用達到究竟，就會捨棄身體進入涅槃。菩薩雖然與他們做相同的修行，但不會像他們那樣捨棄。雖然修行四如意足（指欲如意足、精進如意足、心如意足、思惟如意足）而獲得自在神通是菩薩行。雖然與小乘修行者一樣修行如意足，但長久以來獲得了大乘的自在神通。如意足是神通的因。雖然修行五根（指信根、精進根、念根、定根、慧根），但能分辨眾生諸根的利鈍是菩薩行。小乘修行者只是自己修習自己的根，不善於瞭解他人的根。菩薩雖然也自己修習，但善於瞭解他人的根。雖然修行五力（指信力、精進力、念力、定力、慧力），但樂於尋求佛的十力（指處非處智力、業異熟智力、種種界智力、種種勝解智力、根上下智力、遍趣行智力、靜慮解脫等持等至雜染清凈智力、宿住隨念智力、死生智力、漏盡智力）是菩薩行。雖然修行七覺分（指念覺分、擇法覺分、精進覺分、喜覺分、輕安覺分、定覺分、舍覺分），但能分辨佛的智慧是菩薩行。雖然修行八聖道（指正見、正思惟、正語、正業、正命、正精進、正念、正定），但樂於修行無量的佛道是菩薩行。這說明表面上修行淺顯的法門，而內心實際上已經進入了深奧的法門。雖然修行止觀（指止息妄念和觀照實相）這些輔助修道的法門，但不會最終墮入寂滅是菩薩行。止觀與定慧不同之處在於，定慧是果，止觀是因。最初將心專注于所緣境，稱為止；深刻通達並加以分別，稱為觀。這二者是輔助涅槃的法門。菩薩依此而修行，但不需要隨之進入涅槃。雖然修行諸法不生不滅的道理，但以種種相好莊嚴自身是菩薩行。雖然示現聲聞（指聽聞佛法而證悟的修行者）、辟支佛（指無師自悟的修行者）的威儀，但不捨棄佛法是菩薩行。雖然隨順諸法究竟清凈的相狀，但隨所應化現其身是菩薩行。雖然觀察諸佛國土永遠寂靜如虛空，但示現種種清凈的佛土是菩薩行。雖然證得佛道，轉動法輪（指宣說佛法），進入涅槃，但不捨棄菩薩之道是菩薩行。雖然證得佛道空寂，但示現修行的因，即果不妨礙因。當宣說此法時，文殊師利（Manjusri）所帶領的大眾中，有八千天子都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。這是第三個問題，關於病後的事情。經書版本不同，或者說

【English Translation】 English version: Moreover, not ultimately abandoning the practice of mindfulness of body, feelings, mind, and dharmas is the conduct of a Bodhisattva. Those of the Small Vehicle (Hinayana) observe these four dharmas to attain enlightenment, but a Bodhisattva, while also observing these four dharmas, does not permanently abandon them to attain enlightenment. Although practicing the Four Right Exertions (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, cultivating wholesome states that have not yet arisen, and maintaining wholesome states that have arisen), not abandoning diligent effort of body and mind is the conduct of a Bodhisattva. Those of the Small Vehicle practice the Four Right Exertions, and if their effort reaches its culmination, they abandon the body and enter Nirvana. A Bodhisattva, although engaging in the same practice, does not abandon in the same way. Although practicing the Four Foundations of Mindfulness (concentration based on desire, effort, mind, and investigation) and attaining自在神通 (supernatural powers of self-mastery), this is the conduct of a Bodhisattva. Although like those of the Small Vehicle, they practice the Foundations of Mindfulness, they have long attained the great vehicle's supernatural powers of self-mastery. The Foundations of Mindfulness are the cause of supernatural powers. Although practicing the Five Roots (faith, effort, mindfulness, concentration, and wisdom), they distinguish the sharp and dull faculties of beings; this is the conduct of a Bodhisattva. Those of the Small Vehicle only cultivate their own roots and are not skilled in understanding the roots of others. A Bodhisattva, while also cultivating themselves, is skilled in understanding the roots of others. Although practicing the Five Powers (faith, effort, mindfulness, concentration, and wisdom), they delight in seeking the Ten Powers of a Buddha; this is the conduct of a Bodhisattva. Although practicing the Seven Factors of Enlightenment (mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, and equanimity), they distinguish the wisdom of a Buddha; this is the conduct of a Bodhisattva. Although practicing the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), they delight in practicing the immeasurable Buddha-path; this is the conduct of a Bodhisattva. This explains that outwardly they practice shallow dharmas, while inwardly they have already truly entered deep dharmas. Although practicing the methods of cessation and contemplation (止觀, calming the mind and insight meditation) that aid the path, they do not ultimately fall into寂滅 (quiescence); this is the conduct of a Bodhisattva. The difference between cessation and contemplation and samadhi and wisdom is that samadhi and wisdom are the result, while cessation and contemplation are the cause. Initially, focusing the mind on an object is called cessation; deeply understanding and distinguishing is called contemplation. These two are methods that aid Nirvana. A Bodhisattva practices them but does not need to follow them into Nirvana. Although practicing the principle that all dharmas are neither produced nor destroyed, they adorn their body with auspicious marks; this is the conduct of a Bodhisattva. Although manifesting the demeanor of Sravakas (聲聞, disciples who hear the Buddha's teachings) and Pratyekabuddhas (辟支佛, solitary Buddhas), they do not abandon the Buddha-dharma; this is the conduct of a Bodhisattva. Although according with the ultimately pure aspect of all dharmas, they manifest their body according to what is appropriate; this is the conduct of a Bodhisattva. Although observing that the Buddha-lands of all Buddhas are eternally still like space, they manifest various pure Buddha-lands; this is the conduct of a Bodhisattva. Although attaining the Buddha-path, turning the Dharma wheel (法輪, teaching the Dharma), and entering Nirvana, they do not abandon the Bodhisattva-path; this is the conduct of a Bodhisattva. Although attaining the emptiness of the Buddha-path, they manifest the cause of practice, meaning the result does not obstruct the cause. When this Dharma was being taught, among the great assembly led by Manjusri (文殊師利), eight thousand devaputras (天子, celestial beings) all generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). This is the third question, concerning matters after the illness. The sutra versions differ, or it says

天眾。或云大眾。無所妨也。然應是大眾也。

不思議品第六

大明化物。凡有二門。一者說法。二者現神通。問疾一品。明其說法。今此一品。次明神通。則形聲益物也。又上品。初明能化之疾。有空悲二道。亦是權實而慧。次明所化之疾。亦空悲二道。權實兩慧。說如此能化所化二慧者。並是為教菩薩修行義也。今此品明修行得成。便有無方大用。故有不思議品。問。以何為不思議體。答。通而為論之。凡有三法。一不思議境。二不思議智。三不思議教。據能化為言。由境發智。因智說教。欲令所化之流。藉教悟理。因理髮智。故此三門。義無不攝。言不思議境者。即是真俗二諦。然二諦未曾境。教據表理而言。故二諦為教。約發智之義。故二諦名境。通而言之。此真俗二境。皆是因緣假名無所得義。非是凡夫二乘。有所得人。所能思議。故二境名不思議。據別為論。真諦即諸法實相。心行處滅故。意不能思。言語亦斷故。口不能議。謂真諦不思議也。俗諦亦言語道斷。心行處滅。如假有。不可定有。故定有心滅。假有不可定無。故定無心滅。不可定亦有亦無。非有非無。故有所得定四句心能滅。亦定性四句所不可言故。是俗諦不思議也。次明二智不思議者。實智即是波若。波若念想觀妄。言語亦斷

【現代漢語翻譯】現代漢語譯本：天眾，或者也稱為大眾，這兩種說法都沒有妨礙。然而，更合適的說法應該是大眾。

不思議品第六

大明教化眾生，總共有兩個途徑：一是說法，二是展現神通。在『問疾品』中，闡明了說法的方式。而現在這一品，緊接著闡明神通，這是通過形和聲來利益眾生。此外，上一品首先闡明了能教化疾病的菩薩，他們具有空和悲兩種途徑，這也是權巧和真實的智慧。其次闡明了所教化的疾病，也包含空和悲兩種途徑，以及權巧和真實的兩種智慧。講述如此能教化和所教化的兩種智慧，都是爲了教導菩薩修行。現在這一品闡明修行獲得成就，便具有無邊的大用，因此稱為『不思議品』。問：以什麼作為不思議的本體？答：總的來說，有三種法：一是不思議的境界，二是不思議的智慧，三是不思議的教法。從能教化的角度來說，由境界引發智慧，因為智慧而宣說教法，想要讓所教化的眾生，通過教法領悟真理，因為真理而引發智慧，因此這三個方面，意義沒有不包含的。所說的不思議境界，就是真諦和俗諦。然而，二諦未曾是境界，教法根據表達真理而言，所以二諦是教法。根據引發智慧的意義，所以二諦稱為境界。總的來說，這真俗二境，都是因緣和合的假名，沒有實在的體性。不是凡夫和二乘人，這些有所得的人，所能思議的，所以二境稱為不思議。從分別的角度來說，真諦就是諸法的實相，心念和行為都止息的地方，所以意識不能思，言語也斷絕，所以口不能議論，這就是真諦的不思議。俗諦也是言語道斷，心行處滅。比如假有，不可認為是定然的有，所以定有之心止滅。假有不可認為是定然的無，所以定無之心止滅。不可認為是既有又無，或者非有非無，所以有所得的定性四句之心能夠止滅，也是定性四句所不能言說的，這就是俗諦的不思議。其次闡明二智的不思議，實智就是般若，般若止息念想和觀想的虛妄，言語也斷絕。

【English Translation】 English version: 'Tian Zhong' (Heavenly Beings), or also called 'Da Zhong' (Great Assembly), neither of these terms is a hindrance. However, the more appropriate term should be 'Da Zhong' (Great Assembly).

Chapter Six: Inconceivable

Great enlightenment transforms beings, generally through two means: first, expounding the Dharma; second, manifesting supernatural powers. The 'Questioning on Illness' chapter elucidates the method of expounding the Dharma. This chapter, following that, elucidates supernatural powers, which is benefiting beings through form and sound. Furthermore, the previous chapter first elucidated the Bodhisattvas who can transform illness, possessing both the paths of emptiness and compassion, which are also expedient and true wisdom. Secondly, it elucidated the illnesses being transformed, also containing both the paths of emptiness and compassion, and expedient and true wisdom. Explaining these two wisdoms of being able to transform and being transformed is all for the purpose of teaching Bodhisattvas to cultivate. This chapter now elucidates that upon achieving success in cultivation, one then possesses boundless great function, therefore it is called the 'Inconceivable' chapter. Question: What is taken as the substance of the inconceivable? Answer: Generally speaking, there are three dharmas: first, the inconceivable realm; second, the inconceivable wisdom; third, the inconceivable teaching. From the perspective of being able to transform, wisdom arises from the realm, and because of wisdom, the teaching is expounded, desiring to allow the beings being transformed to awaken to the truth through the teaching, and because of the truth, wisdom arises, therefore these three aspects, the meaning is all-encompassing. The so-called inconceivable realm is the two truths of 'Zhen諦' (ultimate truth) and 'Su諦' (conventional truth). However, the two truths have never been a realm, the teaching is based on expressing the truth, therefore the two truths are the teaching. According to the meaning of arousing wisdom, therefore the two truths are called the realm. Generally speaking, these two realms of ultimate and conventional truth are all provisional names arising from conditions, without a real substance. It is not what ordinary people and 'Er Cheng' (Two Vehicles), those who have attainment, can conceive, therefore the two realms are called inconceivable. From a separate perspective, the ultimate truth is the true nature of all dharmas, the place where the mind's activity ceases, therefore consciousness cannot think, and language is also cut off, therefore the mouth cannot discuss, this is the inconceivability of the ultimate truth. The conventional truth is also where the path of language is cut off, and the activity of the mind ceases. For example, provisional existence cannot be considered as definitely existing, therefore the mind of definite existence ceases. Provisional existence cannot be considered as definitely non-existent, therefore the mind of definite non-existence ceases. It cannot be considered as both existing and non-existing, or neither existing nor non-existing, therefore the mind of definite four sentences of attainment can cease, and it is also what the four sentences of definite nature cannot speak of, this is the inconceivability of the conventional truth. Secondly, elucidating the inconceivability of the two wisdoms, the true wisdom is 'Bo Re' (Prajna), 'Bo Re' (Prajna) ceases the falseness of thoughts and contemplation, and language is also cut off.

。故心不能思。口不能議。權智則變動無方。如大小容入。非凡夫二乘。下地菩薩。所不能思議。名不思議也。所言教不思議者。內有二智。謂不思議本。外示形聲。即不思議跡。謂以本垂跡。由外不思議跡。得示不思議本。謂以跡顯本。具如玄章所明。就此品內。大開二章。一明實智不思議。二明權智不思議。初文有五。一身子念座。二凈名呵詰。三身子答。四凈名呵。五時眾悟道。爾時舍利弗見此室中無有床座作是念斯諸菩薩大弟子眾當於何坐。身子生念。凡有二義。一據跡為言。法身大士。身心無倦。聲聞結業之形。心雖無結。身有疲勞。故發止息之跡。以其于弟子內。年耆體劣。前生念也。不欲現其累跡。又必知凈名懸鑒其心。故但心念而不發言。二者就本為論。凈名與身子。既是大小之人。相與化物。故凈名空室。以待賓。身子念坐。而發教。長者維摩詰知其意語舍利弗言云何仁者為法來耶求床坐耶。此則凈名。將辨無求之道。故因詰之。所以然者。須坐之念。跡在有求。有求則乖理。非所以來意也。舍利弗言我為法來非為床座。上確定二實。而身子進退墮負。若其為法。不應念坐。如其念坐。何名為法。而身子。偏答一問。本為法來。但形有勞。故求坐耳。又形安。則法入神。所以念坐。終為法也。維摩

【現代漢語翻譯】現代漢語譯本：因此，心無法思量，口無法議論。權智則變化無窮，如大小可以互相容納。這不是凡夫、二乘（聲聞和緣覺）以及下地菩薩所能思議的，所以稱為『不思議』。所謂『教不思議』，內在有二智：一為『不思議本』（根本），外在顯現形聲，即『不思議跡』（示現）。這是以根本垂示跡象，由外在的不思議跡象，得以顯示不思議的根本，即以跡象顯現根本。具體如《玄章》所闡明。就此品內，大致分為兩大章節：一闡明實智的不思議，二闡明權智的不思議。初文分為五部分：一是舍利弗念座，二是維摩詰呵責，三是舍利弗回答，四是維摩詰呵斥，五是當時聽眾領悟佛道。當時，舍利弗看到這室內沒有床座，心想：『這些菩薩和大弟子們，應當坐在哪裡呢？』舍利弗生起這個念頭，有兩種含義：一是就跡象而言，法身大士身心沒有疲倦。聲聞有結業之形，心雖沒有結縛，身體卻有疲勞，所以顯現止息的跡象。因為他在弟子中，年老體弱，所以先生起這個念頭，是不想顯現他的疲累之態，而且必定知道維摩詰能洞察他的心思，所以只是心念而沒有說出口。二是就根本而言，維摩詰與舍利弗，既是大人和小乘之人，相互教化。所以維摩詰空出房間，以待賓客，舍利弗念及座位，而引發教化。長者維摩詰知道他的心意，告訴舍利弗說：『仁者您是爲了佛法而來呢？還是爲了求床座而來呢？』這是維摩詰將要辨明無所求的道理，所以才這樣詰問。之所以這樣，是因為想要坐的念頭，跡像在于有所求，有所求就違背了真理，不是來此的本意。舍利弗回答說：『我是爲了佛法而來，不是爲了床座。』上面確定了二種真實，而舍利弗進退兩難，處於被動。如果說是爲了佛法，就不應該念及座位；如果說是念及座位，又怎麼能說是爲了佛法呢？而舍利弗，偏重回答了一個問題，本來是爲了佛法而來，但形體有些疲勞，所以才想求個座位。而且形體安適，佛法才能進入神識，所以念及座位，最終還是爲了佛法。 English version: Therefore, the mind cannot conceive, and the mouth cannot discuss. Expedient wisdom (upaya-jnana) is infinitely variable, like the ability of large and small to accommodate each other. This is beyond the comprehension of ordinary people, the Two Vehicles (Shravakas and Pratyekabuddhas), and Bodhisattvas on lower stages, hence it is called 'inconceivable'. The so-called 'teaching of the inconceivable' has two wisdoms within: one is the 'inconceivable essence' (original nature), and the other is the external manifestation of form and sound, which is the 'inconceivable trace' (manifestation). This is using the essence to reveal the trace, and from the external inconceivable trace, the inconceivable essence can be revealed, that is, using the trace to reveal the essence, as explained in the Profound Chapter (玄章). Within this chapter, there are two main sections: one elucidates the inconceivable nature of real wisdom (實智), and the other elucidates the inconceivable nature of expedient wisdom (權智). The first section has five parts: first, Shariputra (舍利弗) thinks about seats; second, Vimalakirti (維摩詰) rebukes him; third, Shariputra answers; fourth, Vimalakirti scolds; and fifth, the assembly at that time attains enlightenment. At that time, Shariputra saw that there were no beds or seats in the room and thought, 'Where should these Bodhisattvas and great disciples sit?' Shariputra's thought has two meanings: first, from the perspective of the trace, the Dharmakaya (法身) great beings have no weariness in body and mind. The Shravakas (聲聞) have the form of karmic entanglement; although their minds have no entanglements, their bodies are fatigued, so they show signs of rest. Because he is old and weak among the disciples, he first has this thought, not wanting to show his weary state, and he certainly knows that Vimalakirti can see through his mind, so he only thinks it and does not speak it out. Second, from the perspective of the essence, Vimalakirti and Shariputra are both great and small beings, teaching and transforming each other. Therefore, Vimalakirti empties the room to await guests, and Shariputra thinks of seats, thus initiating the teaching. The elder Vimalakirti, knowing his intention, said to Shariputra, 'O benevolent one, do you come for the Dharma or to seek a seat?' This is Vimalakirti about to explain the principle of non-seeking, so he questions him. The reason for this is that the thought of wanting to sit is a trace of seeking, and seeking goes against the truth, which is not the original intention of coming here. Shariputra replied, 'I come for the Dharma, not for a seat.' The above confirms the two truths, and Shariputra is in a dilemma, in a passive position. If it is for the Dharma, one should not think of a seat; if one thinks of a seat, how can it be said to be for the Dharma? And Shariputra, focusing on answering one question, originally came for the Dharma, but the body is a little tired, so he wants to seek a seat. Moreover, if the body is comfortable, the Dharma can enter the spirit, so thinking of a seat is ultimately for the Dharma.

【English Translation】 Modern Chinese translation: Therefore, the mind cannot conceive, and the mouth cannot discuss. Expedient wisdom (upaya-jnana) is infinitely variable, like the ability of large and small to accommodate each other. This is beyond the comprehension of ordinary people, the Two Vehicles (Shravakas and Pratyekabuddhas) and Bodhisattvas on lower stages, hence it is called 'inconceivable'. The so-called 'teaching of the inconceivable' has two wisdoms within: one is the 'inconceivable essence' (original nature), and the other is the external manifestation of form and sound, which is the 'inconceivable trace' (manifestation). This is using the essence to reveal the trace, and from the external inconceivable trace, the inconceivable essence can be revealed, that is, using the trace to reveal the essence, as explained in the Profound Chapter (玄章). Within this chapter, there are two main sections: one elucidates the inconceivable nature of real wisdom (實智), and the other elucidates the inconceivable nature of expedient wisdom (權智). The first section has five parts: first, Shariputra (舍利弗) thinks about seats; second, Vimalakirti (維摩詰) rebukes him; third, Shariputra answers; fourth, Vimalakirti scolds; and fifth, the assembly at that time attains enlightenment. At that time, Shariputra saw that there were no beds or seats in the room and thought, 'Where should these Bodhisattvas and great disciples sit?' Shariputra's thought has two meanings: first, from the perspective of the trace, the Dharmakaya (法身) great beings have no weariness in body and mind. The Shravakas (聲聞) have the form of karmic entanglement; although their minds have no entanglements, their bodies are fatigued, so they show signs of rest. Because he is old and weak among the disciples, he first has this thought, not wanting to show his weary state, and he certainly knows that Vimalakirti can see through his mind, so he only thinks it and does not speak it out. Second, from the perspective of the essence, Vimalakirti and Shariputra are both great and small beings, teaching and transforming each other. Therefore, Vimalakirti empties the room to await guests, and Shariputra thinks of seats, thus initiating the teaching. The elder Vimalakirti, knowing his intention, said to Shariputra, 'O benevolent one, do you come for the Dharma or to seek a seat?' This is Vimalakirti about to explain the principle of non-seeking, so he questions him. The reason for this is that the thought of wanting to sit is a trace of seeking, and seeking goes against the truth, which is not the original intention of coming here. Shariputra replied, 'I come for the Dharma, not for a seat.' The above confirms the two truths, and Shariputra is in a dilemma, in a passive position. If it is for the Dharma, one should not think of a seat; if one thinks of a seat, how can it be said to be for the Dharma? And Shariputra, focusing on answering one question, originally came for the Dharma, but the body is a little tired, so he wants to seek a seat. Moreover, if the body is comfortable, the Dharma can enter the spirit, so thinking of a seat is ultimately for the Dharma.

詰言。唯舍利弗。夫求法者不貪軀命。何況床坐。夫求法者非有色受想行識之求。非有界入之求。非有欲色無色之求。唯舍利弗。夫求法者不著佛求．不著法求．不著眾求。夫求法者無見苦求．無斷集求．無造盡證修道之求。所以者何。法無戲論。若言我當見苦斷集證滅修道。是則戲論非求法也。唯舍利弗法名寂滅。若行生滅是求生滅非求法也。法名無染。若染於法乃至涅槃。是則染著非求法也。法無行處。若行於法。是則行處非求法也。法無取捨。若取捨法。是則取捨非求法也。法無處所。若著處所。是則著處非求法也。法名無相。若隨相識。是則求相非求法也。法不可住。若住於法。是則住法非求法也。法不可見聞覺知。若行見聞覺知。是則見聞覺知非求法也。此攝六根。以為四用。眼為見。耳為聞。鼻舌身三根。為覺。意根稱知。法名無為若行有為是則求有為非求法也是故舍利弗若求法者於一切法應無所求。此章明無求。其旨有二。一者顯實相之理。超四句。絕百非。言語道斷。心行所滅。不可以有無等求實相。此即釋不思議境也。二者欲令行人。契于實相。亦息一切有所得心。所以然者。夫心有所求則有著。有著則有所縛。便不得離。況乖乎實相。故令心無所求。以心無所求故。心行斷言語滅。即實智不思議

{ "translations": [ "現代漢語譯本：", "詰問：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）啊，真正尋求佛法的人，不會貪戀自己的身體和性命，更何況是床和座位呢？尋求佛法的人，不是在色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）五蘊中尋求，不是在界（dhātu，構成要素）、入（āyatana，感覺器官和對像）中尋求，不是在欲界（kāmadhātu，充滿慾望的世界）、色界（rūpadhātu，物質世界）、無色界（arūpadhātu，沒有物質的世界）中尋求。』", "『舍利弗啊，真正尋求佛法的人，不會執著于佛來尋求，不會執著於法來尋求，不會執著于僧眾來尋求。尋求佛法的人，不會爲了看見苦諦（duḥkha，痛苦的真理）而尋求，不會爲了斷除集諦（samudaya，痛苦根源的真理）而尋求，不會爲了創造滅諦（nirodha，痛苦止息的真理）和證悟道諦（mārga，通往止息痛苦的道路的真理）而尋求。』", "『為什麼呢？因為佛法不是戲論（prapañca，虛妄分別）。如果說『我應當看見苦諦、斷除集諦、證悟滅諦、修習道諦』，這就是戲論，不是尋求佛法。舍利弗啊，佛法的名稱是寂滅（śūnyatā，空性）。如果行於生滅（utpāda-nirodha，產生和消滅），那就是尋求生滅，不是尋求佛法。佛法的名稱是無染（anāsrava，沒有煩惱）。如果染著于佛法，乃至涅槃（nirvāṇa，解脫），那就是染著，不是尋求佛法。』", "『佛法沒有行處（gati，去處）。如果行於佛法，那就是行處，不是尋求佛法。佛法沒有取捨（upādāna，執取）。如果取捨佛法，那就是取捨，不是尋求佛法。佛法沒有處所（sthāna，位置）。如果執著于處所，那就是執著處所，不是尋求佛法。佛法的名稱是無相（alakṣaṇa，沒有特定形態）。如果隨相而識別，那就是尋求相，不是尋求佛法。』", "『佛法不可住（sthita，停留）。如果住在佛法中，那就是住法，不是尋求佛法。佛法不可見聞覺知（dṛṣṭi-śruta-mati-vijñāta，通過視覺、聽覺、思考和意識來認知）。如果行於見聞覺知，那就是見聞覺知，不是尋求佛法。』", "『這是攝取六根（ṣaḍindriya，六種感官），作為四種作用。眼根（cakṣurindriya，視覺器官）的作用是見，耳根（śrotrendriya，聽覺器官）的作用是聞，鼻根（ghrāṇendriya，嗅覺器官）、舌根（jihvendriya，味覺器官）、身根（kāyendriya，觸覺器官）這三種根的作用是覺，意根（manasindriya，思維器官）稱為知。佛法的名稱是無為（asaṃskṛta，非造作）。如果行於有為（saṃskṛta，造作），那就是尋求有為，不是尋求佛法。』", "『所以，舍利弗，如果尋求佛法的人，對於一切法都應當無所求。』", "這一章闡明『無求』的道理，其主旨有二：一是彰顯實相（tathatā，事物的真實本性）之理，超越四句（catuṣkoṭi，四種邏輯可能性），斷絕百非（否定一切），言語之道斷絕，心行之處滅盡，不可以用有無等概念來尋求實相。這就是解釋不可思議的境界。", "二是想要讓修行人，契合于實相，也止息一切有所得的心。之所以這樣，是因為，如果心有所求，就會有所執著；有所執著，就會有所束縛，便不能解脫，更何況是違背實相呢？所以要讓心無所求。因為心無所求，心行斷絕，言語滅盡，就是實智（bhūta-jñāna，真實的智慧）和不可思議的境界。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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也。以實相不可求。則無數于外。以實智無所求。則無心於內。故境智並冥。緣觀俱寂。乃為理極。真不思議也。說是語時五百天子于諸法中得法眼凈。以悟緣觀俱寂。內外並冥。則有所得塵累皆息。故稱法眼凈也。但法眼凈。有二義。據小乘。則是須陀洹果。約大乘。謂初地菩薩。以大乘初地為見道故也。肇公云。此文是大乘法眼凈也。爾時長者維摩詰問文殊師利言仁者游于無量千萬意阿僧祇國何等佛土方有好上妙功德成就師子之座。此第二次明權智不思議。上辨無所求。乃契于實相。故能遍給一切群生所求。就文內。大開為二。一略相權智不思議。二廣釋權智不思議。初文十句。一凈名問。二文殊答。三凈名借座。四燈王遣座。五大眾稱歎。六凈名命菩薩就座。七菩薩受教而座。八凈名教聲聞就座。九身子等不能。十重教令禮燈王。此初。凈名所以問者。一欲令賓自選妙極主。則應言取與。是故問矣。二欲令時眾起敬信之心。若不問而取容。是幻化所造。今問方取。則知實有座來。所以借他方座者。又有二義。一者欲顯諸佛功德依果殊妙。令時眾起求佛之心。二欲因往反之事。令二國化流也。文殊師利言居士東方度三十六恒河沙國有世界名須彌相其佛號須彌燈王今現在彼佛身長八萬四千由旬其師子座高八萬四千由

【現代漢語翻譯】現代漢語譯本：也。因為實相不可尋求，所以不在外在的無數事物中。因為真實的智慧無所求，所以內心沒有執著。因此，境界與智慧一同泯滅，因緣與觀照都歸於寂靜，這才達到了最高的真理，真是不可思議啊。當說這段話的時候，五百位天子在諸法中獲得了法眼凈（dharma-cakṣus-viśuddha，證悟佛法的清凈之眼）。因為領悟到因緣與觀照都歸於寂靜，內外都一同泯滅，那麼有所得的塵世煩惱都會止息，所以稱為法眼凈。但是法眼凈，有兩種含義。從小乘來說，就是須陀洹果（Srotaāpanna，預流果）。從大乘來說，是指初地菩薩。因為大乘初地是見道位。肇公說，這段經文是大乘的法眼凈。當時，長者維摩詰（Vimalakīrti）問文殊師利（Mañjuśrī）說：『仁者您遊歷于無量千萬億阿僧祇（asaṃkhya，無數）國土，哪個佛土才有好上妙功德成就的師子之座（siṃhāsana，佛的座位）？』這是第二次說明權智不可思議。上面辨明無所求，才能契合于實相，所以能夠普遍供給一切眾生所求。就文內來說，大體分為兩部分。一是略述權智不可思議，二是廣釋權智不可思議。初文有十句。一，維摩詰問。二，文殊答。三，維摩詰借座。四，燈王遣座。五，大眾稱歎。六，維摩詰命令菩薩就座。七，菩薩接受教令而就座。八，維摩詰教聲聞就座。九，舍利弗（Śāriputra）等不能。十，再次教令禮拜燈王。這是最初的部分。維摩詰之所以發問，一是想要讓賓客自己選擇最妙的主人，那麼就應該說取與。所以才發問。二是想要讓當時的聽眾生起敬信之心。如果不問就取用，那是幻化所造。現在問了才取用，就知道確實有座位到來。之所以借用他方世界的座位，還有兩種含義。一是想要顯示諸佛功德依果殊妙，讓當時的聽眾生起求佛之心。二是想要因為往返的事情，讓兩個國家互相教化。文殊師利說：『居士，東方經過三十六恒河沙（gaṅgā-nadī-vālukā，極多的數量單位）數的國土，有個世界名叫須彌相（Sumeru-lakṣaṇa），那裡的佛號是須彌燈王（Sumeru-dīpa-rāja），現在正在那裡。佛身長八萬四千由旬（yojana，長度單位），他的師子座高八萬四千由旬。

【English Translation】 English version: Also. Because the true form cannot be sought, it is not found in the countless external things. Because true wisdom seeks nothing, there is no attachment in the mind. Therefore, the realm and wisdom both disappear, and both conditions and contemplation return to stillness. Only then is the ultimate truth reached, truly inconceivable. When these words were spoken, five hundred devas (heavenly beings) attained the dharma-cakṣus-viśuddha (pure dharma eye, the pure eye of enlightenment) in all dharmas (teachings). Because they realized that both conditions and contemplation return to stillness, and both inside and outside disappear together, then the worldly afflictions of what is attained will cease. Therefore, it is called dharma-cakṣus-viśuddha. However, dharma-cakṣus-viśuddha has two meanings. According to the Hinayana (Small Vehicle), it is the Srotaāpanna (Stream-enterer fruit). According to the Mahayana (Great Vehicle), it refers to the bodhisattva (enlightened being) of the first bhumi (stage). Because the first bhumi of the Mahayana is the stage of seeing the path. Zhao Gong said, this passage is the dharma-cakṣus-viśuddha of the Mahayana. At that time, the elder Vimalakīrti asked Mañjuśrī, 'Virtuous one, you have traveled to immeasurable millions of billions of asaṃkhya (countless) lands, which Buddha land has a simhasana (lion throne, Buddha's seat) accomplished with good, supreme, and wonderful merits?' This is the second explanation of the inconceivable expedient wisdom. The above clarifies that seeking nothing is in accordance with the true form, so it can universally provide what all beings seek. In terms of the text, it is broadly divided into two parts. First, a brief description of the inconceivable expedient wisdom, and second, a detailed explanation of the inconceivable expedient wisdom. The initial text has ten sentences. First, Vimalakīrti asks. Second, Mañjuśrī answers. Third, Vimalakīrti borrows a seat. Fourth, Dipamkara-raja (Lamp King) sends a seat. Fifth, the assembly praises. Sixth, Vimalakīrti orders the bodhisattvas to take their seats. Seventh, the bodhisattvas accept the teaching and take their seats. Eighth, Vimalakīrti teaches the śrāvakas (listeners) to take their seats. Ninth, Śāriputra and others cannot. Tenth, he again teaches them to bow to Dipamkara-raja. This is the initial part. The reason why Vimalakīrti asked is first, he wanted the guests to choose the most wonderful host themselves, so he should say take and give. That's why he asked. Second, he wanted to arouse respect and faith in the audience at that time. If it is taken without asking, it is made by illusion. Now that it is taken after asking, it is known that the seat has indeed arrived. There are also two meanings for borrowing a seat from another world. One is to show the wonderful merits and fruits of the Buddhas, so that the audience at that time will have the desire to seek Buddhahood. The second is to let the two countries teach each other because of the back-and-forth events. Mañjuśrī said, 'Layman, going east through thirty-six Ganges river sands (gaṅgā-nadī-vālukā, extremely large number) of lands, there is a world called Sumeru-lakṣaṇa (Mount Sumeru Appearance), and the Buddha there is called Sumeru-dīpa-rāja (Mount Sumeru Lamp King), who is now there. The Buddha's body is eighty-four thousand yojanas (yojana, unit of length) long, and his simhasana is eighty-four thousand yojanas high.'

旬嚴飾第一。第二文殊師利答。肇公云。由旬。天竺里數不定。上由旬六十里。中由旬五十里。下由旬四十里。於是長者維摩詰現神通力。此第三凈名借座。香積品。有彼菩薩來。故遣化住彼。燈王佛國。無有眾集。故但默現神通。又是二品。互明奇特。此辨以大入小。彼明以小宛大。故彼明遣化。此示默感也。即時彼佛遣三萬二千師子之座高廣嚴凈來入維摩詰室。此第四燈王遣座。凈名。雖以神力往取。彼佛不遣。亦無由致之。諸菩薩大弟子釋梵四天王等昔所未見其室廣博皆悉苞容三萬二千師子座無所妨閡于毗耶離城及閻浮提四天下亦不迫作悉見如故。第五時眾稱歎。問。以大入小。小不增。大不減。不可思議。今既稱其室廣博。則是增小。何名莫測。答。自內而觀其室廣博。自外而觀本相如故。則無所增也。問。自外而觀。本相如故。可不增外。自內而觀。其室廣博。應增內耶。答。凈名。實能不增于內。但欲取二種不可思議。一者大坐入小室。而小室外相如故。是大小不思議。二者欲明其室內外不思議。唯方丈一室。自內而觀。則見其大。自外而觀。猶是方大。故是內外不思議也。又解。于內不大。以人見其室容於座故。謂改小室。故次言本相如故。本相如故。竟外相不大。內亦不增也。爾時維摩詰語文殊師利

【現代漢語翻譯】現代漢語譯本旬嚴飾第一。（「旬嚴飾」指用十種莊嚴來裝飾）第二，文殊師利回答。肇公說：『由旬（Yojana），天竺（India）的里數不定。上由旬六十里，中由旬五十里，下由旬四十里。』於是，長者維摩詰（Vimalakirti）顯現神通力。這是第三，凈名（Vimalakirti）借座。《香積品》有彼佛菩薩來，所以派遣化身住在那裡。燈王佛國（Dipamkara Buddha's land）沒有眾多集會，所以只是默默顯現神通。又是兩品，互相闡明奇特之處。此品辨析以大入小，彼品闡明以小宛大。所以彼品闡明派遣化身，此品顯示默默感應。即時，彼佛派遣三萬二千師子之座，高廣嚴凈，來到維摩詰室。這是第四，燈王（Dipamkara Buddha）遣座。凈名（Vimalakirti），雖然以神通力前往取座，但彼佛不派遣，也沒有由此導致的。諸菩薩、大弟子、釋梵四天王等，過去所未見其室廣博，都完全包容三萬二千師子座，沒有妨礙，對於毗耶離城（Vaishali）及閻浮提（Jambudvipa）四天下，也不顯得擁擠，一切都如故。第五，時眾稱歎。問：以大入小，小不增，大不減，不可思議。現在既然稱其室廣博，則是增大了小，為何說不可測度？答：從內而觀，其室廣博；從外而觀，本相如故。則沒有增大。問：從外而觀，本相如故，可以不增大外。從內而觀，其室廣博，應該增大內嗎？答：凈名（Vimalakirti）確實能不增大內。但想要取兩種不可思議。一者，大座進入小室，而小室外相如故，是大小不思議。二者，想要闡明其室內外不思議。唯有方丈一室，從內而觀，則見其大；從外而觀，猶是方丈大小。故是內外不思議。又解：于內不大，因為人們看見其室容納于座，認為改變了小室。所以接著說本相如故。本相如故，最終外相不大，內也不增大。爾時，維摩詰（Vimalakirti）問文殊師利（Manjushri）

【English Translation】 English version First, the ten adornments. ('Ten adornments' refers to decorating with ten kinds of adornments.) Second, Manjushri answers. Master Zhao said: 'Yojana (Yojana), the number of miles in India (India) is uncertain. The upper Yojana is sixty miles, the middle Yojana is fifty miles, and the lower Yojana is forty miles.' Then, the elder Vimalakirti (Vimalakirti) manifested supernatural powers. This is the third, Vimalakirti (Vimalakirti) borrowing a seat. The 'Fragrant Accumulation' chapter has the arrival of that Buddha and Bodhisattvas, so he sent a manifestation to reside there. Dipamkara Buddha's land (Dipamkara Buddha's land) has no large gatherings, so he only silently manifested supernatural powers. These are two chapters that mutually clarify the peculiarities. This chapter analyzes entering the small with the large, and that chapter clarifies making the small appear large. Therefore, that chapter clarifies sending a manifestation, and this chapter shows silent response. Immediately, that Buddha sent thirty-two thousand lion seats, tall, wide, adorned, and pure, to enter Vimalakirti's room. This is the fourth, Dipamkara Buddha (Dipamkara Buddha) sending seats. Vimalakirti (Vimalakirti), although he went to fetch the seats with supernatural powers, that Buddha did not send them, nor was there any cause for it. The Bodhisattvas, great disciples, Shakra, Brahma, the Four Heavenly Kings, etc., had never seen such a vast room before, completely encompassing thirty-two thousand lion seats without obstruction, and for the city of Vaishali (Vaishali) and Jambudvipa (Jambudvipa), the four continents, it did not appear crowded, and everything remained as before. Fifth, the assembly praised. Question: Entering the small with the large, the small does not increase, the large does not decrease, it is inconceivable. Now that it is said that the room is vast, then the small has increased, so why is it said to be immeasurable? Answer: Viewed from within, the room is vast; viewed from without, the original appearance remains the same. Then there is no increase. Question: Viewed from without, the original appearance remains the same, so the outside does not increase. Viewed from within, the room is vast, should the inside increase? Answer: Vimalakirti (Vimalakirti) is indeed able to not increase the inside. But he wants to take two kinds of inconceivable things. First, a large seat enters a small room, and the external appearance of the small room remains the same, which is the inconceivable nature of large and small. Second, he wants to clarify the inconceivable nature of the inside and outside of the room. Only a one-zhang room, viewed from within, appears large; viewed from without, it is still the size of a one-zhang room. Therefore, it is the inconceivable nature of inside and outside. Another explanation: It is not large inside, because people see that the room accommodates the seats, and think that the small room has been changed. Therefore, it is then said that the original appearance remains the same. The original appearance remains the same, and in the end, the external appearance is not large, nor does the inside increase. At that time, Vimalakirti (Vimalakirti) asked Manjushri (Manjushri).

就師子座與諸菩薩上人俱坐當自立身如彼坐像。第六明令菩薩就坐。其得神通菩薩即自變形為四萬二千由旬坐師子座諸新發意菩薩及大弟子皆不能升。第七受教而坐。爾時維摩詰語舍利弗就師子座。第八重教聲聞。舍利弗言居士此座高廣吾不能升。第九聲聞不能就座。自有二義。一者維摩詰神力所制。欲令眾生。知大小乘優劣。若此之懸也。二者諸佛功德之坐。非無德所坐。理自冥絕。非所制也。維摩詰言唯舍利弗為須彌燈王如來作禮乃可得坐。第十勸禮燈王。既是燈王。業起禮之。則承佛神力。故得坐也。於是初發意菩薩及大弟子即為須彌燈王如來作禮便得坐師子座舍利弗言居士未曾有也如此小室乃容受此高廣之座于毗耶離城無所妨閡又于閻浮提聚落城邑及四天下諸天龍王鬼神宮殿亦不迫迮。此下第二廣釋不思議。就文為五。一身子就坐稱歎。二凈名凈釋。三迦葉抑揚。四時眾蒙益。第五凈名重嘆不思議。維摩詰言唯舍利弗諸佛菩薩有解脫名不思議。第二凈名解釋。解脫體者。謂權實智也。猶是一正觀。為眾生故。異稱說之。或作解脫之名。或為涅槃之稱。或受般若之號。又立一乘之目。今言解脫。凡有二義。一者體則無礙。二者用則自在。自在者。夫欲為而不能。則是縛也。應念即能。解脫無不能故。名為解脫。

【現代漢語翻譯】現代漢語譯本關於師子座（指獅子座，一種座位）與諸菩薩上人一同就坐，應當自己化現出與那座位相稱的身形。這是第六點，說明讓菩薩們就坐。那些獲得神通的菩薩們，便各自變化身形，化為四萬二千由旬高的身軀，然後就坐于師子座上，那些新發菩提心的菩薩以及大弟子們都無法升上去。這是第七點，接受教導而就坐。這時，維摩詰對舍利弗說，請就坐于師子座上。這是第八點，再次教導聲聞（指小乘佛教的修行者）。舍利弗說：『居士，這座位如此高廣，我無法升上去。』這是第九點，聲聞無法就坐。這裡有兩種含義：一是維摩詰的神力所制，想要讓眾生知道大乘和小乘的優劣，就像這樣懸殊；二是諸佛功德之座，不是沒有功德的人可以坐的，這是理所當然的，並非被神力所制。維摩詰說：『只有舍利弗為須彌燈王如來（Sumeru Lamp King Tathagata）作禮，才可以坐上去。』這是第十點，勸說禮拜燈王。既然是燈王，因為業力的緣故禮拜他，就能承蒙佛的神力，所以才能坐上去。於是，初發菩提心的菩薩以及大弟子們，就為須彌燈王如來作禮，便得以坐上師子座。舍利弗說：『居士，真是前所未有啊！如此小的房間，竟然能夠容納如此高廣的座位，在毗耶離城（Vaishali）中沒有任何妨礙，又在閻浮提（Jambudvipa，指我們所居住的這個世界）的聚落、城邑以及四天下（the four continents surrounding Mount Sumeru）諸天、龍王、鬼神宮殿中，也不顯得擁擠。』以下是第二部分，廣泛解釋不可思議。從文義上分為五點：一是舍利弗就坐后稱讚；二是維摩詰的解釋；三是迦葉（Kasyapa）的抑揚；四是當時在場的人都蒙受利益；五是維摩詰再次讚歎不可思議。維摩詰說：『只有舍利弗，諸佛菩薩有一種解脫，名為不可思議。』這是第二點，維摩詰的解釋。解脫的本體，指的是權智和實智。實際上是一種正觀，爲了眾生的緣故，用不同的名稱來稱說它。或者稱為解脫，或者稱為涅槃（Nirvana），或者稱為般若（Prajna），又建立一乘（Ekayaana）之名。現在所說的解脫，凡有二種含義：一是本體上沒有障礙，二是作用上非常自在。自在，就是想要做什麼就能做什麼，如果想要做卻不能做，那就是束縛。應念就能做到，解脫沒有不能做到的，所以名為解脫。

【English Translation】 English version Regarding the Lion Seat (a type of seat) and the Bodhisattvas and superiors sitting together, one should manifest a body that corresponds to the size of the seat. This is the sixth point, explaining how to have the Bodhisattvas take their seats. Those Bodhisattvas who have attained supernatural powers transform their bodies into forms forty-two thousand yojanas (an ancient Indian unit of distance) in height and then sit on the Lion Seat. The newly initiated Bodhisattvas and the great disciples are unable to ascend. This is the seventh point, receiving instruction and taking a seat. At this time, Vimalakirti said to Sariputra, 'Please take a seat on the Lion Seat.' This is the eighth point, again instructing the Sravakas (followers of the Hinayana school). Sariputra said, 'Layman, this seat is so high and wide that I cannot ascend it.' This is the ninth point, the Sravakas are unable to take their seats. There are two meanings here: first, it is due to Vimalakirti's supernatural power, wanting to let sentient beings know the superiority of the Mahayana and Hinayana, just like this disparity; second, the seat of the Buddhas' merits is not for those without merit to sit on, this is naturally the case, not due to being controlled by supernatural power. Vimalakirti said, 'Only if Sariputra pays homage to Sumeru Lamp King Tathagata (Sumeru Lamp King Tathagata) will he be able to sit.' This is the tenth point, advising to pay homage to the Lamp King. Since he is the Lamp King, due to the karma, paying homage to him will receive the Buddha's divine power, and therefore be able to sit. Thereupon, the newly initiated Bodhisattvas and the great disciples paid homage to Sumeru Lamp King Tathagata and were able to sit on the Lion Seat. Sariputra said, 'Layman, this is unprecedented! Such a small room can actually accommodate such a high and wide seat, without any obstruction in the city of Vaishali (Vaishali), and in the villages, cities, and towns of Jambudvipa (the world we live in), as well as the palaces of the gods, dragons, and spirits of the four continents (the four continents surrounding Mount Sumeru), it does not appear crowded.' The following is the second part, extensively explaining the inconceivable. It is divided into five points according to the text: first, Sariputra praises after taking his seat; second, Vimalakirti's explanation; third, Kasyapa's (Kasyapa) emphasis; fourth, all those present at the time benefit; fifth, Vimalakirti again praises the inconceivable. Vimalakirti said, 'Only Sariputra, the Buddhas and Bodhisattvas have a liberation called inconceivable.' This is the second point, Vimalakirti's explanation. The essence of liberation refers to expedient wisdom and true wisdom. In reality, it is a single correct view, but for the sake of sentient beings, it is referred to by different names. It is either called liberation, or Nirvana (Nirvana), or Prajna (Prajna), and the name of Ekayaana (Ekayaana) is also established. The liberation now spoken of has two meanings: first, there is no obstruction in its essence; second, it is very free in its function. Freedom means being able to do what one wants to do. If one wants to do something but cannot, that is bondage. Being able to do it as soon as one thinks of it, liberation has nothing that it cannot do, therefore it is called liberation.

大士能然。凡夫二乘。下位菩薩。莫知所知能然。故名不思議。此出解脫名也。若菩薩住是解脫者以須彌之高廣內芥子中無所增減須彌山王本相如故而四天王忉利諸天不覺不知己之所入唯應度者乃見須彌入芥子中是名不思議解脫法門。自此以下。十三複次。釋解脫之用。即是以跡顯本。十三複次為三。初十一事。就依果外法。明不思議。次一事。就內形。明不思議。第十三一事。就音聲。明不思議。初明大入小而無增減者。有人言。大實不入小。但以神力。令物見入。有人言。大實容入小。故使物見。今謂。具有二義。一實不入。能令見入。二實能令入。適緣所宜。問。小大既不增減。云何容入。答。有人言。既稱不可思議。故高推聖境。無以釋之。有人言。大無大相。故大能入小。小無小相。故小能容大。今謂。二釋並皆不然。若無大小相。何所容入。小大若定性。不容亦有定性。不容定不容。不可令其見容。故定性少大。亦無容入。今言容入者。以因緣假名容入故。大稱小大。大得入小。小是大小。故小能容大。問。小既不增。云何容大也。答。如一寸之鏡。懸在於壁。而照見天下。天下之物。究現鏡內。而物不減。鏡亦不增也。又以四大海水入毛孔不嬈魚鱉黿鼉水性之屬。而彼大海本相如故。諸龍鬼神阿修羅等

【現代漢語翻譯】現代漢語譯本：文殊菩薩能夠做到這樣。凡夫、二乘（聲聞、緣覺），以及下位菩薩，都無法理解這種境界，所以稱為『不思議』。這是說明解脫的名稱。如果菩薩安住于這種解脫境界中，就能將像須彌山（Sumeru）那樣高廣的山，放入芥子（mustard seed）中，而須彌山本身沒有增大或減小，其原本的形態依舊如故。四天王（Four Heavenly Kings）、忉利天（Trāyastriṃśa）的諸天，也不會察覺或知曉自己已經進入芥子之中。只有那些應該被度化的人，才能看到須彌山進入芥子之中。這被稱為『不思議解脫法門』。從這裡以下，共有十三種『複次』（furthermore），用來解釋解脫的作用，也就是通過現象來顯現本質。這十三種『複次』分為三個部分。首先是前十一件事，就依靠果報之外的現象，來闡明不思議。其次是一件事，就內在形態，來闡明不思議。第十三是一件事，就聲音，來闡明不思議。首先說明大的進入小的，而沒有增大或減小的情況。有人說，大的實際上並沒有進入小的，只是通過神通力，讓人們看到進入的景象。也有人說，大的實際上能夠容納進入小的，所以讓人們看到。現在我認為，這兩種說法都有道理。一是實際上沒有進入，但能讓人看到進入；二是實際上能夠讓其進入，適合因緣的需要。問：小和大既然沒有增大或減小，怎麼能夠容納進入呢？答：有人說，既然稱為『不可思議』，所以要高度推崇聖人的境界，無法用語言來解釋。也有人說，大沒有大的相狀，所以大能夠進入小；小沒有小的相狀，所以小能夠容納大。現在我認為，這兩種解釋都不對。如果沒有大小的相狀，又容納什麼進入呢？小大如果具有固定的性質，不能容納也具有固定的性質，不能容納就是不能容納，不能讓人看到容納的景象。所以固定的性質是小和大，也沒有容納進入的可能。現在說能夠容納進入，是因為因緣假名，才能夠容納進入。大稱為小大，大才能進入小；小是大小，所以小能夠容納大。問：小既然沒有增大，怎麼能夠容納大呢？答：就像一寸的鏡子，懸掛在墻壁上，卻能照見天下。天下的事物，完全顯現在鏡子內，而事物沒有減少，鏡子也沒有增大。又比如將四大海水放入毛孔中，不會驚擾魚、鱉、黿、鼉等水生動物，而大海的原本形態依舊如故，諸龍（Nāga）、鬼神（Yaksa）、阿修羅（Asura）等也不會受到影響。

【English Translation】 English version: Mañjuśrī (Manjushri) is capable of this. Ordinary people, the Two Vehicles (Śrāvaka and Pratyekabuddha), and lower-level Bodhisattvas cannot comprehend this knowledge, hence it is called 'inconceivable'. This explains the name of liberation. If a Bodhisattva dwells in this liberation, they can place a mountain as high and vast as Mount Sumeru (Sumeru) into a mustard seed (mustard seed), without Mount Sumeru increasing or decreasing in size; its original form remains unchanged. The Four Heavenly Kings (Four Heavenly Kings) and the gods of Trāyastriṃśa (Trāyastriṃśa) will not perceive or know that they have entered the mustard seed. Only those who are to be liberated will see Mount Sumeru entering the mustard seed. This is called the 'inconceivable liberation Dharma gate'. From here onwards, there are thirteen 'furthermore' (furthermore) statements, used to explain the function of liberation, which is to reveal the essence through phenomena. These thirteen 'furthermore' statements are divided into three parts. First, the first eleven matters, relying on phenomena outside of karmic retribution, to elucidate the inconceivable. Second, one matter, relying on internal form, to elucidate the inconceivable. Thirteenth, one matter, relying on sound, to elucidate the inconceivable. First, it explains the situation of the large entering the small, without increasing or decreasing. Some say that the large does not actually enter the small, but through supernatural power, it makes people see the scene of entering. Others say that the large can actually accommodate entering the small, so it makes people see it. Now I think that both of these statements make sense. One is that it does not actually enter, but can make people see it entering; the other is that it can actually make it enter, suitable for the needs of conditions. Question: Since the small and the large do not increase or decrease, how can they accommodate entering? Answer: Some say that since it is called 'inconceivable', we should highly praise the realm of the saints, which cannot be explained in words. Others say that the large has no appearance of being large, so the large can enter the small; the small has no appearance of being small, so the small can accommodate the large. Now I think that both of these explanations are incorrect. If there is no appearance of size, what is being accommodated? If the small and the large have fixed natures, not being able to accommodate also has a fixed nature; not being able to accommodate is not being able to accommodate, and cannot make people see the scene of accommodating. Therefore, the fixed nature is small and large, and there is no possibility of accommodating entering. Now, saying that it can accommodate entering is because of conditional names, that it can accommodate entering. The large is called small-large, so the large can enter the small; the small is large-small, so the small can accommodate the large. Question: Since the small does not increase, how can it accommodate the large? Answer: It is like a one-inch mirror, hanging on the wall, but it can reflect the world. The things of the world are fully displayed in the mirror, but the things do not decrease, and the mirror does not increase. Also, like putting the four great seas into pores, it will not disturb aquatic animals such as fish, turtles, soft-shelled turtles, and alligators, and the original form of the sea remains the same, and the Nāgas (Nāga), Yakshas (Yaksa), Asuras (Asura), etc. will not be affected.

不覺不知己之所入。於此眾生亦無所嬈。又舍利弗。住不可思議解脫菩薩斷取三千大千世界如陶家輪著右掌中擲過恒河沙世界之外。其中眾生不覺不知己之所往。又復還置本處都不使人有往來想。而此世界本相如故。又舍利弗。或有眾生樂久住世而可度者。菩薩即演七日以為一劫。令彼眾生謂之一劫。或有眾生不樂久住而可度者。菩薩即促一劫以為七日。令彼眾生謂之七日。自上以來。就法體自在。明不思議。此之一事。約時延促。明不思議。問。前就法體。辨大小容入。既無增減。今明時之長短。云何有延促耶。答。不思議多門。非可一類。前是無增減。論不思議。今還增減。明不思議也。問。無增減可不思議。既其增減。何名不測。答。凡夫二乘。下位之人。不能促一劫為七日。延七日為一劫大士能然。故是不思議也。又雖促一劫為七日。而一劫宛然。雖延七日為一劫。七日如故。所以謂不思議。問。云何得爾。答。如人一夕之夢。見百年受樂。而一夕不長。百季不短。大士所為如是也。又舍利弗。住不思議解脫菩薩以一切佛土嚴飾之事集在一國示于眾生。又菩薩以一佛土眾生置之右掌飛到十方遍示一切而不動本處。舍利弗。十方眾生供養諸佛之具菩薩於一毛孔皆令得見。又十方國土所有日月星宿於一毛孔普使見

【現代漢語翻譯】現代漢語譯本（眾生）不覺察也不知道自己進入了何處。對於這些眾生也沒有任何干擾。還有，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。安住于不可思議解脫的菩薩，能取走三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個巨大世界體系），像陶工轉輪子一樣放在右掌中，然後拋過恒河沙數（Gaṅgā-nadī-vālikā，形容極多的數量）世界之外。其中的眾生不會察覺也不知道自己去了哪裡。之後又放回原來的地方，不讓人產生往來的想法，而這個世界的本來面貌依舊如故。還有，舍利弗。如果有眾生喜歡長久住世才能被度化，菩薩就將七天演化成一劫（Kalpa，佛教時間單位，極長的時間），讓那些眾生覺得是一劫。如果有眾生不喜歡長久住世才能被度化，菩薩就將一劫縮短為七天，讓那些眾生覺得是七天。從上面所說來看，就法體（Dharma-kāya，佛的法身）的自在而言，說明了不可思議。這件事，就時間的延長和縮短而言，說明了不可思議。問：前面就法體，辨析大小的容納，既然沒有增減，現在說明時間的長度，怎麼會有延長和縮短呢？答：不可思議有很多方面，不能用一種型別來概括。前面是沒有增減，論述不可思議。現在還是有增減，說明不可思議。問：沒有增減可以說是不可思議，既然有增減，怎麼能說是不可測度呢？答：凡夫和二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘，小乘佛教的兩種修行方式），下位的人，不能將一劫縮短為七天，延長七天為一劫，大菩薩能做到這樣，所以是不可思議的。而且即使縮短一劫為七天，一劫仍然完整存在；即使延長七天為一劫，七天仍然如故。所以說是不可思議。問：怎麼會這樣呢？答：就像人一個晚上的夢，夢見一百年享受快樂，而一個晚上沒有變長，一百年也沒有變短。大菩薩所做的事情就是這樣。還有，舍利弗。安住于不可思議解脫的菩薩，將一切佛土（Buddhakṣetra，佛所居住和教化的世界）的莊嚴裝飾之事集中在一個國家，展示給眾生。菩薩又將一個佛土的眾生放在右掌中，飛到十方（Ten directions，東、西、南、北、東南、西南、東北、西北、上、下）遍示一切，而沒有移動原來的地方。舍利弗。十方眾生供養諸佛的器具，菩薩在一個毛孔中都讓他們看見。還有，十方國土所有的日月星宿，在一個毛孔中普遍讓他們看見。

【English Translation】 English version (Sentient beings) are not aware and do not know where they have entered. There is also no disturbance to these sentient beings. Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), a Bodhisattva abiding in inconceivable liberation can take a three-thousand-great-thousand world system (Trisāhasra-mahāsāhasra-lokadhātu, a vast cosmic system in Buddhist cosmology), place it on his right palm like a potter's wheel, and throw it beyond worlds as numerous as the sands of the Ganges River (Gaṅgā-nadī-vālikā, an expression for an extremely large number). The sentient beings within it are not aware and do not know where they have gone. Then, he returns it to its original place without causing anyone to have thoughts of coming and going, and the original appearance of this world remains the same. Furthermore, Śāriputra, if there are sentient beings who can be liberated only if they enjoy a long life, the Bodhisattva transforms seven days into one kalpa (Kalpa, a unit of time in Buddhism, an extremely long period), causing those sentient beings to think it is one kalpa. If there are sentient beings who can be liberated only if they do not enjoy a long life, the Bodhisattva shortens one kalpa into seven days, causing those sentient beings to think it is seven days. From what has been said above, in terms of the freedom of the Dharma-kāya (Dharma-kāya, the body of the Dharma, the ultimate nature of the Buddha), it illustrates the inconceivable. This matter, in terms of the lengthening and shortening of time, illustrates the inconceivable. Question: Earlier, regarding the Dharma-kāya, the accommodation of large and small was discussed, and since there was no increase or decrease, now that the length of time is being discussed, how can there be lengthening and shortening? Answer: The inconceivable has many aspects and cannot be generalized into one type. Earlier, there was no increase or decrease, and the inconceivable was discussed. Now, there is still increase and decrease, illustrating the inconceivable. Question: No increase or decrease can be said to be inconceivable, but since there is increase and decrease, how can it be called immeasurable? Answer: Ordinary people and those of the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna, the Vehicle of Hearers and the Vehicle of Solitary Buddhas, two paths of practice in Theravada Buddhism), those of lower status, cannot shorten one kalpa into seven days or lengthen seven days into one kalpa. Great Bodhisattvas can do this, so it is inconceivable. Moreover, even if one kalpa is shortened into seven days, the kalpa still exists completely; even if seven days are lengthened into one kalpa, the seven days remain as they are. Therefore, it is said to be inconceivable. Question: How can this be? Answer: It is like a person's dream in one night, seeing a hundred years of enjoyment, but one night does not become longer, and a hundred years do not become shorter. What great Bodhisattvas do is like this. Furthermore, Śāriputra, a Bodhisattva abiding in inconceivable liberation gathers the adornments of all Buddha-lands (Buddhakṣetra, the realm where a Buddha resides and teaches) into one country and shows them to sentient beings. The Bodhisattva also places the sentient beings of one Buddha-land on his right palm, flies to the ten directions (Ten directions, east, west, south, north, southeast, southwest, northeast, northwest, up, down) and shows them to all, without moving from his original place. Śāriputra, the Bodhisattva allows all sentient beings in the ten directions to see the implements for making offerings to all the Buddhas within a single pore. Furthermore, he allows them to see all the suns, moons, and stars in the ten directions within a single pore.

之。又舍利弗。十方世界所有大風。菩薩悉能吸著口中而身無損外諸樹木亦不摧折。又十方世界劫燒盡時。以一切火內于腹中。火事如故而不為害。又于下方過恒河沙等諸佛世界取一佛土。舉著上方過恒河沙無數世界如持針鋒舉一棗葉而無所嬈。又舍利弗。住不可思議解脫菩薩能以神通現作佛身。或現辟支佛身。或現聲聞身。或現帝釋身。或現梵王身。或現世主身。或現轉輪王身。又十方世界所有眾聲上中下音皆能變之令作佛聲演出無常苦空無我之音。及十方諸佛所說種種之法。皆于其中普令得聞。舍利弗。我今略說菩薩不可思議解脫之力。若廣說者窮劫不盡。問。外道二乘。亦能于群像。變乎眾聲。與大士何異。答。凡夫小道。不能圓應群像。普變眾聲。故與菩薩異也。又大士。能令聲至有頂。無音可聞。形遍十方。無像可見。凡夫二乘。不能爾也。故言不思議。是時大迦葉聞說菩薩不可思議解脫法門嘆未曾有謂舍利弗譬如有人於盲者前現眾色像非彼所見一切聲聞聞是不可思議解脫法門不能解了為若此也智者聞是其誰不發阿耨多羅三藐三菩提心我等何為永斷其根於此大乘已如敗種。此第三迦葉稱歎。以助揚大道。貶斥小乘。令菩薩不退勝心。聲聞深自鄙恥。又令未發大心者。因此發心。樂小乘者。藉斯改志也。問。

【現代漢語翻譯】現代漢語譯本：舍利弗，還有，十方世界所有的大風，菩薩都能吸入口中，而自身沒有損傷，外面的樹木也不會被摧折。還有，十方世界劫火焚燒殆盡時，將所有的火焰納入腹中，火焰的事情依舊如常，而不會受到傷害。還有，從下方經過恒河沙數那麼多的佛世界，取一個佛土，舉到上方，經過恒河沙數無數的世界，就像用針尖舉起一片棗葉一樣，而沒有絲毫的妨礙。還有，舍利弗，安住于不可思議解脫的菩薩，能夠以神通顯現佛身，或者顯現辟支佛身（Pratyekabuddha，獨覺佛），或者顯現聲聞身（Śrāvaka，聽聞佛法而悟道的修行者），或者顯現帝釋身（Indra，忉利天之主），或者顯現梵王身（Brahmā，色界天之主），或者顯現世主身，或者顯現轉輪王身（Cakravartin，擁有統治世界的輪寶的理想君主）。還有，十方世界所有的聲音，上等的、中等的、下等的，都能將它們轉變為佛的聲音，演出無常、苦、空、無我的聲音，以及十方諸佛所說的種種法，都能在其中普遍地令眾生聽聞。舍利弗，我現在簡略地說說菩薩不可思議的解脫之力。如果詳細地說，窮盡劫數也說不完。問：外道和二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）也能在群體形象中變化嗎？能變化眾多的聲音嗎？這與大菩薩有什麼不同？答：凡夫和小乘道，不能圓滿地應現群體形象，普遍地變化眾多的聲音。所以與菩薩不同。而且大菩薩，能使聲音到達有頂天（Bhavāgra，三界之頂），沒有聲音可以聽聞；形體遍佈十方，沒有形象可以看見。凡夫和二乘，不能做到這樣。所以說是不可思議。這時，大迦葉（Mahākāśyapa，釋迦牟尼佛的十大弟子之一）聽聞了菩薩不可思議的解脫法門，讚歎說未曾有過，對舍利弗（Śāriputra，釋迦牟尼佛的十大弟子之一，以智慧著稱）說：『譬如有人在盲人面前顯現各種色彩的形象，不是盲人所能看見的。一切聲聞聽聞這不可思議的解脫法門，不能理解，就像這樣啊！智者聽聞這些，有誰不發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi，無上正等正覺之心）呢？我們為什麼永遠斷絕了菩提的根本，對於這大乘佛法，已經如同敗壞的種子。』這是第三次迦葉的稱歎，用來幫助弘揚大道，貶斥小乘，使菩薩不退失殊勝之心，使聲聞深深地感到自卑和羞恥。又使沒有發起大乘之心的人，因此而發起大乘之心；使愛好小乘的人，藉此改變志向。問：

【English Translation】 English version: Furthermore, Śāriputra, all the great winds in the ten directions of the world, a Bodhisattva can absorb into his mouth without any harm to his body, and without breaking any trees outside. Furthermore, when the kalpa-ending fire burns out all the ten directions of the world, he can take all the fire into his belly, and the fire continues as usual without causing any harm. Furthermore, from below, passing through Buddha-lands as numerous as the sands of the Ganges River, he can take one Buddha-land and lift it above, passing through countless worlds as numerous as the sands of the Ganges River, like holding a date leaf with the tip of a needle, without any disturbance. Furthermore, Śāriputra, a Bodhisattva abiding in inconceivable liberation can manifest a Buddha-body through supernatural powers, or manifest a Pratyekabuddha-body (Pratyekabuddha, a solitary Buddha), or manifest a Śrāvaka-body (Śrāvakā, a disciple who attains enlightenment by hearing the Buddha's teachings), or manifest an Indra-body (Indra, the lord of the Trāyastriṃśa Heaven), or manifest a Brahmā-body (Brahmā, the lord of the Form Realm), or manifest a world-ruler body, or manifest a Cakravartin-body (Cakravartin, an ideal universal ruler who possesses the wheel-turning jewel). Furthermore, all the sounds in the ten directions of the world, the superior, middle, and inferior sounds, he can transform them into the voice of the Buddha, proclaiming the sounds of impermanence, suffering, emptiness, and non-self, and all the various Dharmas spoken by the Buddhas in the ten directions, he can universally cause beings to hear them within. Śāriputra, I am now briefly speaking about the inconceivable power of liberation of the Bodhisattvas. If I were to speak in detail, it would not be exhausted even after endless kalpas. Question: Can non-Buddhists and those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle) also transform into various forms and change various sounds? What is the difference between them and the great Bodhisattvas? Answer: Ordinary people and those of the Small Vehicle cannot perfectly manifest various forms and universally transform various sounds. Therefore, they are different from Bodhisattvas. Moreover, great Bodhisattvas can make sounds reach the peak of existence (Bhavāgra, the peak of the Three Realms), where no sound can be heard; their forms can pervade the ten directions, where no form can be seen. Ordinary people and those of the Two Vehicles cannot do this. Therefore, it is said to be inconceivable. At this time, Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of Śākyamuni Buddha) heard the inconceivable Dharma-door of liberation of the Bodhisattvas and exclaimed that it was unprecedented, saying to Śāriputra (Śāriputra, one of the ten great disciples of Śākyamuni Buddha, known for his wisdom): 'It is like someone showing various colored images to a blind person, which he cannot see. All the Śrāvakas who hear this inconceivable Dharma-door of liberation cannot understand it, it is just like that! Who among the wise, upon hearing this, would not arouse the mind of Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, the mind of unsurpassed, complete, and perfect enlightenment)? Why have we forever severed the root of Bodhi, and for this Great Vehicle Dharma, we are already like spoiled seeds?' This is the third praise from Kāśyapa, used to help promote the Great Path, denigrate the Small Vehicle, so that Bodhisattvas do not retreat from their superior minds, and so that Śrāvakas deeply feel inferior and ashamed. It also causes those who have not aroused the Great Vehicle mind to arouse it because of this; and causes those who love the Small Vehicle to change their aspirations because of this. Question:

前云大入于小。唯應度者。乃能見之。身子既如盲對像。何能見大座入于小室。答。大明眾生。凡有三種。一者不見大入小。亦不達其所由。此凡夫不得見聞之流也。二者雖見大入小。而不能解之。即二乘人也。三見大入小。復能悟之。此菩薩上根人也。前云唯應度者。乃能見之。此取上根之人也。身子謂見而冥然不解。故譬之為盲。一切聲聞聞是不思議解脫法門皆應號泣聲振三千大千世界一切菩薩應大欣慶頂受此法。所失處重故。假言應啼泣耳。二乘憂悲永除。尚無微泣。況震三千。迦葉將明大小之殊。抑揚時聽。故非分者。宜致施望之泣。已分者。宜應頂受之嘆也。若有菩薩信解不思議解脫法門者一切魔眾無如之何。但能信解。魔不能嬈。何況行應者乎。大迦葉說是語時三萬二千天子皆發阿耨菩提心。第四時眾發心。迦葉既是聲聞。親自貶小為劣。揚大為勝。則理必然。故諸天聞之。而發求佛心也。爾時維摩詰語大迦葉仁者十方無量阿僧祇世界中作魔王者多是住不可思議解脫菩薩以方便力教化眾生現作魔王。此第五。凈名重嘆不可思議者。上十三義。但述不思議之順用。未明違用。則義猶有餘。故因迦葉所嘆。復敘其違用也。又因迦葉云。信解不可思議者。魔不能嬈。而十方亦有信解菩薩。為魔所嬈者。將明不可

【現代漢語翻譯】現代漢語譯本：之前說大的進入小的，只有應該被度化的人，才能見到這種景象。舍利弗就像盲人摸像一樣，怎麼能見到大座進入小房間呢？回答：對於大乘佛法，眾生有三種反應。第一種人既不能見到大的進入小的，也不明白其中的道理。這是凡夫俗子，無法理解這種境界。第二種人雖然能見到大的進入小的，卻不能理解其中的含義，這是二乘人的境界。第三種人既能見到大的進入小的，又能領悟其中的道理，這是菩薩中根器上等的人。之前說只有應該被度化的人才能見到，指的是根器上等的人。舍利弗雖然見到了，卻茫然不解，所以比作盲人。一切聲聞聽到這種不可思議的解脫法門，都應該號啕大哭，聲音震動三千大千世界；一切菩薩應該歡欣鼓舞，頂戴奉行這種法門。因為失去的利益太重大了，所以假設說應該啼哭。二乘人永遠消除了憂愁悲傷，尚且沒有輕微的哭泣，更何況是震動三千大千世界呢？迦葉將要闡明大小的差別，以便抑揚頓挫地引導聽眾，所以沒有領悟的人，應該表達渴望的哭泣；已經領悟的人，應該表達頂戴奉行的讚歎。如果菩薩能夠相信和理解不可思議的解脫法門，那麼一切魔眾都奈何不了他。只要能夠相信和理解，魔就不能擾亂，更何況是修行相應的人呢？大迦葉說這番話的時候，三萬二千天子都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。這是第四次聽眾發心。迦葉既然是聲聞，親自貶低小的為劣，讚揚大的為勝，這是理所當然的。所以諸天聽了之後，就發起了求佛之心。這時，維摩詰對大迦葉說：『仁者，十方無量阿僧祇（無數）世界中，做魔王的人，大多是安住于不可思議解脫的菩薩，他們用方便之力教化眾生，示現為魔王。』這是第五點。維摩詰再次讚歎不可思議的境界，前面十三條，只是敘述了不可思議的順用，沒有闡明違用，所以意義還有剩餘。因此，藉著迦葉的讚歎，又敘述了它的違用。又因為迦葉說，相信和理解不可思議的人，魔不能擾亂，而十方也有相信和理解的菩薩，卻被魔所擾亂，將要闡明不可思議的境界。

【English Translation】 English version: Previously, it was said that the large enters the small, and only those who are to be delivered can see it. Since Shariputra is like a blind man touching an elephant, how can he see the large seat entering the small room? Answer: For the Mahayana Dharma, there are three kinds of reactions from sentient beings. The first kind cannot see the large entering the small, nor understand the reason behind it. These are ordinary people who cannot comprehend this state. The second kind can see the large entering the small, but cannot understand its meaning; this is the state of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The third kind can see the large entering the small and can also understand the reason behind it; these are Bodhisattvas with superior roots. Previously, it was said that only those who are to be delivered can see it, referring to those with superior roots. Shariputra saw it but was confused, so he is compared to a blind man. All Śrāvakas (hearers) who hear this inconceivable Dharma gate of liberation should wail loudly, their voices shaking the three thousand great thousand worlds; all Bodhisattvas should rejoice and uphold this Dharma gate. Because the loss is so great, it is assumed that they should weep. The Two Vehicles have forever eliminated sorrow and grief, and do not even have slight weeping, let alone shaking the three thousand great thousand worlds. Kāśyapa is about to explain the difference between large and small, in order to guide the audience with modulation, so those who have not understood should express the weeping of longing; those who have understood should express the praise of upholding. If a Bodhisattva can believe and understand the inconceivable Dharma gate of liberation, then all demons can do nothing to him. As long as he can believe and understand, the demons cannot disturb him, let alone those who practice accordingly? When Mahākāśyapa (Great Kāśyapa) spoke these words, thirty-two thousand devas (gods) all aroused the mind of Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). This is the fourth time the audience has aroused their minds. Since Kāśyapa is a Śrāvaka, he personally belittles the small as inferior and praises the large as superior, which is only natural. Therefore, after hearing this, the devas aroused the mind of seeking Buddhahood. At this time, Vimalakīrti (Pure Name) said to Mahākāśyapa: 'O virtuous one, in the countless asaṃkhya (innumerable) worlds in the ten directions, most of those who act as Māra (demon kings) are Bodhisattvas who dwell in inconceivable liberation. They use the power of skillful means to teach and transform sentient beings, appearing as demon kings.' This is the fifth point. Vimalakīrti praises the inconceivable state again. The previous thirteen points only described the favorable use of the inconceivable, without explaining the unfavorable use, so the meaning is still incomplete. Therefore, taking advantage of Kāśyapa's praise, he also describes its unfavorable use. Also, because Kāśyapa said that those who believe and understand the inconceivable cannot be disturbed by demons, while there are also Bodhisattvas in the ten directions who believe and understand but are disturbed by demons, he is about to explain the inconceivable state.

思議大士。所為自在。欲化始學故。現為魔王。非魔力之所能也。此明不思議。成迦葉意。又迦葉十方無量菩薩有人從乞手足耳鼻頭目髓腦血肉皮骨聚落城邑妻子奴婢象馬車乘金銀琉璃車渠瑪瑙珊瑚琥珀真珠珂貝衣服飲食如此乞者多是住不思議解脫菩薩以方便力而往試之令其堅固。此略明大士違用。凡有二種。一示為天魔。二現為乞人。余趣類可知矣。所以前為乞人者。結業菩薩。于施度未極。是以不思議菩薩。強從求索。令其無惜心。盡具足堅固。亦令眾生知其堅固。亦使其自知堅固。問。不思議大士。懸鑒人根。何假逼試。答。今從乞求。同魔試跡。故以試為言耳。亦從待試。而後進。所以者何住不可思議解脫菩薩有威德力故行逼迫示諸眾生如是難事凡夫下劣無有力勢不能如是逼迫菩薩譬如龍象蹴踏非驢所能。釋上菩薩逼試之能。截人手足。離人妻子。強索國財。生其憂悲。雖有目前小苦。而致永劫之大安。次舉驢象為喻者。此譬能不能二義也。像中之美者。稱為龍象。非二物也。是名住不思議解脫菩薩智慧方便之門也。不思議體。者境智及教。而正用二智為體。故今總結之。智慧即空智也。方便為權智也。此二無諦。故稱為門。又逼物悟入。複稱為門。又正觀未曾權實。為眾生故。強稱為二。此能通不二。故稱

【現代漢語翻譯】現代漢語譯本：思議大士（具有不可思議能力的大菩薩）。其所作所為皆是自在無礙的。爲了教化初學者，有時會示現為魔王，但這並非魔王自身的力量所能及。這說明了菩薩的不可思議。成就迦葉（佛陀的弟子）的意願。此外，迦葉，十方無量菩薩中，如果有人向他們乞討手足耳鼻頭目髓腦血肉皮骨聚落城邑妻子奴婢象馬車乘金銀琉璃車渠瑪瑙珊瑚琥珀真珠珂貝衣服飲食，這些乞討者大多是安住于不思議解脫的菩薩，他們以方便之力前往試探，令其佈施之心更加堅固。這簡略地說明了大士的違用（看似違反常理的運用）。大致有兩種：一是示現為天魔，二是示現為乞人。其餘情況可以依此類推。之所以前面說示現為乞人，是因為結業菩薩（修行尚未圓滿的菩薩）在佈施的修行上尚未達到極致，因此不思議菩薩會強行索取，使其沒有吝惜之心，完全具足堅固的佈施之心，也讓眾生知道他的堅固，也使他自己知道自己的堅固。問：不思議大士，明鑑人的根器，為何還要假借逼迫試探？答：現在（菩薩）的乞求，與魔王的試探相似，所以用『試』這個詞。也是等待試探之後才能進步。為什麼呢？安住于不可思議解脫的菩薩具有威德力，所以能行使逼迫，向眾生展示如此艱難之事，凡夫下劣，沒有力量不能如此逼迫菩薩，譬如龍象的蹴踏，不是驢子所能承受的。解釋了上面菩薩逼迫試探的能力。截斷人的手足，使人與**子分離，強行索取國家的財富，使人生起憂愁悲傷，雖然有眼前的微小痛苦，卻能獲得永劫的巨大安樂。接下來用驢象作比喻，這是比喻能不能兩種含義。像中最好的，稱為龍象，不是兩種動物，這叫做安住于不思議解脫菩薩的智慧方便之門。不思議的體，指的是境、智及教，而主要以二智為體，所以現在總結它。智慧即空智。方便為權智。這二智無二諦，所以稱為門。又逼迫事物使人悟入，也稱為門。又正觀未曾有權實，爲了眾生的緣故，勉強稱為二，這能通達不二，所以稱

【English Translation】 English version: The inconceivable Mahasattva (a great Bodhisattva with inconceivable powers). What they do is free and unhindered. To transform beginners, they sometimes manifest as Mara (demon king), but this is not something Mara's own power can achieve. This clarifies the inconceivability of the Bodhisattva. To fulfill Kashyapa's (a disciple of the Buddha) intention. Furthermore, Kashyapa, if someone among the countless Bodhisattvas in the ten directions is asked for their hands, feet, ears, nose, head, eyes, marrow, brain, blood, flesh, skin, bones, settlements, cities, wives, servants, elephants, horses, carriages, gold, silver, lapis lazuli, conch shells, agate, coral, amber, pearls, cowries, clothing, food, and drink, these beggars are mostly Bodhisattvas abiding in inconceivable liberation, who go to test them with expedient means, making their minds of giving even more firm. This briefly explains the Mahasattva's contrary use (seemingly contrary applications). There are roughly two types: one is to manifest as a heavenly demon, and the other is to manifest as a beggar. Other situations can be inferred by analogy. The reason for manifesting as a beggar earlier is that Bodhisattvas who are still accumulating karma (Bodhisattvas whose practice is not yet complete) have not reached the ultimate in the practice of giving, so the inconceivable Bodhisattva will forcefully demand, so that they have no stinginess, fully possessing a firm mind of giving, and also let sentient beings know their firmness, and also make them know their own firmness. Question: The inconceivable Mahasattva, clearly discerning people's roots, why still need to test by coercion? Answer: Now (the Bodhisattva)'s begging is similar to Mara's testing, so the word 'test' is used. It is also to wait for the test before progressing. Why? Bodhisattvas abiding in inconceivable liberation have the power of majesty and virtue, so they can exercise coercion, showing sentient beings such difficult things, ordinary people are inferior and have no power to coerce Bodhisattvas in this way, just as the trampling of a dragon elephant is not something a donkey can bear. Explains the ability of the above Bodhisattva to coerce and test. Cutting off people's hands and feet, separating people from their **children, forcibly demanding the wealth of the country, causing them to feel sorrow and grief, although there is a small pain in the present, it can lead to great peace for endless kalpas. Next, using the analogy of a donkey and an elephant, this is an analogy of the two meanings of can and cannot. The best among elephants is called a dragon elephant, not two kinds of animals, this is called the gate of wisdom and expedient means of the Bodhisattva abiding in inconceivable liberation. The substance of the inconceivable refers to the realm, wisdom, and teachings, and mainly takes the two wisdoms as its substance, so now summarize it. Wisdom is emptiness wisdom. Expedient means is provisional wisdom. These two wisdoms are non-dual truths, so they are called gates. Also, forcing things to awaken people, is also called a gate. Also, the correct view has never had provisional and real, for the sake of sentient beings, reluctantly called two, this can penetrate the non-dual, so it is called

門也。

維摩經義疏卷第四大正藏第 38 冊 No. 1781 維摩經義疏

維摩經義疏卷第五

胡吉藏撰

觀眾生品第七

大明經意。凡有二門。一者能化。二者所化。不思議品。辨能化教門。觀眾生品。次明所化。又不思議品。多明推慧。故有無方妙用。觀眾生品。多明實慧。謂眾生畢竟空。二智是經之大宗。故諸品盛談斯法。又上問疾品云。從癡有愛。則我病生。此明能化所化義之根本也。若不識眾生。則不識眾生病。若不識眾生病。亦未達菩薩病。是故須善識眾生。則具了二義。釋曳前品意也。所言觀眾生者。觀是達生之名。五陰之法。名為眾也。會以成人。故云生也。又眾處受生。名為眾生。但釋眾生。有內外之異。外道謂實有眾生。凡有四說。僧佉云。眾生與陰一。衛世師言。眾生與陰異。勒沙婆言。眾生與陰。亦一亦異。若提子言。眾生與陰。非一非異。一佛法內學。凡有三師。犢子部言。實有眾生。薩婆多部。明無眾生。訶梨所辨。世諦故有。真諦則無。而成實論師。用訶梨義。次有三說。如招提寺談公等。明眾生有體有用有名。如開善智藏云。眾生無體。但有名用。光宅法雲師云。無體無用。唯有假名。今此品。觀眾生。並巽此義。可同犢子實有。亦異

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"大致說明本經的意旨，總共有兩個方面：一是能教化者，二是所教化者。《不思議品》辨明能教化的法門，《觀眾生品》接著說明所教化的對象。而且《不思議品》多闡明推論的智慧，所以有不可思議的巧妙作用。《觀眾生品》多闡明真實的智慧，認為眾生畢竟是空。這兩種智慧是本經的主要宗旨，所以各品都盛大地談論這種法。另外，前面《問疾品》說：『從愚癡生出愛慾，那麼我的病就產生了。』這說明了能教化和所教化的根本意義。如果不認識眾生，就不認識眾生的病；如果不認識眾生的病，也就不能通達菩薩的病。因此必須好好認識眾生，才能完全瞭解這兩種意義，解釋並引導前面的品的意思。所說的『觀眾生』，觀是通達眾生的名稱。五陰之法，稱為眾。聚集在一起形成人，所以稱為生。又在各種地方受生，稱為眾生。但是解釋眾生，有內外道的不同。外道認為真實有眾生，總共有四種說法。僧佉（Sāmkhya）：古印度數論派哲學，說眾生與五陰是一體的。衛世師（Vaisheshika）：古印度勝論派哲學，說眾生與五陰是不同的。勒沙婆（Kshapanaka）：耆那教，說眾生與五陰，既是一體又是不同的。若提子（Ajivika）：不確定，可能指 Ajivika，說眾生與五陰，既不是一體也不是不同的。在佛法內部的學說，總共有三家。犢子部（Vatsiputriya）：佛教部派之一，說真實有眾生。薩婆多部（Sarvastivada）：一切有部，說明沒有眾生。訶梨（Harivarman）：不確定，可能指Harivarman，所辨明，在世俗諦上是有的，在真諦上是沒有的。而成實論師，採用訶梨的意義。其次有三種說法，如招提寺的談公等人，說明眾生有體、有用、有名。如開善智藏說，眾生沒有體，但有名和用。光宅法雲師說，沒有體也沒有用，只有假名。現在這一品，觀眾生，都遵循這個意義，可以與犢子部認為實有相同，也有不同。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "Men Ye: Meaning 'gate'.", "", "Vimalakirti Sutra Commentary, Volume 4", "Taisho Tripitaka, Volume 38, No. 1781, Vimalakirti Sutra Commentary", "", "", "Vimalakirti Sutra Commentary, Volume 5", "", "Composed by Hu Jizang", "", "Chapter 7: Observing Living Beings", "", "The general meaning of this sutra is twofold: first, the one who can transform; second, the one who is transformed. The 'Inconceivable' chapter discusses the teaching method of the one who can transform. The 'Observing Living Beings' chapter then explains the one who is transformed. Furthermore, the 'Inconceivable' chapter mostly elucidates inferential wisdom, hence its inconceivable and wondrous functions. The 'Observing Living Beings' chapter mostly elucidates actual wisdom, stating that living beings are ultimately empty. These two types of wisdom are the main tenets of this sutra, so all chapters extensively discuss this Dharma. Moreover, the previous 'Inquiry of Illness' chapter says, 'From ignorance arises love, then my illness arises.' This explains the fundamental meaning of the one who can transform and the one who is transformed. If one does not recognize living beings, then one does not recognize the illness of living beings. If one does not recognize the illness of living beings, one also does not understand the illness of Bodhisattvas. Therefore, one must be good at recognizing living beings to fully understand these two meanings, explaining and guiding the meaning of the previous chapter. The term 'observing living beings' means that 'observing' is the name for understanding beings. The five skandhas are called 'multitude'. Gathering together to form a person is called 'being'. Also, being born in various places is called 'living beings'. However, explaining living beings has differences between internal and external paths. External paths believe that living beings truly exist, with four views in total. The Samkhya (Sēngqié) school says that living beings and the skandhas are one. The Vaisheshika (Wèishìshī) school says that living beings and the skandhas are different. The Kshapanaka (Lèshāpó) school, possibly referring to Jainism, says that living beings and the skandhas are both one and different. The Ajivika (Ruòtízǐ) school says that living beings and the skandhas are neither one nor different. Within Buddhist teachings, there are three schools. The Vatsiputriya (Dúzǐbù) school says that living beings truly exist. The Sarvastivada (Sàpóduōbù) school explains that there are no living beings. Harivarman (Hēlí), or someone similar, argues that they exist in conventional truth but not in ultimate truth. The Satyasiddhi school adopts Harivarman's meaning. Next, there are three views, such as Tan Gong of Zhaoti Temple and others, who explain that living beings have substance, function, and name. As Zhizang of Kaishan Temple says, living beings have no substance but only name and function. Master Fayun of Guangzhai Temple says that there is no substance and no function, only a provisional name. Now, this chapter, 'Observing Living Beings', follows this meaning, which can be similar to the Vatsiputriya's view of real existence, yet also different." ] }

薩婆多都無。具如文說。故以目品。品開二章。第一凈名與文殊。論于眾生。第二天女與身子。次論眾生。初文有兩。第一明化他行。次明自行。化他行內。前觀眾生。次明四等。初文。前問。次答。爾時文殊師利問維摩詰言菩薩云何觀于眾生。文殊所以問者。上不思議無方妙用。蓋是化眾生之法。聽者。謂有眾生之可化。是故今明。若實有眾生。則不思議事不成。而眾生亦不可化。今欲成能化所化。故問觀眾生。維摩詰言譬如幻師見所幻人菩薩觀眾生為若此。第二凈名答也。眾生有二種。若外道。橫計。則如十三入乃至無煙之火。畢竟無此眾生。二者因緣假名眾生。非真實有。雖有非有。非有而有。故舉幻師觀幻之譬。如幻有非有。非有而有色。問。亦得觀假名眾生。如十三入畢竟空耶。答。假名雖有。而畢竟非有。非有義邊。亦得以此為喻。然眾生。雖畢竟非有。宛然而有。十三入喻。則不得類然。故非全譬也。此品。觀眾生。既如幻。上不思議。乃至菩薩之疾。並皆如幻。如智者見水中月如鏡中見其面像如熱時炎如呼聲向如空中雲如水聚沫如水上泡如芭蕉堅如電久住如第五大如第六陰如第七情如十三入如十九界菩薩觀眾生為若此。如鏡內像。不自不他。非無因有。若是自有。應不待鏡。若從他有。則不藉面生。

如其無因。則不假鏡面。若謂都無。而宛然有像。眾生之相。類於此也。如無色界色如燋谷芽如須陀洹身見如阿那含入胎如阿羅漢三毒如得忍菩薩貪恚毀禁如佛煩惱習如盲者見色如入滅定出入息如空中鳥跡如石女兒如化人煩惱如夢所見已寤如滅度者受身如無煙之火菩薩觀眾生為若此。此等諸譬。皆是一類明空。但滯有者多。故備舉之耳。如無色界色者。大乘。無色界有色。而言無色者。借小乘義為喻。又大乘。明上界無有粗色。借無粗為喻。故言無色耳。依毗曇義。如那含入胎者。那含雖有暫退。必無經生。故無入欲界胎也。如得忍菩薩貪恚毀禁者。貪惠毀禁。益是粗重煩惱。智度論云。菩薩得無生忍。煩惱清凈。唯有餘習。令借無正使為喻也。如入滅定出入息者。心馳動于內。息出入于外。心想既滅故。息無出入也。文殊師利言若菩薩作是觀者云何行慈。此第二次明四等。前觀眾生空。即是智慧。今明四等。所謂功德。又上是波若。今明大悲。即空悲二道。大品云。菩薩住二法。魔不能壞。一知諸法空。二不捨眾生也。就明四等。即為四段。今前辨慈。初問。次答。問意云。慈本與眾生樂。若無眾生。慈心何所緣也。又既無眾生。亦無菩薩。若無菩薩。誰行大慈。維摩詰言菩薩作是觀已自念我當爲眾生說如斯法是即

【現代漢語翻譯】現代漢語譯本：如果萬法沒有因緣，那麼就不需要鏡面來顯現影像。如果說萬法本來什麼都沒有，卻宛然顯現有影像，那麼眾生的種種表相，就類似於這種情況。比如：沒有（此處原文如此）色，就像燒焦的谷芽一樣不能生長；須陀洹（Sotāpanna，入流果）斷除了身見（Sakkāya-ditthi，認為五蘊為我）；阿那含（Anāgāmin，不還果）不會再入胎受生；阿羅漢（Arahat，無學）斷盡了三毒（貪嗔癡）；得到無生法忍的菩薩，雖然還有貪嗔等煩惱，但只是習氣；盲人無法看見顏色；入滅盡定的修行者，呼吸停止；空中鳥跡轉瞬即逝；石女兒本不存在；化人所受的煩惱，就像夢中所見，醒來便消失；已經滅度的人不會再受身；菩薩觀察眾生，就如同這些譬喻一樣。這些譬喻，都是爲了說明萬法皆空。只是執著于『有』的人太多，所以才一一列舉這些譬喻。比如『沒有色』，這是用大乘的觀點來說的。大乘認為，萬法本無**，但因緣和合而顯現有色。說『無色』，是借用小乘的觀點來做比喻。而且，大乘認為，上界沒有粗糙的色法，所以借用『沒有粗色』來做比喻，所以才說『無色』。按照《毗曇》的觀點，就像阿那含不會再入胎一樣，阿那含雖然可能有暫時的退轉，但絕對不會再經歷受生的過程，所以不會再進入欲界的胎中受生。就像得到無生法忍的菩薩，雖然還有貪嗔毀禁等煩惱，但貪嗔毀禁都是粗重的煩惱。智度論說，菩薩得到無生法忍后，煩惱已經清凈，只剩下余習，所以借用沒有正使煩惱來做比喻。就像入滅盡定的修行者，呼吸停止一樣，心向內馳動，呼吸向外呼出吸入，心念既然已經滅盡，所以呼吸也就沒有了出入。文殊師利菩薩說，如果菩薩這樣觀察，那麼要如何行慈呢？這是第二次闡明四無量心。前面觀察眾生皆空，這是智慧。現在闡明四無量心，這是功德。前面是般若，現在闡明大悲，這就是空悲二道。《大品般若經》說，菩薩安住于兩種法，魔不能夠破壞。一是知道諸法皆空，二是不捨棄眾生。現在闡明四無量心，分為四個部分。現在先辨明慈心。先是提問，然後是回答。提問的意思是，慈心本來是給予眾生快樂的，如果沒有眾生，慈心要緣于什麼呢？而且既然沒有眾生，也就沒有菩薩，如果沒有菩薩，誰來行大慈呢？維摩詰菩薩說，菩薩這樣觀察之後，自己想，我應當為眾生宣說這樣的法，這就是慈。

【English Translation】 English version: If things have no cause, then there is no need for a mirror to reflect an image. If it is said that there is nothing at all, yet an image appears distinctly, then the appearance of sentient beings is similar to this. For example: no ** (as in the original text) color, like scorched sprouts that cannot grow; a Sotāpanna (stream-enterer) has eliminated self-view (Sakkāya-ditthi, the belief that the five aggregates are 'I'); an Anāgāmin (non-returner) will no longer be reborn in the desire realm; an Arhat (worthy one) has eradicated the three poisons (greed, hatred, and delusion); a Bodhisattva who has attained the patience of non-origination still has afflictions such as greed and hatred, but they are only habitual tendencies; a blind person cannot see colors; a practitioner in cessation meditation has stopped breathing; bird tracks in the sky disappear in an instant; a stone woman does not exist; the afflictions experienced by a created being are like those seen in a dream, which vanish upon waking; one who has attained Nirvana will not be reborn; a Bodhisattva observes sentient beings as being like these metaphors. These metaphors all serve to illustrate that all things are empty. It is only because there are too many who cling to 'existence' that these metaphors are listed one by one. For example, 'no ** color' is spoken from the perspective of Mahayana. Mahayana believes that things are originally without **, but appear as color due to the combination of causes and conditions. Saying 'no color' is borrowing the meaning of Hinayana as a metaphor. Moreover, Mahayana believes that the upper realms do not have coarse forms, so it uses 'no coarse form' as a metaphor, hence the saying 'no color'. According to the Abhidharma, just as an Anāgāmin will not be reborn, although an Anāgāmin may temporarily regress, they will never experience the process of rebirth, so they will not enter the womb of the desire realm to be reborn. Just as a Bodhisattva who has attained the patience of non-origination still has afflictions such as greed, hatred, and transgression, greed, hatred, and transgression are all coarse afflictions. The Mahaprajnaparamita Sutra says that after a Bodhisattva attains the patience of non-origination, their afflictions are purified, leaving only habitual tendencies, so it is used as a metaphor for having no fundamental afflictions. Just as a practitioner in cessation meditation has stopped breathing, the mind moves inward, and breath goes out and in, since the mind has ceased, there is no more inhalation or exhalation. Manjushri Bodhisattva said, 'If a Bodhisattva observes in this way, how should they practice loving-kindness?' This is the second explanation of the Four Immeasurables. The previous observation of the emptiness of sentient beings is wisdom. Now explaining the Four Immeasurables is merit. The former is Prajna, and the latter is Great Compassion, which are the two paths of emptiness and compassion. The Mahaprajnaparamita Sutra says that a Bodhisattva abides in two dharmas, which demons cannot destroy: one is knowing that all dharmas are empty, and the other is not abandoning sentient beings. Now explaining the Four Immeasurables is divided into four parts. First, we clarify loving-kindness. First is the question, then the answer. The meaning of the question is that loving-kindness is originally meant to give happiness to sentient beings. If there are no sentient beings, what should loving-kindness be based on? Moreover, since there are no sentient beings, there are no Bodhisattvas. If there are no Bodhisattvas, who will practice Great Compassion? Vimalakirti Bodhisattva said, 'After a Bodhisattva observes in this way, they think to themselves, I should proclaim such a dharma to sentient beings, and this is loving-kindness.'

真實慈也。此第二答也。眾生雖無所有。而於眾生非有謂有。今欲為非有。謂有眾生。說有無所有。故言我當爲眾生說如斯法。以說有無所有。令眾生悟于實相。便得實樂。名真慈也。又無生實觀。名為實觀。從實觀而起慈。名真實慈。觀之與慈。更無二體。即照義為觀。與樂為慈。觀雖鑒而無照。慈與樂而無緣。又凡夫二乘。有所得慈。但是假想。不能實與物樂。非真實慈。大慈實能與眾生樂。名真實慈。行寂滅慈無所生故。慈有三種。一眾生緣。二者法緣。三曰無緣。但此三緣。經論多種。涅槃經云。緣于眾生。欲與其樂。為眾生緣。緣於五欲樂具之法。欲與眾生。名為法緣。緣于如來。稱為無緣。問。前二可解。既緣如來即是有緣。何名無緣。答。經自釋之。慈者多緣貧窮眾生。如來大師。永離貧窮。受第一樂。若緣眾生。則不緣佛。故名無緣。此簡異眾生緣也。經云。法亦如是。此簡異法緣。法緣者。欲與眾生樂。不欲與佛。是故不緣佛。亦名無緣。以緣佛無生法二緣。故名無緣。問。若爾何須緣佛。答。欲以佛樂與諸眾生。是故緣佛。問。上明法緣。已辨與樂。今何故復說。答。上與五欲世間樂耳。是故經文。緣于財物。今與佛出世樂也。問。既其緣佛。佛則是人。應屬眾生緣。答。為欲簡異所化眾生緣。

【現代漢語翻譯】現代漢語譯本：『真實慈』就是真正的慈悲。這是第二個回答。眾生雖然實際上一無所有，但對於眾生『非有』的狀態卻執著地認為是『有』。現在想要為這些將『非有』執著為『有』的眾生，宣說『有無所有』的道理，所以說『我應當為眾生宣說這樣的法』。通過宣說『有無所有』，使眾生領悟到實相，便能獲得真正的快樂，這叫做『真慈』。此外，對『無生』的真實觀照，稱為『實觀』。從『實觀』而生起的慈悲，稱為『真實慈』。觀照與慈悲，實際上沒有兩個不同的本體。照了的意義就是『觀』，給予快樂就是『慈』。觀照雖然明鑑卻不執著于照見，慈悲給予快樂卻沒有攀緣。此外，凡夫和二乘人（聲聞、緣覺）所行的慈悲，都是有所求的，只是虛假的想像，不能真正地給予眾生快樂，不是真實的慈悲。大慈悲才能真正地給予眾生快樂，這叫做『真實慈』。行於寂滅的慈悲，因為沒有生起之處。慈悲有三種：一是眾生緣慈，二是法緣慈，三是無緣慈。但這三種緣，在經論中有多種解釋。《涅槃經》說，緣于眾生，想要給予他們快樂，是為眾生緣慈。緣於五欲的快樂之法，想要給予眾生，稱為法緣慈。緣于如來（Tathagata，佛的稱號之一），稱為無緣慈。問：前兩種可以理解，既然緣于如來，就是有緣，為什麼稱為無緣？答：經文自己解釋說，慈悲大多緣于貧窮的眾生，而如來大師，永遠脫離了貧窮，享受著第一等的快樂。如果緣于眾生，就不緣于佛，所以稱為無緣慈。這是爲了區別于眾生緣慈。經文說，法緣慈也是這樣。這是爲了區別於法緣慈。法緣慈，是想要給予眾生快樂，而不想要給予佛，所以不緣于佛，也稱為無緣慈。因為緣于佛的無生法這兩種緣，所以稱為無緣慈。問：如果這樣，為什麼需要緣于佛？答：想要用佛的快樂給予眾生，所以緣于佛。問：上面說明法緣慈，已經辨明了給予快樂，現在為什麼又說？答：上面是給予五欲的世間快樂罷了，所以經文說，緣于財物。現在是給予佛的出世間的快樂。問：既然緣于佛，佛就是人，應該屬於眾生緣慈。答：爲了區別于所化度的眾生緣慈。

【English Translation】 English version: 'True Loving-kindness' is genuine compassion. This is the second answer. Although sentient beings are in reality without anything, they cling to the 'non-existent' state of sentient beings as 'existent'. Now, wanting to explain the principle of 'having nothing' to these sentient beings who cling to 'non-existence' as 'existence', it is said, 'I should explain such a Dharma to sentient beings'. By explaining 'having nothing', sentient beings can realize the true nature and attain true happiness, which is called 'True Loving-kindness'. Furthermore, the true contemplation of 'no-birth' is called 'true contemplation'. The loving-kindness that arises from 'true contemplation' is called 'True Loving-kindness'. Contemplation and loving-kindness are actually not two different entities. The meaning of illumination is 'contemplation', and giving happiness is 'loving-kindness'. Although contemplation illuminates, it does not cling to the illumination; loving-kindness gives happiness without attachment. Moreover, the loving-kindness practiced by ordinary people and the Two Vehicles (Śrāvakas and Pratyekabuddhas) is with seeking, merely false imagination, unable to truly give sentient beings happiness, and is not true loving-kindness. Great loving-kindness can truly give sentient beings happiness, which is called 'True Loving-kindness'. Practicing loving-kindness in stillness, because there is no place of arising. There are three types of loving-kindness: first, sentient being-oriented loving-kindness (Sattvalambana-maitri), second, Dharma-oriented loving-kindness (Dharmalambana-maitri), and third, non-oriented loving-kindness (Niralambana-maitri). But these three orientations have various explanations in sutras and treatises. The Nirvana Sutra says, 'Orienting towards sentient beings, wanting to give them happiness, is called sentient being-oriented loving-kindness. Orienting towards the Dharma of the five desires and pleasures, wanting to give it to sentient beings, is called Dharma-oriented loving-kindness. Orienting towards the Tathagata (one of the titles of the Buddha) is called non-oriented loving-kindness.' Question: The first two can be understood, but since it orients towards the Tathagata, it is oriented, so why is it called non-oriented? Answer: The sutra itself explains, 'Loving-kindness mostly orients towards poor sentient beings, but the Tathagata, the great master, has forever escaped poverty and enjoys the first-class happiness. If it orients towards sentient beings, then it does not orient towards the Buddha, so it is called non-oriented loving-kindness.' This is to distinguish it from sentient being-oriented loving-kindness. The sutra says, 'The Dharma is also like this.' This is to distinguish it from Dharma-oriented loving-kindness. Dharma-oriented loving-kindness is wanting to give sentient beings happiness, but not wanting to give it to the Buddha, so it does not orient towards the Buddha, and is also called non-oriented loving-kindness. Because it orients towards the Buddha's no-birth Dharma, these two orientations are called non-oriented loving-kindness. Question: If so, why is it necessary to orient towards the Buddha? Answer: Wanting to give the Buddha's happiness to sentient beings, so it orients towards the Buddha. Question: Above, explaining Dharma-oriented loving-kindness, it has already clarified giving happiness, so why is it said again now? Answer: Above, it was merely giving the worldly happiness of the five desires, so the sutra says, 'Orienting towards wealth and things.' Now it is giving the Buddha's transcendental happiness. Question: Since it orients towards the Buddha, and the Buddha is a person, it should belong to sentient being-oriented loving-kindness. Answer: It is to distinguish it from the sentient being-oriented loving-kindness of those who are to be transformed.

問。若爾既與佛樂。樂即是法。應名法緣。答。為欲簡異世間法故。不名法緣。次智度論明三緣者。見有眾生起慈。名眾生緣。不見眾生。但有五陰法而起慈者。名為法緣。不見眾生。亦不見法。而興慈者。名曰無緣。初是凡夫慈。次是二乘慈。后是菩薩。亦是下中上淺深三品。此之三品。亦得與三品樂。初與人法樂。次與無我樂。后與無量樂。今文云寂滅慈者。即無緣慈也。諸法寂滅。本自無生。因此起慈。名寂滅慈。雖復起慈。而實無所起。故云無所生也。行不熱慈無煩惱故。此章明慈攝一切德。故緣眾德以嘆于慈。慈體清涼。無煩惱熱。故名不熱慈。行等之慈等三世故。等救三世。名等之慈。實無三世可救。復是等三世也。行無諍慈無所起故。彼我皆空故。諍訟不起。行不二慈內外不合故。內慈外緣。俱空無所合也。行不壞慈畢竟盡故。無緣真慈。即無生觀。故不可壞。生法二緣。畢竟永盡。無物能壞行堅固慈心無毀故。上明外緣不能壞。此明內心不可毀。行清凈慈諸法性凈故。真慈無相。與法性同凈。行無邊慈如虛空故。無心於覆。而無所不覆。行阿羅漢慈破結賊故。阿羅漢。此言破結賊。慈能破結。慈名羅漢。行菩薩慈安眾生故。菩薩之稱。由安眾生。慈安眾生。可名菩薩。行如來慈得如相故。如來之稱。

【現代漢語翻譯】現代漢語譯本：問：如果這樣，既然你給予佛的快樂，快樂就是佛法，應該稱之為法緣（Dharma-hetu，以法為緣）。答：爲了區別於世間法，所以不稱為法緣。其次，《智度論》（Mahāprajñāpāramitāśāstra）中闡明的三緣是：見到有眾生而生起慈悲心，稱為眾生緣（Sattvalambana-maitri，以眾生為對象的慈悲）；沒有見到眾生，只是對五蘊法（Skandha，構成個體的五種要素）而生起慈悲心，稱為法緣（Dharmalambana-maitri，以法為對象的慈悲）；沒有見到眾生，也沒有見到法，而生起慈悲心，稱為無緣（Niralambana-maitri，無對象的慈悲）。最初的是凡夫的慈悲，其次是二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的慈悲，最後是菩薩（Bodhisattva，為救度眾生而修行的人）的慈悲。這也是下、中、上三種淺深不同的品類。這三種品類，也可以對應三種快樂：最初給予人法樂，其次給予無我樂，最後給予無量樂。現在經文中說的寂滅慈，就是無緣慈。諸法寂滅，本來就沒有生起。因此而生起慈悲心，稱為寂滅慈。雖然生起慈悲心，但實際上並沒有所生起，所以說無所生。行不熱慈，因為沒有煩惱。這一章說明慈悲包含一切功德，所以緣于各種功德來讚歎慈悲。慈悲的本體清涼，沒有煩惱和熱惱，所以稱為不熱慈。行等之慈，平等對待過去、現在、未來三世。平等救度三世，稱為等之慈。實際上沒有三世可以救度，又是平等對待三世。行無諍慈，因為沒有所生起。因為彼（他人）和我（自己）都是空性的，所以諍訟不會生起。行不二慈，因為內外不合。內在的慈悲和外在的因緣，都是空性的，沒有什麼可以結合。行不壞慈，因為畢竟窮盡。無緣的真慈，就是無生觀，所以不可破壞。生緣和法緣，畢竟永遠窮盡，沒有什麼可以破壞。行堅固慈，因為內心沒有毀壞。上面說明外在的因緣不能破壞，這裡說明內心的慈悲不可毀壞。行清凈慈，因為諸法的自性清凈。真慈沒有相狀，與法性同樣清凈。行無邊慈，如同虛空一樣。沒有心去覆蓋，而又無所不覆蓋。行阿羅漢慈，因為破除了煩惱賊。阿羅漢（Arhat，斷絕輪迴的聖者），意思是破除煩惱賊。慈悲能夠破除煩惱，慈悲可以稱為阿羅漢。行菩薩慈，爲了安樂眾生。菩薩的稱謂，來自於安樂眾生。慈悲安樂眾生，可以稱為菩薩。行如來慈，因為證得了如相。如來（Tathāgata，佛的稱號之一）的稱謂。

【English Translation】 English version: Question: If that's the case, since you give the Buddha's joy, and joy is the Dharma, it should be called Dharma-hetu (Dharma-cause, cause based on Dharma). Answer: In order to distinguish it from worldly dharmas, it is not called Dharma-hetu. Furthermore, the three causes explained in the Mahāprajñāpāramitāśāstra are: seeing sentient beings and giving rise to compassion, called Sattvalambana-maitri (compassion with sentient beings as the object); not seeing sentient beings, but only giving rise to compassion towards the five skandhas (the five aggregates that constitute an individual), called Dharmalambana-maitri (compassion with Dharma as the object); not seeing sentient beings, nor seeing Dharma, but giving rise to compassion, called Niralambana-maitri (objectless compassion). The first is the compassion of ordinary people, the second is the compassion of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the last is the compassion of Bodhisattvas (Bodhisattva, one who practices to save sentient beings). These are also the three categories of lower, middle, and upper, with varying depths. These three categories can also correspond to three kinds of joy: first, giving the joy of human and Dharma; second, giving the joy of no-self; and third, giving immeasurable joy. The 'quiescent compassion' mentioned in the current text is Niralambana-maitri. All dharmas are quiescent and originally unarisen. Therefore, giving rise to compassion is called quiescent compassion. Although compassion arises, in reality, nothing arises, so it is said to be unarisen. Practicing non-afflictive compassion, because there are no afflictions. This chapter explains that compassion encompasses all virtues, so it praises compassion based on various virtues. The essence of compassion is cool and clear, without afflictions or heat, so it is called non-afflictive compassion. Practicing equal compassion, equally treating the three times of past, present, and future. Equally saving the three times is called equal compassion. In reality, there are no three times to save, and it is also equally treating the three times. Practicing non-contentious compassion, because nothing arises. Because both 'other' and 'self' are empty, contention does not arise. Practicing non-dual compassion, because the inner and outer do not combine. The inner compassion and the outer conditions are both empty, and there is nothing to combine. Practicing indestructible compassion, because it is ultimately exhausted. The true compassion of no-object is the view of no-birth, so it cannot be destroyed. The causes of birth and Dharma are ultimately and eternally exhausted, and nothing can destroy it. Practicing steadfast compassion, because the inner mind is not destroyed. The above explains that external conditions cannot destroy it, and this explains that inner compassion cannot be destroyed. Practicing pure compassion, because the nature of all dharmas is pure. True compassion has no form and is as pure as Dharma-nature. Practicing boundless compassion, like space. There is no intention to cover, yet it covers everything. Practicing Arhat compassion, because the thieves of afflictions are destroyed. Arhat (Arhat, a saint who has cut off reincarnation), means destroying the thieves of afflictions. Compassion can destroy afflictions, and compassion can be called Arhat. Practicing Bodhisattva compassion, for the sake of the peace and happiness of sentient beings. The title of Bodhisattva comes from bringing peace and happiness to sentient beings. Compassion brings peace and happiness to sentient beings, and can be called Bodhisattva. Practicing Tathāgata compassion, because the suchness-aspect is attained. The title of Tathāgata (Tathāgata, one of the titles of the Buddha).

由得如相。慈順如相。可名如來。行佛之慈覺眾生故。自覺覺他。謂之佛也。慈既自悟。又能覺彼。可名為佛。行自然慈無因得故。涅槃經云。因世諦慈。得第一義慈。無有因緣。此以下品慈為世諦。上品慈為第一義。因修下品慈。得上品慈。故有因也。得上品慈覺。不復假因。方成慈觀。而慈心自然。任運成就。名無因得也。有人言。生法二緣。皆是因緣。和合之法。緣此而生慈。名為有因。第一義。有佛無佛。法相常住。無因。緣此而生慈。名為無因。什公云。無因即自然。自然即無師義。真慈無師而得。名自然慈。行菩提慈等一味故。唯佛菩提。能解一切法平等一味。分無所得心生慈故。同於菩提也。行無等慈斷諸愛故。凡夫有愛結生慈。則可與等。愛斷行慈者。無能等也。行大慈悲導以大乘故。濟彼苦難。導以大乘。大悲之能也。今慈欲與樂。亦導以大乘。故名大悲。行無厭慈觀空無我故。疲厭之情。生乎存我。以空無我心。而起慈者。則無疲厭。行法施慈無吝惜故。此約六度。以嘆于慈。得真慈者。能施於法。故慈名法施。行持戒慈化毀禁故。得真慈者。必不起惡。兼化毀禁。故慈名持戒。行忍辱慈護彼我故。得真慈者。內不自累。外不傷物。故言護彼我故。行精進慈荷負眾生故行禪定慈不受味故行智慧慈

【現代漢語翻譯】現代漢語譯本『由得如相』（由於獲得如實之相），『慈順如相』（慈愛順應如實之相），可以稱作『如來』。因為他以佛的慈悲覺悟眾生。自己覺悟，也使他人覺悟，這就叫做佛。慈悲既能使自己覺悟，又能覺悟他人，就可以稱作佛。實行自然的慈悲，沒有原因而獲得，所以這樣說。《涅槃經》說：『因為世俗諦的慈悲，才能獲得第一義諦的慈悲。』沒有因緣。這裡所說的下品慈悲是世俗諦，上品慈悲是第一義諦。因為修習下品慈悲，才能獲得上品慈悲，所以說是有原因的。獲得上品慈悲的覺悟，不再需要憑藉原因，才能成就慈悲的觀行。而慈悲心是自然的，任運成就，所以叫做沒有原因而獲得。有人說，生法二緣，都是因緣，是和合之法。憑藉這些因緣而生起慈悲，叫做有因。第一義諦，無論有佛無佛，法相常住，沒有因緣。憑藉這些而生起慈悲，叫做無因。鳩摩羅什大師說：『無因就是自然，自然就是無師自通的意思。』真正的慈悲不需要老師就能獲得，叫做自然慈悲。實行菩提慈悲，與一切法平等一味，所以說『等一味』。只有佛的菩提智慧，才能理解一切法平等一味。從無所得的心中生起慈悲，所以與菩提智慧相同。實行無等慈悲，斷除一切愛慾，所以說『無等』。凡夫因為愛慾而結生慈悲，這種慈悲是可以與人相等的。斷除愛慾而行慈悲的人，是無人可以與之相比的。實行大慈悲，用大乘佛法來引導眾生，所以說『大慈悲』。救濟眾生的苦難，用大乘佛法來引導他們，這是大悲的力量。現在慈悲想要給予眾生快樂，也用大乘佛法來引導他們，所以叫做大悲。實行無厭倦的慈悲，觀照空性無我，所以說『無厭』。疲憊厭倦的情緒，產生於執著自我。用空性無我的心，而生起慈悲的人，就不會有疲憊厭倦。實行法施的慈悲，沒有吝惜，所以說『法施』。這裡是用六度來讚歎慈悲。獲得真正慈悲的人，能夠佈施佛法，所以慈悲就叫做法施。實行持戒的慈悲，教化那些毀犯戒律的人，所以說『持戒』。獲得真正慈悲的人，一定不會作惡，並且教化那些毀犯戒律的人，所以慈悲就叫做持戒。實行忍辱的慈悲，保護他人和自己，所以說『忍辱』。獲得真正慈悲的人，內心不會自我困擾，外在不會傷害他人，所以說保護他人和自己。實行精進的慈悲，承擔眾生的重擔。實行禪定的慈悲，不貪著禪定的滋味。實行智慧的慈悲。

【English Translation】 English version 'Deriving from the aspect of Suchness' (because of obtaining the aspect of Suchness), 'compassionate and compliant with the aspect of Suchness' (loving-kindness complying with the aspect of Suchness), can be called 'Tathagata' (如來). Because he uses the Buddha's compassion to awaken sentient beings. Awakening oneself and also awakening others, this is called Buddha. Compassion can both awaken oneself and awaken others, so it can be called Buddha. Practicing natural compassion, obtaining it without a cause, hence the saying. The Nirvana Sutra says: 'Because of mundane truth compassion, one obtains ultimate truth compassion.' There is no cause or condition. The lower-grade compassion mentioned here is mundane truth, and the higher-grade compassion is ultimate truth. Because of cultivating lower-grade compassion, one obtains higher-grade compassion, so it is said to have a cause. Obtaining the awakening of higher-grade compassion, one no longer needs to rely on a cause to achieve the practice of compassion. And the compassionate heart is natural, spontaneously accomplished, so it is called obtaining it without a cause. Some say that the two conditions of arising and Dharma are both causes and conditions, which are compounded dharmas. Compassion arises from these conditions, called having a cause. In ultimate truth, whether there is a Buddha or not, the Dharma's characteristics always abide, without a cause. Compassion arises from these, called without a cause. Kumarajiva (鳩摩羅什) said: 'Without a cause is natural, and natural means without a teacher.' True compassion is obtained without a teacher, called natural compassion. Practicing Bodhi compassion, being equal and of one flavor with all dharmas, hence the saying 'of one flavor'. Only the Buddha's Bodhi wisdom can understand that all dharmas are equal and of one flavor. Giving rise to compassion from a mind of non-attainment, so it is the same as Bodhi wisdom. Practicing unequaled compassion, cutting off all desires, hence the saying 'unequaled'. Ordinary people give rise to compassion due to desires, and this kind of compassion can be equal to others. Those who practice compassion after cutting off desires are unmatched. Practicing great compassion, guiding sentient beings with the Mahayana (大乘) Dharma, hence the saying 'great compassion'. Relieving the suffering of sentient beings, guiding them with the Mahayana Dharma, this is the power of great compassion. Now compassion wants to give happiness to sentient beings, also guiding them with the Mahayana Dharma, so it is called great compassion. Practicing tireless compassion, contemplating emptiness and no-self, hence the saying 'tireless'. The emotions of fatigue and weariness arise from clinging to the self. Those who give rise to compassion with a mind of emptiness and no-self will not have fatigue and weariness. Practicing Dharma-giving compassion, without stinginess, hence the saying 'Dharma-giving'. Here, the Six Perfections are used to praise compassion. Those who obtain true compassion can give the Dharma, so compassion is called Dharma-giving. Practicing precept-holding compassion, transforming those who violate precepts, hence the saying 'precept-holding'. Those who obtain true compassion will certainly not do evil and will also transform those who violate precepts, so compassion is called precept-holding. Practicing forbearance compassion, protecting others and oneself, hence the saying 'forbearance'. Those who obtain true compassion will not trouble themselves internally and will not harm others externally, so it is said to protect others and oneself. Practicing diligent compassion, bearing the burden of sentient beings. Practicing meditative compassion, not being attached to the taste of meditation. Practicing wisdom compassion.

無不知時故。行未滿求果。名不知時。行方便慈一切示現故行無隱慈直心清凈故。其心質直。有罪必悔。不隱其過。名無隱慈。行深心慈無雜行故。慈心未深。猶有雜行。行慈既深。無複雜行。行無誑慈不虛假故行安樂慈令得佛樂故菩薩之慈為若此也。自上已來。明真慈體。具一切德。故有諸名。今總結之。示大眾也。文殊師利又問何謂為悲。此第二次釋悲義。前問。后答。答曰菩薩所作功德皆與一切眾生共之。唯一正觀。說為四等。但解慈悲不同。有文云。拔苦為悲。與樂為慈。涅槃經云。除無利益拔苦為慈。與利益為悲。此文明利他行體為慈。利他用為悲。所以然者。非善法無以濟物苦故。以菩薩功德。及功德果報。悉與苦惱眾生何謂為喜答曰有所饒益歡喜無悔。釋喜不同。余經云。慶他得樂為喜。智度論云。入于善觀。見一切皆喜。此文明慈悲既以益之。唯喜無悔何謂為舍答曰所作福祐無所希望。經說舍義不同。智度論云。但起前三行。於物無益。故舍前三心。更起后苦與樂之行。故名為舍。又云見眾生脫苦得樂。不復憂念放舍。故名為舍。又云大悲苦行。憂以之生。慈喜樂行。喜以之生。憂喜既生。憎愛便起。是以行者舍于苦樂。行平等觀。無復愛憎。故名為舍。此文所明。菩薩既具修三行。復恐持三行。欲

【現代漢語翻譯】現代漢語譯本無不知時故：因為菩薩總是知道合適的時機。行未滿求果，名不知時：如果修行尚未圓滿就急於求取果報，這叫做『不知時』。行方便慈，一切示現故：菩薩的慈心體現在方便法門上，以各種方式示現。行無隱慈，直心清凈故：菩薩的慈心坦誠正直，內心清凈。其心質直，有罪必悔，不隱其過，名無隱慈：他們的心真誠坦率，犯了錯誤必定懺悔，不隱瞞自己的過失，這叫做『無隱慈』。行深心慈，無雜行故：菩薩的慈心深厚，沒有夾雜其他的行為。慈心未深，猶有雜行：如果慈心不夠深厚，就會夾雜其他的行為。行慈既深，無複雜行：如果慈心已經深厚，就不會夾雜其他的行為。行無誑慈，不虛假故：菩薩的慈心真實不虛假。行安樂慈，令得佛樂故：菩薩的慈心能使眾生獲得佛的安樂。菩薩之慈為若此也：菩薩的慈心就是這樣的。自上已來，明真慈體，具一切德，故有諸名：以上已經說明了真實的慈心本體，具備一切功德，所以有各種不同的名稱。今總結之，示大眾也：現在總結以上所說，是爲了向大眾展示。文殊師利（Manjushri）又問：何謂為悲？文殊師利菩薩又問：什麼是悲？此第二次釋悲義：這是第二次解釋悲的含義。前問，后答：前面是提問，後面是回答。答曰：菩薩所作功德皆與一切眾生共之，唯一正觀，說為四等：回答說：菩薩所做的一切功德都與一切眾生共同分享，以唯一正確的觀察，來說明四種等心（四無量心）。但解慈悲不同：只是解釋慈和悲有所不同。有文云：拔苦為悲，與樂為慈：《涅槃經》等經典中說：解除眾生的痛苦叫做悲，給予眾生快樂叫做慈。涅槃經云：除無利益拔苦為慈，與利益為悲：《涅槃經》中說：去除沒有利益的事情，拔除痛苦叫做慈，給予利益叫做悲。此文明利他行體為慈，利他用為悲：這裡說明，利益他人的行為本體是慈，利益他人的作用是悲。所以然者，非善法無以濟物苦故：之所以這樣說，是因為沒有善良的法就無法救濟眾生的痛苦。以菩薩功德，及功德果報，悉與苦惱眾生：菩薩的功德以及功德的果報，全部都給予受苦惱的眾生。何謂為喜？答曰：有所饒益，歡喜無悔：什麼是喜？回答說：對眾生有所饒益，內心歡喜而沒有後悔。釋喜不同：解釋喜的含義有所不同。余經云：慶他得樂為喜：其他的經典中說：慶賀他人獲得快樂叫做喜。智度論云：入于善觀，見一切皆喜：《大智度論》中說：進入到良好的觀察中，見到一切都感到歡喜。此文明慈悲既以益之，唯喜無悔：這裡說明，慈和悲既然已經利益了眾生，就應該只有歡喜而沒有後悔。何謂為舍？答曰：所作福祐，無所希望：什麼是舍？回答說：所做的福德和庇佑，不期望任何回報。經說舍義不同：經典中對舍的解釋有所不同。智度論云：但起前三行，於物無益，故舍前三心，更起后苦與樂之行，故名為舍：《大智度論》中說：如果只是生起前面的三種行為（慈、悲、喜），對眾生沒有利益，所以捨棄前面的三種心，進而生起給予痛苦和快樂的行為，所以叫做舍。又云：見眾生脫苦得樂，不復憂念放舍，故名為舍：又說：見到眾生脫離痛苦獲得快樂，不再憂慮掛念，放下這些，所以叫做舍。又云：大悲苦行，憂以之生；慈喜樂行，喜以之生；憂喜既生，憎愛便起；是以行者舍于苦樂，行平等觀，無復愛憎，故名為舍：又說：大悲的苦行，會產生憂愁；慈和喜的樂行，會產生喜悅；憂愁和喜悅既然產生，憎恨和愛戀就會隨之而起；因此修行者捨棄痛苦和快樂，修行平等觀，不再有愛憎，所以叫做舍。此文所明，菩薩既具修三行，復恐持三行，欲：這裡所說明的是，菩薩既然已經具備了修行慈、悲、喜三種行為，又擔心執著于這三種行為，想要。

【English Translation】 English version Because Bodhisattvas always know the appropriate time. If one seeks results before the practice is complete, it is called 'not knowing the time'. Practicing expedient compassion, manifesting in all ways. Practicing unhidden compassion, with a straightforward and pure mind. Their hearts are sincere and honest, they repent of their sins, and do not hide their faults, which is called 'unhidden compassion'. Practicing deep compassion, without mixed actions. If compassion is not deep enough, there will still be mixed actions. If compassion is deep, there will be no complex actions. Practicing non-deceptive compassion, not false. Practicing peaceful and joyful compassion, enabling one to attain the joy of Buddhahood. The compassion of a Bodhisattva is like this. From above, the true nature of compassion is explained, possessing all virtues, hence having various names. Now, to summarize and show the masses. Manjushri (Manjushri) asked again: What is called sorrow (悲, bēi)? This is the second explanation of the meaning of sorrow. Question first, then answer. The answer is: All the merits made by the Bodhisattva are shared with all sentient beings, with only one correct view, which is said to be the four immeasurables (四等, sì děng). But the explanation of loving-kindness (慈, cí) and sorrow is different. Some texts say: Removing suffering is sorrow, giving joy is loving-kindness. The Nirvana Sutra says: Removing what is not beneficial and removing suffering is loving-kindness, giving benefit is sorrow. This text clarifies that the essence of benefiting others is loving-kindness, and the function of benefiting others is sorrow. The reason is that without good Dharma, there is no way to relieve the suffering of beings. The merits of the Bodhisattva and the results of those merits are all given to suffering beings. What is called joy (喜, xǐ)? The answer is: Being joyful and without regret for what has been beneficial. The explanation of joy is different. Other sutras say: Rejoicing in the happiness of others is joy. The Prajnaparamita Sutra says: Entering into good contemplation, seeing everything as joyful. This text clarifies that since loving-kindness and sorrow have already benefited beings, there should only be joy and no regret. What is called equanimity (舍, shě)? The answer is: Not expecting anything from the blessings made. The meaning of equanimity is explained differently in the sutras. The Prajnaparamita Sutra says: If only the first three actions (loving-kindness, sorrow, joy) are generated, they are not beneficial to beings, so abandon the first three minds and generate the subsequent actions of giving suffering and joy, hence it is called equanimity. It also says: Seeing sentient beings escape suffering and attain joy, no longer worrying and letting go, hence it is called equanimity. It also says: The suffering practice of great sorrow gives rise to worry; the joyful practice of loving-kindness and joy gives rise to joy; since worry and joy arise, hatred and love arise; therefore, practitioners abandon suffering and joy, practice equal contemplation, and no longer have love and hatred, hence it is called equanimity. This text clarifies that since the Bodhisattva has cultivated the three actions, they are also afraid of holding onto the three actions, wanting to.

求果報故。令明現世不求恩名。未來不求果報。舍此二事。故名為舍。文殊師利又問生死有畏菩薩當何所依。上辨化他。此第二章。明於自行。又上辨深行菩薩。今明淺行之人。就文為二。初明漸舍行。次明兩舍行。問意云。菩薩既行實四等者。必入生死。生死諸惠離。甚可怖畏。大士。未離結業之身。何所依憑。能久處生死。不以為畏。維摩詰言菩薩于生死畏中當依如來功德之力。答意明。如來功德深妙。念斯功德。怖畏自除。又行四等者。必欲濟于生死。故入生死。若起斯行。則終成佛果。以利重推。欲求大果。豈畏小苦。文殊師利又問菩薩欲依如來功德之力當於何依住。雖知依佛功德。未達標心有在。故次問住。答曰菩薩欲依如來功德力者當住度脫一切眾生。入生死者。必住度脫眾生也。既建於大心。故無于小畏。前明上所憑。今明下所濟。又問欲度一切眾生當何所除。既云度脫。必有所度。有所脫。故問所除。若曰欲度眾生除其煩惱。雖有煩惱業苦。而煩惱為本。故偏說除之。又問欲除煩惱當何所行。眾生既有煩惱。當起何行。能得除之。答曰當行正念。是除煩惱術。得此術故。能除自他煩惱。所以然者。眾惑由邪想而生。正念藉至理而發。是以正念能除煩惱。又問云何行於正念答曰當行不生不滅又問何法不

【現代漢語翻譯】求果報的緣故，要使今生不求恩惠名聲，未來不求善報。捨棄這兩件事，所以稱為『舍』。文殊師利菩薩又問：『畏懼生死的菩薩應當依靠什麼？』前面辨析的是化度他人，這裡是第二章，闡明自身的修行。前面辨析的是深行菩薩，現在闡明的是淺行之人。就文義來說分為兩部分：首先闡明漸次捨棄的修行，其次闡明兩種捨棄的修行。提問的意思是說：菩薩既然實行真實的四種平等心，必定進入生死輪迴。生死中的諸般苦難，非常可怕。大士，還沒有脫離煩惱業力的身軀，依靠什麼才能長久處於生死之中，而不感到畏懼？維摩詰回答說：『菩薩在畏懼生死之中，應當依靠如來的功德之力。』回答的意思是說：如來的功德深遠微妙，憶念這種功德，怖畏自然消除。而且實行四種平等心的人，必定想要救濟生死，所以進入生死。如果發起這種修行，最終會成就佛果。因為利益重大，想要追求大的果報，怎麼會畏懼小的苦難呢？文殊師利菩薩又問：『菩薩想要依靠如來的功德之力，應當依靠什麼而安住？』雖然知道依靠佛的功德，但還沒有明白標立的心意在哪裡，所以接著問安住之處。回答說：『菩薩想要依靠如來的功德之力，應當安住于度脫一切眾生。』進入生死輪迴的人，必定安住于度脫眾生。既然建立了偉大的心願，所以沒有小的畏懼。前面闡明的是向上所依靠的，現在闡明的是向下所救濟的。又問：『想要度脫一切眾生，應當去除什麼？』既然說是度脫，必定有所度脫的對象，所以問所要去除的東西。如果說想要度脫眾生，去除他們的煩惱。雖然有煩惱、業力、苦難，但煩惱是根本，所以偏重於說去除煩惱。又問：『想要去除煩惱，應當實行什麼？』眾生既然有煩惱，應當發起什麼修行，才能去除煩惱？回答說：『應當實行正念。』這是去除煩惱的方法。得到這種方法，就能去除自己和他人的煩惱。之所以這樣，是因為各種迷惑由邪惡的念頭產生，正念憑藉最究竟的真理而生髮。因此正念能夠去除煩惱。又問：『如何實行正念？』回答說：『應當實行不生不滅。』又問：『什麼法是不』

【English Translation】 Because of seeking karmic retribution, one should make it clear that in this life one does not seek favor or fame, and in the future one does not seek rewards. Abandoning these two things is called 'abandonment'. Manjushri (Bodhisattva of wisdom) then asked: 'What should a Bodhisattva who fears birth and death rely on?' The previous section discussed transforming others; this is the second chapter, clarifying self-cultivation. The previous section discussed Bodhisattvas of profound practice; now it clarifies people of shallow practice. In terms of the text, it is divided into two parts: first, clarifying the gradual abandonment practice; second, clarifying the two abandonment practices. The meaning of the question is: Since Bodhisattvas practice the four true equalities, they will inevitably enter the cycle of birth and death. The various sufferings in birth and death are very frightening. Great Bodhisattva, without having escaped the body of afflictions and karma, what can one rely on to remain in birth and death for a long time without fear? Vimalakirti (name of a wise upāsaka) answered: 'Bodhisattvas, in the fear of birth and death, should rely on the power of the Tathagata's (another name of Buddha) merits.' The meaning of the answer is: The Tathagata's merits are profound and subtle; contemplating these merits, fear will naturally be eliminated. Moreover, those who practice the four equalities must want to save beings from birth and death, so they enter birth and death. If one initiates this practice, one will eventually achieve Buddhahood. Because the benefit is great, wanting to pursue great rewards, how can one fear small sufferings? Manjushri (Bodhisattva of wisdom) then asked: 'If Bodhisattvas want to rely on the power of the Tathagata's merits, what should they rely on and abide in?' Although one knows to rely on the Buddha's merits, one has not yet understood where the established intention lies, so one then asks about the place of abiding. The answer is: 'If Bodhisattvas want to rely on the power of the Tathagata's merits, they should abide in liberating all sentient beings.' Those who enter the cycle of birth and death must abide in liberating sentient beings. Since one has established a great vow, one has no small fears. The previous section clarified what one relies on upwards; now it clarifies what one saves downwards. Then asked: 'If one wants to liberate all sentient beings, what should one remove?' Since it is said to be liberation, there must be an object to be liberated, so one asks what needs to be removed. If one says that one wants to liberate sentient beings and remove their afflictions. Although there are afflictions, karma, and suffering, afflictions are the root, so one emphasizes removing afflictions. Then asked: 'If one wants to remove afflictions, what should one practice?' Since sentient beings have afflictions, what practice should one initiate to remove afflictions? The answer is: 'One should practice right mindfulness.' This is the method for removing afflictions. By obtaining this method, one can remove one's own and others' afflictions. The reason for this is that various delusions arise from evil thoughts, and right mindfulness arises from the ultimate truth. Therefore, right mindfulness can remove afflictions. Then asked: 'How does one practice right mindfulness?' The answer is: 'One should practice non-arising and non-ceasing.' Then asked: 'What dharma is non'

生何法不滅答曰不善不生善法不滅。不生不滅有三。一就善論不生不滅。了達善根本無生滅。二者不善亦爾。三者互論。既行正念。則是詣理之初。故制惡而就善。所以不善法不生善法不滅。又問善不善孰為本。此下第二。次明兩舍行。初問有意。既知善之可生。惡之可滅。將兩舍以求宗。故逆尋其本也。答曰身為本。由五陰身。起善不善。故為善不善本。又問身孰為本答曰欲貪為本。由前世貪愛。是故受身。雖具藉眾結。問業潤生。愛為其主。故偏說欲貪。又問欲貪孰為本答曰虛妄分別為本。法無定相。由虛妄分別。謂是善是惡。美惡既形。欲貪便生。又問虛妄分別孰為本答曰顛倒想為本。法本非有。倒想為有。既以為有。然後明其美惡。此則惑心內轉為倒。然後妄分別外事也。又問顛倒想孰為本答曰無住為本。非有謂有。名為顛倒。故非有謂有本。非有即是無往。又問無住孰為本答曰無住則無本。非有謂有故。非有為有本。而非有是無。所有。是故無本。問。有由於無。無為有本。無由能有。何故無本。答。有無相由。得之為本。但今示有。有差別故有本。無無異相。故無無有本。問。由非有非無故有有無。此則無益有本。何無本。答。今文既稱無往。則絕四句。妄百非。言斷慮窮。即是諸法實體。為一切法本。

【現代漢語翻譯】現代漢語譯本生何種法不會消滅？回答說：不善的念頭不產生，善良的念頭不消滅。不生不滅有三種情況：第一種，就善念而言，它不生不滅，因為徹悟到善的根源本無生滅。第二種，不善的念頭也是如此。第三種，從相互關係來說，如果能行持正念，這就是接近真理的開始，所以要制止惡念而趨向善念，因此不善的念頭不會產生，善良的念頭不會消滅。又問：善與不善，哪個是根本？這是下面的第二部分，接下來闡明捨棄兩端的修行。首先提出疑問，因為已經知道善可以產生，惡可以消滅，所以想要捨棄兩端以尋求根本，因此反過來追尋它的根源。回答說：身體是根本。由於五蘊之身，才會有善與不善的行為，所以身體是善與不善的根本。又問：身體的根本是什麼？回答說：欲貪（Chanda-raga，對慾望的貪戀）是根本。由於前世的貪愛，所以才會有今生的受身。雖然具備眾多的煩惱結縛，但業力潤生的主要因素是愛，所以偏重說欲貪。又問：欲貪的根本是什麼？回答說：虛妄分別（Vitarka-vikalpa，錯誤的區分）是根本。法沒有固定的相狀，由於虛妄分別，才認為什麼是善，什麼是惡。美與惡的觀念一旦形成，欲貪便會產生。又問：虛妄分別的根本是什麼？回答說：顛倒想（Viparyasa-samjna，錯誤的認知）是根本。法原本不是實有，顛倒想卻認為是實有。既然認為是實有，然後才分辨它的美與惡。這就是迷惑的心向內轉為顛倒，然後虛妄分別外在的事物。又問：顛倒想的根本是什麼？回答說：無住（Apratisthita，無所依）是根本。不是實有卻認為是實有，這叫做顛倒。所以，不是實有卻認為是實有的根本，這個『非有』就是『無住』。又問：無住的根本是什麼？回答說：無住則沒有根本。因為不是實有卻認為是實有，所以『非有』是『有』的根本，而『非有』是『無』，所有，所以沒有根本。問：有，是由於無而產生，無是有的根本，無如果能產生有，為什麼說無沒有根本？答：有和無相互依存，才能成立為根本。但現在所說的是『有』，『有』有差別，所以有根本。『無』沒有不同的相狀，所以『無』沒有『無』的根本。問：由於非有非無，所以才有有和無，這樣看來，無對有是有幫助的，為什麼說無沒有根本？答：現在經文既然稱之為『無住』，那就已經超越了四句（有、無、亦有亦無、非有非無），破除了種種虛妄，言語斷絕，思慮窮盡，這就是諸法的實體，是一切法的根本。

【English Translation】 English version What dharma does not perish? The answer is: Unwholesome thoughts do not arise, and wholesome dharmas do not perish. There are three aspects of non-arising and non-perishing: First, in terms of wholesome thoughts, they do not arise or perish because one realizes that the root of goodness has no origination or cessation. Second, the same is true for unwholesome thoughts. Third, in terms of their interrelation, if one practices right mindfulness, it is the beginning of approaching the truth. Therefore, one should restrain evil and turn to good, so unwholesome thoughts do not arise, and wholesome dharmas do not perish. Furthermore, it is asked: Which is the root, good or unwholesome? This is the second part below, which explains the practice of abandoning both extremes. First, a question is raised because it is already known that good can arise and evil can be extinguished. Therefore, one seeks to abandon both extremes to find the root, thus tracing back to its origin. The answer is: The body is the root. Because of the five aggregates (skandhas) of the body, there are good and unwholesome actions. Therefore, the body is the root of good and unwholesome. Furthermore, it is asked: What is the root of the body? The answer is: Desire and craving (Chanda-raga) are the root. Because of past life's craving, one receives this body. Although one is bound by numerous afflictions, the main factor that nourishes rebirth is love, so desire and craving are emphasized. Furthermore, it is asked: What is the root of desire and craving? The answer is: False discrimination (Vitarka-vikalpa) is the root. Dharmas have no fixed characteristics. Because of false discrimination, one considers what is good and what is evil. Once the concepts of beauty and ugliness are formed, desire and craving arise. Furthermore, it is asked: What is the root of false discrimination? The answer is: Distorted perception (Viparyasa-samjna) is the root. Dharmas are originally non-existent, but distorted perception considers them to be existent. Since one considers them to be existent, one then distinguishes their beauty and ugliness. This is the deluded mind turning inward to distortion, and then falsely discriminating external matters. Furthermore, it is asked: What is the root of distorted perception? The answer is: Non-abiding (Apratisthita) is the root. Considering what is non-existent as existent is called distortion. Therefore, the root of considering what is non-existent as existent is 'non-abiding.' Furthermore, it is asked: What is the root of non-abiding? The answer is: Non-abiding has no root. Because one considers what is non-existent as existent, 'non-existence' is the root of 'existence,' but 'non-existence' is 'nothing,' so it has no root. Question: Existence arises from non-existence, and non-existence is the root of existence. If non-existence can produce existence, why is it said that non-existence has no root? Answer: Existence and non-existence are interdependent and can be established as roots. But what is being discussed now is 'existence,' and 'existence' has distinctions, so it has a root. 'Non-existence' has no different characteristics, so 'non-existence' has no root of 'non-existence.' Question: Because of neither existence nor non-existence, there is existence and non-existence. In this case, non-existence is helpful to existence, so why is it said that non-existence has no root? Answer: Since the text now refers to 'non-abiding,' it has already transcended the four propositions (existence, non-existence, both existence and non-existence, neither existence nor non-existence), broken through all illusions, cut off language, and exhausted thought. This is the substance of all dharmas and the root of all dharmas.

而此實相。更無有本。問既絕四句。何故稱無住耶。答。不知何以目之。強名無住。對有法有本。亦強名無本。以理言之。不可說無與不無。亦不可言其本與無本。文殊師利從無住本立一切法。由無住故想倒。想倒故分別。分別故貪慾。貪慾故有身。既已有身。則善惡並陳。善惡既陳。則萬法斯起。若了達其本。則眾未可除。時維摩詰室有一天女。此第二章。天女與身子。次論眾生。此章來意有五。一者自上已來。正明眾行。今辨行成。故有無方妙用。即天女是也。二者成上觀眾生空故。爾天形談無男女法。三者從方便品。至於前章。唯顯凈名神通智慧之正宗。今次顯八未曾有室之依果也。四欲助凈名。讚揚大道。貶柱聲聞。令時眾棄小崇大故色。五者。上來顯凈名自身。住不思議。今欲顯其眷屬住不思議。就文為三。初現身散華。發起論端。二正與身子。交言端義。三論義既竟。拂天女跡。什公云。天女是居士宅神。隨有宅必有神。宅有精粗。神有優劣。今八未曾有室故。以法身菩薩為神。而名為天者。外國貴重神故。名為天也。見諸大人聞所說法便現其身即以天華散諸菩薩大弟子上。然至人。隱顯有由。上為室空故隱。今為論道故顯。行藏必利物也。散華二義。一為重法敬人。敬申供養。二惠發起論端。故散天華

【現代漢語翻譯】現代漢語譯本而此實相，更無有本。問：既然已經斷絕了四句的分別，為什麼還稱作『無住』呢？答：不知道用什麼來稱呼它，勉強稱作『無住』。相對於有法、有本，也勉強稱作『無本』。從理上來說，不可說它是有還是沒有，也不可說它有本還是沒有本。文殊師利（Manjusri，菩薩名）從無住的根本建立一切法。由於無住，所以產生想倒；由於想倒，所以產生分別；由於分別，所以產生貪慾；由於貪慾，所以有了身體。既然已經有了身體，那麼善惡就並列存在。善惡既然並列存在，那麼萬法就都產生了。如果了達了它的根本，那麼眾生就不可除滅。當時維摩詰（Vimalakirti，居士名）的房間里有一天女。這是第二章。天女與舍利弗（Sariputra，佛陀十大弟子之一）討論眾生。這一章的來意有五個：一是自從前面以來，主要闡明眾行，現在辨明行已成就，所以有無方的妙用，也就是天女所代表的。二是成就上面所說的觀察眾生皆空的道理，因此天女現身說法，談論沒有男女之相的法。三是從《方便品》到前面的章節，只顯示了維摩詰神通智慧的正宗，現在接著顯示八未曾有室的依果。四是想要幫助維摩詰，讚揚大道，貶低聲聞，讓當時的聽眾捨棄小乘而崇尚大乘。五是上面顯示了維摩詰自身安住于不可思議的境界，現在想要顯示他的眷屬也安住于不可思議的境界。就文章結構來說，分為三個部分：首先是現身散花，發起討論的開端；其次是與舍利弗正面交談，闡明義理；第三是討論義理完畢，拂去天女的軌跡。鳩摩羅什（Kumarajiva，著名佛經翻譯家）說，天女是居士宅的神，凡是有宅必有神，宅有精粗之分，神有優劣之別。現在是八未曾有室，所以用法身菩薩作為神。而稱作『天』，是因為外國尊重神，所以稱作天。天女見到諸位大人聽聞所說的法，就顯現她的身形，用天花散在諸位菩薩和大弟子身上。然而至人，隱現都有原因。上面是爲了房間空曠而隱身，現在是爲了論道而顯身。行藏必定有利於眾生。散花有兩個含義：一是尊重佛法，敬重說法之人，表達供養；二是藉此發起討論的開端，所以散天花。

【English Translation】 English version And this true reality has no origin. Question: Since the four phrases are already cut off, why is it called 'non-abiding'? Answer: I don't know what to call it, so I reluctantly call it 'non-abiding'. Relative to having dharma and having origin, it is also reluctantly called 'non-originated'. In terms of principle, it cannot be said that it is existent or non-existent, nor can it be said that it has an origin or no origin. Manjusri (Manjusri, name of a Bodhisattva) establishes all dharmas from the root of non-abiding. Because of non-abiding, inverted thoughts arise; because of inverted thoughts, discrimination arises; because of discrimination, greed arises; because of greed, there is a body. Since there is already a body, then good and evil coexist. Since good and evil coexist, then all dharmas arise. If one understands its root, then sentient beings cannot be eliminated. At that time, there was a goddess in Vimalakirti's (Vimalakirti, name of a lay Buddhist) room. This is the second chapter. The goddess and Sariputra (Sariputra, one of the Buddha's ten great disciples) discuss sentient beings. There are five intentions in this chapter: First, since the above, it mainly clarifies the practice of all actions, and now it clarifies that the practice has been accomplished, so there is the wonderful use of no direction, which is what the goddess represents. Second, it accomplishes the principle of observing that all sentient beings are empty, so the goddess appears and speaks about the dharma of no male or female form. Third, from the 'Upaya Chapter' to the previous chapters, it only shows the true essence of Vimalakirti's supernatural powers and wisdom, and now it shows the dependent result of the eight unprecedented rooms. Fourth, it wants to help Vimalakirti, praise the Great Way, and belittle the Sravakas, so that the audience at that time would abandon the small vehicle and admire the great vehicle. Fifth, the above shows that Vimalakirti himself abides in an inconceivable realm, and now he wants to show that his family members also abide in an inconceivable realm. In terms of the structure of the text, it is divided into three parts: First, appearing and scattering flowers to initiate the discussion; second, directly talking with Sariputra to clarify the meaning; third, after the discussion is over, brushing away the traces of the goddess. Kumarajiva (Kumarajiva, famous Buddhist scripture translator) said that the goddess is the god of the layman's house. Wherever there is a house, there must be a god. Houses have different levels of refinement, and gods have different levels of superiority. Now it is the eight unprecedented rooms, so the Dharmakaya Bodhisattva is used as the god. And it is called 'goddess' because foreign countries respect gods, so it is called goddess. Seeing that all the great people heard the dharma being spoken, the goddess manifested her form and scattered heavenly flowers on all the Bodhisattvas and great disciples. However, the perfect person has reasons for hiding and appearing. Above, she hid because the room was empty, and now she appears to discuss the Dao. Hiding and appearing must benefit sentient beings. There are two meanings to scattering flowers: First, to respect the Dharma, respect the speaker, and express offerings; second, to initiate the discussion, so scatter heavenly flowers.

。凈名以空為善巧。天女以有為妙用。故一則虛空。一則散華。一則為男。一則為女。原夫。人天男女者。豈人天之所能哉。良以。非人非天。能天能人耳。空有亦然。華至諸菩薩即皆墮落至大弟子便著不去一切弟子神力去華不能令去。然由心有染無染。是故外華。有著與無著。聲聞既不能去于內染。何由能遣于外華。今欲表大小優降。故華現墮不墮。爾時天女問舍利弗何故去華答曰是華不如法是以去之。此第二交言論議。前身業雨華。則以華為問。神力遣之不墮。以意業為通。即是一番論議。前身及意之屈申也。今正口業交言。文為七意。一寄華論如法不如法。二論經久近。三論證得。四論志求。五論男女。六論沒生。七論菩提。此初章也。華香著身。非沙門法。是以去之。又解。華法散身應墮。而今不墮。非華法也。天曰勿謂此華為不如法所以者何是華無所分別仁者自生分別想耳若於佛法出家有所分別為不如法若無分別是則如法觀諸菩薩華不著者以斷一切分別想故。華本無心故。無所分別。既無所分別。則未曾是如法不如法。仁者有心故。自分別想耳。若息分別想者。則會法實相。名如法。譬如人畏時非人得其便如是弟子畏生死故色聲香味觸得其便已離畏者一切五欲無能為也。畏時情弱。故非人得便。內心無恐。

外邪不入。什公云。一羅剎。變形為馬。有一士夫。乘之不疑。中道馬問士夫。馬好不。士夫投刀示之問言。此刀好不。馬知其心正無恐。遂不敢加害。若不如是。非人得其便也。結習未盡華著身耳結習盡者華不著也。問。經云。二乘菩薩。俱無正使。同有于習。何故聲聞著華。大士不著。答。羅什有二解。一云菩薩器凈。習氣不起。故華不著。二乘器不凈。習氣則起。是故華著。二釋云。習有二種。一間結習。二愛佛功德習。菩薩。得無生忍時。結習都盡。而未斷佛法愛習。故有無名有義。依地持論。菩薩斷感習都盡。而智習不都盡也。舍利弗言天止此室其已久如。此第二次論無久近法。前章明大小二人。內心有著聲聞有著。名有所得。菩薩無著。名無所得故即是解脫。故上云諸佛菩薩有不思議解脫。二乘無也。初問意者。身子前有二失。一遣華不去。謂意業無通。次謂華不如法。謂發言墮負。故今問止凈名室。凡得幾時。而神力妙辨。遂能如此。又既以屈之。便嫌其止室為夫女。而不欲相指斥。故寄久近為問。答曰我止此室如耆年解脫。六十曰耆。而指將欲明無久近義。故借身子解脫為喻也。舍利弗言止此久耶。身子云。無為解脫。無始無終。不生不滅。本性常住。故名為久。天止室若同解脫者。亦應久也。天曰

【現代漢語翻譯】現代漢語譯本外邪無法侵入。鳩摩羅什（什公）說，有一個羅剎（惡鬼），變化成馬的形狀。有一個士人騎著它，毫不懷疑。走到半路，馬問士人：『馬好嗎？』士人拿出刀給它看，反問道：『這刀好嗎？』馬知道他心正，沒有害怕，於是就不敢加害他。如果不是這樣，就會被非人所利用。結習（煩惱的殘餘）未盡，花就著身；結習已盡，花就不著身。問：經中說，二乘（聲聞乘和緣覺乘）菩薩，都沒有正使（根本煩惱），但都有習氣（煩惱的殘餘）。為什麼聲聞著花，菩薩不著？答：鳩摩羅什有兩種解釋。一種說法是菩薩的器量清凈，習氣不起，所以花不著身。二乘的器量不清凈，習氣就起，所以花著身。另一種解釋是，習有兩種，一種是間結習（間斷的煩惱習氣），一種是愛佛功德習（喜愛佛法功德的習氣）。菩薩在獲得無生忍（對一切法不生不滅的體悟）時，結習都已斷盡，但還沒有斷除對佛法的愛習，所以有無名有義（有名相但沒有實質）。根據《地持論》，菩薩斷除感習（由感覺產生的習氣）都已斷盡，但智習（由智慧產生的習氣）沒有完全斷盡。舍利弗問天女：『你住在這間屋子裡多久了？』這是第二次討論沒有久近法。前一章說明大小二人，內心有著，聲聞有著，名為有所得；菩薩無著，名為無所得，所以就是解脫。所以上面說諸佛菩薩有不思議解脫，二乘沒有。最初提問的意思是，舍利弗之前有兩個過失，一是遣花不去，說明意業不通；二是說花不如法，說明發言有錯。所以現在問天女住在這凈名室，凡得幾時，而神力妙辨，遂能如此。又既然已經屈服了她，便嫌她住在這屋子裡像夫妻一樣，而不願意直接指責，所以借久近來發問。天女回答說：『我住在這間屋子裡，就像耆年（六十歲）解脫一樣。』而指將欲明無久近義，所以借舍利弗的解脫為比喻。舍利弗問：『住在這裡很久了嗎？』天女說：『無為解脫，無始無終，不生不滅，本性常住，所以名為久。』天女住在這屋子裡如果和解脫相同，也應該很久吧。天女說：

【English Translation】 English version External evils cannot enter. Kumārajīva (Shigong) said: 'A Rakshasa (demon) transformed into the shape of a horse. A scholar rode it without suspicion. Midway, the horse asked the scholar: 'Is the horse good?' The scholar showed him a knife and asked in return: 'Is this knife good?' The horse knew that his heart was upright and had no fear, so he dared not harm him. If it were not so, he would be taken advantage of by non-humans. If the residual habits (remaining defilements) are not exhausted, the flower will stick to the body; if the residual habits are exhausted, the flower will not stick. Question: The sutra says that both the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and Bodhisattvas do not have fundamental afflictions (primary defilements), but they all have residual habits (remaining defilements). Why do Śrāvakas have flowers sticking to them, while Bodhisattvas do not? Answer: Kumārajīva has two explanations. One explanation is that the capacity of Bodhisattvas is pure, and residual habits do not arise, so flowers do not stick to them. The capacity of the Two Vehicles is not pure, and residual habits arise, so flowers stick to them. The second explanation is that there are two types of habits: intermittent residual habits (intermittent defilement habits) and habits of loving the merits of the Buddha (habits of loving the merits of the Dharma). When Bodhisattvas attain the patience of non-origination (understanding that all dharmas are neither born nor destroyed), all residual habits are exhausted, but they have not yet cut off the habit of loving the Dharma, so there is namelessness but meaning (there is name but no substance). According to the Bodhisattvabhumi, Bodhisattvas have completely cut off the habits of sensation (habits arising from sensation), but the habits of wisdom (habits arising from wisdom) are not completely cut off. Śāriputra asked the goddess: 'How long have you been staying in this room?' This is the second discussion of the absence of long and short durations. The previous chapter explained that the two people, great and small, have attachment in their hearts, Śrāvakas have attachment, which is called having something to attain; Bodhisattvas have no attachment, which is called having nothing to attain, so it is liberation. Therefore, it is said above that Buddhas and Bodhisattvas have inconceivable liberation, but the Two Vehicles do not. The initial meaning of the question is that Śāriputra had two faults before: first, he sent the flowers away, indicating that his mind was not clear; second, he said that the flowers were not in accordance with the Dharma, indicating that his speech was wrong. So now he asks the goddess how long she has been staying in this Vimalakīrti's room, and how she has such divine power and wonderful eloquence. Also, since he has already subdued her, he suspects that she is staying in this room like a couple, but he does not want to accuse her directly, so he asks about the duration of her stay. The goddess replied: 'I have been staying in this room like an elder (sixty years old) who has attained liberation.' And she intends to clarify the meaning of no long or short duration, so she uses Śāriputra's liberation as a metaphor. Śāriputra asked: 'Have you been staying here for a long time?' The goddess said: 'Unconditioned liberation has no beginning and no end, no birth and no death, and its inherent nature is permanent, so it is called long.' If the goddess's stay in this room is the same as liberation, it should also be long. The goddess said:'

耆年解脫亦何如久。天質云。汝所得無為解脫。可得有久近耶。若有久近。便非無為。舍利弗默然不答。若云解脫有久。順前言而違解脫。若云無久。乃順解脫。而違前言。進退無通。所以致默。又既惜解脫無久近。即便以無類無。亦無言說。是故默然。天曰如何耆舊大智而默。上明不得言。今明不得默。故語默皆墮負。小乘之人。非聖默然。非聖說法也。答曰解脫者無所言說故吾於是不知所云。解脫無言。吾順解脫。亦無言也。天曰言說文字皆解脫相。故汝乃知解脫無言而未悟言即解脫。所以者何解脫者不內不外不在兩間文字亦不內不外不在兩間是故舍利弗無離文字說解脫也所以者何一切諸法是解脫相也。釋上言即解脫也。文字之與解脫。俱不在三處。故文字解脫。無有二體。不應離文字。而說解脫也。解脫不在三處者。生公云。夫解脫者。我解于縛也。不偏在我。故不在內。亦不偏在縛。故不在外。會成解脫。又不在兩間。文字不在三處者。我為內。所說為外。合之為兩間也。后句云一切法皆是解脫。豈獨文字異解脫乎。舍利弗言不復以離淫怒癡為解脫乎。身子。別佛言證己義為得。反難天女也。佛既云。離三毒為解脫。亦應離文字為解脫。若文字即解脫者。三毒亦應即是解脫。何故佛言離。天曰佛為增上慢人說

離淫怒癡為解脫耳若無增上慢者佛說淫怒癡性即是解脫。上明小乘語默皆屈。此章文顯聲聞不識教意也。未得謂得。名增上慢。為此人故。說斷三毒。名為解脫也。又密化二乘。令歸大道。二乘未究竟謂究竟。即是增上慢也。為此人故。更說斷無明住地及以習氣。名為解曉。若無此緣。佛說五住即是解曉。問。前何故。就文字即解脫。今明三毒為解脫耶。答。文字為外。三毒為內。菩薩體斯內外皆是解脫。故心無所染。華不著身。二乘謂文字之外。三毒之內。皆非解脫。則不識解脫。為塵所染。華著于身。成前章也。舍利弗言善哉善哉汝何所得以何為證辨乃如是。此第三次論得證。既善其所說。非已所及故問得何道。證何果。辨乃如如是。有為果稱得。無為果稱證。又觀心納法為得。與理相應為證。又有行稱得。空行寫證。亦是得道而證滅也。天曰我無得無證故辨如是。無能得能證。身心不可得故。無所得所得所證。滅道空故。若有得有證。則是有所封著。有所封著。則有所得。故無無得之辨。以內無得證故。心無所得。便有無得之辨。所以者何若有得有證者則于佛法為增上慢。言我能得能證。增上之法。以此自舉。故名為慢。所以然者。若有所得。則不得道。以不得為得。豈非增上慢耶。如此之人。無無得辨也。舍

【現代漢語翻譯】現代漢語譯本遠離淫慾、嗔怒、愚癡就是解脫，但如果存在增上慢（未證得道果卻自認為已證得），佛陀說淫慾、嗔怒、愚癡的本性就是解脫。前面是針對小乘根機，無論說法或沉默都是爲了遷就他們。這一章的經文明顯表明聲聞乘（小乘）不理解佛陀的教義。未證得道果卻自認為已證得，這叫做增上慢。爲了這些人，佛陀才說斷除貪嗔癡三毒，就叫做解脫。此外，佛陀還秘密地教化二乘（聲聞乘和緣覺乘），讓他們歸向大乘。二乘認為自己證得的果位是究竟的，實際上並非究竟，這就是增上慢。爲了這些人，佛陀進一步說要斷除無明住地以及習氣，才叫做真正理解。如果沒有這些因緣，佛陀會說五住地煩惱的本性就是真正理解。問：前面為什麼說理解文字就是解脫，現在又說斷除三毒才是解脫呢？答：文字是外在的，三毒是內在的。菩薩體悟到外在和內在都是解脫，所以心中沒有任何染著，蓮花不會沾在身上。二乘認為文字之外、三毒之內都不是解脫，因此不認識真正的解脫，被塵世所染污，蓮花沾在身上，這與前一章的內容相符。舍利弗（佛陀十大弟子之一，以智慧著稱）說：『太好了！太好了！你得到了什麼，以什麼為證，辯才竟然如此了得？』這是第三次討論證悟。因為讚歎他所說的，並非自己所能及，所以問他得到了什麼道，證得了什麼果，辯才竟然如此了得。有為之果稱為『得』，無為之果稱為『證』。此外，觀察內心接納佛法稱為『得』，與真理相應稱為『證』。還有，通過修行稱為『得』，證悟空性稱為『證』，也是得到了道而證得了滅。天女說：『我無所得，無所證，所以辯才如此。』沒有能得到和能證得的主體，身心都不可得，所以沒有所得、所證。滅道是空性的，如果有所得、有所證，那就是有所執著。有所執著，那就是有所得，所以沒有無所得的辯才。因為內心沒有證得，所以心中沒有所得，便有了無所得的辯才。為什麼這樣說呢？如果有所得、有所證，那麼對於佛法來說就是增上慢，認為自己能夠得到、能夠證得，以增上的法來抬高自己，所以叫做慢。為什麼會這樣呢？如果有所得，那就不得道。以不得為得，豈不是增上慢嗎？這樣的人，是沒有無所得的辯才的。舍利弗

【English Translation】 English version To be free from lust, anger, and ignorance is liberation, but if there is 'adhimāna' (conceit, thinking one has attained what one has not), the Buddha said that the nature of lust, anger, and ignorance is itself liberation. The previous explanation, concerning the Lesser Vehicle (Hinayana), accommodates both speech and silence. This chapter clearly shows that the 'śrāvakas' (Disciples who learn by hearing) do not understand the meaning of the teachings. To think one has attained what one has not is called 'adhimāna'. For the sake of such people, it is said that cutting off the three poisons is called liberation. Furthermore, the Buddha secretly transforms the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to return to the Great Vehicle (Mahayana). The Two Vehicles consider their attainment to be ultimate, but it is not, which is 'adhimāna'. For the sake of such people, it is further said to cut off the 'avidyā-sthiti' (ground of ignorance) and habitual tendencies, which is called true understanding. If there were no such conditions, the Buddha would say that the five grounds (of affliction) are themselves true understanding. Question: Why was it said earlier that understanding the words is liberation, but now it is said that cutting off the three poisons is liberation? Answer: Words are external, and the three poisons are internal. A Bodhisattva embodies both the external and internal as liberation, so the mind is not stained, and the flower does not cling to the body. The Two Vehicles consider that neither what is outside the words nor what is inside the three poisons is liberation, so they do not recognize true liberation, are stained by dust, and the flower clings to the body, which corresponds to the previous chapter. Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said, 'Excellent! Excellent! What have you attained, and with what proof is your eloquence so remarkable?' This is the third discussion of attainment. Because he praised what she said, which was beyond his own reach, he asked what path she had attained and what fruit she had realized, and why her eloquence was so remarkable. The fruit of conditioned existence is called 'attainment', and the fruit of unconditioned existence is called 'realization'. Furthermore, observing the mind and accepting the Dharma is called 'attainment', and being in accordance with the truth is called 'realization'. Also, practicing is called 'attainment', and realizing emptiness is called 'realization', which is also attaining the path and realizing cessation. The goddess said, 'I have no attainment and no realization, so my eloquence is such.' There is no subject who can attain or realize, and the body and mind are unattainable, so there is no attainment or realization. Cessation and the path are empty, and if there were attainment or realization, there would be attachment. If there is attachment, then there is attainment, so there is no eloquence of non-attainment. Because there is no realization within, the mind has no attainment, so there is the eloquence of non-attainment. Why is this so? If there were attainment or realization, then it would be 'adhimāna' with regard to the Buddha's teachings, thinking that one can attain and realize, and using the superior Dharma to elevate oneself, which is called conceit. Why is this so? If there is attainment, then one does not attain the path. To take non-attainment as attainment, is that not 'adhimāna'? Such a person does not have the eloquence of non-attainment. Śāriputra

利弗問天汝於三乘為何志求。此第四次論志求。上云無得。則不得三乘道。無證。則不證三乘果。今唯有三乘。應有得證。汝志求何乘。又三乘同以無得為懷。未知志求何乘。天曰以聲聞法化眾生故我為聲聞以因緣法化眾生故我為辟支佛以大悲法化眾生故我為大乘。答有二意。一隨緣示三。二明唯有於一。此初文也。以身子謂定有三乘故。今明隨緣未三。我無定也。又即此無定。名為大乘。以大乘之法實無所乘。而無所不乘也。舍利弗如人入瞻卜林唯嗅瞻卜不嗅餘香如是若入此室但聞佛功德之香不樂聞聲聞辟支佛功德香也。此第二唯有大乘故。我志求大也。文有四章。一引譬明不樂小法。二舉況唯欣大乘。三明天女不聞小法故不樂小。第四嘆室唯辨于大故大可欣。此初文釋。凈名之室。唯說大乘。不說于小。止此室者。亦唯禁于大。不葉于小。以此推之。可知吾志。舍利弗其有釋梵四天王諸天龍鬼神等入此室者聞斯上人講說正法皆悉樂佛功德之香發心而出也。此第二舉況。暫入此室。皆發大心。況我久處而禁小耶。舍利弗吾止此室十有二年初不聞說聲聞辟支佛法但聞菩薩大慈大悲不可思議諸佛之法。此第三明此室唯說大法。故吾唯志求大。不樂小也。有人言。佛十二年。說小乘法。十二年已后。說大乘法。吾止此室十

【現代漢語翻譯】現代漢語譯本利弗（Śāriputra，舍利弗）問天女：『你對於三乘（聲聞乘、緣覺乘、菩薩乘）有何志向和追求？』這是第四次討論志向和追求。之前說『無所得』，那麼就不能得到三乘的道；『無所證』，那麼就不能證得三乘的果。現在明明有三乘，應該有得有證，你志向追求哪一乘呢？而且三乘都以『無所得』為宗旨，不知道你志向追求哪一乘？天女說：『以聲聞法教化眾生，所以我示現為聲聞；以因緣法教化眾生，所以我示現為辟支佛（Pratyekabuddha，緣覺）；以大悲法教化眾生，所以我示現為大乘。』這個回答有兩種含義：一是隨順因緣示現三乘，二是說明實際上只有一乘。這是第一層含義。因為舍利弗認為確實存在三乘，所以天女現在說明是隨順因緣而示現三乘，我本身並沒有固定的乘。而且這種沒有固定，就叫做大乘。因為大乘的法實際上沒有什麼可以乘坐的，但又沒有什麼不能乘坐的。『舍利弗，就像人進入瞻卜林（Campaka，一種香樹林），只聞到瞻卜花的香味，聞不到其他香味。這樣，如果進入這間屋子，就只聞到佛的功德之香，不喜歡聽聞聲聞、辟支佛的功德之香。』這是第二層含義，說明只有大乘，所以我志向追求大乘。這段文字有四個部分：一、用比喻說明不喜歡小乘法；二、舉例說明只欣慕大乘；三、說明天女不聽聞小乘法，所以不喜歡小乘；四、讚歎這間屋子只宣講大乘，所以大乘值得欣慕。這是第一部分的解釋。凈名（Vimalakirti，維摩詰）的屋子，只說大乘，不說小乘。住在這間屋子裡的人，也只允許談論大乘，不允許談論小乘。由此推斷，就可以知道我的志向。『舍利弗，如果有釋（Indra，帝釋）、梵（Brahma，梵天）、四天王（Four Heavenly Kings）、諸天、龍、鬼神等進入這間屋子，聽到維摩詰上人講說正法，都非常喜歡佛的功德之香，發菩提心而出。』這是第二部分舉例說明。暫時進入這間屋子，都發大菩提心，何況我長期住在這裡，怎麼會喜歡小乘呢？『舍利弗，我住在這間屋子裡十二年，從來沒有聽人說過聲聞、辟支佛法，只聽到菩薩的大慈大悲、不可思議的諸佛之法。』這是第三部分說明這間屋子只說大法，所以我只志向追求大乘，不喜歡小乘。有人說，佛陀十二年說小乘法，十二年以後說大乘法。我住在這間屋子裡十...

【English Translation】 English version Śāriputra asked the goddess, 'What is your aspiration and pursuit among the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna)?' This is the fourth discussion on aspiration and pursuit. Previously, it was said 'no attainment,' then one cannot attain the path of the Three Vehicles; 'no realization,' then one cannot realize the fruit of the Three Vehicles. Now that there are clearly Three Vehicles, there should be attainment and realization. Which vehicle do you aspire to pursue? Moreover, the Three Vehicles all take 'no attainment' as their principle. I don't know which vehicle you aspire to pursue. The goddess said, 'I manifest as a Śrāvaka (listener) to transform sentient beings with the Śrāvakayāna; I manifest as a Pratyekabuddha (solitary Buddha) to transform sentient beings with the law of dependent origination; I manifest as the Mahāyāna to transform sentient beings with the law of great compassion.' This answer has two meanings: first, to manifest the Three Vehicles according to conditions; second, to explain that there is actually only One Vehicle. This is the first meaning. Because Śāriputra believes that the Three Vehicles truly exist, the goddess now explains that she manifests the Three Vehicles according to conditions, and I myself do not have a fixed vehicle. Moreover, this lack of fixity is called the Mahāyāna. Because the Dharma of the Mahāyāna actually has nothing to ride on, yet there is nothing that it does not ride on. 'Śāriputra, just as a person enters a Campaka (a type of fragrant tree) forest and only smells the fragrance of Campaka flowers, not smelling other fragrances. Similarly, if one enters this room, one only smells the fragrance of the Buddha's merits and virtues, and does not like to hear the fragrance of the merits and virtues of Śrāvakas and Pratyekabuddhas.' This is the second meaning, explaining that there is only the Mahāyāna, so I aspire to pursue the Mahāyāna. This passage has four parts: first, using a metaphor to explain the dislike of the Small Vehicle; second, giving an example to explain the admiration of only the Great Vehicle; third, explaining that the goddess does not hear the Small Vehicle, so she dislikes the Small Vehicle; fourth, praising that this room only expounds the Great Vehicle, so the Great Vehicle is worthy of admiration. This is the explanation of the first part. Vimalakirti's room only speaks of the Mahāyāna and does not speak of the Small Vehicle. Those who stay in this room are only allowed to discuss the Mahāyāna and are not allowed to discuss the Small Vehicle. From this, one can know my aspiration. 'Śāriputra, if Śakra (Indra), Brahma, the Four Heavenly Kings, devas, dragons, ghosts, and spirits enter this room and hear Vimalakirti expounding the Dharma, they all greatly like the fragrance of the Buddha's merits and virtues and generate Bodhicitta (the mind of enlightenment) before leaving.' This is the second part, giving an example. Even temporarily entering this room generates great Bodhicitta, how much more so would I, who have stayed here for a long time, dislike the Small Vehicle? 'Śāriputra, I have stayed in this room for twelve years and have never heard anyone speak of the Śrāvakayāna or Pratyekabuddhayāna, but only heard of the Bodhisattvas' great compassion and the inconceivable Dharmas of the Buddhas.' This is the third part, explaining that this room only speaks of the Great Dharma, so I only aspire to pursue the Great Vehicle and dislike the Small Vehicle. Some say that the Buddha spoke of the Small Vehicle for twelve years and then spoke of the Great Vehicle after twelve years. I have stayed in this room for ten...

二年。常聞大乘。況十二年後耶。有人言。十二年是圓數之名。故莊周云。十二年不見全牛。僧肇云。什公門下。十有二年。然羅什。弘始三年至七年亡。而云十二年者。舉其圓數也。有人言。地持論明。菩薩有十二住。故為十二年。有人言。實得十二年。是故說也。舍利弗此室常現八未曾有難得之法。此第四嘆室。就文為三。一總標。二別嘆。三總結。是初章。既聞說妙法。復見未曾有事。豈得不禁大乘。何等為八。此室常以金色光照。晝夜無異。不以日月所照為明。是為一未曹有難得之法。此室入者不為諸垢之所惱也。是為二未曾有難得之法。此室常有釋梵四天王及他方菩薩來會不絕。是為三未曾有難得之法。此室常說六波羅蜜不退之法。是為四未曾有難得之法。此室常作天人第一之樂弦出無量法化之聲。是為五未曾有難得之法。此室有四大藏眾寶積滿周窮濟乏求得無盡。是為六未曾有難得之法。此室釋迦牟尼佛阿彌陀佛阿閦佛寶德寶炎寶月寶嚴難勝師子向一切利成如是等十方無量諸佛。是上人念時即皆為來廣說諸佛秘要法藏。說已還去。是為七未曾有難得之法。此室一切諸天嚴飭宮殿諸佛凈土皆于中現。是為八未曾有難得之法。此第二別嘆于室。攝八為四。初內外一雙。外有金光照耀。內則罪垢消滅。第二緣教

【現代漢語翻譯】現代漢語譯本：二年。經常聽聞大乘佛法。何況十二年後呢？有人說，『十二年』是圓滿數字的說法。所以莊周說，『十二年不見全牛』。僧肇說，鳩摩羅什（Kumārajīva）法師門下，有十二年。然而鳩摩羅什（Kumārajīva），弘始三年到七年去世，而說十二年，是取其圓滿之數。有人說，《地持論》闡明，菩薩有十二住，所以說是十二年。有人說，實際上得到了十二年，所以這樣說。舍利弗（Śāriputra），此室經常顯現八種未曾有、難以獲得的法。這是第四個讚歎此室。就文義分為三部分：一、總標；二、分別讚歎；三、總結。這是第一個章節。既聽聞了妙法，又見到未曾有的事情，怎麼能不歸心大乘呢？哪八種呢？此室經常以金色光芒照耀，晝夜沒有差別，不依靠日月的光芒照明，這是第一種未曾有、難以獲得的法。進入此室的人不會被各種煩惱所困擾，這是第二種未曾有、難以獲得的法。此室經常有釋提桓因（Śakra）、梵天（Brahmā）、四大天王以及其他方世界的菩薩前來聚會，絡繹不絕，這是第三種未曾有、難以獲得的法。此室經常宣說六波羅蜜（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）不退轉之法，這是第四種未曾有、難以獲得的法。此室經常演奏天人第一的音樂，絃樂發出無量法化之聲，這是第五種未曾有、難以獲得的法。此室有四大藏，其中充滿各種珍寶，能夠賙濟窮困，滿足需求，取之不盡，用之不竭，這是第六種未曾有、難以獲得的法。此室釋迦牟尼佛（Śākyamuni）、阿彌陀佛（Amitābha）、阿閦佛（Akṣobhya）、寶德佛、寶炎佛、寶月佛、寶嚴佛、難勝佛、師子吼佛、一切利成佛等十方無量諸佛，如果是上人憶念他們的時候，他們都會前來廣說諸佛的秘密法藏，說完之後便返回，這是第七種未曾有、難以獲得的法。此室一切諸天的莊嚴宮殿，諸佛的清凈國土，都可以在其中顯現，這是第八種未曾有、難以獲得的法。這是第二部分，分別讚歎此室。將八種歸納為四對。第一對是內外，外有金色光芒照耀，內則罪業煩惱消滅。第二是緣教

【English Translation】 English version: For two years, I have constantly heard the Mahāyāna teachings. How much more so after twelve years? Some say that 'twelve years' is a term for a complete number. Therefore, Zhuang Zhou said, 'In twelve years, one does not see a whole ox.' Sengzhao said that under the tutelage of Master Kumārajīva (Kumārajīva), there were twelve years. However, Kumārajīva (Kumārajīva) passed away from the third to the seventh year of the Hongshi era, and saying twelve years refers to its completeness. Some say that the Bodhisattvabhumi explains that Bodhisattvas have twelve abodes, hence the mention of twelve years. Some say that twelve years were actually attained, and that is why it is said. Shariputra (Śāriputra), this chamber constantly manifests eight unprecedented and difficult-to-obtain qualities. This is the fourth praise of the chamber. In terms of the text, it is divided into three parts: first, a general statement; second, separate praises; and third, a conclusion. This is the first chapter. Having heard the wonderful Dharma and seen unprecedented things, how can one not be drawn to the Mahāyāna? What are the eight? This chamber is constantly illuminated by golden light, with no difference between day and night, and does not rely on the light of the sun and moon for illumination. This is the first unprecedented and difficult-to-obtain quality. Those who enter this chamber are not troubled by various defilements. This is the second unprecedented and difficult-to-obtain quality. This chamber is constantly visited by Śakra (Śakra), Brahmā (Brahmā), the Four Heavenly Kings, and Bodhisattvas from other worlds, without interruption. This is the third unprecedented and difficult-to-obtain quality. This chamber constantly expounds the Dharma of the Six Perfections (ṣaṭ-pāramitā, generosity, morality, patience, diligence, concentration, and wisdom) without regression. This is the fourth unprecedented and difficult-to-obtain quality. This chamber constantly produces the finest music of gods and humans, with stringed instruments emitting sounds of immeasurable Dharma transformations. This is the fifth unprecedented and difficult-to-obtain quality. This chamber has four great treasuries filled with various jewels, which can universally aid the poor and fulfill needs, inexhaustible in supply. This is the sixth unprecedented and difficult-to-obtain quality. In this chamber, Śākyamuni Buddha (Śākyamuni), Amitābha Buddha (Amitābha), Akṣobhya Buddha (Akṣobhya), Buddha of Treasure Virtue, Buddha of Treasure Flame, Buddha of Treasure Moon, Buddha of Treasure Adornment, Buddha of Invincible Victory, Buddha of Lion's Roar, Buddha of Accomplishing All Benefits, and other immeasurable Buddhas from the ten directions, when remembered by virtuous individuals, all come to extensively expound the secret Dharma treasures of the Buddhas, and after speaking, they return. This is the seventh unprecedented and difficult-to-obtain quality. In this chamber, the adorned palaces of all the gods and the pure lands of all the Buddhas all appear within it. This is the eighth unprecedented and difficult-to-obtain quality. This is the second part, separately praising the chamber. The eight qualities are summarized into four pairs. The first pair is internal and external: externally, there is golden light illuminating; internally, sinful defilements are eliminated. The second is the cause and teaching.

一雙。緣則諸天菩薩。教則常漢大乘。第三法財一雙。法則常奏法樂。財則周給無窮。第四依正一雙。正則諸佛皆來。依則凈土並現。凈土並現者。什公云。如有方寸金剛。照數十里內石壁之表。所有形色。於是悉現。此室明徹。其喻如斯。言舍利弗此室常現八未曾有難得之法誰有見斯不思議事而復樂於聲聞法乎。此第三總結嘆。舍利弗言汝何以不轉女人身。第五次論轉不轉義。就文為三。一明本身論義。二轉身論義。三複身論義。初問意者。既見其無礙之辨。而受有礙之身。是故問云。既有無礙之辨。必不應受有礙之身。何不轉耶。天曰我從十二年求女人相了不可得當何所轉譬如幻師化作幻女若有人同何以不轉女身是人為正問不捨利弗言不也幻無定相當何所轉天曰一切諸法亦復如是無有定相云何乃問不轉女身。依十二年者。若未入十二住位。則見男女。令菩薩從初住至十二住。不見有女。故無有轉。十二住者。地前有二住。謂種性住。即習種性。性種性也。二解行住。道種性也。次十地即為十住。若止凈名室來。凡十二年者。十二年既常聞大乘。悟無男女。故無所轉也。即時天女以神通力變舍利弗令如天女天女自化身如舍利弗而問言何以不轉女身。此第二轉身論義。上雖言如幻。今證成其事也。男女不如幻。則有定

【現代漢語翻譯】現代漢語譯本一雙。緣則諸天菩薩（諸天：天神；菩薩：立志于普度眾生的覺悟者）。教則常漢大乘（大乘：佛教中的一種流派，強調普度眾生）。第三法財一雙。法則常奏法樂（法樂：宣揚佛法的音樂）。財則周給無窮。第四依正一雙。正則諸佛（Buddha）皆來。依則凈土（Pure Land）並現。凈土並現者。什公（鳩摩羅什，著名佛經翻譯家）云：『如有方寸金剛（金剛：比喻堅固不壞），照數十里內石壁之表，所有形色，於是悉現。此室明徹，其喻如斯。』言舍利弗（Sariputra），此室常現八未曾有難得之法，誰有見斯不思議事而復樂於聲聞法（聲聞法：小乘佛教）乎？此第三總結嘆。舍利弗言：『汝何以不轉女人身？』第五次論轉不轉義。就文為三。一明本身論義。二轉身論義。三複身論義。初問意者，既見其無礙之辨，而受有礙之身，是故問云：『既有無礙之辨，必不應受有礙之身，何不轉耶？』天曰：『我從十二年求女人相了不可得，當何所轉？譬如幻師化作幻女，若有人問何以不轉女身，是人為正問不？』舍利弗言：『不也，幻無定相當何所轉？』天曰：『一切諸法亦復如是，無有定相，云何乃問不轉女身。』依十二年者，若未入十二住位，則見男女。令菩薩從初住至十二住，不見有女，故無有轉。十二住者，地前有二住，謂種性住，即習種性，性種性也。二解行住，道種性也。次十地即為十住。若止凈名室來，凡十二年者，十二年既常聞大乘，悟無男女，故無所轉也。即時天女以神通力變舍利弗令如天女，天女自化身如舍利弗而問言：『何以不轉女身？』此第二轉身論義。上雖言如幻，今證成其事也。男女不如幻，則有定

【English Translation】 English version A pair. The causes are all Devas (Devas: gods) and Bodhisattvas (Bodhisattvas: enlightened beings who vow to liberate all sentient beings). The teachings are the constant Han Mahayana (Mahayana: a major branch of Buddhism emphasizing universal salvation). The third is a pair of Dharma (Dharma: Buddhist teachings) and wealth. The Dharma is the constant playing of Dharma music (Dharma music: music that propagates Buddhist teachings). The wealth is endless giving. The fourth is a pair of environment and proper (self). The proper is that all Buddhas (Buddha) come. The environment is that the Pure Lands (Pure Land) appear together. The appearance of Pure Lands together is described by Master Kumarajiva (Kumarajiva: a famous translator of Buddhist scriptures): 'If there is a square inch of Vajra (Vajra: a metaphor for indestructible firmness), it illuminates the surface of stone walls within dozens of miles, and all shapes and colors appear. This room is bright and clear, and the analogy is like this.' It is said, Sariputra (Sariputra), this room constantly manifests eight unprecedented and rare Dharmas. Who, having seen these inconceivable things, would still delight in the Sravaka Dharma (Sravaka Dharma: Hinayana Buddhism)? This is the third concluding praise. Sariputra said, 'Why do you not transform from a woman's body?' The fifth discusses the meaning of transformation and non-transformation. The text is divided into three parts: first, discussing the meaning of the body itself; second, discussing the meaning of transformation; and third, discussing the meaning of restoring the body. The intention of the first question is that since you have seen her unobstructed eloquence but she is subject to an obstructed body, therefore the question is asked: 'Since you have unobstructed eloquence, you should not be subject to an obstructed body. Why not transform?' The goddess said, 'For twelve years, I have sought the form of a woman but have been unable to find it. What should I transform? It is like a magician transforming into an illusory woman. If someone asks why she does not transform from a woman's body, is that person asking correctly?' Sariputra said, 'No, illusion has no fixed form. What should she transform?' The goddess said, 'All Dharmas are also like this, without fixed forms. Why do you ask about not transforming from a woman's body?' Relying on twelve years means that if one has not entered the twelve abodes, one sees men and women. The Bodhisattva, from the first abode to the twelfth abode, does not see a woman, so there is no transformation. The twelve abodes are two abodes before the ground, namely the nature abode, which is the habitual nature and the nature nature. The second is the understanding and practice abode, which is the path nature. The next ten grounds are the ten abodes. If one has been in Vimalakirti's (Vimalakirti) room for twelve years, having constantly heard Mahayana for twelve years, one realizes that there are no men and women, so there is nothing to transform. Immediately, the goddess used her supernatural power to transform Sariputra to be like a goddess, and the goddess transformed herself to be like Sariputra and asked, 'Why do you not transform from a woman's body?' This is the second discussion of the meaning of transformation. Although it was said above to be like illusion, now it proves the matter. If men and women are not like illusion, then there is a fixed

相。應不可轉。以可轉故。則無定相。故當知如幻。二者。上雲天女有無礙之辨。云何受有礙之身。故今明。辨既無礙。身亦如是。身口無礙。由無礙之心。是故菩薩。三業無礙。聲聞反之故。三業並礙。舍利弗以天女像而答言我今不知所轉而變為女身。竟自非女。不知何所轉。雖實非女。而女相宛然。故變為女像也。不不知何轉。明無女可轉。而變為女。故非無有轉。又不知何轉。明非有。而變為女。辨非無。肇公云。吾不知所以轉。而為此身如之何。天曰舍利弗若能轉此女身則一切女人亦當能轉。此述身子不知何轉之言也。不知何轉。明實非女義。身子非女故無所轉者。一切女人。亦實非女。亦不能轉也。如舍利弗非女而現女身一切女人亦復如是雖現女身而非女也是故佛說一切諸法非男非女。此述身子而變為女像之言。雖復無女。而女像宛然。一切女亦然也。問。天女神力。轉非女為女。一切女人。本皆是女。何名非女為女。答。業煩惱幻力。轉變實相。故非女為女。即時天女還攝神力舍利弗身還復如故天問舍利弗女身色相今何所在舍利弗言女身色相無在無不在天曰一切諸法亦復如是無在無不在夫無在無不在者佛所說也。此第三複身論義。今不見女相故無在。問有女相故無不在。又問有女相故。無今之不在。今無

女相故。無向所在。即幻化無定義也。諸法亦然者。以真諦故非在。世諦故無不在。無在故非有。無不在故非無。即中道義。又前變為女。令知非女則為女。即非有有義。今舍女身。令知女為非女。謂非無無義。一切諸法皆無。類如此也。又前變為女。本來非女。名本來不有。今反為非女故。本來非無。本來非有故無在。本來非無故無不在。諸法亦爾。舍利弗問天汝於此沒當生何處。此第六論沒生義問意云。見天女三業無礙。則是凈因。則必舍女質。但未知定生何處。是故問之。又既知現相之無在。又問當生之所在也。天曰佛化所生吾如彼生。此生身相。既如幻化。沒此生彼。豈當有實。故三世皆如化也舍利弗曰佛化所生非沒生也天曰眾生猶然無沒生也。上明無生而生。生因幻化。今明幻生無生故。非沒生也。又前明天女幻生。令類眾生亦爾。舍利弗問天汝久如當得阿耨多羅三藐三菩提。此第七論得菩提久近。前云佛化所生。吾猶彼生。便謂天女不久得佛。又恒聞女成佛遲故。復疑久近。而接前文者。身相不實故。生可知幻化。菩提真道。必應有實。故問久如當成。天曰如舍利弗還為凡夫我及當成阿耨多羅三藐三菩提舍利弗言我作凡夫無有是處天曰我得阿耨多羅三藐三菩提亦無是處所以者何菩提無住處是故無有得者。

【現代漢語翻譯】現代漢語譯本因為是女相的緣故，沒有固定的去處。這就是幻化沒有固定定義的含義。一切諸法也是如此：從真諦的角度來說，它不在任何地方；從世俗諦的角度來說，它又無所不在。因為無所不在，所以不能說它有；因為無所不在，所以不能說它無。這就是中道之義。另外，之前變化為女身，是爲了讓人明白，原本不是女身，變化后才成為女身，這就是『非有有』的含義。現在捨棄女身，是爲了讓人明白，女身並非真實的女身，這就是『非無無』的含義。一切諸法都是空性的，與此類似。另外，之前變化為女身，本來就不是女身，這叫做『本來不有』。現在又恢復爲非女身，所以說『本來非無』。本來非有，所以無所不在；本來非無，所以無所不在。一切諸法也是這樣。舍利弗（Śāriputra）問天女：『你從這裡消失後，將往生何處？』這是第六個問題，討論消失和往生的意義。意思是說，看到天女（Devī）身、口、意三業清凈無礙，這是清凈的因，必定會捨棄女身。只是不知道她會往生到哪裡，所以才問她。另外，既然已經知道顯現的相沒有固定的去處，所以又問她將往生到哪裡。天女回答說：『我是佛陀（Buddha）以神通力化現出來的，我的往生也像佛陀的化現一樣。』這個化身，既然如同幻化，那麼從這裡消失，往生到那裡，怎麼會有真實的處所呢？所以過去、現在、未來三世都如幻化一般。舍利弗說：『佛陀以神通力化現出來的，沒有消失和往生。』天女說：『眾生也是這樣，沒有消失和往生。』上面說明了無生而生，生的原因是幻化。現在說明幻生也是無生，所以沒有消失和往生。另外，前面說明天女是幻化而生，是爲了讓人明白眾生也是如此。舍利弗問天女：『你多久才能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）？』這是第七個問題，討論證得菩提的時間長短。之前天女說自己是佛陀以神通力化現出來的，她的往生也像佛陀的化現一樣，所以舍利弗認為天女不久就能成佛。又因為一直聽說女人成佛很慢，所以又懷疑她證得菩提的時間長短。之所以接著前面的問題問，是因為天女的身相不真實，所以往生可以知道是幻化。菩提是真實的道，必定應該是真實的，所以問她多久才能成就。天女回答說：『如果舍利弗還能再成為凡夫，那麼我和你才能證得阿耨多羅三藐三菩提。』舍利弗說：『我成為凡夫，這是不可能的。』天女說：『我證得阿耨多羅三藐三菩提，也是不可能的。』為什麼呢？因為菩提沒有固定的處所，所以沒有證得菩提的人。

【English Translation】 English version Because of the nature of a female form, there is no fixed destination. This is the meaning of illusion being without a fixed definition. All dharmas are also like this: From the perspective of ultimate truth (paramārtha-satya), it is not in any place; from the perspective of conventional truth (saṃvṛti-satya), it is present everywhere. Because it is not in any place, it cannot be said to exist; because it is present everywhere, it cannot be said to not exist. This is the meaning of the Middle Way. Furthermore, the previous transformation into a female form was to make people understand that originally it was not a female form, and it became a female form after transformation, which is the meaning of 'non-existent existence'. Now, abandoning the female form is to make people understand that the female form is not a real female form, which is the meaning of 'non-non-existence'. All dharmas are empty in nature, similar to this. Furthermore, the previous transformation into a female form was originally not a female form, which is called 'originally non-existent'. Now, reverting to a non-female form, it is said to be 'originally non-non-existent'. Because it was originally non-existent, it is not in any place; because it was originally non-non-existent, it is present everywhere. All dharmas are also like this. Śāriputra asked the goddess (Devī): 'Where will you be reborn after disappearing from here?' This is the sixth question, discussing the meaning of disappearance and rebirth. It means that seeing the goddess's body, speech, and mind being pure and unobstructed, this is a pure cause, and she will definitely abandon the female form. It's just that he doesn't know where she will be reborn, so he asks her. Furthermore, since it is already known that the manifested form has no fixed destination, he asks where she will be reborn. The goddess replied: 'I am manifested by the Buddha's (Buddha) power, and my rebirth is like the Buddha's manifestation.' Since this manifested body is like an illusion, how can there be a real place when disappearing from here and being reborn there? Therefore, the past, present, and future are all like illusions. Śāriputra said: 'What is manifested by the Buddha's power does not have disappearance and rebirth.' The goddess said: 'Sentient beings are also like this, without disappearance and rebirth.' The above explains birth without birth, and the reason for birth is illusion. Now it explains that illusory birth is also non-birth, so there is no disappearance and rebirth. Furthermore, the previous explanation that the goddess is born from illusion is to make people understand that sentient beings are also like this. Śāriputra asked the goddess: 'How long will it take for you to attain anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment)?' This is the seventh question, discussing the length of time to attain enlightenment. Previously, the goddess said that she was manifested by the Buddha's power, and her rebirth was like the Buddha's manifestation, so Śāriputra thought that the goddess would soon become a Buddha. Also, because he had always heard that it takes a long time for a woman to become a Buddha, he doubted the length of time it would take for her to attain enlightenment. The reason for asking after the previous question is that the goddess's form is not real, so rebirth can be known to be an illusion. Bodhi is the real path, and it must be real, so he asks how long it will take for her to achieve it. The goddess replied: 'If Śāriputra can become an ordinary person again, then you and I can attain anuttarā-samyak-saṃbodhi.' Śāriputra said: 'It is impossible for me to become an ordinary person.' The goddess said: 'It is also impossible for me to attain anuttarā-samyak-saṃbodhi.' Why? Because bodhi has no fixed place, so there is no one who attains bodhi.

菩提之道。言忘慮絕。自無住處。誰得之耶。舍利弗言今諸佛得阿耨多羅三藐三菩提已得當得如恒河沙皆謂何乎天曰皆以世俗文字數故說有三世非謂菩提有去來今。什公云。菩提性空故。超於三世。菩提既空。則無得佛。無得佛故。亦無菩提。今謂文云。菩提非三世。不言菩提空故非三世。此文宜就真應通之。法身菩提。則非三世。應跡成道。有去來今。即明菩提常住。非無常教也。天曰舍利弗汝得阿羅漢道耶曰無所得故而得天曰諸佛菩薩亦復如是無所得故而得。上論所得菩提。今次辨能得之義。然菩提絕四句超百非。不可論得與無得。以能如此悟。即是得道故。是無得而得。問。大小乘同是無得而得。有何異耶。答。二乘取證。雖同無得而得。兩義為異。一者小乘入觀。則是無得。出觀便見有得。大乘無出入之異。二者雖同無得而得。二乘照淺。菩薩悟深。故智度論云。小乘見空。如毛孔空。大士得空。如十方空。爾時維摩詰報舍利弗是天女曾已供養九十二億佛已能遊戲菩薩神通所愿具足得無生忍住不退轉以本願故隨意能現教化眾生。此第三論義既周。拂天女跡。身子論義。言屈理窮。有愧眨聽。故居士拂跡。明受屈大人。不足為恥也。又雖復論義及現神通。時眾未達位行深淺。故凈名顯跡。令物敬仰。便尊其人重

其法也。經文前嘆往因。遊戲神通下。美其現德。以任運成就無功用心。名為遊戲。即神通智慧。嘆其本德。隨意能現。教化眾生。美其跡用。

佛道品第八

大士發心。凡有二種。一求佛道。二度眾生。度眾生。前品已明。求佛道。此章次說。故有今品也。佛有二義。一者自悟。二曰覺他。道亦兩種。一者虛通。謂自在無礙。二曰遮塞。而眾邪莫游。佛為能證之人。道是所得之法。在名雖二。而無別兩體。即覺虛通為道。即虛通覺義名佛。用此題章。名佛道品。品開三別。一明佛道。二明佛種。三辨眷屬。初有二問答。爾時文殊師利問維摩詰言菩薩云何通達佛道。所以作斯問者。大士欲度眾生。眾生之相已顯。欲求佛道。佛道之義未彰。是故問也。維摩詰言若菩薩行於非道是為通達佛道。此第二答。若無方便。謂非道異道。但行道為道。行非道為非道。故道與非道。悉成非道。若有方便。休道非道無有二相。非但行道為道。行於非道。亦即是道。故道與非道。悉皆是道。如思益經云。一切法正。一切法邪。即其事也。問。若達觀者。一切皆道。何故偏云行於非道通達佛道。答。于菩薩無非是道。但為對二乘。言涅槃是道。生死非道。是故今說。達此非道。即是佛道也。又上天女。即是休道之人。寄跡女

【現代漢語翻譯】現代漢語譯本：其方法是這樣的：經文的前半部分讚歎以往的因緣，從『遊戲神通』開始，讚美菩薩所展現的功德。以自然而然、毫不費力的成就，名為『遊戲』，也就是神通智慧。讚歎菩薩的根本功德，能夠隨意顯現，教化眾生，讚美菩薩的行跡和作用。

佛道品第八

大士（Mahasattva，指大菩薩）發心，大致有兩種：一是求佛道，二是度眾生。度眾生，在前面的品中已經闡明。求佛道，在本章中接著講述，所以有了現在的這一品。佛有兩重含義：一是自己覺悟，二是使他人覺悟。道也有兩種：一是虛通，指自在無礙；二是遮塞，使各種邪說不能通行。佛是能夠證悟的人，道是所證悟的法。名義上雖然是二，但沒有彼此分離的兩個實體。覺悟和虛通就是道，虛通和覺悟的意義就是佛。用這個來作為本章的標題，名為『佛道品』。本品分為三個部分：一是闡明佛道，二是闡明佛種，三是辨別眷屬。首先是問答部分。當時，文殊師利（Manjusri）問維摩詰（Vimalakirti）說：『菩薩如何通達佛道？』之所以這樣問，是因為大士想要度化眾生，眾生的相狀已經顯現，想要尋求佛道，佛道的意義還沒有彰顯，所以才這樣問。維摩詰回答說：『如果菩薩行於非道，這就是通達佛道。』這是第二個回答。如果沒有方便，認為非道是與道不同的道路，只行道為道，行非道為非道，所以道與非道，都成為非道。如果有方便，就不要說道與非道沒有兩種相狀，非但行道為道，行於非道，也就是道。所以道與非道，全部都是道。如同《思益經》（Viseṣacintāmaṇi-paripṛcchā-sūtra）所說：『一切法正，一切法邪』，就是這個道理。問：如果通達觀照的人，一切都是道，為什麼偏偏說行於非道才能通達佛道？答：對於菩薩來說，沒有不是道的。只是爲了針對二乘（Sravaka-yana and Pratyekabuddha-yana），說涅槃（Nirvana）是道，生死是非道，所以現在說，通達這非道，就是佛道。又如上面的天女，就是休道之人，寄身於女

【English Translation】 English version: The method is as follows: The first part of the scripture praises past causes, starting with 'playful supernatural powers,' praising the virtues manifested by the Bodhisattva (Bodhisattva). Achieving effortlessly and naturally is called 'play,' which is supernatural wisdom. It praises the Bodhisattva's fundamental virtues, which can be manifested at will to teach and transform sentient beings, praising the Bodhisattva's actions and functions.

Chapter Eight: The Buddha Path

The aspiration of a Mahasattva (Mahasattva, referring to a great Bodhisattva) is roughly of two kinds: one is to seek the Buddha path, and the other is to liberate sentient beings. Liberating sentient beings has been explained in the previous chapters. Seeking the Buddha path is discussed in this chapter, so there is this chapter now. Buddha has two meanings: one is to awaken oneself, and the other is to awaken others. The path also has two kinds: one is emptiness and unobstructedness, referring to being free and unhindered; the other is obstruction, preventing various heresies from passing through. Buddha is the person who can attain enlightenment, and the path is the Dharma (Dharma) that is attained. Although there are two in name, there are no two separate entities. Awakening and emptiness are the path, and the meaning of emptiness and awakening is Buddha. Using this as the title of this chapter is called 'The Buddha Path.' This chapter is divided into three parts: one is to clarify the Buddha path, the second is to clarify the Buddha seed, and the third is to distinguish the retinue. First is the question and answer section. At that time, Manjusri (Manjusri) asked Vimalakirti (Vimalakirti), 'How does a Bodhisattva understand the Buddha path?' The reason for asking this is that the Mahasattva wants to liberate sentient beings, the characteristics of sentient beings have been revealed, and he wants to seek the Buddha path, but the meaning of the Buddha path has not yet been revealed, so he asks this question. Vimalakirti replied, 'If a Bodhisattva practices the non-path, this is understanding the Buddha path.' This is the second answer. If there is no expedient means, it is thought that the non-path is a different path from the path, only practicing the path as the path, and practicing the non-path as the non-path, so the path and the non-path both become the non-path. If there is expedient means, then do not say that the path and the non-path do not have two characteristics, not only practicing the path as the path, but also practicing the non-path is the path. Therefore, the path and the non-path are all the path. As the Viseṣacintāmaṇi-paripṛcchā-sūtra says, 'All dharmas are correct, all dharmas are evil,' this is the principle. Question: If those who understand contemplation, everything is the path, why do you specifically say that practicing the non-path can understand the Buddha path? Answer: For Bodhisattvas, there is nothing that is not the path. It is only to target the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana), saying that Nirvana (Nirvana) is the path and Samsara (Samsara) is not the path, so now it is said that understanding this non-path is the Buddha path. Also, the heavenly maiden above is a person who has abandoned the path, residing in a woman

身。以通達佛道。前但略明一事。今備辨行一切非道。悉能通達佛道。又問菩薩云何行於非道。此第二番問答。釋非道為道。答曰若菩薩行五無間而無惱恚。答問為五。初示起凡夫行。通達佛道。次示起二乘行通達佛道。三起生死行。通達佛道。四入涅槃行。通達佛道。五總結也。初二凡聖一雙。后兩生死涅槃相對。此四門。可具二義。一行非道。能通達佛道。二能令眾生。因此門以悟正道。即是自行化他。同入佛道。行五無間者。此就業門。行於非道。而通達佛道。起五逆業。必由惱恚生。示起五逆行非道。而無惱恚。通達佛道也。至於地獄無諸罪垢至於畜生無有無明憍慢等過至於餓鬼而具足功德。上明惡因為非道。以通佛道。此辨惡果非道。以通佛道。行色無色道不以為勝。此辨二界有漏善果非道。以通佛道。凡夫生上界。謂為涅槃第一最勝。今為物而生。顯上二界是生死法故。不以為勝。示行貪慾離諸染著。示行瞋恚于諸眾生無有恚閡。示行愚癡而以智慧調伏其心。示行慳貪而舍內外所有不惜身命。示行毀禁而安住凈戒乃至小罪猶懷大懼。示行瞋恚而常慈忍。示行懈怠而勤修功德。示行亂意而常念定。示行愚癡而通達世間出世間慧。示行諸偽。而善方便隨諸經義。示行憍慢而於眾生猶如橋樑。示行諸煩惱而心常

【現代漢語翻譯】現代漢語譯本：此段經文講述了菩薩如何通過看似非正道的行為來通達佛道。首先，經文指出，如果菩薩在行五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）時，內心沒有惱怒和怨恨，那麼這種行為就能通達佛道。這裡將行五無間罪作為一種『非道』，強調了菩薩在極端情況下保持內心的平靜和慈悲的重要性。接著，經文闡述了菩薩在地獄中沒有罪惡，在畜生道中沒有無明和驕慢，在餓鬼道中卻能具足功德。這說明菩薩即使身處惡道，也能保持清凈的心，並利益眾生。這裡將惡果視為『非道』，強調了菩薩在任何情況下都能保持正念。然後，經文提到菩薩即使修行色界和無色界的禪定，也不會認為這是最殊勝的涅槃。這是因為菩薩爲了救度眾生而轉生，明白上二界仍然是生死輪迴的範疇。這裡將有漏的善果視為『非道』，強調了菩薩不執著於世間禪定的境界。隨後，經文列舉了一系列菩薩的行為：即使行貪慾，也能遠離染著；即使行瞋恚，也能對眾生沒有怨恨；即使行愚癡，也能用智慧調伏內心；即使行慳貪，也能捨棄內外所有，甚至不惜生命；即使行毀禁，也能安住于清凈的戒律，甚至對微小的罪過也心懷恐懼；即使行瞋恚，也能常懷慈忍；即使行懈怠，也能勤修功德；即使行散亂，也能常念禪定；即使行愚癡，也能通達世間和出世間的智慧；即使行虛偽，也能善用方便，隨順經義；即使行驕慢，也能視眾生如橋樑；即使行諸煩惱，也能保持內心...

【English Translation】 English version: This passage discusses how a Bodhisattva can attain the Buddha-way through seemingly unorthodox practices. First, the text points out that if a Bodhisattva commits the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and causing a Buddha to bleed) without any anger or resentment in their heart, then this action can lead to the attainment of the Buddha-way. Here, committing the five heinous offenses is regarded as a 'non-path,' emphasizing the importance of a Bodhisattva maintaining inner peace and compassion even in extreme situations. Next, the text elaborates that a Bodhisattva has no sins in hell, no ignorance or arrogance in the animal realm, and is complete with merits in the hungry ghost realm. This illustrates that even when a Bodhisattva is in an evil realm, they can maintain a pure mind and benefit sentient beings. Here, evil consequences are regarded as a 'non-path,' emphasizing that a Bodhisattva can maintain right mindfulness in any situation. Then, the text mentions that even if a Bodhisattva practices meditation in the Form and Formless realms, they will not consider it the most supreme Nirvana. This is because the Bodhisattva is reborn to save sentient beings and understands that the upper two realms are still within the scope of birth and death. Here, the defiled good results are regarded as a 'non-path,' emphasizing that the Bodhisattva does not cling to the states of worldly meditation. Subsequently, the text lists a series of Bodhisattva's actions: even when practicing greed, they can stay away from attachment; even when practicing anger, they can have no resentment towards sentient beings; even when practicing ignorance, they can use wisdom to subdue their minds; even when practicing stinginess, they can give up all internal and external possessions, even at the cost of their lives; even when breaking precepts, they can abide in pure precepts, even fearing the smallest offenses; even when practicing anger, they can always be compassionate and patient; even when practicing laziness, they can diligently cultivate merits; even when practicing distraction, they can always be mindful of meditation; even when practicing ignorance, they can understand worldly and transcendental wisdom; even when practicing hypocrisy, they can skillfully use expedient means, following the meaning of the scriptures; even when practicing arrogance, they can regard sentient beings as bridges; even when practicing all kinds of afflictions, they can keep their minds...

清凈。示入諸魔而順佛智慧不隨他教。此行煩惱非道。以為佛道。示入聲聞而為眾生說未聞法示入辟支佛而成就大悲教化眾生。第二行二乘非道。以通佛道。示入貧窮而有室牛功德無盡。示入形殘而具諸相好以自莊嚴。示入下賤而生佛種姓中具諸功德。示入羸劣醜陋而得那羅延身一切眾生之所樂見。示入老病而永斷病根超越死畏。示有資生而恒觀無常實無所貪。示有妻妾婇女而常樂離五欲淤泥。現於訥鈍而成就辨才總持無失。示入邪濟而正濟度諸眾生。現遍入諸道而斷其因緣。第三行生死非道。而通佛道也。而生佛種姓中者。肇什二師。同以無生忍。必紹繼佛種。名種姓。但無生忍有二位。一初地。二七地。今據初地也。依智度論。解性地云。生聖人種姓地名性地。此據地前習種性。名為性地也。那羅延者。伕力士名也。端正殊妙。志力雄猛也。現於涅槃而不斷生死。第四起涅槃行。而通達佛道。雖現身涅槃。而方入生死。此之涅槃。名為佛道。二乘入涅槃。斷生死。此涅槃非佛道。文殊師利菩薩能如是行於非道是為通達佛道。第五總結。以酬其問。於是維摩詰問文殊師利何等為如來種。第二次明佛種。文有二。初明佛種。次迦葉自嘆。前有二問答。自賓主已下凈名獨說。似是辨慧之功。偏有所歸。今欲顯其德。欲令

【現代漢語翻譯】清凈。示現進入各種魔境，卻順應佛的智慧，不隨從其他的教導。這種行為，將煩惱視為正道，而非真正的佛道。示現進入聲聞（Sravaka，聽聞佛法而修行的弟子）的境界，卻為眾生宣說他們從未聽聞的佛法；示現進入辟支佛（Pratyekabuddha，無師自悟的修行者）的境界，卻成就大悲心，教化眾生。第二種行為，將二乘（聲聞乘和緣覺乘）視為正道，而非通往佛道的途徑。示現貧窮，卻擁有室牛（Sri，吉祥）的功德，取之不盡，用之不竭。示現形體殘缺，卻具備各種相好（lakshana，佛的三十二種殊勝的身體特徵），以此莊嚴自身。示現**（此處原文有缺失）的身份，卻出生在佛的種姓（Buddha-gotra，佛的家族）中，具備各種功德。示現羸弱醜陋，卻獲得那羅延（Narayana，毗濕奴神的化身，象徵強大的力量）的身軀，一切眾生都樂於見到。示現衰老和疾病，卻永遠斷除病根，超越對死亡的恐懼。示現有生活所需，卻恒常觀察無常的真理，實際上沒有任何貪戀。示現有妻妾和眾多美女，卻常常樂於遠離五欲（色、聲、香、味、觸）的污泥。示現口齒笨拙，卻成就辯才無礙，總持（dharani，總攝憶持）一切法而不遺忘。示現進入邪道，卻以正道濟度眾生。示現遍入各種道，卻斷除這些道的因緣。第三種行為，將生死輪迴視為正道，而非通往佛道的途徑。而出生在佛的種姓中，肇法師和什公兩位大師都認為，獲得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟）的人，必定繼承佛的種姓，因此稱為種姓。但是無生法忍有兩種層次，一是初地（prathama-bhumi，菩薩十地中的第一地），二是七地（saptama-bhumi，菩薩十地中的第七地）。這裡指的是初地。根據《智度論》的解釋，性地（prakrti-bhumi，菩薩的本性之地）是指生於聖人種姓之地，這裡指的是地前習種性，稱為性地。那羅延是指大力士，端正殊妙，志力雄猛。示現進入涅槃（nirvana，寂滅），卻不斷絕生死輪迴。第四種行為，發起涅槃之行，從而通達佛道。雖然示現涅槃之身，卻進入生死輪迴。這種涅槃，才稱為佛道。二乘進入涅槃，斷絕生死輪迴，這種涅槃不是佛道。文殊師利菩薩能夠如此在非道中行，這就是通達佛道。第五，總結，以回答維摩詰的提問。於是維摩詰問文殊師利，什麼是如來種（tathagata-gotra，如來的種性）？第二次闡明佛種。內容分為兩部分，首先闡明佛種，其次是迦葉（Kasyapa，佛陀的弟子）的自我讚歎。前面有兩段問答，自從賓主之後，維摩詰獨自闡述，似乎是辨慧的功勞，偏向于有所歸屬。現在想要彰顯他的功德，想要

【English Translation】 Purity. Demonstrating entry into various demonic realms, yet aligning with the wisdom of the Buddha, not following other teachings. This behavior regards afflictions as the path, rather than the true Buddha-path. Demonstrating entry into the realm of Sravakas (disciples who hear and practice the Buddha's teachings), yet proclaiming to beings the Dharma they have never heard; demonstrating entry into the realm of Pratyekabuddhas (self-enlightened beings), yet cultivating great compassion and teaching beings. The second behavior regards the Two Vehicles (Sravakayana and Pratyekabuddhayana) as the path, rather than the means to attain Buddhahood. Demonstrating poverty, yet possessing the inexhaustible merits of Sri (auspiciousness). Demonstrating physical deformity, yet possessing all the auspicious marks (lakshanas, the 32 distinctive physical characteristics of a Buddha) to adorn oneself. Demonstrating a ** (missing text in the original) identity, yet being born into the Buddha-gotra (the lineage of Buddhas), possessing all merits. Demonstrating weakness and ugliness, yet attaining the body of Narayana (an incarnation of Vishnu, symbolizing great strength), pleasing to all beings. Demonstrating old age and illness, yet forever severing the roots of disease and transcending the fear of death. Demonstrating the possession of necessities, yet constantly observing the truth of impermanence, with no actual attachment. Demonstrating the possession of wives and concubines, yet constantly delighting in detachment from the mire of the five desires (form, sound, smell, taste, and touch). Demonstrating dullness of speech, yet attaining eloquence, perfect retention (dharani, the power to remember and retain teachings), and no loss of memory. Demonstrating entry into heretical paths, yet righteously delivering beings. Demonstrating pervasive entry into all paths, yet severing the causes and conditions of those paths. The third behavior regards samsara (the cycle of birth and death) as the path, rather than the means to attain Buddhahood. As for being born into the Buddha-gotra, Master Zhao and Master Shi both believed that those who attain Anutpattika-dharma-ksanti (the realization of the non-arising of all dharmas) will surely inherit the Buddha-gotra, hence the term 'gotra'. However, Anutpattika-dharma-ksanti has two levels: the first bhumi (prathama-bhumi, the first of the ten Bodhisattva grounds) and the seventh bhumi (saptama-bhumi, the seventh of the ten Bodhisattva grounds). Here, it refers to the first bhumi. According to the Mahaprajnaparamita Sastra, the Prakrti-bhumi (the ground of inherent nature) refers to the ground of being born into the lineage of sages, referring to the practice of the gotra before the bhumis, hence the term 'Prakrti-bhumi'. Narayana refers to a great warrior, upright and extraordinary, with heroic will and strength. Demonstrating entry into Nirvana (liberation), yet not ceasing samsara. The fourth behavior is to initiate the practice of Nirvana, thereby attaining Buddhahood. Although demonstrating the body of Nirvana, one enters samsara. This Nirvana is called the Buddha-path. The Two Vehicles enter Nirvana and sever samsara; this Nirvana is not the Buddha-path. Manjusri Bodhisattva is able to act in this way in non-paths, and this is to attain Buddhahood. Fifth, a summary to answer Vimalakirti's question. Thereupon, Vimalakirti asked Manjusri, 'What is the Tathagata-gotra (the lineage of the Tathagata)?' The second explanation clarifies the Buddha-gotra. The content is divided into two parts: first, clarifying the Buddha-gotra; second, Kasyapa's (a disciple of the Buddha) self-praise. There were two questions and answers earlier. Since the host and guest, Vimalakirti alone expounded, seemingly the merit of wisdom, leaning towards something to which it belongs. Now, one wants to highlight his merits, wanting to

彼說也。亦云推美以為供養。又行邪達正。恐人生疑。故問文殊。令他取信。以人異解同。宜應頂受。文殊師利言有身為種。此第二答。就文為四。一明生死果為種。二辨生死因為種。三重辨果。四重釋因。上明佛道。今明佛種。佛道據果。佛種約因。至人體達佛道故。能示現行一切非道。悉是佛道。故是果門。今明生死凡夫。能發心成佛紹繼佛義。故明佛種。當知故據因。有身者。謂有漏五陰身也。以有漏五陰身。眾生皆應作佛。故名為種。又說有身即身見。以有此身故名有身。又身內起見。名為身見。身見是三有之本。名為有身也。以有身見。眾生髮心求佛。故名佛種。問。何故偏取煩惱。為佛種耶。答。二乘斷于煩惱。不能發心作佛。故非佛種。今偏作之。故說有煩惱人。名為佛種。無明有愛為種貪恚癡為種四顛倒為種五蓋為種。此第二明生死因為種。涅槃經云。生死本際。凡有二種。一者無明。二者有愛。以偏是根本。故遍說之。六入為種七識住為種。此第三重明生死果為佛種。七識住者。欲界人天為一。色界三禪。並無色界三空。此之七處。識所樂生。識所安住。故名識住第。四禪。有無想天滅識。五那含天。求于涅槃。亦滅于識。以有凡聖二種滅識故。識不樂住。非想天有滅盡定。又彼心想微昧。念不分

【現代漢語翻譯】現代漢語譯本他說的是這樣。也可以說是推崇美德作為供養。又擔心有人將邪法誤認為正法，所以問文殊菩薩，讓他來使大眾信服。因為不同的人理解不同，所以應該恭敬接受。文殊師利菩薩說，『有身』是佛種。這是第二個回答。就文義來說，分為四個部分：一是說明生死的果報是佛種，二是辨明生死的因是佛種，三是再次辨明果報，四是再次解釋原因。前面說明佛道，現在說明佛種。佛道是從果報來說的，佛種是從因地來說的。達到人身就能通達佛道，所以能夠示現修行一切非佛道的行為，實際上都是佛道，所以這是從果報的層面來說的。現在說明生死凡夫，能夠發心成佛，繼承佛的意義，所以說明佛種。應當知道這是從因地來說的。『有身』，指的是有漏的五陰之身。因為有漏的五陰之身，眾生都應該成佛，所以稱為佛種。又可以說，『有身』就是身見。因為有了這個身體，所以稱為『有身』。又從身體內部產生見解，稱為身見。身見是三有（欲有、色有、無色有）的根本，所以稱為『有身』。因為有了身見，眾生才能發心求佛，所以稱為佛種。問：為什麼偏偏選取煩惱作為佛種呢？答：二乘（聲聞乘和緣覺乘）斷除了煩惱，不能發心成佛，所以不是佛種。現在偏偏選取煩惱作為佛種。所以說有煩惱的人，稱為佛種。無明和有愛是佛種，貪、嗔、癡是佛種，四顛倒是佛種，五蓋是佛種。這是第二部分，說明生死的因是佛種。《涅槃經》說，生死的根本，總共有兩種：一是無明，二是愛慾。因為它們是根本，所以普遍地這樣說。六入是佛種，七識住是佛種。這是第三部分，再次說明生死的果報是佛種。七識住指的是：欲界的人天為一，三禪，並無三空。這七個地方，是識所喜歡產生，識所安住的地方，所以稱為識住。第四禪，有無想天滅識。五那含天，尋求涅槃，也滅除識。因為有凡夫和聖人兩種滅識的情況，所以識不樂於安住。非想天有滅盡定，而且那裡的心想非常微弱，念頭不分明。

【English Translation】 English version He speaks thus. It can also be said that promoting virtue is considered an offering. Furthermore, there's concern that people might mistake heterodox teachings for orthodox ones, hence the question to Manjushri (Bodhisattva of wisdom, whose name means 'Gentle Glory'), to inspire faith in the masses. Because different people have different understandings, it should be respectfully accepted. Manjushri Bodhisattva says, 'Having a body' is a Buddha-seed. This is the second answer. Regarding the meaning of the text, it is divided into four parts: first, explaining that the result of birth and death is a Buddha-seed; second, distinguishing that the cause of birth and death is a Buddha-seed; third, re-explaining the result; and fourth, re-explaining the cause. The previous section explained the Buddha-path; this section explains the Buddha-seed. The Buddha-path is discussed from the perspective of the result, while the Buddha-seed is discussed from the perspective of the cause. Attaining a human body allows one to understand the Buddha-path, so one can demonstrate practicing all non-Buddha-path behaviors, which are actually all part of the Buddha-path, thus this is from the perspective of the result. Now, it explains that ordinary beings in birth and death can aspire to become Buddhas, inheriting the meaning of the Buddha, so it explains the Buddha-seed. It should be known that this is from the perspective of the cause. 'Having a body' refers to the body of the five aggregates with outflows (form, feeling, perception, mental formations, and consciousness, all subject to suffering). Because with the body of the five aggregates with outflows, all beings should become Buddhas, it is called a Buddha-seed. It can also be said that 'having a body' is the view of self. Because of having this body, it is called 'having a body.' Furthermore, from within the body arises a view, called the view of self. The view of self is the root of the three realms of existence (desire realm, form realm, formless realm), so it is called 'having a body.' Because of having the view of self, beings can aspire to seek Buddhahood, so it is called a Buddha-seed. Question: Why specifically choose afflictions as Buddha-seeds? Answer: The Two Vehicles (Shravakas and Pratyekabuddhas) eradicate afflictions and cannot aspire to become Buddhas, so they are not Buddha-seeds. Now, we specifically choose afflictions as Buddha-seeds. Therefore, it is said that people with afflictions are called Buddha-seeds. Ignorance and craving are Buddha-seeds, greed, hatred, and delusion are Buddha-seeds, the four inversions (regarding impermanence as permanence, suffering as happiness, impurity as purity, and no-self as self) are Buddha-seeds, the five coverings (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt) are Buddha-seeds. This is the second part, explaining that the cause of birth and death is a Buddha-seed. The Nirvana Sutra says that the root of birth and death has two types: one is ignorance, and the other is craving. Because they are the root, they are universally spoken of in this way. The six entrances (eye, ear, nose, tongue, body, and mind) are Buddha-seeds, the seven abodes of consciousness are Buddha-seeds. This is the third part, re-explaining that the result of birth and death is a Buddha-seed. The seven abodes of consciousness refer to: the humans and gods of the desire realm as one, the Third Dhyana, without the three formless realms. These seven places are where consciousness likes to arise and where consciousness dwells, so they are called abodes of consciousness. In the Fourth Dhyana, there is the Heaven of Non-Thought, which extinguishes consciousness. The Five Anagamins (non-returners), seeking Nirvana, also extinguish consciousness. Because there are two types of extinguishing consciousness, that of ordinary beings and that of sages, consciousness does not like to dwell there. The Heaven Beyond Thought has the Cessation Attainment, and there, thoughts are very subtle, and mindfulness is not clear.

明。識不安住。什公云。初禪中。除劫初梵王及劫初諸小梵。自此後。合為一識住。劫初唯有梵王。未有後梵。梵王念欲有餘梵。爾時遇會來生。梵王因起邪見。謂是己造。余梵亦自謂。從梵王生。唯有精粗。其邪想不異。是名異身一想。第二識經也。二禪形無優劣。而心有若干。除入解脫。種種異念。是名一形異想。是第三識住也。三禪形無精粗。心無異想。所謂一形一想。是第四識住也。並無色前三地。是名七識住也。什公。開初禪為二。沒欲界之一。故古舊為異。八邪法為種九惱為種十不善道為種以要言之六十二見及一切煩惱皆是佛種。第四重舉生死因。為如來種。違八正為八邪。九惱者。一愛我怨家。二憎我善友。三惱我自身。一世有三。三世合九。曰何謂也。第二重問。凈名為時眾成問疑。故設斯問。此等皆彰佛道。為生死因。何名佛種。佛為至極之慧。而用眾患為種。未可了也答曰若見無為入正位者不能復發阿耨多羅三藐三菩提心。答文為三。初明起愛眾生為佛種。二乘斷愛故非種。二明起見眾生為佛種。二乘斷見故非種。三總約眾惑。明種非種。證於滅諦。名見無為。從苦法忍。至羅漢無生智。此是道諦聖解。道諦聖解稱為正位。此人見無為境。又入聖位。不能發佛心也。譬如高原陸地不生蓮華卑濕淤

【現代漢語翻譯】現代漢語譯本：明。認識不能安住於一處。鳩摩羅什（Kumārajīva）大師說：『在初禪天中，除了劫初的梵王（Brahmā，色界初禪天的統治者）和劫初的諸小梵天之外，此後都合併爲一個識住。』劫初只有梵王，還沒有後來的梵天。梵王心想希望有其他的梵天，這時因緣際會，其他的梵天就來出生了。梵王因此產生了邪見，認為這些梵天是自己創造的。其他的梵天也自認為是從梵王所生。只有精細和粗糙的區別，他們的邪想沒有不同。這叫做異身一想，是第二識住。二禪天中，形體沒有優劣之分，而心念有若干不同，除了進入解脫之外，還有種種不同的念頭。這叫做一形異想，是第三識住。三禪天中，形體沒有精細和粗糙之分，心念也沒有不同的想法，這叫做一形一想，是第四識住。加上無色界的前三地，這叫做七識住。鳩摩羅什大師將初禪分為兩種。捨棄欲界的一種。所以古舊的說法不同。八邪法是種子，九惱是種子，十不善道是種子。總而言之，六十二見和一切煩惱都是佛種。第四重舉出生死的原因，作為如來（Tathāgata，如實而來者）的種子。違背八正道就是八邪道。九惱是指：一、愛我怨家；二、憎我善友；三、惱我自身。一生有三種，三世合起來就是九種。問：『這是什麼意思呢？』第二重提問。維摩詰（Vimalakīrti）爲了讓當時的大眾產生疑問，所以設定這樣的提問。這些都彰顯了佛道，是生死的因，為什麼說是佛種呢？佛是至極的智慧，卻用眾多的禍患作為種子，實在難以理解。』回答說：『如果見到無為法而進入正位的人，就不能再發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』回答分為三部分。首先說明生起對眾生的愛是佛種，二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）斷除了愛，所以不是佛種。其次說明生起見解的眾生是佛種，二乘斷除了見解，所以不是佛種。第三總括各種迷惑，說明什麼是種子，什麼不是種子。證悟滅諦，叫做見到無為。從苦法忍，到阿羅漢（Arhat，斷盡煩惱者）的無生智，這是道諦的聖解。道諦的聖解稱為正位。這種人見到無為的境界，又進入了聖位，就不能發起佛心了。譬如高原陸地不生長蓮花，只有在卑濕的淤泥中才能生長蓮花。

【English Translation】 English version: Clarity. Cognition does not abide. Kumārajīva said: 'In the first Dhyana heaven, except for the Brahmā (ruler of the first Dhyana heaven in the realm of form) at the beginning of the kalpa and the minor Brahmās at the beginning of the kalpa, thereafter they are all combined into one consciousness-abiding.' At the beginning of the kalpa, there was only Brahmā, and there were no later Brahmās. Brahmā thought of wanting other Brahmās, and at that time, due to conditions, other Brahmās came to be born. Brahmā therefore generated a perverse view, thinking that these Brahmās were created by himself. The other Brahmās also thought that they were born from Brahmā. There is only a difference between the refined and the coarse, and their perverse thoughts are no different. This is called different bodies with one thought, and it is the second consciousness-abiding. In the second Dhyana heaven, the forms have no superior or inferior distinctions, but the minds have several differences, except for entering liberation, there are various different thoughts. This is called one form with different thoughts, and it is the third consciousness-abiding. In the third Dhyana heaven, the forms have no refined or coarse distinctions, and the minds have no different thoughts, this is called one form with one thought, and it is the fourth consciousness-abiding. Adding the first three grounds of the formless realm, this is called the seven consciousness-abiding. Kumārajīva divided the first Dhyana into two types. Abandoning one of the desire realm. Therefore, the old sayings are different. The eight wrong practices are seeds, the nine vexations are seeds, and the ten unwholesome paths are seeds. In short, the sixty-two views and all afflictions are all Buddha-seeds. The fourth repetition cites the causes of birth and death as the seeds of the Tathāgata (one who comes as is). Violating the Eightfold Noble Path is the Eight Wrong Paths. The nine vexations refer to: 1. Loving my enemies; 2. Hating my good friends; 3. Vexing myself. There are three in one life, and the three lives combined are nine. Question: 'What does this mean?' The second question. Vimalakīrti (Pure Fame) set up this question to make the audience at that time question. These all manifest the Buddha-path, and are the causes of birth and death, why are they called Buddha-seeds? The Buddha is the ultimate wisdom, but uses many calamities as seeds, which is really difficult to understand.' He replied: 'If those who see the unconditioned and enter the right position cannot generate the mind of Anuttarā-Samyak-Saṃbodhi (unsurpassed complete and perfect enlightenment) again.' The answer is divided into three parts. First, it explains that generating love for sentient beings is a Buddha-seed, the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) have cut off love, so it is not a seed. Secondly, it explains that sentient beings who generate views are Buddha-seeds, the Two Vehicles have cut off views, so it is not a seed. Thirdly, it summarizes various delusions, explaining what is a seed and what is not a seed. Realizing the cessation of suffering is called seeing the unconditioned. From the forbearance of the Dharma of Suffering to the Arhat's (one who has extinguished all afflictions) unproduced wisdom, this is the holy understanding of the Path of Truth. The holy understanding of the Path of Truth is called the right position. This kind of person sees the realm of the unconditioned and enters the holy position, so he cannot generate the Buddha-mind. For example, lotus flowers do not grow on high plateaus, but only grow in the low, damp mud.

泥乃生此華如是見無為法入正位者終不復能生於佛法煩惱泥中乃有眾生起佛法耳。心證無為涅槃。喻之高原。蓮華譬菩提心。蓮華必生蓮實。菩提心必成佛道。淤泥喻凡夫起愛煩惱能發道心。故愛為佛種。又如殖種于空終不得生糞壤之地乃能滋茂如是入無為正位者不生佛法起於我見如須彌山猶能發乎阿耨多羅三藐三菩提心生佛法矣。第二明起見眾生為佛種。種謂菩提心。但見眾生。能發菩提心。故名佛種。而言殖者。世間種。藉人功故殖于種。由佛菩薩教化故。得發菩提心。前明二乘樂無為涅槃。不能發菩提心。今取樂有為空三昧不能發心作佛。糞壤謂我見。我見能長養道心。如糞壤也。是故當知一切煩惱為如來種譬如不下巨海終不能得無價寶珠如是不入煩惱大海則不能得一切智寶之心。第三總明一切煩惱為種。結酬其問。問。二乘何故非種。凡夫為種。答。二乘畏生死苦。樂涅槃樂。今既勉苦得樂。自保究竟。無所希求故。不能發心作佛。凡夫有苦無樂。兼我心自高。唯勝是慕。故能發心求佛。爾時大迦葉嘆言善哉善哉文殊師利快說此語誠如所言塵勞之儔為如來種我等今者不復堪任發阿耨多羅三藐三菩提心。此第二迦葉自嘆。文殊既是菩薩。雖毀二乘非種。嘆凡夫為種。未若聲聞親自說之。是以迦葉自嘆也。文有三

【現代漢語翻譯】現代漢語譯本：如果有人像你這樣看見從淤泥中生出蓮花，明白無為法，進入正位，那麼他最終不可能在佛法中生起煩惱。只有在煩惱的淤泥中，眾生才能生起佛法。用心證悟無為涅槃，好比在高地上。蓮花比喻菩提心。蓮花必定結出蓮子，菩提心必定成就佛道。淤泥比喻凡夫生起愛慾煩惱，卻能由此生髮道心。所以說，愛慾是成佛的種子。又好比把種子種在空中，終究不能生長；只有在糞土中，才能茂盛生長。像這樣，進入無為正位的人，不會生起佛法，因為他們執著於我見，如同須彌山一樣，卻仍然能夠發起阿耨多羅三藐三菩提心，生出佛法。這是第二點，說明生起我見的眾生是成佛的種子。種子指的是菩提心。只要看見眾生，能夠發起菩提心，就可以稱為佛種。說『殖』這個字，是因為世間的種子，需要人的功勞才能種植。由於佛菩薩的教化，才能發起菩提心。前面說明二乘人樂於無為涅槃，不能發起菩提心。現在說那些樂於有為、空三昧的人，也不能發心成佛。糞土指的是我見。我見能夠滋養道心，就像糞土一樣。所以應當知道，一切煩惱都是如來的種子。譬如不深入大海，終究不能得到無價寶珠；像這樣，不進入煩惱的大海，就不能得到一切智慧的寶藏之心。這是第三點，總的說明一切煩惱都是成佛的種子，總結並回答了之前的問題。問題是：為什麼二乘不是成佛的種子，而凡夫是成佛的種子？回答是：二乘人畏懼生死之苦，喜歡涅槃之樂。現在他們既然努力擺脫了痛苦，得到了快樂，就自認為已經達到了最終的境界，沒有什麼可以希求的了，所以不能發心成佛。凡夫有苦沒有樂，而且我慢心很強，只羨慕比自己強的，所以能夠發心求佛。這時，大迦葉讚歎說：『說得好啊，說得好啊，文殊師利！你這話說得真痛快，確實像你所說的那樣，塵世間的煩惱是如來的種子。我們現在已經沒有能力再發起阿耨多羅三藐三菩提心了。』這是第二段，迦葉自己感嘆。文殊既然是菩薩，即使貶低二乘不是成佛的種子，讚歎凡夫是成佛的種子，也不如聲聞弟子親自說出來更有說服力。所以迦葉自己感嘆。這段經文有三層含義。

【English Translation】 English version: If someone, seeing a lotus flower born from the mud as you do, understands the unconditioned Dharma and enters the right position, then they will ultimately not be able to generate afflictions in the Buddha-dharma. It is only in the mud of afflictions that beings can give rise to the Buddha-dharma. Realizing unconditioned Nirvana with the mind is like being on a high plateau. The lotus flower is a metaphor for the Bodhi-mind. A lotus flower will surely produce lotus seeds; the Bodhi-mind will surely achieve Buddhahood. The mud is a metaphor for ordinary beings who give rise to love and afflictions, but from which the mind of the Path can arise. Therefore, love is said to be the seed of Buddhahood. It is also like planting a seed in the sky, which will never grow; only in the soil of dung can it flourish. Likewise, those who enter the unconditioned right position do not generate the Buddha-dharma because they are attached to the view of self (我見), like Mount Sumeru (須彌山), yet they are still able to arouse the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心) and generate the Buddha-dharma. This is the second point, explaining that beings who give rise to the view of self are the seeds of Buddhahood. The seed refers to the Bodhi-mind. As long as one sees beings and is able to arouse the Bodhi-mind, they can be called a Buddha-seed. The word 'plant' (殖) is used because worldly seeds require human effort to plant. It is through the teachings of Buddhas and Bodhisattvas that the Bodhi-mind can be aroused. The previous passage explained that the Two Vehicles (二乘) delight in unconditioned Nirvana and cannot arouse the Bodhi-mind. Now it is said that those who delight in conditioned, emptiness samadhi (空三昧) also cannot resolve to become Buddhas. Dung refers to the view of self. The view of self can nourish the mind of the Path, like dung. Therefore, it should be known that all afflictions are the seeds of the Tathagata (如來). For example, without entering the great ocean, one can never obtain priceless jewels; likewise, without entering the ocean of afflictions, one cannot obtain the mind of all-knowing wisdom. This is the third point, generally explaining that all afflictions are the seeds of Buddhahood, concluding and answering the previous question. The question is: Why are the Two Vehicles not seeds of Buddhahood, while ordinary beings are? The answer is: The Two Vehicles fear the suffering of birth and death and delight in the bliss of Nirvana. Now that they have strived to escape suffering and attain bliss, they consider themselves to have reached the ultimate state and have nothing more to seek. Therefore, they cannot resolve to become Buddhas. Ordinary beings have suffering but no bliss, and their pride is strong, only admiring those who are superior to themselves. Therefore, they are able to resolve to seek Buddhahood. At that time, Maha-Kasyapa (大迦葉) exclaimed, 'Excellent, excellent, Manjushri (文殊師利)! You have spoken these words so well! Indeed, as you have said, the defilements of the world are the seeds of the Tathagata. We are now no longer capable of arousing the mind of Anuttara-samyak-sambodhi.' This is the second section, Kasyapa lamenting himself. Since Manjushri is a Bodhisattva, even if he belittles the Two Vehicles as not being seeds of Buddhahood and praises ordinary beings as being seeds of Buddhahood, it is not as convincing as a Sravaka (聲聞) saying it himself. Therefore, Kasyapa laments himself. This passage has three meanings.

章。此初據煩惱。明種非種也。乃至五無間罪猶能發意生於佛法而今我等永不能發譬如根敗之士其於五欲不能複利如是聲聞諸結斷者于佛法中無所復益永不志願。此第二就業門。明種非種。無間有四義。一前念舍此身。次念受地獄報。其間無身間念。故云無間。此趣報無間也。二身形無間。阿鼻地獄。闊八萬由旬。一人入者。則身遍滿。多人亦然。以身遍滿。無有間處。故云無間。三壽命無間。余獄數生數死。此處一劫壽命。無死生間。故為無間。四受苦恒續。無樂間之。是故文殊師利凡夫于佛法有反覆而聲聞無也所以者何凡夫聞佛法能起無上道心不斷三寶正使聲聞終身聞佛法力無畏等永不能發無上道意。第三結成種非種義。凡夫聞法。發菩提心。能紹佛種。則為報恩。有反覆也。聲聞與此相違。名無反覆。問。法華經。明二乘作佛。此教何故。辨聲聞永絕其根。答。彼經小志既移。大機已熟。故明作佛。此經明猶保小志。未有大機。故永絕其根。爾時會中有菩薩名普賢色身問維摩詰言居士父母妻子親戚眷屬吏民知識悉為是誰奴婢僮僕象馬車乘皆何所在。此第三次明眷屬。前問。后答。問有三意。一遠從空室義生。凈名所以空室者。凡有二義。一欲以空且顯空。如雲諸佛國土亦復皆空。二欲以室明人有。如雲眾魔外道

【現代漢語翻譯】現代漢語譯本：章。此初根據煩惱，闡明（菩提）種子是否存在。乃至犯下五無間罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的人，仍然能夠發起意念，生出對佛法的信心。而我們這些人，卻永遠不能發起（菩提心），就像根已經壞死的男人，對於五欲（財、色、名、食、睡）無法再有興趣一樣。如此，聲聞（聽聞佛陀教誨而證悟的修行者）斷除諸結（煩惱的束縛）后，對於佛法再也沒有任何增益，永遠不會發愿（成佛）。這是第二點，從行業方面，闡明（菩提）種子是否存在。（五）無間有四種含義：一、前一念捨棄此身，下一念就承受地獄的果報，其間沒有身體和念頭的間隔，所以稱為無間，這是趣向果報的無間。二、身形無間，阿鼻地獄（八大地獄中最底層的地獄）寬闊八萬由旬（古印度長度單位），一人進入其中，身體就遍滿整個地獄，多人進入也是如此，因為身體遍滿，沒有間隙之處，所以稱為無間。三、壽命無間，其他地獄有數次生死，而阿鼻地獄的壽命為一個劫（極長的時間單位），沒有死亡和出生的間隔，所以稱為無間。四、受苦恒常持續，沒有快樂的間隙。因此，文殊師利（智慧第一的菩薩）啊，凡夫對於佛法有反覆，而聲聞沒有。這是什麼原因呢？凡夫聽聞佛法，能夠生起無上道心（追求成佛的心），不斷絕三寶（佛、法、僧），即使聲聞終身聽聞佛法，也永遠不能發起無上道意。第三點，總結（菩提）種子是否存在的意義。凡夫聽聞佛法，發起菩提心，能夠繼承佛種，就是報恩，所以有反覆。聲聞與此相反，稱為沒有反覆。問：法華經（《妙法蓮華經》）闡明二乘（聲聞乘和緣覺乘）可以成佛，此經為什麼辨明聲聞永遠斷絕了成佛的根基呢？答：法華經闡明的是，（二乘）的小志已經轉移，成佛的大機緣已經成熟，所以闡明可以成佛。此經闡明的是，（二乘）仍然保持著小志，還沒有成佛的大機緣，所以永遠斷絕了成佛的根基。當時，會中有一位菩薩，名叫普賢色身（以普賢菩薩的色身顯現），問維摩詰（一位在家菩薩）說：『居士（對在家修行者的尊稱），您的父母、妻子、親戚、眷屬、官吏百姓、朋友熟人都是誰？奴婢、僕人、象、馬、車乘都在哪裡？』這是第三次闡明眷屬。先問，后答。問有三個用意：一、遠遠地從空室（維摩詰的居所）的意義生髮。凈名（維摩詰的別稱）之所以住在空室，有兩個意義：一、想要用空來顯示空，如經文所說『諸佛國土亦復皆空』。二、想要用空室來表明人是存在的，如經文所說『眾魔外道』。

【English Translation】 English version: Chapter. This initially, based on afflictions (煩惱), clarifies whether the (Bodhi) seed exists or not. Even those who have committed the five heinous offenses (五無間罪) (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha) can still generate the intention and develop faith in the Buddha Dharma. But we, on the other hand, can never generate (Bodhi mind), just like a man whose roots are rotten, who can no longer be interested in the five desires (五欲) (wealth, sex, fame, food, and sleep). Thus, when Sravakas (聲聞) (disciples who attain enlightenment by hearing the Buddha's teachings) have severed all fetters (諸結) (the bonds of afflictions), they no longer have any benefit from the Buddha Dharma and will never vow (to become a Buddha). This is the second point, from the perspective of karma, clarifying whether the (Bodhi) seed exists or not. The (five) 'Avici' (無間) has four meanings: First, in the previous moment, one abandons this body, and in the next moment, one receives the retribution of hell, with no interval of body or thought in between, so it is called Avici, this is the Avici of going to retribution. Second, the form is without interval, Avici Hell (阿鼻地獄) (the lowest level of the eight great hells) is eighty thousand yojanas (由旬) (an ancient Indian unit of length) wide. When one person enters it, the body fills the entire hell, and the same is true when many people enter it. Because the body is full, there is no space in between, so it is called Avici. Third, the lifespan is without interval, other hells have several births and deaths, but the lifespan of Avici Hell is one kalpa (劫) (an extremely long unit of time), without the interval of death and birth, so it is called Avici. Fourth, suffering constantly continues, without any interval of happiness. Therefore, Manjushri (文殊師利) (the Bodhisattva of wisdom), ordinary people have repetition in the Buddha Dharma, but Sravakas do not. What is the reason for this? Ordinary people who hear the Buddha Dharma can generate the supreme Bodhi mind (無上道心) (the mind to seek Buddhahood) and do not cut off the Three Jewels (三寶) (Buddha, Dharma, Sangha), even if Sravakas hear the Buddha Dharma for their whole lives, they will never be able to generate the supreme Bodhi mind. Third, summarize the meaning of whether the (Bodhi) seed exists or not. Ordinary people who hear the Dharma and generate Bodhi mind can inherit the Buddha seed, which is repaying kindness, so there is repetition. Sravakas are the opposite of this, called without repetition. Question: The Lotus Sutra (法華經) (《妙法蓮華經》) clarifies that the Two Vehicles (二乘) (Sravaka Vehicle and Pratyekabuddha Vehicle) can become Buddhas, why does this sutra distinguish that Sravakas will forever cut off the root of becoming a Buddha? Answer: The Lotus Sutra clarifies that the small aspirations (of the Two Vehicles) have already shifted, and the great opportunity for becoming a Buddha has matured, so it clarifies that they can become Buddhas. This sutra clarifies that (the Two Vehicles) still maintain their small aspirations and do not yet have the great opportunity for becoming a Buddha, so they will forever cut off the root of becoming a Buddha. At that time, there was a Bodhisattva in the assembly named Samantabhadra Embodiment (普賢色身) (manifested in the form of Samantabhadra Bodhisattva), who asked Vimalakirti (維摩詰) (a lay Bodhisattva), 'Layman (居士) (a respectful term for lay practitioners), who are your parents, wife, relatives, family members, officials, people, friends, and acquaintances? Where are your slaves, servants, elephants, horses, and carriages?' This is the third time clarifying family members. First question, then answer. There are three intentions in the question: First, it arises from the meaning of the empty room (空室) (Vimalakirti's residence) from afar. The reason why Vimalakirti lives in an empty room has two meanings: First, he wants to use emptiness to reveal emptiness, as the sutra says, 'The Buddha lands are also all empty.' Second, he wants to use the empty room to indicate that people exist, as the sutra says, 'All demons and heretics (眾魔外道).'

有吾侍者。文殊身子。以略問空室之意。未顯法身備有眾德。故今問之。二者近從通達佛道義生。菩薩所以能遍入一切邪道而通達佛道者。良由內備眾德故也。三者凈名權道無方。形同世俗。淺識不達。謂其實然。今欲顯之。是故致問。於是維摩詰以偈答曰。此第二凈名答。上明長行。今說偈者。示內有無礙之智。外具無方之辨。又隨物所樂故。說法不同。偈文為四。第一正酬其問。第二明功用無方。第三稱歎。四勸發心。智度菩薩母方便以為父一切眾導師無不由是生。實智內照為母。而言度者。窮智之原也。方便外用為父。方便有二。一解空而不取證。二實相理深。莫能信受。要須方便誘引。令物得悟。前明順理之乃。此辨適機之妙。勝於實智。故稱為父。又實意虛凝。與陰同靜。方便巧用。動與陽齊。教配父母也。佛與菩薩。並是導物之師。由此而生。法喜以為妻。了悟深法。則生歡喜。故喻之以妻。慈悲心為女。慈悲之心。虛而外適。又其性柔弱。隨物入于生死也。善心誠實男。誠實具三義。一質直無曲。異女人諂偽。二者有干用。謂降制眾邪。三紹繼佛種。誠實雖是真。以男之性亦有為惡而實故。標以善心。畢竟空寂舍。此舉住處。以顯其德。前明智度謂空慧。今舉實相境。為至人所棲。畢竟空有四義。一無

【現代漢語翻譯】現代漢語譯本我的侍者文殊師利（Manjusri，智慧的象徵），之前只是略微詢問了空室的含義，尚未完全顯現法身所具備的眾多功德。因此現在要進一步詢問。其次，（維摩詰的提問）接近於從通達佛道的義理而生。菩薩之所以能夠遍入一切邪道而通達佛道，正是因為內在具備眾多功德的緣故。第三，維摩詰（Vimalakirti）的權巧方便之道沒有固定模式，外在形象與世俗之人相同，見識淺薄的人不能理解，認為他真的是這樣。現在想要顯明他的真實境界，所以才提出問題。於是，維摩詰用偈頌回答說。這是第二次凈名的回答。上面已經說明了長行文，現在用偈頌來說明，是爲了顯示他內在具有無礙的智慧，外在具備沒有固定模式的辯才。而且，隨順眾生所喜好的，說法也就不同。偈頌分為四個部分：第一，正面回答他的問題；第二，說明功用沒有固定模式；第三，稱讚；第四，勸發菩提心。智慧和般若（Prajna，智慧）是菩薩的母親，方便（Upaya，善巧方法）是菩薩的父親，一切導師（佛）無不是從這裡產生。真實的智慧向內照耀，是（菩薩的）母親。之所以說『度』，是因為它能窮盡智慧的根源。方便向外運用，是（菩薩的）父親。方便有兩種：一是瞭解空性而不取證涅槃，二是實相的道理深奧，沒有人能夠相信和接受，必須要用方便來引導，使眾生得以覺悟。前面說明了順應真理的根本，這裡辨析了適應時機的巧妙，勝過真實的智慧，所以稱為父親。而且，實智虛靜，與陰同靜；方便巧妙運用，動與陽齊。教化如同父母一樣。佛和菩薩，都是引導眾生的導師，都是從這裡產生的。法喜是（菩薩的）妻子。領悟深刻的佛法，就會產生歡喜，所以用妻子來比喻。慈悲心是（菩薩的）女兒。慈悲之心，虛懷若谷而向外施予，而且它的性質柔弱，隨順眾生而進入生死輪迴。善良誠實的心是（菩薩的）兒子。誠實具備三種含義：一是正直沒有彎曲，不同於女人的諂媚虛偽；二是有作為，能夠降伏制止各種邪惡；三是能夠繼承佛種。誠實雖然是真，但以男性的本性也有作惡而真實的情況，所以標明為善良的心。畢竟空寂是（菩薩的）住所。這裡舉出住所，是爲了彰顯他的功德。前面說明智慧和般若指的是空慧，現在舉出實相的境界，是至人所居住的地方。畢竟空有四種含義：一是無

【English Translation】 English version I have a attendant, Manjusri (Manjusri, symbol of wisdom). Previously, he only briefly inquired about the meaning of the empty room, and had not fully revealed the numerous merits possessed by the Dharmakaya (Dharmakaya, the body of the Buddha's teachings). Therefore, I am now asking further. Secondly, (Vimalakirti's question) is close to arising from the understanding of the principles of the Buddha's path. The reason why a Bodhisattva (Bodhisattva, an enlightened being) can enter all evil paths and understand the Buddha's path is because he possesses numerous merits internally. Thirdly, Vimalakirti's expedient means (Upaya) have no fixed pattern, and his external image is the same as that of ordinary people. Those with shallow knowledge cannot understand and think that he is really like that. Now I want to reveal his true state, so I ask the question. Then, Vimalakirti answered with a verse. This is the second answer from Vimalakirti. The above has explained the prose, and now using verses to explain it is to show that he has unobstructed wisdom internally and eloquence without a fixed pattern externally. Moreover, according to what sentient beings like, the teachings are also different. The verses are divided into four parts: first, answering his question directly; second, explaining that the function has no fixed pattern; third, praising; fourth, encouraging the aspiration for enlightenment. Wisdom and Prajna (Prajna, wisdom) are the mother of the Bodhisattva, and Upaya (Upaya, skillful means) is the father of the Bodhisattva. All teachers (Buddhas) are born from here. True wisdom shines inward and is the (Bodhisattva's) mother. The reason for saying 'deliverance' is because it can exhaust the source of wisdom. Expedient means are used externally and are the (Bodhisattva's) father. There are two kinds of expedient means: one is to understand emptiness without taking proof of Nirvana (Nirvana, enlightenment), and the second is that the principle of reality is profound, and no one can believe and accept it, so it must be guided by expedient means so that sentient beings can be enlightened. The previous explanation clarified the root of conforming to the truth, and here it analyzes the subtlety of adapting to the occasion, which is better than true wisdom, so it is called the father. Moreover, true wisdom is empty and still, and is as still as Yin; expedient means are skillfully used, and movement is as equal as Yang. Teaching is like parents. Buddhas and Bodhisattvas are all teachers who guide sentient beings, and they are all born from here. The joy of Dharma is the (Bodhisattva's) wife. When one understands the profound Dharma, joy will arise, so it is compared to a wife. Compassion is the (Bodhisattva's) daughter. The heart of compassion is humble and gives outward, and its nature is gentle, following sentient beings and entering the cycle of birth and death. A kind and honest heart is the (Bodhisattva's) son. Honesty has three meanings: one is upright and without bending, different from the flattery and hypocrisy of women; the second is to have achievements, able to subdue and restrain all kinds of evil; and the third is to be able to inherit the Buddha's seed. Although honesty is true, but with the nature of men, there are also evil and true situations, so it is marked as a kind heart. Ultimate emptiness and stillness is the (Bodhisattva's) dwelling place. Here, the dwelling place is mentioned to highlight his merits. The previous explanation of wisdom and Prajna refers to the wisdom of emptiness, and now the realm of reality is mentioned, which is where the perfect person lives. Ultimate emptiness has four meanings: one is no

患不障。二悟空無德不備。三寂滅永安。四體性深博。喻之舍也。弟子眾塵勞隨意之所轉。塵勞眾生。隨菩薩化。轉惡以從善也。道品善知識由是成正覺。世之知識。勸善誡惡。三十七品。開涅槃門。塞生死路。義同三益。諸度法等侶。或有雖為知識。不必為克終之伴。或雖為伴。不必為善知識。今明善始令終至道場者。六度為真伴也。四攝為妓女。悅物來眾。莫過四攝。歌詠誦法言以此為音樂總持之園苑。普遮惡令不生。如園之除穢。遍持善令不失。若苑之有眾物。無漏法林樹。無漏根深。不可傾拔。文理。高聳扶疏。廕庇煩惱樹之義也。無有有漏間錯其間。所以如林。此見諦道也。覺意凈妙華。華有三義。一感果。二清凈。三莊嚴。今具足也。凈即清凈。妙謂莊嚴。下明解脫智慧感果義也。所以用七覺為華者。華之為體。合則不妙。開過則毀。開合得中。乃盡其妙。調順覺意。其義亦爾。高則放散。下則沉沒。高下和適。其由凈華。解脫智慧果。七覺是思惟位。生無學智斷之果。解脫為斷果。謂無為法也。智慧即智果。謂有為果也。八解之俗池。八解即八背舍。謂背舍下地繫縛。名為解脫。水之為用。除垢去熱。解脫之性。除煩惱熱。離眾惑垢也。定水堪然滿。止則能鑒。定水義也。得八解脫。眾定圓具。故稱為

【現代漢語翻譯】現代漢語譯本患不障：憂患不能成為障礙。二悟空無德不備：二乘（聲聞和緣覺）的空觀，雖然證悟空性，但功德不圓滿。三寂滅永安：涅槃寂靜，是永恒的安樂。四體性深博：佛的法身（Dharmakaya）體性深邃而廣博。喻之舍也：以上這些都可以用『舍』來比喻。弟子眾塵勞隨意之所轉：弟子們容易被塵世的煩惱所左右。塵勞眾生。隨菩薩化。轉惡以從善也：被煩惱所困的眾生，跟隨菩薩的教化，轉惡為善。道品善知識由是成正覺：修習三十七道品，依靠善知識的引導，才能成就正覺。世之知識。勸善誡惡。三十七品。開涅槃門。塞生死路。義同三益：世間的知識，勸人行善，告誡人不做惡事。修習三十七道品，開啟涅槃之門，堵塞生死輪迴之路，這與三種利益（現世樂、後世樂、究竟樂）的意義相同。諸度法等侶。或有雖為知識。不必為克終之伴。或雖為伴。不必為善知識。今明善始令終至道場者。六度為真伴也：佈施、持戒等法門是修行的伴侶，但有些雖然是知識，卻不一定是能陪伴你走到最後的伴侶；有些雖然是伴侶，卻不一定是善知識。現在說明能夠從開始到最後都陪伴你到達道場的，只有六度（佈施、持戒、忍辱、精進、禪定、般若）才是真正的伴侶。四攝為。悅物來眾。莫過四攝：四攝法（佈施、愛語、利行、同事）是。要使眾生喜悅並前來接受教化，沒有比四攝法更好的方法了。歌詠誦法言以此為音樂總持之園苑：歌頌、吟詠、背誦佛法，就像在音樂總持的園林中。普遮惡令不生。如園之除穢。遍持善令不失。若苑之有眾物：普遍遮止惡念，使之不生起，就像園林清除污穢；普遍保持善念，使之不失去，就像園林擁有各種美好的事物。無漏法林樹。無漏根深。不可傾拔。文理。高聳扶疏。廕庇煩惱樹之義也：無漏的佛法，像樹林一樣。無漏的根基深厚，不可動搖。經文的道理，高聳茂盛，有如樹蔭遮蔽煩惱之樹的意義。無有有漏間錯其間。所以如林。此見諦道也：其中沒有有漏的雜染，所以像樹林一樣。這是指見諦之道。覺意凈妙華。華有三義。一感果。二清凈。三莊嚴。今具足也：七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）是清凈美妙的花朵。花有三種意義：一、能感得果實；二、清凈；三、莊嚴。現在七覺支都具備這三種意義。凈即清凈。妙謂莊嚴。下明解脫智慧感果義也：『凈』就是清凈，『妙』就是莊嚴。下面說明解脫智慧能感得果實的意義。所以用七覺為華者。華之為體。合則不妙。開過則毀。開合得中。乃盡其妙。調順覺意。其義亦爾：之所以用七覺支來比喻花朵，是因為花朵的本體，合攏則不美妙，開放過度則會凋謝。只有開合適中，才能盡顯其美妙。調順覺意也是如此。高則放散。下則沉沒。高下和適。其由凈華：過高則會放逸散亂，過低則會昏沉沒落。只有高低適中，才能由清凈的花朵而生。解脫智慧果。七覺是思惟位。生無學智斷之果。解脫為斷果。謂無為法也。智慧即智果。謂有為果也：解脫和智慧是修行的果實。七覺支是思惟的階段，能生起無學智，斷除煩惱的果實。解脫是斷果，指的是無為法。智慧是智果，指的是有為法。八解之俗池。八解即八背舍。謂背舍下地繫縛。名為解脫：八解（八背舍）就像世俗的水池。八解是指背離捨棄地獄的束縛，因此稱為解脫。水之為用。除垢去熱。解脫之性。除煩惱熱。離眾惑垢也：水的作用是去除污垢和熱惱。解脫的性質是去除煩惱的熱惱，遠離各種迷惑的污垢。定水堪然滿。止則能鑒。定水義也。得八解脫。眾定圓具。故稱為：禪定的水可以充滿，止息則能照見。這是禪定之水的意義。獲得八解脫，各種禪定都圓滿具足，所以稱為...

【English Translation】 English version Suffering is not an obstacle. The emptiness realized by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) lacks complete merit. Nirvana is eternal peace and bliss. The essence of the Dharmakaya (法身) is profound and vast. These can be compared to a 'house'. Disciples are easily swayed by worldly defilements. Sentient beings afflicted by defilements, following the teachings of Bodhisattvas, transform from evil to good. Practicing the thirty-seven factors of enlightenment (三十七道品), guided by a good teacher, one can attain perfect enlightenment. Worldly knowledge encourages good deeds and warns against evil. Practicing the thirty-seven factors of enlightenment opens the gate to Nirvana and blocks the path of Samsara, which is the same meaning as the three benefits (happiness in this life, happiness in the next life, and ultimate happiness). The practices of giving, discipline, etc., are companions on the path. Some may be knowledgeable but not necessarily companions to the end. Some may be companions but not necessarily good teachers. Now, it is explained that those who accompany you from beginning to end to the Bodhimaṇḍa (道場) are the Six Perfections (giving, discipline, patience, diligence, concentration, and wisdom) as true companions. The Four Embracing Dharmas (佈施、愛語、利行、同事) are **. To delight beings and bring them to receive teachings, there is no better method than the Four Embracing Dharmas. Singing, chanting, and reciting the Dharma are like being in a garden of musical Dharani (總持). Universally preventing evil from arising is like clearing away filth from a garden; universally maintaining good thoughts, so they are not lost, is like a garden possessing all kinds of beautiful things. The forest of undefiled Dharma has deep, unshakeable roots. The principles of the scriptures are tall and lush, like the shade covering the tree of afflictions. There are no defiled elements mixed within, so it is like a forest. This refers to the path of seeing the truth. The pure and wonderful flowers of the factors of enlightenment (七覺支). Flowers have three meanings: 1. to produce fruit; 2. purity; 3. adornment. Now, the seven factors of enlightenment possess all three meanings. 'Pure' means purity, 'wonderful' means adornment. The following explains the meaning of liberation and wisdom producing fruit. The reason for using the seven factors of enlightenment as a metaphor for flowers is that the essence of a flower is not beautiful when closed, and it withers when overblown. Only when the opening and closing are moderate can its beauty be fully displayed. The same is true for harmonizing the factors of enlightenment. Too high leads to dissipation, too low leads to dullness. Only when high and low are harmonious can pure flowers be produced. Liberation and wisdom are the fruits of practice. The seven factors of enlightenment are the stage of contemplation, which can give rise to the fruit of non-learning wisdom and cut off afflictions. Liberation is the fruit of cessation, referring to the unconditioned Dharma. Wisdom is the fruit of knowledge, referring to the conditioned Dharma. The mundane pond of the Eight Liberations (八解). The Eight Liberations refer to abandoning the bonds of the lower realms, hence the name liberation. The function of water is to remove dirt and heat. The nature of liberation is to remove the heat of afflictions and be free from the dirt of various delusions. The water of Samadhi (禪定) can be filled, and when still, it can reflect. This is the meaning of the water of Samadhi. Having attained the Eight Liberations, all kinds of Samadhi are fully complete, hence it is called...

滿。布以七降華。上明定滿。今嘆鑒圓。一戒凈。二心凈。三見凈。四度疑凈。五道非道凈。六行知見凈。七斷知見凈。戒為善本。前明持戒。因戒得定。次明定凈。此二是見道前也。次三正是見道。斷身見故說見凈。斷疑說度疑凈。斷惑取說道非道凈。知八正為道。惑取非道。故云道非道。問。見道具斷十使。何故偏說除三。答。見道。雖斷十使。斷五見及疑。此義則盡。故偏說斷。余貪瞋慢無明。斷之未盡。故不說斷。問。既斷六使。何故偏說三耶。答。三是根本。三則隨之。身見為本。邊見未隨。戒取為本。見取未隨。疑為本。邪見未隨。故偏說三也。在本既凈。即知三未亦凈。無所隨故。前五凈。大小乘位略同。后二凈。大小乘異。小乘在修道位。說於行凈。以起修道無漏行故。在無學位。說行斷凈。以得畢竟斷結行故。依大乘。后二皆是修道。七地已還。說行斷凈。以修斷詰行故。八地已上。說修菩提上凈也。而言布者。此七通三學。該凡聖。遍三道。故言布也。俗此無垢人。明定水及七凈華之功用。依前定水及七凈華。盪滌心垢。故名為浴。無垢而名俗也。什公云。為除熱口取適。大士無垢。而入八解者。外將為眾生。內自娛心也。今謂因俗故得無垢。據終彰始。故言浴此無垢人。像馬五通馳大乘無有上

【現代漢語翻譯】現代漢語譯本滿佈七降華（七種清凈之花）。上明定滿，今嘆鑒圓。一戒凈（戒律清凈），二心凈（心清凈），三見凈（見解清凈），四度疑凈（度脫疑惑清凈），五道非道凈（辨別正道與非道清凈），六行知見凈（修行知見清凈），七斷知見凈（斷除知見清凈）。戒為善本，前面闡明持戒，因持戒而得禪定，接著闡明定凈。這前兩者是見道之前。接下來的三種清凈正是見道。斷除身見，所以說見凈；斷除疑惑，所以說度疑凈；斷除迷惑，執取邪道為正道，所以說道非道凈。了知八正道才是正道，迷惑而執取非道。所以說，道非道凈。問：見道時斷除十使（十種煩惱），為何偏偏只說去除三種？答：見道雖然斷除十使，但斷除五種邪見以及疑惑，這個意義就涵蓋了。所以偏偏說斷除這三種。其餘的貪、嗔、慢、無明，斷除得還不徹底，所以不說斷除。問：既然斷除了六使，為何偏偏只說三種？答：這三種是根本，其餘三種則隨之而生。身見是根本，邊見隨之而生；戒取見是根本，見取見隨之而生；疑是根本，邪見隨之而生。所以偏偏說這三種。根本清凈了，就知道其餘三種也清凈了，因為沒有可以依附的了。前面的五種清凈，大小乘的位次大致相同。後面的兩種清凈，大小乘有所不同。小乘在修道位，說修行清凈，因為發起修道的無漏行；在無學位，說斷行清凈，因為得到徹底斷除煩惱的修行。依大乘來說，後面的兩種都是修道。七地菩薩及以下，說修行斷除煩惱的清凈，因為修習斷除煩惱的修行；八地菩薩及以上，說修習菩提之上的清凈。所說的『布』，這七種清凈貫通三學（戒、定、慧），涵蓋凡夫和聖人，遍及三道（見道、修道、無學道），所以說『布』。『俗此無垢人』，闡明禪定之水以及七種清凈之花的功用。依靠前面的禪定之水以及七種清凈之花，盪滌心中的污垢，所以名為『浴』。沒有污垢而名為『俗』。鳩摩羅什（Kumārajīva）大師說：『爲了消除口渴而取水飲用，適於自身。大士（菩薩）雖然沒有污垢，而進入八解脫，外在是爲了眾生，內在是自我娛樂。』現在說因為『俗』才能得到『無垢』，根據最終的結果來彰顯最初的開始，所以說『浴此無垢人』。像馬五通馳，大乘沒有比這更高的了。

【English Translation】 English version Fully endowed with the seven pure flowers (seven kinds of purity). Above, it clearly defines completeness, now admiring its perfect reflection. First, purity of precepts (Śīla-viśuddhi), second, purity of mind (Citta-viśuddhi), third, purity of view (Dṛṣṭi-viśuddhi), fourth, purity of overcoming doubt (Kāṅkhāvitaraṇa-viśuddhi), fifth, purity of the path and non-path (Maggāmagga-ñāṇadassana-visuddhi), sixth, purity of the practice of knowledge and vision (Paṭipadā-ñāṇadassana-visuddhi), seventh, purity of the cessation of knowledge and vision (Ñāṇadassana-visuddhi). Precepts are the root of goodness. The preceding explains upholding precepts, attaining samādhi through precepts, followed by explaining purity of samādhi. These first two are before the path of seeing. The next three are precisely the path of seeing. Cutting off the view of self, hence it is said purity of view; cutting off doubt, hence it is said purity of overcoming doubt; cutting off delusion, grasping the wrong path as the right path, hence it is said purity of the path and non-path. Knowing the Eightfold Path is the right path, being deluded and grasping the non-path. Therefore, it is said purity of the path and non-path. Question: The path of seeing cuts off the ten fetters (ten afflictions), why specifically mention removing only three? Answer: Although the path of seeing cuts off the ten fetters, cutting off the five wrong views and doubt, this meaning is exhaustive. Therefore, it specifically mentions cutting off these three. The remaining greed, hatred, pride, and ignorance are not completely cut off, so it is not mentioned. Question: Since six fetters are cut off, why specifically mention only three? Answer: These three are the root, the other three follow from them. The view of self is the root, the extreme view follows from it; grasping at precepts is the root, grasping at views follows from it; doubt is the root, wrong view follows from it. Therefore, it specifically mentions these three. If the root is pure, then it is known that the other three are also pure, because there is nothing to rely on. The preceding five purities, the positions of the Small Vehicle (Hīnayāna) and Great Vehicle (Mahāyāna) are roughly the same. The latter two purities are different in the Small Vehicle and Great Vehicle. In the Small Vehicle, in the path of cultivation, it speaks of purity of practice, because it initiates the undefiled practice of the path of cultivation; in the state of no more learning, it speaks of purity of cessation of practice, because it attains the practice of completely cutting off afflictions. According to the Great Vehicle, the latter two are both the path of cultivation. For Bodhisattvas of the seventh ground and below, it speaks of the purity of practicing cutting off afflictions, because they cultivate the practice of cutting off afflictions; for Bodhisattvas of the eighth ground and above, it speaks of cultivating the purity above Bodhi. The term 'endowed' (布) means that these seven purities penetrate the three learnings (precepts, samādhi, wisdom), encompass ordinary beings and sages, and pervade the three paths (path of seeing, path of cultivation, path of no more learning), therefore it is said 'endowed'. 'The defilement-free person in the mundane' (俗此無垢人), explains the function of the water of samādhi and the seven pure flowers. Relying on the preceding water of samādhi and the seven pure flowers, washing away the defilements in the mind, therefore it is called 'bath' (浴). Being without defilement is called 'mundane' (俗). Master Kumārajīva (鳩摩羅什) said: 'To quench thirst by taking water to drink, suitable for oneself. Although the Great Being (Bodhisattva) is without defilement, entering the eight liberations, outwardly it is for sentient beings, inwardly it is self-entertainment.' Now it is said that because of the 'mundane' one can attain 'defilement-free', according to the final result to reveal the initial beginning, therefore it is said 'bathing this defilement-free person'. Elephants and horses with five supernatural powers gallop, the Great Vehicle has nothing higher than this.

(有本云大乘以為車)調御以一心遊於八正路。調御以一心者。羅什云。道品有三能。一動發。二攝心。三名舍。若發動過則心散。散則攝之。攝之若過。則沉沒。故精進令心發動。動靜得適。任之令進。容豫令宜。是名為舍。舍即調御。譬如善御。遲則策之。疾則制之。遲疾得宜。放之令去也。相具以嚴容眾好飾其姿慚愧之上服。衣服弊形者。恥露其醜也。慚愧不為惡。事義同然。深心為華鬘。慚愧明息惡。深心信樂。故能修善。居善之前。猶鬘之在首。富有七財寶。信戒聞舍慧慚愧為七也。由信善故持戒。持戒則止惡。止惡已則應進行眾善。要由多聞。聞法故能捨五欲及煩惱也。舍惑必由於慧。故五事次第。五事為正寶。慚愧為守財人。于財主亦是財。世人以玉帛為饒。菩薩以七財為富。教授以滋息如所說修行迴向為大利。自行以七財為本。教授眾生。則是財長。名為滋息。又令此眾生。如所說修行。然後回此眾善。向于佛道。名為大利。若向三有二乘。獲利則少。四禪為床坐。四禪定慧均平。三聖得道。入涅槃。現神力等。外並依之。故為床坐。又床具三義。一離毒螫。二離塵垢。三離冷濕。四禪亦爾。離瞋恚毒。貪慾塵。睡眠冷。離此三患。則安隱快樂。從於凈命生。凈命即是持戒。由持戒得禪。故曰生也。

【現代漢語翻譯】現代漢語譯本（有經典說大乘就像車輛）調御者用一心遊走在八正道上。『調御以一心』，鳩摩羅什（Kumārajīva）說，道品有三種功能：一是發動，二是攝心，三是名舍。如果發動過度，心就會散亂，散亂了就用攝心來收攝。如果攝心過度，就會沉沒。所以用精進來使心發動，動靜適宜，任其前進。容豫使其適宜，這叫做舍。舍就是調御。譬如善於駕車的人，遲緩了就鞭策它，快速了就控制它，遲緩和快速適宜，就放任它前進。以具足相好來莊嚴儀容，用美好的事物來裝飾自身，以慚愧作為最好的服裝。衣服破舊暴露形體的人，會羞於暴露自己的醜陋。慚愧是不做惡事，事和義相同。以深心作為華鬘（mālā，花環），慚愧能明顯地止息惡行。深心信樂，所以能夠修善，居於善的前面，就像華鬘戴在頭上。擁有七種財寶：信、戒、聞、舍、慧、慚、愧，這七種。因為相信善，所以持戒。持戒就能止惡。止惡之後就應該進行各種善行，這要依靠多聞。因為聽聞佛法，所以能夠捨棄五欲和煩惱。捨棄迷惑必定依靠智慧，所以這五件事有次第。這五件事是真正的寶藏，慚愧是守護財寶的人。對於財主來說，也是財富。世人認為玉帛是富有，菩薩認為七財是富有。用教授來滋養增長，像所說的修行迴向，就是大利益。自己修行以七財為根本，教授眾生，這就是財富增長，叫做滋息。又令這些眾生，如所說的修行，然後將這些善行，迴向于佛道，叫做大利益。如果迴向於三有（trayo bhava，三界）或二乘（dvayāna，聲聞乘和緣覺乘），獲得的利益就少。四禪（catvāri dhyānāni，色界四禪定）是床和座位。四禪定和智慧均等平和，三聖（traya ārya，聲聞、緣覺、菩薩）因此得道，入涅槃（nirvāṇa，寂滅），顯現神通力等等，都依靠它，所以是床和座位。而且床具有三種含義：一是遠離毒蟲的螫咬，二是遠離塵垢，三是遠離寒冷潮濕。四禪也是這樣，遠離瞋恚的毒害，貪慾的塵垢，睡眠的寒冷。遠離這三種禍患，就能安隱快樂。從清凈的生命產生，清凈的生命就是持戒。因為持戒而得到禪定，所以說是產生。

【English Translation】 English version (Some Mahāyāna texts describe it as a vehicle) The tamer travels the Eightfold Noble Path with a focused mind. 'The tamer with a focused mind,' Kumārajīva said, the qualities of the path have three functions: first, to initiate; second, to gather the mind; and third, to be named relinquishment. If initiation is excessive, the mind scatters; if scattered, it is gathered. If gathering is excessive, it sinks. Therefore, diligence initiates the mind, balancing movement and stillness, allowing it to advance. Composure makes it suitable, which is called relinquishment. Relinquishment is taming. Like a skilled charioteer, if slow, he whips it; if fast, he controls it; balancing slowness and speed, he lets it go forward. Adorn the appearance with complete marks, embellish oneself with beautiful things, and use shame and remorse as the best clothing. Those whose clothes are tattered and expose their form are ashamed to reveal their ugliness. Shame and remorse are not doing evil; the matter and meaning are the same. Use a profound mind as a garland (mālā), shame and remorse clearly cease evil. Profound faith and joy enable the cultivation of goodness, residing before goodness, like a garland on the head. Possessing seven treasures: faith, discipline, learning, generosity, wisdom, shame, and remorse. Because of believing in goodness, one upholds the precepts. Upholding the precepts stops evil. After stopping evil, one should engage in various good deeds, which rely on extensive learning. Because of hearing the Dharma, one can relinquish the five desires and afflictions. Relinquishing delusion certainly relies on wisdom, so these five matters have an order. These five matters are true treasures, and shame and remorse are the guardians of the treasures. For the owner of the wealth, it is also wealth. Worldly people consider jade and silk to be wealth, but Bodhisattvas consider the seven treasures to be wealth. Nourishing and increasing with teachings, like the said practice of dedication, is great benefit. Self-cultivation takes the seven treasures as its foundation, teaching sentient beings, which is the growth of wealth, called increase. Also, causing these sentient beings to practice as said, and then dedicating these good deeds to the Buddha path is called great benefit. If dedicating to the three realms (trayo bhava) or the two vehicles (dvayāna), the benefit gained is small. The four dhyānas (catvāri dhyānāni) are the bed and seat. The four dhyānas are equal and peaceful in samādhi and wisdom, the three sages (traya ārya) attain the path because of this, enter nirvāṇa, manifest supernatural powers, etc., all rely on it, so it is the bed and seat. Moreover, the bed has three meanings: first, to be away from the sting of poisonous insects; second, to be away from dust and dirt; and third, to be away from cold and dampness. The four dhyānas are also like this, away from the poison of anger, the dust of greed, and the cold of sleep. Being away from these three afflictions, one can be peaceful and happy. Born from a pure life, a pure life is upholding the precepts. Because of upholding the precepts, one obtains samādhi, so it is said to be born.

多聞增智慧以為自覺音。向說床。則臥床安寢。安寢則覺之以法。故次說樂音。外國貴人。臥欲起時。作樂以覺之。菩薩安隱四定。則以多聞法者。覺其禪寢。甘露法之食。諸天以種種藥著海內。以室山磨之。令成甘露。食之得仙。名不死藥。佛法以涅槃甘露。令生死永斷。是真不死藥也。亦云。劫初地味甘露。食則長生。佛法內則實相甘露。養其慧命。是真甘露食也。解脫味為漿。味有四種。一離味。謂出家離五欲。二禪味。離散亂煩惱。三智慧味。離妄想。四涅槃味。離生死。今解脫味。通此四也。又變為縛本。以無厭為懷。若渴乏須水則生大苦。康僧會云。愛之為性。如餓夫夢飯。無有飽斯。今若斷愛。則得解脫。故以解脫為漿。止斯愛渴。凈心以澡浴戒品為涂香。心凈為澡浴之水。戒具為涂身之香。摧滅煩惱賊勇健無能逾降伏四種魔勝幡建道場。自上明家事已圓。今明保護家業。使他不能毀。又上說資養四體。體既平健。備與事業。滅有二種。一伏滅。三斷滅。摧滅煩惱賊。謂伏滅。降伏四種魔。即斷滅也。外國破敵得勝。則豎勝幡。道場降魔。亦表其相。雖知無起滅示彼故有生悉現諸國土如日無不見。此第二嘆菩薩無方善巧化物。大開為二。第一嘆二意乃用。第二明神通益物。菩薩知無起滅。則得法身。無

復生分。為物受生。故無不現。謂方便慧。知無起滅。即是實慧。亦是本跡二身。供養於十方無量億如來諸佛及己身無有分別想。此就供養佛明二慧。尊卑宛然。而師資不二也。雖知諸佛國及與眾生空而常修凈土教化于眾生。前約上供養諸佛。此嘆下濟眾生。亦就空有。明於二慧。知依正並空。而嚴土化物也。諸有眾生類形聲及威儀無畏力菩薩一時能盡現覺知眾魔事而示隨其行以善方便智隨意皆能現或示老病死成就諸群生了知如幻化通達無有閡。此第二明神通化物。偏嘆方便用。凡有五番。初就眾生世間。明神通用。或現劫盡燒天地皆洞然眾人有常想照令知無常。上就眾生世間。現神通。今就器世間。現神通。現劫火有二事。一實燒。以得益故。二以不實鏡。或示二日。乃至現三四日出。眾生現燒相。即悟無常。還攝令不燒無數億眾生俱來諸菩薩一時到其舍化令向佛道經書禁咒術工巧諸妓藝盡現行此事饒益諸群生世間眾道法悉于中出家因以解人惑而不墮邪見或作日月天梵王世界主。此重就眾生世間。現神通也。或時作地水或復作風火。此重就器世間。現神通也。遇海探人。則變身為地。眾生渴乏。為之示水。餘事皆遇物所須。劫中有疾疫現作諸藥草若有服之者除病消眾德。什公云。或令除病。成冷昇仙。因而化之。使

【現代漢語翻譯】現代漢語譯本復生分。爲了使事物獲得生命，所以無所不顯現。這裡指的是方便慧（upāya-prajñā），了知沒有生起和滅亡，這就是真實的智慧（bhūta-prajñā）。也是指本（根本）和跡（示現）二身，供養十方無量億如來諸佛以及自身，沒有分別的念想。這是就供養佛陀來說明二慧，尊卑的秩序井然，而師（佛）與資（眾生）的體性沒有分別。雖然了知諸佛國土以及眾生都是空性的，但仍然常常修習凈土，教化眾生。前面是關於向上供養諸佛，這裡是讚歎向下救濟眾生。也是就空和有，來說明二慧。了知依報（所依止的國土）和正報（能依止的眾生）都是空性的，而莊嚴國土，教化眾生。各種眾生，他們的形貌聲音以及威儀無畏的力量，菩薩一時都能完全顯現，覺知各種魔事，並且隨著他們的行為而示現，用善巧方便的智慧，隨意都能顯現，或者示現衰老、疾病、死亡，成就各種眾生，了知一切如夢如幻，通達一切沒有障礙。這是第二部分說明神通教化，偏重讚歎方便的作用。總共有五種情況。首先就眾生世間，說明神通的作用。或者顯現劫末火起，焚燒天地，一切都洞然，眾人有常存的念想，菩薩就照亮他們，讓他們知道無常。上面是就眾生世間，顯現神通。現在就器世間，顯現神通。顯現劫火有兩種情況，一是真實地焚燒，因為這樣能使眾生得到利益；二是以不真實的幻象顯現。或者示現兩個太陽，乃至顯現三四個太陽出現，眾生看到焚燒的景象，就領悟到無常。然後又收攝神通，使火不燒。無數億眾生一同來到菩薩的住所，菩薩教化他們嚮往佛道，經書、禁咒、法術、工巧、各種技藝，都全部顯現，用這些事情饒益各種眾生，世間各種道法都從中產生，使人們因為出家而解除迷惑，不墮入邪見。或者化作日月天、梵王、世界之主。這是再次就眾生世間，顯現神通。或者有時化作地、水，或者又化作風、火。這是再次就器世間，顯現神通。遇到在海中探寶的人，就變化自身為陸地。眾生口渴缺乏飲水，就為他們示現水。其餘的事情都是遇到眾生所需要的就顯現。劫中有疾病瘟疫，就顯現各種藥草，如果有人服用這些藥草，就能消除疾病，增長各種功德。鳩摩羅什（Kumārajīva）大師說，或者使人消除疾病，成功地飛昇成仙，因而教化他們，使他們……

【English Translation】 English version The Rebirth Section. In order for beings to receive life, it manifests in all ways. This refers to expedient wisdom (upāya-prajñā), knowing that there is no arising or ceasing, which is true wisdom (bhūta-prajñā). It also refers to the fundamental (bhūta) and manifested (nirmita) bodies, making offerings to countless billions of Tathāgatas, Buddhas, and oneself, without any differentiating thoughts. This is explaining the two wisdoms in terms of offering to the Buddha, where the order of respect is clear, but the nature of teacher and disciple is not separate. Although knowing that the Buddha lands and sentient beings are empty, one still constantly cultivates the Pure Land, teaching and transforming sentient beings. The previous section was about making offerings to the Buddhas, and this section praises saving sentient beings below. It also explains the two wisdoms in terms of emptiness and existence. Knowing that both the environment (dependent origination) and beings (independent origination) are empty, one adorns the land and transforms beings. All kinds of sentient beings, their forms, sounds, and majestic fearless powers, the Bodhisattva can fully manifest at once, being aware of all kinds of demonic affairs, and manifesting according to their actions, using skillful means of wisdom, able to manifest at will, or manifesting old age, sickness, and death, accomplishing all sentient beings, understanding everything as illusory, and penetrating everything without obstruction. This is the second part explaining the transformation through supernatural powers, emphasizing the praise of the function of skillful means. There are five situations in total. First, in the realm of sentient beings, explaining the function of supernatural powers. Or manifesting the end of the kalpa, with fire burning the heavens and earth, everything is ablaze, and people have the thought of permanence, the Bodhisattva illuminates them, letting them know impermanence. The above was in the realm of sentient beings, manifesting supernatural powers. Now, in the realm of the physical world, manifesting supernatural powers. Manifesting the fire of the kalpa has two situations, one is actually burning, because this can benefit sentient beings; the other is manifesting with an unreal illusion. Or manifesting two suns, or even manifesting three or four suns appearing, sentient beings see the burning scene, and realize impermanence. Then, retracting the supernatural powers, preventing the fire from burning. Countless billions of sentient beings come together to the Bodhisattva's residence, the Bodhisattva teaches them to aspire to the Buddha path, scriptures, mantras, spells, crafts, various skills, all are fully manifested, using these things to benefit all sentient beings, all kinds of worldly dharmas arise from this, causing people to be liberated from delusion through renunciation, not falling into wrong views. Or transforming into the sun, moon, heavenly beings, Brahma kings, lords of the world. This is again in the realm of sentient beings, manifesting supernatural powers. Or sometimes transforming into earth, water, or transforming into wind, fire. This is again in the realm of the physical world, manifesting supernatural powers. Encountering people exploring for treasure in the sea, one transforms oneself into land. Sentient beings are thirsty and lack water, one manifests water for them. The remaining things are all manifested when encountering what sentient beings need. If there are diseases and plagues in the kalpa, one manifests various medicinal herbs, if someone takes these medicinal herbs, they can eliminate diseases and increase various merits. Master Kumārajīva said, or causing people to eliminate diseases, successfully ascending to become immortals, and thus transforming them, causing them to...

入正道。外國有奇妙藥草。或似人形。或似象馬。有人乘之。凌虛而去。或但見聞此藥。眾病即消也。劫中有饑饉現身作飲食先救彼飢渴劫以法悟人劫中有刀兵為之起慈悲化彼諸眾生令住無諍地。然劫有大小。大劫有三。火水風。所以名大者。時節長故。所壞處闊。從欲界至三禪故。人之與物。並皆無故。七過火起。燒欲界初禪。然後一水劫起。漂欲界乃至二禪。如是七七火劫起。有七水劫起。七水劫起后。更七火劫起。然後有一風災。吹壞欲界乃至三禪也。故雜心偈云。七火一水災。七七火七水。復七火后風。小劫亦三。饑饉疾病刀病。所以名小者。謂時節促。又但仕欲界。唯閻浮提。但損於人。故名小也。經云。人壽十歲。饑饉劫起。經七年七月七日。五穀不熟。死亡者眾。唯一二人在。度是已后。人相慈愛。以慈悲力故。人壽漸長。乃至以八萬四千歲。亦隨憍逸。壽命退減。還至十歲。復饑饉劫起。凡經七反。過七反已。疫病劫起。七月七日。惡氣風行。值者皆死。度是已后。還覆命長。復經七飢餓劫。還一疾病。如是經七七饑劫。一七疾病劫。七疾病劫后。復經七饑劫。然後一刀兵起。人心毒盛。提物皆成刀劍。共相殘害。七日都盡。希一二在者。刀兵起人壽十歲。婆須蜜菩薩。從忉利天。下生王宮。作太子

【現代漢語翻譯】現代漢語譯本進入正道。外國有奇妙的藥草，有的像人形，有的像象馬。有人乘坐它，騰空而去。或者僅僅是見到或聞到這種藥，各種疾病就立刻消失了。在劫難中有饑荒，（菩薩）現身作為食物和飲水，首先拯救那些飢渴的人。在劫難中用佛法開悟人們。在劫難中有刀兵，（菩薩）因此生起慈悲心，教化那些眾生，使他們安住在沒有爭端的地方。然而劫難有大小之分。大劫難有三種：火、水、風。之所以稱為『大』，是因為時間長久，所破壞的地方寬廣，從欲界到三禪天都會被破壞，人和物都會消失。七次火災興起，焚燒欲界和初禪天。然後一次水災興起，淹沒欲界乃至二禪天。這樣，七次七次的火災興起，就有七次水災興起。七次水災興起后，又有七次火災興起，然後有一次風災，吹毀欲界乃至三禪天。所以《雜心論》的偈頌說：『七火一水災，七七火七水，復七火后風。』小劫難也有三種：饑饉、疾病、刀兵。之所以稱為『小』，是因為時間短促，而且只發生在欲界，唯獨閻浮提受到影響，僅僅損害人類，所以稱為『小』。經書上說，當人們的壽命只有十歲時，饑饉劫就會興起，持續七年七個月零七天，五穀不成熟，死亡的人很多，只有一兩個人存活下來。度過這段時期之後，人們互相慈愛。因為慈悲的力量，人們的壽命逐漸增長，甚至達到八萬四千歲。但又會隨著驕傲放縱，壽命逐漸衰減，再次回到十歲，又一次饑饉劫興起。如此反覆七次。經過七次反覆之後，疫病劫興起，持續七個月零七天，惡劣的氣息流行，遇到的人都會死亡。度過這段時期之後，壽命又會恢復增長。又經過七次飢餓劫，就會有一次疾病劫。這樣經過七個七次的飢餓劫，就會有一個七次的疾病劫。七次疾病劫之後，又經過七次飢餓劫，然後刀兵劫興起，人們的心中充滿毒害，拿起東西都變成刀劍，互相殘殺，七天之內全部死盡，很少有一兩個人存活下來。刀兵劫興起時，人們的壽命只有十歲。婆須蜜菩薩從忉利天下生到王宮，成為太子。

【English Translation】 English version Entering the right path. There are wondrous herbs in foreign lands, some resembling human figures, others resembling elephants or horses. Some people ride them and soar into the sky. Or merely seeing or hearing of this herb, all diseases immediately vanish. During times of famine in a kalpa (aeon) (kalpa: an immense period of time), (Bodhisattvas) manifest as food and drink, first saving those who are hungry and thirsty. During times of kalpas, they enlighten people with the Dharma. During times of war in a kalpa, (Bodhisattvas) therefore generate compassion, transforming those beings, causing them to dwell in a place without strife. However, kalpas are of different sizes. There are three great kalpas: fire, water, and wind. The reason they are called 'great' is because the time is long, and the area destroyed is vast, from the Desire Realm to the Third Dhyana Heaven will be destroyed, and both people and things will disappear. Seven times fire disasters arise, burning the Desire Realm and the First Dhyana Heaven. Then a water disaster arises, submerging the Desire Realm up to the Second Dhyana Heaven. Thus, seven times seven fire kalpas arise, then there are seven water kalpas. After seven water kalpas arise, there are again seven fire kalpas, and then there is a wind disaster, blowing away the Desire Realm up to the Third Dhyana Heaven. Therefore, the verses in the Abhidharma-samuccaya say: 'Seven fires, one water disaster, seven sevens of fire, seven waters, again seven fires, then wind.' There are also three small kalpas: famine, disease, and war. The reason they are called 'small' is because the time is short, and they only occur in the Desire Realm, only Jambudvipa (Jambudvipa: the continent where humans reside) is affected, and only humans are harmed, so they are called 'small.' The sutras say that when people's lifespan is only ten years, the famine kalpa will arise, lasting for seven years, seven months, and seven days, the five grains will not ripen, and many people will die, with only one or two people surviving. After passing through this period, people will love each other with compassion. Because of the power of compassion, people's lifespan will gradually increase, even reaching eighty-four thousand years. But then they will become arrogant and indulgent, and their lifespan will gradually decrease, returning to ten years, and another famine kalpa will arise. This repeats seven times. After seven repetitions, the plague kalpa will arise, lasting for seven months and seven days, a foul atmosphere will spread, and those who encounter it will die. After passing through this period, lifespan will recover and increase again. After another seven famine kalpas, there will be a disease kalpa. Thus, after seven sets of seven famine kalpas, there will be one set of seven disease kalpas. After seven disease kalpas, there will be another seven famine kalpas, and then the war kalpa will arise, people's hearts will be filled with poison, and whatever they pick up will turn into swords, and they will kill each other, and within seven days all will die, with very few one or two people surviving. When the war kalpa arises, people's lifespan is only ten years. Bodhisattva Vasumitra will descend from the Trayastrimsa Heaven (Trayastrimsa Heaven: the Heaven of the Thirty-three Gods) and be born into a royal palace, becoming a prince.

。化眾人言。我等祖父。壽命極長。以今瞋恚無慈故。致此短壽。是故汝等當行慈心。眾人從命。噁心漸薄。次後生子。壽二十歲。如是轉儥至彌勒時。八萬四千歲也。大劫七七等有文。小劫。相承云出經。猶同大劫之數者。未得撿文。若有大戰陳。立之以等刀。菩薩現威神。降伏使和安。一切國土中。諸有地獄處。輒往到于彼。勉濟其苦惱。一切國土中。畜生相食啖。皆現生於彼。為之作利益。示受於五欲。亦復現行禪。令魔心憒亂。不能得其便。火中生蓮華。是可謂希有。在欲而行禪。希有亦如是。或現作淫女。引諸好色者。先目欲鉤牽。后令入佛智。或為邑中經。或作商人導。國師及大臣。以祐利眾生。諸有貧窮者。為現無盡藏。因以勸導之。令發菩提心。我心憍慢者。為現大力士。消伏諸貢高。令住無上道。其有恐懼者。居前而慰安。先施以無畏。后令發道心。或現離淫慾。為五通仙人。開導諸群生。令住戒思慈。見須供事者。現為作僮僕。既悅可其意。乃發以道心。隨彼之所須。得入于佛道。以善方便力。皆能信足之。下第五番。重就眾生。明神通用。在欲行禪者。欲言行禪。后受五欲。欲言受五欲。復現行禪。莫測其變。所以憒亂。自非靜亂齊旨。孰能若斯。如是道無量所行無有涯智慧無邊際度脫無數眾

假令一切佛于無數億劫贊談其功德猶尚不能盡。是此第三總結稱歎。其權道無方。雖復眾聖殊辨。由不能盡也。誰聞如是法不發菩提心除彼不肖人癡冥無智者。第四勸發心。不肖人。謂不似人也。

入不二法門品第九

一道清凈。故名不二。真極可軌。稱之為法。至妙虛通。謂之為門。了悟斯理。曰為入也。蓋是總眾教之旨歸。該群聖之淵符。凈名現病之本意。文殊問疾之所由。所以然者。由體不二之理。故有不二之觀。由不二之觀。故能適化無方。適化無方。令歸斯趣。故法華云。究竟涅槃。常寂滅相。終歸於空。空即不二理也。故六道之所憑棲。眾聖于茲冥會。問。不二既為理本。何不命初說之。答。經初已來。所悅諸法。為令悟不二故。是因教以通理。復欲藉斯不二起於二用。故有香積等品。即因理以設教。以在兩間說之。其得攝用歸體。從體起用故。不得命初說也。品開為二。初說入不二法門。次明悟不二法門。說不二法門為三。一凈名令眾人說。二眾人請文殊說。三文殊請凈名說。三門明不二者。玄義之內。具以釋之。初諸菩薩。俱泯於二。明乎不二。未辨不二之理無言。次文殊明不二之理無言。而猶言于不二。后凈名默顯不二之理無言。而能無言于不二。后凈名默顯不二之理無言而能無言于

【現代漢語翻譯】現代漢語譯本：假設所有的佛在無數億劫的時間裡讚美談論此功德，仍然不能完全表達。這是第三次總結稱讚，說明權宜之道的方便無方。即使眾多聖賢各有不同的辨識能力，也無法完全瞭解。誰聽到這樣的佛法而不發起菩提心呢？除非那些不像樣的人，愚癡昏昧沒有智慧的人。這是第四次勸人發菩提心。不像樣的人，指的是不像人的人。

入不二法門品第九

一道清凈，所以叫做『不二』。真實至極可以作為準則，稱之為『法』。至高微妙虛空通達，稱之為『門』。瞭解領悟這個道理，叫做『入』。大概是總結所有教義的宗旨歸宿，包含所有聖賢的深刻契合。是維摩詰（Vimalakirti）示現疾病的根本原因，文殊（Manjusri）問候疾病的緣由。之所以這樣，是因為體悟不二的道理，所以有不二的觀照。因為不二的觀照，所以能夠適應教化沒有侷限。適應教化沒有侷限，使眾生歸向這個目標。所以《法華經》說，究竟涅槃，常寂滅相，最終歸於空。空就是不二的道理。所以六道眾生憑藉它安身，眾多聖賢在這裡暗合。問：不二既然是道理的根本，為什麼不在一開始就說呢？答：經文從一開始以來，所宣說的各種佛法，是爲了讓人領悟不二的緣故。這是因為教義來通達道理，又想憑藉這個不二來產生二的作用，所以有香積等品。就是因為道理來設立教義。因為它在兩者之間宣說，能夠攝取作用歸於本體，從本體產生作用，所以不能在開始就說。這一品分為兩部分。首先是說入不二法門，其次是闡明悟不二法門。說不二法門分為三個部分：一是維摩詰（Vimalakirti）讓眾人說，二是眾人請文殊（Manjusri）說，三是文殊（Manjusri）請維摩詰（Vimalakirti）說。這三個方面闡明不二，玄義之內，已經詳細解釋過了。起初，各位菩薩，都泯滅了二，闡明了不二，還沒有分辨不二的道理是無言的。其次，文殊（Manjusri）闡明不二的道理是無言的，但仍然在說不二。最後，維摩詰（Vimalakirti）用沉默來顯示不二的道理是無言的，而且能夠對不二保持無言。

【English Translation】 English version: Suppose all the Buddhas, for countless eons, praised and spoke of its merits, they still could not fully express them. This is the third summary of praise, indicating the expediency of skillful means is boundless. Even if the many sages have different discerning abilities, they still cannot fully understand it. Who, upon hearing such Dharma, would not arouse the Bodhi mind? Except for those unworthy people, foolish and ignorant ones without wisdom. This is the fourth exhortation to arouse the Bodhi mind. Unworthy people refer to those who are not like humans.

Chapter Nine: Entering the Dharma Gate of Non-Duality

One path is pure, hence it is called 'non-duality'. True and ultimate, it can be taken as a standard, hence it is called 'Dharma'. Utmost subtlety, emptiness, and unobstructedness, hence it is called 'gate'. Understanding and realizing this principle is called 'entering'. It is generally the ultimate goal of all teachings, encompassing the profound agreement of all sages. It is the fundamental reason for Vimalakirti's (Vimalakirti) manifestation of illness, and the reason for Manjusri's (Manjusri) inquiry about the illness. The reason for this is that by embodying the principle of non-duality, there is the contemplation of non-duality. Because of the contemplation of non-duality, one can adapt to transformation without limitation. Adapting to transformation without limitation leads beings to return to this goal. Therefore, the Lotus Sutra says, 'Ultimately Nirvana, the state of constant stillness and extinction,' ultimately returns to emptiness. Emptiness is the principle of non-duality. Therefore, the beings of the six realms rely on it for dwelling, and the many sages secretly converge here. Question: Since non-duality is the root of principle, why not speak of it at the beginning? Answer: Since the beginning of the sutra, the various Dharmas that have been expounded are for the sake of enabling people to realize non-duality. This is because of teaching to understand the principle, and also wanting to use this non-duality to generate the function of duality, so there are chapters such as Fragrant Accumulation. It is because of principle to establish teaching. Because it is spoken of in between the two, it can gather function and return to the essence, and generate function from the essence, so it cannot be spoken of at the beginning. This chapter is divided into two parts. First, it speaks of entering the Dharma gate of non-duality, and second, it clarifies the Dharma gate of realizing non-duality. Speaking of the Dharma gate of non-duality is divided into three parts: first, Vimalakirti (Vimalakirti) asks everyone to speak; second, everyone asks Manjusri (Manjusri) to speak; and third, Manjusri (Manjusri) asks Vimalakirti (Vimalakirti) to speak. These three aspects clarify non-duality, which has been explained in detail within the profound meaning. Initially, all the Bodhisattvas extinguished duality, clarified non-duality, and had not yet distinguished that the principle of non-duality is without words. Secondly, Manjusri (Manjusri) clarified that the principle of non-duality is without words, but still speaks of non-duality. Finally, Vimalakirti (Vimalakirti) silently reveals that the principle of non-duality is without words, and can remain without words regarding non-duality.

不二此示從淺至深。三門階級。而所論不二之理。更無淺深也。爾時維摩詰謂眾菩薩言諸仁者云何菩薩入不二法門各隨所樂說之。所以凈名不自說而命眾人說者。上賓主問答。以顯二人德竟。今復欲顯諸菩薩德。故名令說也。又學者。開心有地。受悟不同。或觀生滅以入真。或因有無而體寂。其涂雖殊。其會不異。故取眾人之所同。以證此經之大旨也。會中有菩薩名法自在說言諸仁者生滅為二法本不生今則無滅得此無生法忍是為入不二法門。此第二受命而說。不生不滅者。可具三義。一者無性實生滅。故云不生不滅。此世諦門無生滅也。二因緣生滅。即是不生不滅。此真諦門無生滅也。三以世諦有故為生。真諦無故稱滅。非真非俗。即是理實。名不生滅。今詳經意。明後門也。此非真俗。為不二理。因悟斯理。得不二觀。名無生忍。稱之為入德守菩薩曰我我所為二因有我故便有我所若無有我則無我所是為入不二法門。我我所亦二。一計性實我我所。如外道等。二因緣假名我我所。今無此二種我我所。稱為不二門。不眴菩薩曰。不眴有三。一如天眼。天眼無眴。涅槃經云。乃至轉輪王。眼猶有眴。故與天帝為別。二愛敬佛身。諦觀不眴。三心無塵垢。慧眼常開。受不受為二。一約因說。凡夫取著名受。聖無取著名不受。

【現代漢語翻譯】現代漢語譯本：這個『不二』的開示是從淺入深的。三門好比階梯，但所論述的『不二』之理，本身並沒有淺深之分。當時，維摩詰（Vimalakirti，一位在家菩薩）對眾菩薩說：『各位仁者，菩薩如何進入不二法門（non-duality），請各自按照自己所理解的來說說。』凈名（Vimalakirti的另一種稱呼）自己不說而讓大家說的原因，是因為之前的賓主問答，已經彰顯了他和文殊菩薩（Manjushri）二人的德行。現在又想彰顯各位菩薩的德行，所以讓大家來說。而且，學習的人，開悟的程度和領悟的方面各有不同。有人觀察生滅現象而悟入真理，有人因為有和無的概念而體會寂滅的境界。他們所用的方法雖然不同，但最終達到的境界是一樣的。所以，選取大家共同認可的觀點，來證明這部經的大旨。會中有一位名叫法自在的菩薩說：『各位仁者，生滅是二法（duality）。本來沒有生，現在也就沒有滅。證得這種無生法忍（acceptance of the non-arising of phenomena），就是進入不二法門。』這是第二位接受維摩詰指示而說的。『不生不滅』可以從三個方面來理解：一是沒有自性的真實的生滅，所以說『不生不滅』。這是從世俗諦（conventional truth）的角度來說的無生滅。二是因緣和合而生的生滅，即是不生不滅。這是從真諦（ultimate truth）的角度來說的無生滅。三是以世俗諦來說是有生，以真諦來說是無滅。非真非俗，就是理體的實相，名為不生不滅。現在詳細考察經文的意思，說的是后一種。這種非真非俗，就是不二之理。因為領悟了這個道理，證得不二的觀照，名為無生忍，稱之為進入不二法門。德守菩薩說：『我（self）和我所（what belongs to the self）是二法。因為有我，所以有我所。如果沒有我，也就沒有我所。這就是進入不二法門。』『我』和『我所』也是二。一是執著于自性實有的『我』和『我所』，就像外道（non-Buddhist religions）那樣。二是因緣假名安立的『我』和『我所』。現在沒有這兩種『我』和『我所』，就稱為不二法門。不眴菩薩說：『不眴』有三種含義：一是像天眼（divine eye）一樣，天眼是沒有眨眼的。《涅槃經》（Nirvana Sutra）中說，即使是轉輪王（universal ruler），眼睛還是會眨眼，所以與天帝（deva）不同。二是愛敬佛身，專注地觀看而不眨眼。三是心中沒有塵垢，智慧之眼常開。受（acceptance）和不受（non-acceptance）是二法。一是根據因來說，凡夫執著于名相而接受，聖人沒有執著于名相而不接受。

【English Translation】 English version: This teaching on 'non-duality' progresses from the shallow to the profound. The three gates are like steps, but the principle of 'non-duality' being discussed has no shallow or deep distinctions in itself. At that time, Vimalakirti (a lay bodhisattva) said to the assembled bodhisattvas: 'Virtuous ones, how does a bodhisattva enter the gate of non-duality (non-duality)? Please speak according to what you understand.' The reason why Vimalakirti did not speak himself but asked everyone else to speak is that the previous question-and-answer session between the host and guest had already demonstrated the virtues of him and Manjushri (Manjushri). Now, he wants to further demonstrate the virtues of the bodhisattvas, so he asks everyone to speak. Moreover, learners have different levels of enlightenment and different aspects of understanding. Some observe the arising and ceasing of phenomena to enter into the truth, while others experience the state of stillness through the concepts of existence and non-existence. Although the methods they use are different, the ultimate state they reach is the same. Therefore, selecting the views that everyone agrees on is to prove the main purpose of this sutra. Among the assembly, there was a bodhisattva named Dharma-自在 (Dharma-自在, one who is free in Dharma) who said: 'Virtuous ones, arising and ceasing are duality (duality). Originally there is no arising, and now there is no ceasing. Attaining this acceptance of the non-arising of phenomena (acceptance of the non-arising of phenomena) is to enter the gate of non-duality.' This is the second person who spoke after receiving Vimalakirti's instruction. 'No arising, no ceasing' can be understood from three aspects: First, there is no self-nature in the real arising and ceasing, so it is said 'no arising, no ceasing.' This is no arising and ceasing from the perspective of conventional truth (conventional truth). Second, the arising and ceasing that arises from the combination of conditions is precisely no arising and no ceasing. This is no arising and no ceasing from the perspective of ultimate truth (ultimate truth). Third, from the perspective of conventional truth, there is arising, and from the perspective of ultimate truth, there is no ceasing. Neither true nor conventional is the real nature of the principle, called no arising and no ceasing. Now, examining the meaning of the sutra in detail, it speaks of the latter. This neither true nor conventional is the principle of non-duality. Because of understanding this principle, attaining the non-dual contemplation is called acceptance of the non-arising of phenomena, and it is called entering the gate of non-duality. The Bodhisattva Virtue-守 (Virtue-守, one who guards virtue) said: 'Self (self) and what belongs to the self (what belongs to the self) are duality. Because there is self, there is what belongs to the self. If there is no self, there is no what belongs to the self. This is entering the gate of non-duality.' 'Self' and 'what belongs to the self' are also two. One is attachment to the self-nature of the real 'self' and 'what belongs to the self,' like non-Buddhist religions (non-Buddhist religions). The second is the provisional name established by conditions for 'self' and 'what belongs to the self.' Now there are neither of these two kinds of 'self' and 'what belongs to the self,' which is called the gate of non-duality. The Bodhisattva 不眴 (不眴, one who does not blink) said: '不眴' has three meanings: First, like the divine eye (divine eye), the divine eye does not blink. The Nirvana Sutra (Nirvana Sutra) says that even the universal ruler (universal ruler) will still blink, so it is different from the deva (deva). Second, loving and respecting the Buddha's body, watching attentively without blinking. Third, the mind is free from defilements, and the eye of wisdom is always open. Acceptance (acceptance) and non-acceptance (non-acceptance) are duality. One is based on the cause, ordinary people are attached to names and accept, and sages are not attached to names and do not accept.

二約果。有漏五陰名受。無漏名不受。三約九。不受餘二。如毗曇說。今就初門也。若法不受則不可得口不可得故無取無舍無作無行是為入不二法門。若法不受者。謂心無所受著也。本因受故有無受。既無有受。亦無無受。故云亦不得也。向不見無受可取。今亦不見可舍。故云無取無舍。無取無舍故。不作生死業。故云無作。無作故生死緣息。生死緣息。正觀亦忘。故云無行。至此語來。有三轉意也德頂菩薩曰垢凈為二見垢實性則無凈相順於滅相是為入不二法門善宿菩薩曰是動是念為二不動則無念無念則無分別通達此者是名為入不二法門。惑心微起。名為動。取相深著。名爲念。始終為異取耳。今泯此二。名為不二。善眼菩薩曰一相無相為二若知一相即是無相亦不取無相入于平等是為入不二法門。一相為有法也。無相謂空法也。如柱為圓相。無圓名無相。又空為一相。空法亦無。故云無相。今泯此二也。妙臂菩薩曰菩薩心聲聞心為二觀心相空如幻化者無菩薩心無聲聞心是為入不二法門。過去行施果報。手能出無盡寶物。如四流河。名曰妙譬。或者謂聲聞心獨善。菩薩心兼濟。故今泯之。心本性空。未嘗大小。弗沙菩薩曰善不善為二若不起善不善入無相際而通達此者是為入不二法門。二十八宿內。鬼星名弗沙。生時所值

【現代漢語翻譯】現代漢語譯本二約果（根據果報）。有漏五陰（有煩惱的色、受、想、行、識五種聚合）名為受（接受）。無漏（沒有煩惱）名不受（不接受）。三約九（三種情況包含九種）。不受（不接受）餘二（剩餘兩種情況）。如毗曇（佛教論藏）所說。現在就最初的方面來說。若法不受（如果某種事物不被接受），則不可得口（就無法用言語表達），不可得故（因為無法獲得），無取無舍（就沒有取捨），無作無行（就沒有造作和行為），是為入不二法門（這就是進入不二法門）。若法不受者（如果某種事物不被接受），謂心無所受著也（意思是內心沒有任何執著）。本因受故（根本原因在於接受），有無受（所以有接受和不接受）。既無有受（既然沒有接受），亦無無受（也沒有不接受）。故云亦不得也（所以說也無法獲得）。向不見無受可取（過去沒有看到不接受可以被執取），今亦不見可舍（現在也沒有看到可以被捨棄）。故云無取無舍（所以說沒有取捨）。無取無舍故（因為沒有取捨），不作生死業（就不造作生死的業）。故云無作（所以說沒有造作）。無作故（因為沒有造作），生死緣息（生死的因緣就止息）。生死緣息（生死的因緣止息），正觀亦忘（正確的觀察也忘記）。故云無行（所以說沒有行為）。至此語來（到這裡為止），有三轉意也（有三重含義）。德頂菩薩曰（德頂菩薩說）：『垢凈為二見（污垢和清凈是兩種見解），垢實性則無凈相（污垢的真實本性就沒有清凈的相），順於滅相（順應于寂滅的相），是為入不二法門（這就是進入不二法門）。』善宿菩薩曰（善宿菩薩說）：『是動是念為二（動和念是兩種），不動則無念（不動就沒有念頭），無念則無分別（沒有念頭就沒有分別），通達此者（通達這個道理的人），是名為入不二法門（這被稱為進入不二法門）。』惑心微起（迷惑的心稍微生起），名為動（稱為動）。取相深著（對相的執取很深），名爲念（稱爲念）。始終為異取耳（始終是不同的執取）。今泯此二（現在泯滅這兩種），名為不二（稱為不二）。善眼菩薩曰（善眼菩薩說）：『一相無相為二（一相和無相是兩種），若知一相即是無相（如果知道一相就是無相），亦不取無相（也不執取無相），入于平等（進入平等），是為入不二法門（這就是進入不二法門）。』一相為有法也（一相是有為法）。無相謂空法也（無相是指空法）。如柱為圓相（比如柱子有圓的相），無圓名無相（沒有圓就稱為無相）。又空為一相（空又可以作為一相），空法亦無（空法也沒有），故云無相（所以說無相）。今泯此二也（現在泯滅這兩種）。妙臂菩薩曰（妙臂菩薩說）：『菩薩心聲聞心為二（菩薩心和聲聞心是兩種），觀心相空如幻化者（觀察心的相是空性的，如同幻化一樣），無菩薩心無聲聞心（就沒有菩薩心，也沒有聲聞心），是為入不二法門（這就是進入不二法門）。』過去行施果報（過去行佈施的果報），手能出無盡寶物（手能取出無盡的寶物），如四流河（如同四條河流），名曰妙譬（名為妙臂）。或者謂聲聞心獨善（或者說聲聞心只顧自己），菩薩心兼濟（菩薩心兼顧他人），故今泯之（所以現在泯滅這兩種）。心本性空（心的本性是空性的），未嘗大小（從來沒有大小之分）。弗沙菩薩曰（弗沙菩薩說）：『善不善為二（善和不善是兩種），若不起善不善（如果不生起善和不善），入無相際（進入無相的境界），而通達此者（並且通達這個道理的人），是為入不二法門（這就是進入不二法門）。』二十八宿內（二十八星宿中），鬼星名弗沙（鬼星名為弗沙），生時所值（出生時所遇到的）。

【English Translation】 English version The second concerns the result (of karma). The five skandhas (aggregates of form, feeling, perception, mental formations, and consciousness) with outflows are called 'receiving' (受). Those without outflows are called 'not receiving' (不受). The third concerns nine aspects. 'Not receiving' (不受) excludes the other two. As stated in the Abhidharma (毗曇, Buddhist texts). Now, let's consider the first aspect. If a dharma is not received (若法不受), it cannot be expressed in words (不可得口), and because it cannot be obtained (不可得故), there is no taking or rejecting (無取無舍), no creating or acting (無作無行). This is entering the non-dual dharma gate (入不二法門). If a dharma is not received (若法不受者), it means the mind is not attached to anything (謂心無所受著也). Because the fundamental cause is receiving (本因受故), there is receiving and not receiving (有無受). Since there is no receiving (既無有受), there is also no not receiving (亦無無受). Therefore, it is said that neither can be obtained (故云亦不得也). Previously, we did not see that not receiving could be grasped (向不見無受可取), and now we do not see that it can be discarded (今亦不見可舍). Therefore, it is said there is no taking or rejecting (故云無取無舍). Because there is no taking or rejecting (無取無舍故), one does not create the karma of birth and death (不作生死業). Therefore, it is said there is no creating (故云無作). Because there is no creating (無作故), the conditions for birth and death cease (生死緣息). When the conditions for birth and death cease (生死緣息), even correct contemplation is forgotten (正觀亦忘). Therefore, it is said there is no acting (故云無行). Up to this point (至此語來), there are three layers of meaning (有三轉意也). Bodhisattva Virtue Peak (德頂菩薩) said: 'Defilement and purity are dualistic views (垢凈為二見). The true nature of defilement has no aspect of purity (垢實性則無凈相). Conforming to the aspect of cessation (順於滅相) is entering the non-dual dharma gate (入不二法門).' Bodhisattva Good Host (善宿菩薩) said: 'Movement and thought are dualistic (是動是念為二). Without movement, there is no thought (不動則無念). Without thought, there is no discrimination (無念則無分別). Understanding this (通達此者) is called entering the non-dual dharma gate (入不二法門).' The subtle arising of a deluded mind (惑心微起) is called movement (名為動). Deep attachment to appearances (取相深著) is called thought (名爲念). From beginning to end, they are different forms of grasping (始終為異取耳). Now, eliminating these two (今泯此二) is called non-duality (名為不二). Bodhisattva Good Eye (善眼菩薩) said: 'One aspect and no aspect are dualistic (一相無相為二). If one knows that one aspect is no aspect (若知一相即是無相), and does not grasp no aspect (亦不取無相), entering into equality (入于平等) is entering the non-dual dharma gate (入不二法門).' One aspect is a conditioned dharma (一相為有法也). No aspect refers to emptiness (無相謂空法也). For example, a pillar has a round shape (如柱為圓相). The absence of roundness is called no aspect (無圓名無相). Also, emptiness can be considered one aspect (又空為一相). The dharma of emptiness is also non-existent (空法亦無), so it is called no aspect (故云無相). Now, eliminating these two (今泯此二也). Bodhisattva Wonderful Arm (妙臂菩薩) said: 'The mind of a Bodhisattva and the mind of a Shravaka (聲聞, disciple of Buddha) are dualistic (菩薩心聲聞心為二). Observing that the nature of the mind is empty like an illusion (觀心相空如幻化者), there is no Bodhisattva mind and no Shravaka mind (無菩薩心無聲聞心). This is entering the non-dual dharma gate (入不二法門).' In the past, the karmic result of giving (過去行施果報) allows the hand to produce endless treasures (手能出無盡寶物), like four flowing rivers (如四流河). This is called Wonderful Arm (妙臂). Some say that the Shravaka mind is only concerned with self-benefit (聲聞心獨善), while the Bodhisattva mind benefits others (菩薩心兼濟). Therefore, we now eliminate these two (故今泯之). The inherent nature of the mind is empty (心本性空), and it has never been large or small (未嘗大小). Bodhisattva Phusha (弗沙菩薩) said: 'Good and not good are dualistic (善不善為二). If one does not arise in good or not good (若不起善不善), entering the realm of no aspect (入無相際), and understanding this (而通達此者), is entering the non-dual dharma gate (入不二法門).' Among the twenty-eight constellations (二十八宿內), the ghost star is named Phusha (鬼星名弗沙), which is encountered at the time of birth (生時所值).

。因以為名。十善為善。十不善為不善。若爾。凡夫起十善。至佛皆為善。余為不善。此攝法盡也。又順出世道為善。即三乘聖人。違出世名不善。凡夫三性。皆為不善。又求小乘為不善。求大乘為善。又求小大二。亦為不善。不二名善。今就初門說也。師子菩薩曰罪福為二若達罪性則與福無異以金剛慧決了此相無縛無解者是為入不二法門。罪福與善不善異者。體一義殊。損益為善惡。招報為罪福。罪福多據果。行善得富饒之果名福。造惡感罪折之報名罪也。金剛慧者。世間金剛。若置山頂及以平地。直過無礙。到金剛際。然後乃住。實相慧。置福山頂若罪平地。直過無礙。到於法性。非罪福同性乃住。師子意菩薩曰有漏無漏為二若得諸法等則不起漏無漏想不著于想亦不住無相是為入不二法門。師子度水。要截流直度。曲則不度。此大士以實相智慧。深入諸法。直過彼岸。故藉以為名。或論。以失理取相心名有漏。得理忘相心名無漏。毗曇。總以一切煩惱。名之為漏。無則非漏。今了此二不二。名入不二法門。凈解菩薩曰有為無為為二若離一切數則心如虛空以清凈慧無所閡者是為入不二法門。為無為者。為之言作。法外別有四相。能作於法。故名之為。以法有此為。故言有為。常法無為故。名曰無為。此有無相對也。

【現代漢語翻譯】現代漢語譯本：因此用這些來命名。十善是善，十不善是不善。如果這樣，凡夫發起十善，乃至成佛都是善，其餘的都是不善。這樣就包括了所有的法。另外，順應出世之道的是善，也就是三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana）的聖人；違背出世之道的就是不善，凡夫的三性（善性，惡性，無記性）都是不善。還有，求小乘（Hinayana）是不善，求大乘（Mahayana）是善。再有，求小乘和大乘二者，也是不善，不二才是善。現在就最初的方面來說。師子（Simha）菩薩說：『罪和福是二，如果通達罪的本性，那麼就和福沒有差別。用金剛慧（Vajra Jnana）決斷了這種現象，沒有束縛也沒有解脫，這就是進入不二法門。』罪和福與善和不善不同，本體是一個，意義不同。損害和利益是善惡，招致果報是罪福。罪福多從結果來說，行善得到富饒的果報叫做福，作惡感受到罪過和折損的果報叫做罪。金剛慧，世間的金剛，如果放在山頂或者平地上，可以直接穿過沒有阻礙，到達金剛的邊際，然後才停止。實相慧（Tattva Jnana），放在福的山頂或者罪的平地，可以直接穿過沒有阻礙，到達法性（Dharmata），不是罪和福的同性才停止。師子意（Simhamati）菩薩說：『有漏（Sasrava）和無漏（Anasrava）是二，如果得到諸法平等，那麼就不起有漏和無漏的想法，不執著于想法，也不住在無相，這就是進入不二法門。』師子度水，要截斷水流直接過去，彎曲就過不去。這位大士用實相智慧，深入諸法，直接到達彼岸，所以借用這個來命名。或者說，用失去理智而執取現象的心叫做有漏，得到理智而忘記現象的心叫做無漏。毗曇（Abhidharma）總的來說，用一切煩惱，稱之為漏，沒有煩惱就不是漏。現在瞭解這二者不二，叫做進入不二法門。凈解（Vimalamati）菩薩說：『有為（Samskrta）和無為（Asamskrta）是二，如果離開一切數量，那麼心就像虛空一樣，用清凈慧（Visuddhi Jnana）沒有阻礙，這就是進入不二法門。』有為和無為，為的意思是作為，法外別有四相（生，住，異，滅），能夠作用於法，所以叫做有為。因為法有這種作為，所以說有為。常法無為，所以叫做無為。這是有和無相對而言。

【English Translation】 English version: Hence, these are used as names. Ten virtues are good, and ten non-virtues are not good. If so, when an ordinary person initiates the ten virtues, up to the point of becoming a Buddha, it is all good, and the rest is not good. This encompasses all Dharmas. Furthermore, conforming to the path of transcending the world is good, which refers to the saints of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana); deviating from the path of transcending the world is called not good, and the three natures (good nature, evil nature, neutral nature) of ordinary people are all not good. Moreover, seeking the Small Vehicle (Hinayana) is not good, and seeking the Great Vehicle (Mahayana) is good. Furthermore, seeking both the Small and Great Vehicles is also not good; non-duality is good. Now, let's talk about the initial aspect. Simha Bodhisattva said: 'Sin and merit are two. If one understands the nature of sin, then it is no different from merit. Using Vajra Jnana (Diamond Wisdom) to decisively understand this phenomenon, there is neither bondage nor liberation; this is entering the non-dual Dharma gate.' Sin and merit are different from good and not good; the essence is the same, but the meanings are different. Harm and benefit are good and evil, and incurring retribution is sin and merit. Sin and merit are mostly based on the result. Performing good deeds and obtaining the result of wealth is called merit; committing evil and experiencing the result of sin and loss is called sin. Vajra Jnana, worldly Vajra, if placed on a mountain top or on flat ground, can pass straight through without obstruction, reaching the edge of Vajra, and then stopping. Tattva Jnana (Wisdom of Reality), placed on the mountain top of merit or on the flat ground of sin, can pass straight through without obstruction, reaching Dharmata (the nature of Dharma), and only stops when sin and merit are of the same nature. Simhamati Bodhisattva said: 'With outflows (Sasrava) and without outflows (Anasrava) are two. If one attains the equality of all Dharmas, then one does not arise the thought of with outflows and without outflows, does not cling to thoughts, and does not abide in no-form; this is entering the non-dual Dharma gate.' Simha crossing the water must cut off the flow and go straight across; if it is curved, it cannot cross. This great being uses the wisdom of reality to deeply enter all Dharmas and directly reach the other shore, so this is used as a name. Or it is said that using a mind that loses reason and clings to phenomena is called with outflows, and using a mind that gains reason and forgets phenomena is called without outflows. Abhidharma generally uses all afflictions as outflows; without afflictions, it is not an outflow. Now, understanding that these two are non-dual is called entering the non-dual Dharma gate. Vimalamati Bodhisattva said: 'Conditioned (Samskrta) and unconditioned (Asamskrta) are two. If one departs from all numbers, then the mind is like empty space, and with pure wisdom (Visuddhi Jnana) there is no obstruction; this is entering the non-dual Dharma gate.' Conditioned and unconditioned, 'conditioned' means 'made'. Outside of Dharma, there are four characteristics (birth, abiding, change, extinction) that can act on Dharma, so it is called conditioned. Because Dharma has this action, it is said to be conditioned. Constant Dharma is unconditioned, so it is called unconditioned. This is the relative aspect of existence and non-existence.

次即法四相者。如即法。起為生。故名為也。即法有此為。非法外有此為也。如無法。即法無此為。非法外方無也。前是毗曇義。后是成論說。並是二見亦不二也。那羅延菩薩曰世間出世間為二世間性空即是出世間于其中不入不出不溢不散是為入不二法門。見道前。名世間。見道已上。名出世間。又從凡聖。有取相心。為世間。無取相心。名出世間。什公云。世間。三界也。出世間。一切無漏有為之道品也。不入不出者。無入生死。故名無入。世間無出生死。無出世間。有入則有出。有出必有溢。有溢必有散。此俗內之常數也。善意菩薩曰生死涅槃為二若見生死性則無生死無縛無解不然不滅如是解者是為入不二法門。上言為無為。以總涅槃。但涅槃。是三無為內之勝法。故別說之。又為無為。多是小乘涅槃。大乘涅槃。非為無為。是故別說。現見菩薩曰盡不盡為二。有人言。忘息為盡。真得常住名不盡。什公云。無常是空空初門。破法不盡。名為不盡。畢竟空。破法盡名為盡。肇公云。有為虛偽法無常。故名盡。實相無為道常住。故不盡。法若究竟盡若不盡皆是無盡相無盡相即是空空則無有盡不盡相如是入者是為入不二法門。依前通者。究竟盡。牒上盡義。簡異無常生滅之盡。故云究竟。若不盡者。牒前不盡。即真常

【現代漢語翻譯】現代漢語譯本：接下來是法的四相。如果執著於法（Dharma），就會產生『生』（birth）的念頭，因此被稱為『有為』（conditioned）。這種『有為』是法本身固有的，而不是法之外產生的。如果沒有執著於法，那麼法本身就沒有這種『有為』，也不是在法之外才沒有。前面是《毗曇》（Abhidharma）的觀點，後面是《成實論》（Satyasiddhi Shastra）的說法，兩者都是二見，但又不是絕對的二。那羅延菩薩（Narayana Bodhisattva）說：『世間』（worldly）和『出世間』（transcendental）是二。世間之性本空，即是出世間。于其中不入、不出、不溢、不散，這就是進入不二法門。見道（path of seeing）之前，稱為世間；見道之後，稱為出世間。或者從凡夫和聖人的角度來看，有取相之心，就是世間；沒有取相之心，就稱為出世間。鳩摩羅什（Kumarajiva）大師說：世間，指三界（Three Realms）；出世間，指一切無漏有為的道品（path factors）。不入不出，就是不入生死輪迴，所以稱為『無入』。世間沒有出生死，也沒有出世間。有入就有出，有出就必然有溢，有溢就必然有散，這是世俗之內的常態。善意菩薩（Subhuti Bodhisattva）說：生死和涅槃（Nirvana）是二。如果見到生死的本性，那麼就沒有生死，沒有束縛，沒有解脫，不生不滅。這樣理解，就是進入不二法門。上面說的『有為』和『無為』（unconditioned），總括了涅槃。但涅槃是三無為（three unconditioned dharmas）中殊勝的法，所以單獨說明。而且『有為』和『無為』，多是小乘（Hinayana）的涅槃。大乘（Mahayana）的涅槃，不是『有為』和『無為』，所以單獨說明。現見菩薩（Pratyakshadarsana Bodhisattva）說：盡（exhaustion）和不盡（non-exhaustion）是二。有人說，忘卻止息就是『盡』，真正獲得常住不變的，名為『不盡』。鳩摩羅什大師說：無常是空的最初之門，破除法而不徹底，稱為『不盡』；畢竟空，破除法徹底，稱為『盡』。僧肇大師說：有為虛偽法是無常的，所以名為『盡』；實相無為之道是常住的，所以『不盡』。法如果究竟『盡』，或者『不盡』，都是無盡之相。無盡之相就是空，空就沒有『盡』和『不盡』之相。這樣進入，就是進入不二法門。依照前面的通義，究竟『盡』，是對應上面的『盡』的含義，區別于無常生滅的『盡』，所以說『究竟』。如果『不盡』，是對應前面的『不盡』，即真常（true permanence）。

【English Translation】 English version: Next are the four characteristics of Dharma. If one clings to Dharma, the thought of 'birth' arises, hence it is called 'conditioned' (Samskrta). This 'conditioned' nature is inherent in Dharma itself, not something that arises outside of Dharma. If there is no clinging to Dharma, then Dharma itself does not have this 'conditioned' nature, nor is it that it is absent only outside of Dharma. The former is the view of the Abhidharma, the latter is the teaching of the Satyasiddhisastra. Both are dualistic views, yet not absolutely dualistic. Narayana Bodhisattva said: 'Worldly' (Loka) and 'transcendental' (Lokottara) are two. The nature of the worldly is emptiness, which is the transcendental. Within it, there is no entering, no exiting, no overflowing, no scattering. This is entering the non-dual Dharma gate. Before the path of seeing (Darshana-marga), it is called worldly; after the path of seeing, it is called transcendental. Or, from the perspective of ordinary beings and sages, having a mind that grasps at characteristics is worldly; having no mind that grasps at characteristics is called transcendental. Kumarajiva said: Worldly refers to the Three Realms (Triloka); transcendental refers to all the undefiled conditioned path factors (Arya-marga). No entering, no exiting means not entering the cycle of birth and death, hence it is called 'no entering'. The worldly has no birth from death, nor does it have exiting the worldly. If there is entering, there is exiting; if there is exiting, there must be overflowing; if there is overflowing, there must be scattering. This is the constant state within the mundane. Subhuti Bodhisattva said: Birth and death (Samsara) and Nirvana are two. If one sees the nature of birth and death, then there is no birth and death, no bondage, no liberation, no arising, no ceasing. Understanding in this way is entering the non-dual Dharma gate. The 'conditioned' and 'unconditioned' (Asamskrta) mentioned above encompass Nirvana. But Nirvana is the supreme Dharma among the three unconditioned dharmas (Tri-laksana), so it is explained separately. Moreover, 'conditioned' and 'unconditioned' mostly refer to the Nirvana of the Hinayana. The Nirvana of the Mahayana is not 'conditioned' and 'unconditioned', so it is explained separately. Pratyakshadarsana Bodhisattva said: Exhaustion (Ksaya) and non-exhaustion (Aksaya) are two. Some say that forgetting cessation is 'exhaustion', truly attaining the permanent and unchanging is called 'non-exhaustion'. Kumarajiva said: Impermanence is the initial gate of emptiness, destroying Dharma incompletely is called 'non-exhaustion'; ultimate emptiness, destroying Dharma completely is called 'exhaustion'. Sengzhao said: Conditioned false dharmas are impermanent, so they are called 'exhaustion'; the true nature of the unconditioned path is permanent, so it is 'non-exhaustion'. If Dharma is ultimately 'exhausted' or 'non-exhausted', both are the aspect of non-exhaustion. The aspect of non-exhaustion is emptiness, and emptiness has no aspect of 'exhaustion' and 'non-exhaustion'. Entering in this way is entering the non-dual Dharma gate. According to the previous general meaning, ultimate 'exhaustion' corresponds to the meaning of 'exhaustion' above, distinguishing it from the 'exhaustion' of impermanent arising and ceasing, hence it is called 'ultimate'. If 'non-exhaustion' corresponds to the previous 'non-exhaustion', it is true permanence (Nitya).

也。皆無盡者。前二並空。空理常住。故云無盡。亦空理無法可除。亦名空盡。依肇公釋者。若以盡為盡。以不盡為不盡者。皆是二也。若能悟盡不盡不盡相者。則入一空不二法門也。普守菩薩曰我非我為二我尚不可得非我何可得見我實性者不復起二是為入不二法門。萬善所持曰普。眾聖所護名守也。電天菩薩曰明無明為二無明實性即是明明亦不可取離一切數于其中平等無二者是為入不二法門。十地師云。真妄同體。會妄成真。故云不二。如動水成波。波與水同體。還息波成水。名為不二。今謂不然。文云。明亦不可取。則是兩舍。非會成。若了悟無明實性即是舍明。故云不二。若見明無明。便是無明。故知明亦不可取也。喜見菩薩曰色色空為二色即是空非色滅空色性自空如是受想行識識空為二識即是空非識滅空識性自空于其中而通達者是為入不二法門。言空色不二者。不言非空非色名為不二。但明空與色無二體故。云不二也。色即是空者。標大乘空色不二也。非色滅空者。簡異凡夫所見。凡夫不達。謂色滅壞然後乃空。故今明非色滅然後空也。色性自空者。簡異小乘義也。如炎水自性空。不將四微分水大然後方空。明相菩薩曰四種異空種異為二四種性即是虛空性如前際后際空故中際亦空若能如是知諸種性者是為入不

【現代漢語翻譯】現代漢語譯本：也。都是無盡的。前面的兩種（盡與不盡）都是空。空性的道理是永恒不變的。所以說是無盡。也是因為空性的道理沒有什麼是可以去除的。也可以叫做空盡。依照肇公（僧肇）的解釋，如果認為盡就是盡，不盡就是不盡，這都是二。如果能夠領悟盡與不盡的非盡相，就能進入一空不二法門。普守菩薩說：『我與非我，這是二。我尚且不可得，非我怎麼可能得到？見到我的真實自性，就不再產生二，這就是進入不二法門。』萬善所持叫做普，眾聖所守護叫做守。電天菩薩說：『明與無明，這是二。無明的真實自性就是明，明也是不可執取的。離開一切數量，在其中平等無二，這就是進入不二法門。』十地師說：『真與妄是同一個本體，會合妄就成為真，所以說不二。就像動盪的水形成波浪，波浪與水是同一個本體。停止波浪就變成水，這叫做不二。』現在我認為不是這樣。經文說：『明也是不可執取的。』這就是兩者都捨棄，不是會合而成。如果了悟無明的真實自性就是捨棄明，所以說不二。如果見到明與無明，那就是無明。所以知道明也是不可執取的。喜見菩薩說：『空與色，這是二。色就是空，不是色滅了才是空，而是色性本身就是空。像這樣，受、想、行、識，識與空，這是二。識就是空，不是識滅了才是空，而是識性本身就是空。在其中通達，這就是進入不二法門。』說空與色不二，不是說非空非色叫做不二。只是說明空與色沒有兩個本體，所以說不二。色就是空，標明大乘空色不二的道理。不是色滅了才是空，這是爲了區別于凡夫所見。凡夫不明白，認為色滅壞了然後才是空。所以現在說明不是色滅瞭然后才是空。色性本身就是空，這是爲了區別于小乘的義理。就像火焰中的水，自性就是空。不是將四大（地、水、火、風）微分的水變大然後才空。明相菩薩說：『四種（地、水、火、風）與空，種性不同，這是二。四種的自性就是虛空的自性。像前際、后際是空，所以中際也是空。如果能夠像這樣知道各種種性，這就是進入不』

【English Translation】 English version: Also, all are endless. The former two (exhaustion and non-exhaustion) are both emptiness. The principle of emptiness is eternally abiding. Therefore, it is said to be endless. It is also because in the principle of emptiness, there is nothing that can be removed. It can also be called the exhaustion of emptiness. According to Zhao Gong's (Sengzhao) explanation, if one considers exhaustion as exhaustion and non-exhaustion as non-exhaustion, these are both duality. If one can realize the non-dual aspect of exhaustion and non-exhaustion, then one enters the non-dual Dharma gate of one emptiness. Pushou Bodhisattva (Universal Guardian Bodhisattva) said: 'I and non-I are duality. Even I am unattainable, how can non-I be attained? Seeing my true nature, one no longer gives rise to duality; this is entering the non-dual Dharma gate.' Holding all good deeds is called 'Pu' (Universal), protected by all sages is called 'Shou' (Guardian). Dian Tian Bodhisattva (Lightning God Bodhisattva) said: 'Clarity and ignorance are duality. The true nature of ignorance is clarity, and clarity is also unattainable. Separating from all numbers, being equal and non-dual within it, this is entering the non-dual Dharma gate.' The Ten Bhumi Master said: 'Truth and falsehood are the same entity; uniting falsehood becomes truth, therefore it is said to be non-dual. Like turbulent water forming waves, waves and water are the same entity. Stopping the waves turns them back into water; this is called non-dual.' Now I say it is not so. The text says: 'Clarity is also unattainable.' This is abandoning both, not uniting to become. If one realizes that the true nature of ignorance is abandoning clarity, therefore it is said to be non-dual. If one sees clarity and ignorance, that is ignorance. Therefore, one knows that clarity is also unattainable. Xijian Bodhisattva (Joyful Vision Bodhisattva) said: 'Emptiness and form are duality. Form is emptiness; it is not that form ceases and then is emptiness, but that the nature of form is inherently empty. Like this, sensation, perception, volition, consciousness; consciousness and emptiness are duality. Consciousness is emptiness; it is not that consciousness ceases and then is emptiness, but that the nature of consciousness is inherently empty. Attaining thorough understanding within it, this is entering the non-dual Dharma gate.' Saying that emptiness and form are non-dual does not mean saying neither emptiness nor form is called non-dual. It simply clarifies that emptiness and form do not have two separate entities, therefore it is said to be non-dual. Form is emptiness indicates the principle of non-duality between emptiness and form in Mahayana. It is not that form ceases and then is emptiness; this is to distinguish it from the views of ordinary people. Ordinary people do not understand, thinking that form ceases and is destroyed, and then it is emptiness. Therefore, it is now clarified that it is not that form ceases and then is emptiness. The nature of form is inherently empty; this is to distinguish it from the meaning of Hinayana. Like water in a mirage, its nature is inherently empty. It is not that the four elements (earth, water, fire, wind) are minutely divided and the water becomes large and then is empty. Mingxiang Bodhisattva (Bright Appearance Bodhisattva) said: 'The four elements (earth, water, fire, wind) and emptiness, the natures are different; this is duality. The nature of the four elements is the nature of empty space. Like the past limit and the future limit are empty, therefore the middle limit is also empty. If one can know the natures of all elements like this, this is entering the non-'

二法門。四種即是四大。空種謂空大也。此五各有大力。故名為大。是成眾生之因。稱之為種。又即此五事。種別不同。名之為種了。四種之有與空種不異。名入不二法門。故云無三際者。空種無三際。四種即空故。亦無三也。妙意菩薩曰眼色為二若知眼性於色不貪不恚不癡是名寂滅如是耳色鼻香舌味身觸意法為二若知意性於法不貪不恚不癡是名寂滅安住其中是為入不二法門。見眼色二故。起於三毒。如是好色起貪。惡色生恚。非好非惡。則起無明。若知根本空。不起三毒。如四大成眼。則無一眼體。一眼體無故。則云無四大。故知無眼。以何見色起三毒邪。亦非作此觀色空無自性則無色矣。無盡意菩薩曰佈施迴向一切智為二佈施性即是迴向一切智性如是持戒忍辱精進禪定智慧迴向一切智為二智慧性即是迴向一切智性于其中入一相者是為入不二法門。佈施為因。一切智為果。謂因果二故。回因向果。因果俱空。名為不二。又轉因為果。名為不二。如在菩薩心名波若。在佛心反成薩婆若。故無別兩種。則知不二。深慧菩薩曰是空是無相是無作為二空即無相無相即無作若空無相無作則無心意識於一解脫門即是三解脫門者即是為入不二法門。破小乘人。謂三空為十六行是異體。今約境智。三門俱是一體。約境論不二者。唯一

【現代漢語翻譯】現代漢語譯本二法門：四種指的是四大（地、水、火、風）。空種指的是空大（虛空）。這五者各自具有強大的力量，所以被稱為『大』。它們是構成眾生的根本原因，所以被稱為『種』。又因為這五種事物的性質各不相同，所以稱為『種』。四種的存在與空種並無差別，這被稱為進入不二法門。所以說『無三際』，是因為空種沒有過去、現在、未來這三際。四種即是空，所以也沒有三際。妙意菩薩說：『眼和色是二，如果知道眼的本性對於色不起貪、不起嗔、不起癡，這就叫做寂滅。像這樣，耳和聲、鼻和香、舌和味、身和觸、意和法是二，如果知道意的本性對於法不起貪、不起嗔、不起癡，這就叫做寂滅。安住于其中，就是進入不二法門。』因為見到眼和色是二，所以產生貪、嗔、癡這三種毒。比如，對於美好的顏色產生貪愛，對於醜惡的顏色產生嗔恨，對於非好非惡的顏色則產生無明。如果知道根本是空，就不會產生三種毒。因為四大構成了眼，所以沒有一個獨立的眼的存在。因為沒有一個獨立的眼的存在，所以說沒有四大。因此知道沒有眼，又用什麼來看色而生起三種毒呢？也不是說作這樣的觀想，認為色是空無自性的，就沒有色了。無盡意菩薩說：『佈施和迴向一切智是二，佈施的本性就是迴向一切智的本性。像這樣，持戒、忍辱、精進、禪定、智慧和迴向一切智是二，智慧的本性就是迴向一切智的本性。于其中進入一相，這就是進入不二法門。』佈施是因，一切智是果。因為因和果是二，所以回因向果。因和果都是空，就叫做不二。又將因轉化為果，就叫做不二。比如，在菩薩心中叫做般若（prajna，智慧），在佛心中反而成為薩婆若（sarvajna，一切智），所以沒有兩種不同的性質，就知道是不二。深慧菩薩說：『是空、是無相、是無作，這二者，空即是無相，無相即是無作。如果空、無相、無作，就沒有心意識。於一個解脫門即是三個解脫門，這就是進入不二法門。』這是爲了破斥小乘人，認為三空是十六行，是不同的個體。現在從境和智的角度來說，三個門都是一體的。從境的角度來說不二，就是唯一。

【English Translation】 English version The Dharma-door of Non-Duality: The 'four kinds' refer to the Four Great Elements (earth, water, fire, and wind). The 'empty kind' refers to the Great Element of Space (emptiness). These five each possess great power, hence they are called 'Great'. They are the fundamental causes for the formation of sentient beings, hence they are called 'kinds'. Furthermore, because the nature of these five things is different, they are called 'kinds'. The existence of the four kinds is no different from the empty kind, and this is called entering the Dharma-door of Non-Duality. Therefore, it is said 'without three temporal divisions' because the empty kind has no past, present, or future. The four kinds are emptiness, so there are also no three temporal divisions. Wonderful Intent Bodhisattva said: 'The eye and form are two. If one knows that the nature of the eye does not give rise to greed, anger, or delusion towards form, this is called extinction. Likewise, the ear and sound, the nose and smell, the tongue and taste, the body and touch, the mind and dharma are two. If one knows that the nature of the mind does not give rise to greed, anger, or delusion towards dharma, this is called extinction. Abiding within this is entering the Dharma-door of Non-Duality.' Because one sees the eye and form as two, one gives rise to the three poisons of greed, anger, and delusion. For example, one becomes greedy for beautiful colors, angry at ugly colors, and ignorant towards colors that are neither beautiful nor ugly. If one knows that the root is empty, one will not give rise to the three poisons. Because the Four Great Elements constitute the eye, there is no independent entity of the eye. Because there is no independent entity of the eye, it is said that there are no Four Great Elements. Therefore, knowing that there is no eye, with what does one see form and give rise to the three poisons? It is not that one makes such an observation, thinking that form is empty and without self-nature, and then there is no form. Inexhaustible Intent Bodhisattva said: 'Giving and dedicating towards all-wisdom are two. The nature of giving is the same as the nature of dedicating towards all-wisdom. Likewise, upholding precepts, patience, diligence, meditation, wisdom, and dedicating towards all-wisdom are two. The nature of wisdom is the same as the nature of dedicating towards all-wisdom. Entering into one aspect within this is entering the Dharma-door of Non-Duality.' Giving is the cause, and all-wisdom is the result. Because cause and effect are two, one dedicates the cause towards the effect. Cause and effect are both empty, and this is called non-duality. Furthermore, transforming the cause into the effect is called non-duality. For example, in the mind of a Bodhisattva, it is called prajna (prajna, wisdom), but in the mind of a Buddha, it becomes sarvajna (sarvajna, all-wisdom). Therefore, there are no two different natures, and one knows that it is non-dual. Deep Wisdom Bodhisattva said: 'Is emptiness, is signlessness, is non-action, these two, emptiness is signlessness, signlessness is non-action. If there is emptiness, signlessness, and non-action, there is no mind-consciousness. One liberation door is three liberation doors, and this is entering the Dharma-door of Non-Duality.' This is to refute the Hinayana practitioners who believe that the three emptinesses are the sixteen aspects and are different entities. Now, from the perspective of object and wisdom, the three doors are all one entity. From the perspective of the object, non-duality is oneness.

實相。隨義分三。無別三體。故云不二。約觀者。唯一正觀。離三取著故。為三實無三體。亦無心意識者。前盡緣。今息觀也。寂根菩薩曰佛法眾為二佛即是法法即是眾是三寶皆無為相與虛空等一切法亦爾能隨此行者是為入不二法門。此明一體三寶義。故不二也。但一體三寶。三處辨之。如一佛果上具三。覺義為佛。可軌名法。和義為僧。此通大小數論。二者三寶通皆是空。亦通大小。但毗曇所無。三者一體三寶。唯大乘有。問。云何為一佛耶。答。涅槃經文不同。若依涅槃義。則三寶皆以涅槃為體。是以經云。菩薩思惟云何三事與我一體。佛自釋言。我說三事。即大涅槃。故名一體。若據佛性論三寶。三寶同以佛性為體。所以經云。如是三歸即是我性。若就真諦明三寶。三寶同用真諦為體。是以經云。若能觀三寶。常住同真諦。若就常義明三寶。同以常為體。故經云。我亦不說佛法眾僧。無有差別。唯說常住差別耳。此並隨義說之。無相違背。今此文明三寶無異體者。正就同一無為。故言不二。心無閡菩薩曰身身滅為二身即是身滅所以者何見身實相者不起見身及見滅身身與滅身無二無分別于其中不驚不懼者是為入不二法門。破小乘余無餘涅槃二義。身謂五陰身。身滅即涅槃也。身本不生。今何所滅。不生不滅。故是

【現代漢語翻譯】現代漢語譯本：實相，隨著意義分為三，但沒有不同的三個實體，所以說『不二』。從觀者的角度來說，只有一種正確的觀察，遠離對三種事物的執著。因為這三種事物實際上沒有三個實體，也沒有心意識。前面是窮盡攀緣，現在是停止觀想。寂根菩薩說：『佛、法、僧眾是二，佛即是法，法即是僧眾，這三寶都沒有造作的相狀，與虛空相等，一切法也是這樣。能夠按照這樣去做的，就是進入不二法門。』這說明了一體三寶的意義，所以說『不二』。但一體三寶，在三個方面辨析它。比如，一佛的果位上具足三者：覺悟的意義是佛，可以作為軌範的是法，和合的意義是僧。這通用於小乘和大乘的數論。第二種是三寶都同樣是空，也通用於小乘和大乘，但這是毗曇宗所沒有的。第三種是一體三寶，只有大乘才有。問：『怎麼樣才算是一佛呢？』答：涅槃經的說法不同。如果按照涅槃經的意義，那麼三寶都以涅槃為本體。因此經中說：『菩薩思惟，怎麼樣才能使這三件事與我成為一體？』佛自己解釋說：『我說這三件事，就是大涅槃。』所以稱為一體。如果根據《佛性論》來說三寶，三寶都以佛性為本體。所以經中說：『這樣的三歸依就是我的自性。』如果就真諦來說明三寶，三寶都用真諦作為本體。因此經中說：『如果能夠觀察三寶，常住而與真諦相同。』如果就常義來說明三寶，都以常作為本體。所以經中說：『我也不說佛、法、僧眾沒有差別，只是說常住的差別罷了。』這些都是隨著意義來說的，沒有互相違背。現在這段文字說明三寶沒有不同的本體，正是就同一無為來說的，所以說『不二』。心無閡菩薩說：『身和身滅是二，身即是身滅。』為什麼這樣說呢？因為見到身實相的人，不會生起見身的想法，以及見滅身的想法。身與滅身沒有二，沒有分別，對於其中不驚不懼的人，就是進入不二法門。』這是爲了破斥小乘的有餘涅槃和無餘涅槃的兩種意義。身指的是五陰身，身滅就是涅槃。身本來就沒有生，現在又在哪裡滅呢？不生不滅，所以是。

【English Translation】 English version: Reality. According to the meaning, it is divided into three, but there are no different three entities, so it is said to be 'non-dual'. From the perspective of the observer, there is only one correct observation, away from attachment to the three things. Because these three things actually have no three entities, nor do they have mind-consciousness. The former is exhausting clinging, and now it is stopping contemplation. Bodhisattva Silent Root said: 'Buddha, Dharma, and Sangha are two; Buddha is Dharma, and Dharma is Sangha. These Three Jewels have no conditioned characteristics, are equal to emptiness, and all dharmas are also like this. One who can act accordingly enters the non-dual Dharma gate.' This explains the meaning of the One Body Three Jewels, so it is said to be 'non-dual'. However, the One Body Three Jewels are distinguished in three aspects. For example, the fruit of one Buddha possesses all three: the meaning of enlightenment is Buddha, that which can be a model is Dharma, and the meaning of harmony is Sangha. This applies to both Hinayana and Mahayana numerical theories. The second is that the Three Jewels are all equally empty, which also applies to both Hinayana and Mahayana, but this is not found in the Abhidharma. The third is the One Body Three Jewels, which only exists in Mahayana. Question: 'How is it that one is a Buddha?' Answer: The Nirvana Sutra has different statements. If according to the meaning of the Nirvana Sutra, then the Three Jewels all take Nirvana as their essence. Therefore, the sutra says: 'The Bodhisattva contemplates, how can these three things become one with me?' The Buddha himself explained: 'I say these three things are the Great Nirvana.' Therefore, it is called one body. If according to the Treatise on Buddha-nature, the Three Jewels all take Buddha-nature as their essence. Therefore, the sutra says: 'Such refuge in the Three Jewels is my own nature.' If explaining the Three Jewels according to the Truth, the Three Jewels all use the Truth as their essence. Therefore, the sutra says: 'If one can observe the Three Jewels, they are permanent and the same as the Truth.' If explaining the Three Jewels according to permanence, they all take permanence as their essence. Therefore, the sutra says: 'I also do not say that the Buddha, Dharma, and Sangha have no difference, but only speak of the difference of permanence.' These are all spoken according to the meaning, and there is no contradiction. Now this passage explains that the Three Jewels have no different entities, precisely speaking of the same unconditioned, so it is said to be 'non-dual'. Bodhisattva Heart Without Obstruction said: 'Body and the cessation of body are two; body is the cessation of body.' Why is this so? Because one who sees the true nature of the body does not give rise to the thought of seeing the body, as well as the thought of seeing the cessation of the body. Body and the cessation of body are not two, there is no distinction, and one who is not surprised or afraid of them enters the non-dual Dharma gate.' This is to refute the two meanings of the Hinayana's Nirvana with remainder and Nirvana without remainder. Body refers to the five aggregates, and the cessation of body is Nirvana. The body originally did not arise, so where does it cease now? Not arising and not ceasing, therefore it is.

不二。不驚不懼者。小乘初聞曰驚。怪受斯理為懼。諸法生時空生。滅時空滅。身存身亡。亦何以異。而懷驚懼於其間哉。上善菩薩曰身口意善為二是三業皆無作相身無作相即口無作相口無作相即意無作相是三業無作相即一切法無作相能如是隨無作慧者是為入不二法門。或者謂。三業各有造作。故名為異耳。三業本空。同無作相。名為不二。福田菩薩曰福行罪行不動行為二三行實性即是空空則無福行無罪行無不動行於此三行而不起者是為入不二法門。大品經云。行十不善。得三塗報。為罪行。行十善道。生欲界人天。稱為福行。修四禪等。生色無色界。名不動行。成論文云。從欲界至三禪。名為福行。四禪竟無色。稱無動行。以第四禪已去。不為三災四受所動。故名無動。不起三行。則入實相門。名為不二。華嚴菩薩曰從我起二為二見我實相者不起二法若不住二法則無有識無所識者是為入不二法門。因我故有彼。二名所以生。見我實相。則彼我已識無由而起。德藏菩薩曰有所得相為二若無所得則無取捨無取捨者是為入不二法門。內得於我。外取于相。故名為二耳。內外俱空。名為不二也。月上菩薩曰闇與明為二無闇無明則無有二所以者何如入滅受想定無闇無明一切法相亦復如是于其中平等入者是為入不二法門。二乘入

【現代漢語翻譯】現代漢語譯本：不二（advaya，無二元性）。不驚不懼的人，小乘行者初聞（大乘佛法）會感到驚異，懷疑接受這種道理會感到恐懼。諸法生起時，空性也生起；諸法滅去時，空性也滅去。身體存在和身體死亡，又有什麼不同呢？為什麼要在其中感到驚異和恐懼呢？上善菩薩說：『身、口、意（karma，行為）的善行是二元對立的，因為這三業（身、口、意）都沒有造作的相狀。身沒有造作的相狀，那麼口就沒有造作的相狀；口沒有造作的相狀，那麼意就沒有造作的相狀。這三業沒有造作的相狀，就是一切法沒有造作的相狀。』能夠這樣隨順無作的智慧，就是進入不二法門。或者有人說：『身、口、意三業各有造作，所以才叫做不同。』三業本來是空性的，同樣沒有造作的相狀，叫做不二。福田菩薩說：『福行、罪行、不動行是二元對立的，這三種行為的真實自性就是空性。空性就沒有福行、沒有罪行、沒有不動行。』對於這三種行為不起執著，就是進入不二法門。《大品經》（Mahaprajnaparamita Sutra）說：『行十不善業，得到三惡道的果報，叫做罪行。行十善道，生到欲界的人天，稱為福行。修四禪等，生到色界和無色界，名叫不動行。』成論文說：『從欲界到三禪，叫做福行；四禪和無色界，稱為無動行。』因為第四禪以上，不被三災四受所動搖，所以叫做無動。不起這三種行為，就進入實相之門，名為不二。華嚴菩薩說：『從我（ātman，自我）生起二元對立，就是二見。見到我（ātman，自我）的真實相狀，就不起二法。』如果不執著於二元對立，那麼就沒有識（vijñāna，意識），沒有所識，這就是進入不二法門。因為有我，所以有彼，二元的名稱因此產生。見到我的真實相狀，那麼彼此的意識就沒有理由生起。德藏菩薩說：『有所得的相狀就是二元對立，如果沒有所得，就沒有取捨。沒有取捨，就是進入不二法門。』內心執著於我，外在執取于相，所以叫做二。內外都空，叫做不二。月上菩薩說：『黑暗和光明是二元對立的，沒有黑暗沒有光明，就沒有二元對立。』這是什麼原因呢？例如進入滅受想定（nirodha-samāpatti，滅盡定），沒有黑暗沒有光明，一切法相也是這樣，在其中平等進入，就是進入不二法門。二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）入

【English Translation】 English version: Non-duality (Advaya). Those who are neither surprised nor afraid. The Shravakas (followers of the Hearer Vehicle, 小乘) are surprised when they first hear (the Mahayana teachings), and they are afraid of accepting this principle. When all dharmas arise, emptiness also arises; when they cease, emptiness also ceases. What difference is there between the existence and death of the body? Why be surprised and afraid in between? The Bodhisattva Superior Virtue said: 'Good deeds of body, speech, and mind (karma) are dualistic, because these three karmas (body, speech, and mind) have no aspect of creation. If the body has no aspect of creation, then speech has no aspect of creation; if speech has no aspect of creation, then mind has no aspect of creation. These three karmas having no aspect of creation means that all dharmas have no aspect of creation.' To be able to follow the wisdom of non-creation in this way is to enter the gate of non-duality. Or someone might say: 'The three karmas of body, speech, and mind each have creation, so they are called different.' The three karmas are originally empty, and equally have no aspect of creation, which is called non-duality. The Bodhisattva Field of Merit said: 'Meritorious actions, sinful actions, and non-moving actions are dualistic; the true nature of these three actions is emptiness. Emptiness means there are no meritorious actions, no sinful actions, and no non-moving actions.' Not being attached to these three actions is to enter the gate of non-duality. The Mahaprajnaparamita Sutra (大品經) says: 'Performing the ten non-virtuous deeds results in the retribution of the three evil realms, which is called sinful action. Performing the ten virtuous deeds results in rebirth in the human and heavenly realms of the desire realm, which is called meritorious action. Cultivating the four dhyanas (禪) and so on results in rebirth in the form and formless realms, which is called non-moving action.' The Treatise on Accomplishment says: 'From the desire realm to the third dhyana is called meritorious action; the fourth dhyana and the formless realm are called non-moving action.' Because from the fourth dhyana onwards, one is not moved by the three calamities and four sufferings, it is called non-moving. Not arising from these three actions is to enter the gate of true reality, which is called non-duality. The Bodhisattva Flower Adornment said: 'From the self (ātman, 我) arises duality, which is dualistic view. Seeing the true aspect of the self (ātman, 我) means not arising from dualistic dharmas.' If one is not attached to duality, then there is no consciousness (vijñāna, 識), and nothing to be conscious of, which is to enter the gate of non-duality. Because there is self, there is other, and the name of duality arises from this. Seeing the true aspect of the self means that the consciousness of self and other has no reason to arise. The Bodhisattva Treasury of Virtue said: 'Having an aspect of attainment is dualistic; if there is no attainment, there is no taking and rejecting. Not having taking and rejecting is to enter the gate of non-duality.' Internally clinging to the self, and externally clinging to appearances, is called duality. Both internal and external being empty is called non-duality. The Bodhisattva Moon Above said: 'Darkness and light are dualistic; without darkness and without light, there is no duality.' What is the reason for this? For example, entering the cessation of feeling and perception (nirodha-samāpatti, 滅受想定), there is no darkness and no light, and all dharmas are also like this. Entering equally into it is to enter the gate of non-duality. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, 聲聞乘和緣覺乘) enter

滅盡定。視聽外忘。識和內滅。雖經晝夜。不覺晦明。以喻菩薩無心於明闇。問。入滅盡盡定。諸心並無。何故偏云滅受想邪。答。受修諸禪想生無色。入滅盡定。正滅上二界心。故偏言想受。又受多生愛。想多生見。既是過根本。故偏說之。寶印手菩薩曰樂涅槃不樂世間為二若不樂涅槃不厭世間則無有二所以者何若有縛則有解若本無縛其誰求解無縛無解則無樂厭是為入不二法門。華嚴經云。生死非雜亂。云何而厭。涅槃非寂靜。云何而樂。殊頂王菩薩曰正道邪道為二住正道者則不分別是邪是正離此二者是為入不二法門。八邪為邪道。八正為正道。又小乘見為邪道。大乘真觀為正道。經正見者。不見邪。亦不見正。非邪非正。始名為正。住正道者。見邪外有正。正外有邪。若邪若正。悉名為邪。樂實菩薩曰實不實為二實是者尚不見實何況非實所以者何非肉眼所見慧眼乃能見而此慧眼無見無不見是為入不二法門。實相為實。虛妄為不實。悟實相者。不見於實。何況非實。所見既非實。非不實。能見亦非見。非不見。非實非不實。寄言以為實。非見非不見。亦強詺以為見。斯則緣觀宛然。而境智俱寂也。如是諸菩薩各各說已問文殊師利何等是菩薩入不二法門文殊師利曰如我意者於一切法無言無說無示無識離諸問答是為入不

【現代漢語翻譯】現代漢語譯本滅盡定（Nirodha-samāpatti，一種禪定狀態）。對外在的視聽完全忘卻，對內在的意識和念頭也全部止息。即使經過白天黑夜，也感覺不到光明和黑暗。這可以比喻菩薩的心不執著于光明和黑暗。問：進入滅盡定后，所有的心識都停止了，為什麼特別說滅受（vedanā，感受）和想（saṃjñā，念頭）呢？答：因為修習各種禪定會產生色界和無色界的念頭。進入滅盡定，主要是滅除上二界的心識，所以特別說想和受。而且，受容易產生愛慾，想容易產生邪見。既然它們是超過根本的煩惱，所以特別說明它們。寶印手菩薩說：喜歡涅槃（nirvāṇa，解脫）而不喜歡世間，這是二。如果不喜歡涅槃，也不厭惡世間，那就沒有二。為什麼呢？如果有束縛，就有解脫；如果本來就沒有束縛，又由誰來求解脫呢？沒有束縛，就沒有解脫，也就沒有喜歡和厭惡。這就是進入不二法門。華嚴經說：生死不是雜亂的，為什麼要厭惡它呢？涅槃不是寂靜的，為什麼要喜歡它呢？殊頂王菩薩說：正道和邪道是二。安住于正道的人，就不會分別什麼是邪，什麼是正。離開這二者，就是進入不二法門。八邪是邪道，八正道是正道。從小乘的角度來看，邪見是邪道，大乘的真實觀照是正道。經典上說，真正有正見的人，既看不到邪，也看不到正。非邪非正，才叫做正。安住于正道的人，會認為邪之外有正，正之外有邪。無論是邪還是正，都叫做邪。樂實菩薩說：真實和不真實是二。真實的東西尚且看不到，更何況不真實的東西呢？為什麼呢？因為肉眼看不到，只有慧眼才能看到。而這種慧眼，無所見，也無所不見。這就是進入不二法門。實相是真實，虛妄是不真實。領悟實相的人，不會執著于真實，更何況不真實。所見既然不是真實，也不是不真實，能見的也不是見，也不是不見。非實非不實，勉強用語言來表達真實。非見非不見，也勉強稱之為見。這樣，緣起觀照雖然清晰，但境界和智慧都寂靜無為。像這樣，各位菩薩各自說完后，問文殊師利（Mañjuśrī），什麼是菩薩進入不二法門？文殊師利說：依我的理解，對於一切法，無言說，無表示，無識別，遠離一切問答，這就是進入不二法門。

【English Translation】 English version Nirodha-samāpatti (Cessation Attainment). Outward seeing and hearing are forgotten. Consciousness and inner thoughts cease. Even through day and night, there is no awareness of darkness or light. This is analogous to a Bodhisattva's mind being unattached to light and darkness. Question: When entering Nirodha-samāpatti, all consciousness ceases. Why specifically mention the cessation of vedanā (feeling) and saṃjñā (perception)? Answer: Because practicing various dhyānas (meditative states) generates thoughts of the Form Realm and Formless Realm. Entering Nirodha-samāpatti primarily extinguishes the consciousness of the upper two realms, hence the specific mention of perception and feeling. Moreover, feeling easily gives rise to desire, and perception easily gives rise to wrong views. Since they are afflictions that exceed the fundamental ones, they are specifically mentioned. Bodhisattva Bao Yin Shou (Treasure Seal Hand) says: 'To delight in nirvāṇa (liberation) and not delight in the world is duality. If one does not delight in nirvāṇa and does not厭惡(dislike) the world, then there is no duality. Why? If there is bondage, there is liberation. If there is fundamentally no bondage, who is there to seek liberation? Without bondage, there is no liberation, and thus no delight or dislike. This is entering the non-dual dharma gate.' The Avataṃsaka Sūtra says: 'Saṃsāra (birth and death) is not chaotic, so why厭惡(dislike) it? Nirvāṇa is not tranquil, so why delight in it?' Bodhisattva Shu Ding Wang (Distinguished Crown King) says: 'The right path and the wrong path are duality. One who abides in the right path does not differentiate between what is wrong and what is right. To depart from these two is to enter the non-dual dharma gate.' The Eight Wrong Paths are the wrong path, and the Eightfold Noble Path is the right path. From the perspective of the Small Vehicle (Hīnayāna), wrong views are the wrong path, and the Great Vehicle's (Mahāyāna) true contemplation is the right path. The sūtra says, 'One who has right view sees neither wrong nor right. Neither wrong nor right is initially called right.' One who abides in the right path sees right outside of wrong and wrong outside of right. Whether wrong or right, all are called wrong. Bodhisattva Le Shi (Delighting in Reality) says: 'Reality and unreality are duality. One cannot even see what is real, let alone what is unreal. Why? Because the physical eye cannot see it; only the wisdom eye can see it. And this wisdom eye sees neither seeing nor not seeing. This is entering the non-dual dharma gate.' Reality is reality, and illusion is unreality. One who awakens to reality does not cling to reality, let alone unreality. Since what is seen is neither real nor unreal, what sees is neither seeing nor not seeing. Neither real nor unreal is勉強(forced) to be expressed as reality. Neither seeing nor not seeing is also勉強(forced) to be called seeing. Thus, the conditions of observation are clear, but both the realm and wisdom are silent.' After these Bodhisattvas each spoke, they asked Mañjuśrī (Manjushri), 'What is the Bodhisattva's entrance into the non-dual dharma gate?' Mañjuśrī said, 'According to my understanding, regarding all dharmas, there is no speaking, no showing, no recognizing, and being apart from all questions and answers. This is entering the non-dual dharma gate.'

二法門。此第二諸菩薩。請文殊說不二。前請。次說。經有三句。一者二諦俱說。二者二諦俱不說。三者世諦說。真諦不說。今就后二門也。上來三十一人。俱有六事。以口有音聲。為言。以言顯不二法。為說。顯不二法。曲受前人。為示。令聽眾悟解。為識。凈名命說。為問。菩薩酬不二。為答。是皆以言破法。未息破法之言。文殊。欲息泯法之言。故辨無此六事也。於是文殊師利問維摩詰我等各自說已仁者當說何等是菩薩入不二法門時維摩詰默然無言。此第三文殊請凈名說不二。前請。次酬。三稱歎。諸菩薩。以言遣法。文殊。借言遣于言。凈名默然。遣文殊之借言。不二之理乃同。而得有深淺之異。文殊師利嘆言善哉善哉乃至無有文字語言是真入不二法門。此第三文殊稱歎。凈名既其默示。文殊亦應默領。但為時眾生悟故。就言嘆善。又顯無言不傷于言。故以言嘆于無言。說是入不二法門時於此眾中五千菩薩。皆入不二法門得無生忍。此第二五千菩薩。得入不二法門。

維摩經義疏第五大正藏第 38 冊 No. 1781 維摩經義疏

維摩經義疏卷第六

胡吉藏撰

香積品第十

此品來意。有十種因緣。一者三時利益。從經初至不二法門。謂食前利益。此之一品。謂

【現代漢語翻譯】現代漢語譯本：二法門。這裡的『第二』指的是諸位菩薩。請文殊菩薩宣說不二法門。前面是『請』，接下來是『說』。這部經有三種說法：一是二諦（世俗諦和勝義諦）都說，二是二諦都不說，三是隻說世俗諦，不說勝義諦。現在採用后兩種說法。前面三十一位菩薩，都具備六件事：用口發出聲音，這叫做『言』；用言語來顯示不二法，這叫做『說』；顯示不二法，委婉地接受前人的觀點，這叫做『示』；使聽眾領悟理解，這叫做『識』；維摩詰（Vimalakirti）請他們說，這叫做『問』；菩薩回答不二法，這叫做『答』。這些都是用言語來破除法，但沒有停止破除法的言語。文殊（Manjusri）想要停止泯滅法的言語，所以辨明沒有這六件事。於是文殊師利（Manjusri）問維摩詰（Vimalakirti）：『我們各自說完了，仁者您應當說說什麼是菩薩進入不二法門？』這時維摩詰（Vimalakirti）默然無言。這是第三次，文殊（Manjusri）請維摩詰（Vimalakirti）說不二法門。前面是『請』，接下來是『酬』，然後是稱讚。諸位菩薩用言語遣除法，文殊（Manjusri）借用言語遣除言語，維摩詰（Vimalakirti）的沉默，遣除了文殊（Manjusri）的借用之言。不二的道理相同，但領悟的深淺卻有不同。文殊師利（Manjusri）讚歎說：『好啊！好啊！』乃至『沒有文字語言，才是真正進入不二法門。』這是第三次，文殊（Manjusri）稱讚。維摩詰（Vimalakirti）已經用沉默來開示，文殊（Manjusri）也應該默默領會。但爲了當時的眾生能夠領悟，所以用言語來讚歎。又顯示沒有言語並不妨礙言語，所以用言語來讚歎沒有言語。在宣說進入不二法門的時候，在這些聽眾中，有五千位菩薩都進入了不二法門，得到了無生法忍。《維摩經義疏》第五卷大正藏第38冊 No. 1781 《維摩經義疏》《維摩經義疏》卷第六胡吉藏撰香積品第十這一品出現的用意，有十種因緣：一是三時利益。從經文開始到不二法門，是飯前利益。這一品是飯

【English Translation】 English version: The Twofold Dharma Gate. Here, 'second' refers to all the Bodhisattvas. They request Manjusri (Manjusri - The Bodhisattva of Wisdom) to speak about the non-dual Dharma gate. First is the 'request,' then the 'speaking.' This sutra has three ways of speaking: first, both the two truths (conventional truth and ultimate truth) are spoken; second, neither of the two truths are spoken; third, only the conventional truth is spoken, and the ultimate truth is not spoken. Now, we adopt the latter two ways of speaking. The previous thirty-one Bodhisattvas all possess six things: using the mouth to produce sound, this is called 'speech'; using speech to reveal the non-dual Dharma, this is called 'speaking'; revealing the non-dual Dharma, subtly accepting the views of the previous person, this is called 'showing'; causing the audience to understand, this is called 'knowing'; Vimalakirti (Vimalakirti - A lay Buddhist who is the central figure in the Vimalakirti Sutra) asks them to speak, this is called 'asking'; the Bodhisattvas answer about the non-dual Dharma, this is called 'answering.' These are all using speech to break through the Dharma, but without stopping the speech that breaks through the Dharma. Manjusri (Manjusri) wants to stop the speech that obliterates the Dharma, so he clarifies that there are none of these six things. Then Manjusri (Manjusri) asked Vimalakirti (Vimalakirti), 'We have each finished speaking, what should you, the benevolent one, say about what is the Bodhisattva's entry into the non-dual Dharma gate?' At this time, Vimalakirti (Vimalakirti) remained silent and without speech. This is the third time, Manjusri (Manjusri) asks Vimalakirti (Vimalakirti) to speak about the non-dual Dharma gate. First is the 'request,' then the 'response,' then the praise. The Bodhisattvas use speech to dispel the Dharma, Manjusri (Manjusri) borrows speech to dispel speech, Vimalakirti's (Vimalakirti) silence dispels Manjusri's (Manjusri) borrowed speech. The principle of non-duality is the same, but the depth of understanding is different. Manjusri (Manjusri) exclaimed, 'Excellent! Excellent!' Even 'without written words or language, is the true entry into the non-dual Dharma gate.' This is the third time, Manjusri (Manjusri) praises. Vimalakirti (Vimalakirti) has already used silence to reveal, Manjusri (Manjusri) should also silently understand. But for the sake of the sentient beings at that time being able to understand, he uses speech to praise. It also shows that the absence of speech does not hinder speech, so he uses speech to praise the absence of speech. When speaking about entering the non-dual Dharma gate, among these listeners, five thousand Bodhisattvas all entered the non-dual Dharma gate and attained the patience of non-origination. Vimalakirti Sutra Commentary, Volume 5 Taisho Tripitaka, Volume 38, No. 1781, Vimalakirti Sutra Commentary Vimalakirti Sutra Commentary, Volume 6 Composed by Hu Jizang Chapter 10: The Fragrant Accumulation The intention behind this chapter is due to ten causes: first, the benefit of the three times. From the beginning of the sutra to the non-dual Dharma gate, is the benefit before the meal. This chapter is the

食時利益。菩薩行品。食后利益。二者。至人住於三事。說十二部經。一知他心。二者說法。三現神通。上已明說法。今次現神通。知他心。總貫斯二。三者佛事有二。一以此土法門。二用他土法門。上明此土法門。今辨他土法門。四者室內說法。明二種因果。一法身因果。二凈土因果。上多明法身因果。今辨凈土因果。五者此經之宗。明於二慧。上明不二法門。即是實慧。今辨請飯香土。謂方便慧。六者從此經初。至入不二法門。謂因二入不二。即收用以歸體。此品已去。因不二有二。即從體以起用。七者此經始終。正明不思議解脫。不思議解脫。凡有二種。不二法門。不思議之本也。香積佛品。辨不思議之跡也。八者諸佛菩薩。說法有二。一依世諦。二依第一義。不二法門。依第一義說。香積佛品。就世諦門說。九者利益眾生。善友無定。不二法門。明多人共說。香積佛品。一人獨說。十者徒眾有二。一者此土。二者他方。上多利此土之眾。今品通益彼此。問。請飯香土。既名香積佛品。借座燈王。何故不稱燈王佛品。答。上稱不思議。從通以立稱。今云香積。因別以受名。蓋欲立品相避。故通別互舉也。問。借座燈王。與請飯香土何異。答。上明以大入小。今辨以小包大。又上明默感。此則遣化。皆是互現。顯

【現代漢語翻譯】現代漢語譯本食時利益。菩薩行品講述了進食后的利益。這兩種利益在於，證悟者安住於三件事：一是知曉他人心念，二是說法，三是展現神通。前面已經闡明了說法，現在闡明展現神通。知曉他人心念，總括了這二者。第三，佛事有二種：一是運用此土的法門，二是運用他土的法門。前面闡明了此土的法門，現在辨析他土的法門。第四，室內說法，闡明兩種因果：一是法身因果，二是凈土因果。前面多闡明法身因果，現在辨析凈土因果。第五，此經的宗旨，在於闡明兩種智慧。前面闡明不二法門，即是實慧（真實智慧）。現在辨析請飯香土，是方便慧（權巧方便的智慧）。第六，從此經開始，到進入不二法門，是因二而入不二，即收攝作用以歸於本體。此品之後，因不二而有二，即從本體而起作用。第七，此經始終，都在闡明不可思議解脫。不可思議解脫，總共有兩種。不二法門，是不可思議的根本。香積佛品，辨析不可思議的示現。第八，諸佛菩薩說法有二種：一是依世俗諦（相對於真諦的世俗認知），二是依第一義諦（究竟真理）。不二法門，依第一義諦說。香積佛品，就世俗諦門說。第九，利益眾生，善友沒有定數。不二法門，闡明多人共同宣說。香積佛品，一人獨自宣說。第十，徒眾有二種：一是此土的徒眾，二是其他世界的徒眾。前面多利益此土的徒眾，此品普遍利益彼此。問：請飯香土，既然名為香積佛品，借座燈王（Dipamkara Buddha），為何不稱為燈王佛品？答：前面稱不思議，是從普遍性來立名。現在說香積，因特殊性而得名。大概是爲了避免品名相近，所以普遍性和特殊性互相舉例。問：借座燈王，與請飯香土有什麼不同？答：前面闡明以大入小，現在辨析以小包大。而且前面闡明默然感應，這裡是派遣化身。都是互相顯現。

【English Translation】 English version Benefits at Mealtime. The Bodhisattva Conduct Chapter discusses the benefits after eating. These two benefits lie in the fact that the enlightened one dwells in three things: first, knowing the minds of others; second, expounding the Dharma; and third, manifesting supernatural powers. The exposition of the Dharma has already been clarified, and now the manifestation of supernatural powers is clarified. Knowing the minds of others encompasses both of these. Third, there are two types of Buddha-activities: one is using the Dharma-gate of this land, and the other is using the Dharma-gate of other lands. The Dharma-gate of this land has been clarified earlier, and now the Dharma-gate of other lands is analyzed. Fourth, expounding the Dharma indoors clarifies two types of cause and effect: one is the cause and effect of the Dharmakaya (Dharma body), and the other is the cause and effect of the Pure Land. The cause and effect of the Dharmakaya has been clarified more often, and now the cause and effect of the Pure Land is analyzed. Fifth, the purpose of this sutra lies in clarifying two types of wisdom. The non-dual Dharma-gate has been clarified earlier, which is real wisdom. Now, the invitation to a meal in the Fragrant Land is analyzed, which is expedient wisdom. Sixth, from the beginning of this sutra to entering the non-dual Dharma-gate, it is entering non-duality through duality, that is, collecting the function to return to the substance. After this chapter, there are two because of non-duality, that is, arising function from the substance. Seventh, throughout this sutra, it is explaining inconceivable liberation. There are two types of inconceivable liberation in total. The non-dual Dharma-gate is the root of the inconceivable. The Fragrant Accumulation Buddha Chapter analyzes the manifestation of the inconceivable. Eighth, there are two types of Dharma expounding by Buddhas and Bodhisattvas: one is based on conventional truth (relative to the ultimate truth), and the other is based on the first principle truth (ultimate truth). The non-dual Dharma-gate is based on the first principle truth. The Fragrant Accumulation Buddha Chapter speaks from the perspective of conventional truth. Ninth, benefiting sentient beings, good friends are not fixed. The non-dual Dharma-gate clarifies that many people jointly expound. The Fragrant Accumulation Buddha Chapter is expounded by one person alone. Tenth, there are two types of disciples: one is the disciples of this land, and the other is the disciples of other worlds. The disciples of this land have been benefited more often, and this chapter universally benefits both. Question: Since the invitation to a meal in the Fragrant Land is named the Fragrant Accumulation Buddha Chapter, why isn't borrowing the seat from Dipamkara Buddha called the Dipamkara Buddha Chapter? Answer: The term 'inconceivable' was used earlier, which is named from universality. Now, 'Fragrant Accumulation' is named because of its particularity. It is probably to avoid similar chapter names, so universality and particularity are exemplified mutually. Question: What is the difference between borrowing the seat from Dipamkara Buddha and inviting a meal in the Fragrant Land? Answer: The former clarifies entering the small through the large, and the latter analyzes encompassing the large with the small. Moreover, the former clarifies silent response, and this is dispatching transformation bodies. They are all mutually manifesting.

不思議也。品開為二。初明凈土因果。二時眾得益。就初有兩。前明凈土果。次辨凈土因。凈土果內。前明彼土凈門。次辨二國化意。初有三句。一身子念食。二凈名施飯。三大眾受食。於是舍利弗心念日時欲至此諸菩薩當於何食。身子念食。有三因緣。一者身心俱累。凡夫也。二心雖無累。而形須資待。二乘也。三者俱無。法身菩薩也。身子既受結業之形。心雖無累。而形須資待。古佛道法。過齋不餐食。今時既至。故生念也。二者自經初已來。盛談菩薩之法。聲聞之人不生深樂。是故念食。三者居士空室。身子扣關。蓋是互相影發。弘道利物故也。但云菩薩當於何食。不念聲聞者。以弟子自有乞食法故也。時維摩詰知其意而語言佛說八解脫仁者受行豈欲食而聞法乎。此第二凈名設食。就文為兩。此呵身子所念。八解脫內。前二解脫。觀欲界不凈。汝既受行。云何念于欲界揣食。又佛說八解脫。乃是無慾之嘉饌。養法身之上膳。云何方念不凈之食。欲資養肉身。又夫論樂法情深。則不念軀命。況意存飲食。若欲食者且待須臾當令汝得未曾有食。此第二正明施食。就文為四。一許食。二示食方處。三眾不能取。四遣化自請。且待須臾者。不失食時也。當令汝得未曾有食者。常食資于肉身。今設養法身之食。名未曾有。

【現代漢語翻譯】不可思議啊。這一品分為兩部分。首先闡明凈土的因果，其次說明當時大眾獲得的利益。就第一部分而言，又分為兩部分：前面闡明凈土的果報，其次辨析凈土的成因。在凈土的果報中，前面闡明彼土的清凈之門，其次辨析二國教化的用意。在第一部分中，有三句話：一是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）思念食物，二是維摩詰（Vimalakīrti，一位在家菩薩，以辯才和智慧著稱）施捨飯食，三是大眾接受食物。於是，舍利弗心想時間將到，這些菩薩應當吃什麼食物呢？舍利弗思念食物，有三種因緣：一是身心俱疲，這是凡夫；二是心雖無疲憊，但身體需要資養，這是二乘（聲聞乘和緣覺乘）；三是身心俱無疲憊，這是法身菩薩。舍利弗既然接受了結業之身，心雖無疲憊，但身體需要資養。古代佛的道法，過了齋戒時間就不吃東西。現在時間已到，所以產生了思念。二是自從經文開始以來，盛大地談論菩薩的法，聲聞之人不生起深刻的喜樂，所以思念食物。三是居士空室，舍利弗敲門，這大概是互相影響啓發，弘揚佛法利益眾生。只說菩薩應當吃什麼食物，不思念聲聞，是因為弟子自有乞食的方法。當時，維摩詰知道他的意思，就說：『佛說八解脫（aṣṭa vimokṣa，八種禪定解脫境界），仁者受持修行，難道想要吃東西而聽聞佛法嗎？』這是第二部分，維摩詰設食。就文義而言，分為兩部分：這是呵斥舍利弗的思念。在八解脫中，前兩種解脫是觀察欲界的不凈。你既然受持修行，為什麼思念欲界的粗食？而且佛說八解脫，乃是無慾的佳餚，供養法身的上等膳食，為什麼還思念不凈的食物，想要資養肉身？又說，如果樂於佛法情意深厚，就不會思念軀體性命，何況心中只想著飲食。如果想要吃東西，暫且等待片刻，當讓你得到前所未有的食物。』這是第二部分，正式說明施食。就文義而言，分為四部分：一是答應給食物，二是說明食物的來源之處，三是眾人不能拿取，四是派遣化身去請求。『暫且等待片刻』，是不錯過吃飯的時間。『當讓你得到前所未有的食物』，平常的食物資養肉身，現在設定供養法身的食物，名為前所未有。

【English Translation】 Inconceivable! This chapter is divided into two parts. First, it elucidates the cause and effect of the Pure Land; second, it explains the benefits gained by the assembly at that time. Regarding the first part, it is further divided into two sections: the first elucidates the result of the Pure Land, and the second distinguishes the causes of the Pure Land. Within the result of the Pure Land, the first elucidates the pure gate of that land, and the second distinguishes the intention of the two lands' teachings. In the first section, there are three sentences: first, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) thinks of food; second, Vimalakīrti (a lay bodhisattva known for his eloquence and wisdom) provides food; and third, the assembly receives food. Thereupon, Śāriputra thought that the time was approaching, and what food should these bodhisattvas eat? Śāriputra's thought of food has three causes: first, both body and mind are weary, which is the state of ordinary beings; second, although the mind is not weary, the body needs nourishment, which is the state of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna); and third, neither body nor mind is weary, which is the state of Dharmakāya bodhisattvas. Since Śāriputra has accepted the form of karmic existence, although the mind is not weary, the body needs nourishment. In the ancient Buddha's Dharma, one does not eat after the time for the midday meal has passed. Now that the time has arrived, he has this thought. Second, since the beginning of the sutra, the Dharma of the bodhisattvas has been greatly discussed, but the Śrāvakas do not generate deep joy, so he thinks of food. Third, the layman is in an empty room, and Śāriputra knocks on the door, which is probably a mutual influence and inspiration to propagate the Dharma and benefit sentient beings. He only asks what food the bodhisattvas should eat, and does not think of the Śrāvakas, because the disciples have their own method of begging for food. At that time, Vimalakīrti knew his intention and said, 'The Buddha speaks of the eight liberations (aṣṭa vimokṣa, eight kinds of meditative liberation states). Do you, a virtuous one who practices them, want to eat food and hear the Dharma?' This is the second part, Vimalakīrti providing food. In terms of the text, it is divided into two parts: this is a rebuke of Śāriputra's thought. Among the eight liberations, the first two liberations are the contemplation of the impurity of the desire realm. Since you practice them, why do you think of the coarse food of the desire realm? Moreover, the Buddha speaks of the eight liberations, which are the excellent dishes without desire, the supreme nourishment for the Dharmakāya. Why do you still think of impure food, wanting to nourish the physical body? Furthermore, if one is deeply devoted to the Dharma, one will not think of the body and life, let alone think only of food and drink. If you want to eat, wait a moment, and I will let you have food that you have never had before.' This is the second part, formally explaining the giving of food. In terms of the text, it is divided into four parts: first, promising to give food; second, explaining the source of the food; third, the assembly cannot take it; and fourth, sending a transformation body to request it. 'Wait a moment' means not missing the time for eating. 'I will let you have food that you have never had before' means that ordinary food nourishes the physical body, but now the food provided nourishes the Dharmakāya, which is called unprecedented.

不化作者。恐致不實心之嫌。又欲令此土眾生。見清凈國。又因香飯。得弘道意及二國化流彼此交利。故不化也。時維摩詰即入三昧以神通力。此第二示食處也。入定現通。顯凈名神力。令眾尊人重法也。示諸大眾者。便大眾見凈土微妙。發心求生凈國也。上方界分過四十二恒河沙佛土有國名眾香者。此出里數近遠國名字也。佛號香積今現在。此示化主也。其國香氣比於十方諸佛世界人天之香最為第一。雖示香土。起敬未深。今嘆第一。則發希有意也。彼土無有聲聞辟尸佛名唯有清凈大菩薩眾。上明國土化主。此示徒眾。明唯有菩薩。使發大心。辨無聲聞。斥小乘為鄙穢也。佛為說法其界一切皆以香作樓閣經行香地苑園皆香其食香氣周流十方無量世界爾時彼佛與諸菩薩方共坐食。既有國土徒眾。今次序教門。有諸天子皆號香嚴悉發阿耨多羅三藐三菩提心供養彼佛及諸菩薩。上明菩薩是登地已上。今序天子即地前之人。此大眾莫不自見。上明所見。今以神力。令眾皆睹。合有十句經也。時維摩詰問眾菩薩言諸仁者誰能取彼佛飯。此第三明眾不能取。文有四句。初凈名問。二大眾默。三居士譏。四文殊答。初所以問者。既現彼國。顯無力者不能致。推有力者令取飯也。以文殊師利威神力故咸皆默然。文殊將顯凈名之德。故

以神力。令眾默然。又利益應在居士。又請飯待賓。宜自往取。維摩詰言仁此大眾無乃可恥。凈名所以譏者。屬於始行之人。又前明結座聲聞不能升。今辨施食大眾不能取。皆是顯如來勝果。及示凈名道高。使物欣慕故也。文殊師利曰如佛所言勿輕未學獎于未成。令不自輕。進修行德也。故凈名之抑。文殊之引。共成熟之。於是維摩詰不起于座。居眾會前化作菩薩相好光明威德殊勝蔽于眾會。而告之曰。汝往上方界分度如四十二恒河沙佛土。有國名眾香。佛號香積。與諸菩薩方共坐食。汝往到彼如我辭曰。維摩詰稽首世尊足下。致敬無量。問訊起居。少病少惱。氣力安不。愿得世尊所食之餘。當於娑婆世界施作佛事。令此樂小法者得弘大道。亦使如來名聲普聞。此第四遣化自請。就文有四。第一正明遣化。第二化人受命。第三彼佛施食。第四還歸本土。初所以遣化遣化者。借坐燈王。謂默感不思議。今請飯香土。遣化奇特。又欲引上方菩薩。從彼而來。使此眾睹見。慕德進修道行。又欲以此法門。利益彼眾。以是等緣故。當遣化往。時化菩薩即于會前升于上方舉眾皆見其去到眾香國禮彼佛足又聞其言維摩詰稽首世尊足下致敬無量問訊起居少病少惱氣力安不願得世尊所食之餘欲于娑婆世界施作佛事使此樂小法者得弘大道

【現代漢語翻譯】現代漢語譯本以神通之力，使大眾默然。又利益應當在于居士，又請飯食招待賓客，應該親自前往取用。維摩詰說：『仁者，這樣的大眾難道不可恥嗎？』凈名之所以譏諷，是針對初學者。又前面說明結跏趺坐的聲聞不能升起，現在辨明佈施食物大眾不能取用，都是爲了彰顯如來的殊勝果位，以及顯示維摩詰的道行高深，使人們欣慕。文殊師利說：『如佛所說，不要輕視未學習的人，讚揚未成就的人，使他們不輕視自己，進而修行功德。』所以凈名的抑制，文殊的引導，共同成就他們。於是維摩詰不起于座，在眾會前化作菩薩，相貌莊嚴，光明威德殊勝，遮蔽了眾會。而告訴化身菩薩說：『你往上方世界，分度如同四十二恒河沙數佛土，有個國家名叫眾香（Sarvagandha），佛號香積（Gandhasamucchaya），與諸菩薩正在一起坐著用餐。你前往那裡，像我這樣稟告：維摩詰稽首世尊足下，致以無量的敬意，問候起居，少病少惱，氣力安好嗎？希望得到世尊所食用的剩餘食物，將要在娑婆世界（Sahā）施行佛事，使這些愛好小乘佛法的人能夠弘揚大道，也使如來的名聲普遍傳揚。』這是第四次派遣化身去請求食物。就文義來說有四點：第一，正式說明派遣化身；第二，化身接受命令；第三，彼佛佈施食物；第四，返回本土。首先說明派遣化身的原因。派遣化身，是借用坐燈王（Dipankara）的譬喻，說明默然感應不可思議。現在請求香積佛土的食物，派遣化身顯得奇特。又想引導上方世界的菩薩，從那裡而來，使這裡的眾人睹見，羨慕他們的德行，進而修行道行。又想用這種法門，利益那裡的眾人。因為這些緣故，應當派遣化身前往。當時，化身菩薩就在眾會前升往上方，所有人都看見他離去，到達眾香國，禮拜香積佛的足，又聽見他說：『維摩詰稽首世尊足下，致以無量的敬意，問候起居，少病少惱，氣力安好嗎？希望得到世尊所食用的剩餘食物，想要在娑婆世界施行佛事，使這些愛好小乘佛法的人能夠弘揚大道。』

【English Translation】 English version By supernatural power, he caused the assembly to be silent. Furthermore, the benefit should lie with the householders, and inviting guests for a meal should be done by personally going to fetch it. Vimalakirti (Vimalakīrti) said, 'O benevolent ones, is this assembly not shameful?' The reason for Vimalakirti's criticism is directed at those who are beginners in practice. Moreover, it was previously stated that the Sravakas (Śrāvaka) who sat in full lotus position could not rise, and now it is clarified that the assembly cannot take the offered food. All of this is to manifest the Tathagata's (Tathāgata) supreme attainment and to show Vimalakirti's high level of spiritual attainment, causing beings to admire him. Manjushri (Mañjuśrī) said, 'As the Buddha (Buddha) said, do not belittle those who have not yet learned, and praise those who have not yet achieved, so that they do not underestimate themselves and advance in the practice of merit.' Therefore, Vimalakirti's suppression and Manjushri's guidance together help them to mature. Thereupon, Vimalakirti, without rising from his seat, transformed himself into a Bodhisattva (Bodhisattva) before the assembly, with excellent features, radiant light, and majestic virtue, overshadowing the entire gathering. He then instructed the transformed Bodhisattva, saying, 'Go to the upper realms, traversing lands as numerous as forty-two Ganges Rivers, to a country named Sarvagandha (Sarvagandha), where the Buddha is named Gandhasamucchaya (Gandhasamucchaya), and he is sitting and eating with the Bodhisattvas. Go there and convey my message: Vimalakirti bows his head at the feet of the World Honored One, offering boundless reverence, inquiring about his well-being, whether he is free from illness and affliction, and whether his strength is good. I wish to receive the remaining food that the World Honored One has eaten, so that I may perform Buddha-works in the Saha world (Sahā), enabling those who delight in the Lesser Vehicle to propagate the Great Vehicle, and also to make the Tathagata's name widely known.' This is the fourth time sending a transformation to request food. In terms of the text, there are four points: first, explicitly stating the sending of the transformation; second, the transformation receiving the command; third, that Buddha giving food; and fourth, returning to the native land. First, explaining the reason for sending the transformation. Sending the transformation is borrowing the analogy of Dipankara (Dipankara) Buddha, saying that silent response is inconceivable. Now requesting food from the land of Gandhasamucchaya, sending the transformation appears extraordinary. Furthermore, he wants to guide the Bodhisattvas of the upper realms to come from there, so that the people here can see them, admire their virtue, and advance in the practice of the Way. He also wants to use this Dharma (Dharma) to benefit the people there. For these reasons, the transformation should be sent. At that time, the transformed Bodhisattva ascended to the upper realms before the assembly, and everyone saw him leave, arrive at the country of Sarvagandha, prostrate at the feet of that Buddha, and heard him say: 'Vimalakirti bows his head at the feet of the World Honored One, offering boundless reverence, inquiring about his well-being, whether he is free from illness and affliction, and whether his strength is good. I wish to receive the remaining food that the World Honored One has eaten, so that I may perform Buddha-works in the Saha world, enabling those who delight in the Lesser Vehicle to propagate the Great Vehicle.'

亦使如來名聲普聞。此第二化人受命。往于上方也。問訊如來小病小惱者。凈穢雖殊。示有身者。不得無患苦也。又眾生病則菩薩病。眾生未得免病。是以諸佛不得無病。問訊有二。一問所離。二問所得。少病問訊身也。少惱問訊心也。此二問訊所離。氣力問訊于身。安樂問訊於心。此二問所得也。愿得世尊所食之餘者。彼國菩薩。善根深厚。正感香飯。此土眾生。志意下劣。但請食之餘。彼諸大士見化菩薩嘆未曾有今此上人從何所來娑婆世界為在何許云何名為樂小法者即以問佛。此第三彼佛施食。文有七句。一彼眾問。二佛答。三重問。四重答。五正施食。六彼眾欲來。七如來誡敕。初所以問者。欲顯此穢土鄙蔽。今凈國之緣。深生厭心。進修道業。又彼土大士。雖得神通。不能常現在前。以其不知故問佛也。佛告之曰下方度如四十二恒沙化土有世界名娑婆佛號釋迦牟尼今現在於五濁世為樂小法眾生敷演道教彼有菩薩名維摩詰住不可思議解脫為諸菩薩說法故遣化來稱揚我名並贊此土令彼菩薩增益功德。此第二佛答。娑婆此云雜會。又名雜惡。悲華經云。忍土眾生。忍受三毒。以土從人。故名為忍。彼菩薩言其人何如乃作是化德力無畏神足若斯。第三重問。前總問此土。今別問凈名。又欲顯居士之德。發起眾來之情也

【現代漢語翻譯】現代漢語譯本亦使如來（Tathagata，如實而來的人）的名聲普遍傳揚。這是第二位化身菩薩接受佛的命令，前往上方世界。問候如來是否有些微的疾病或煩惱，即使是清凈的佛土和污穢的世間有所不同，但示現擁有身體的佛，也不可能沒有患病和痛苦。而且眾生生病，菩薩也會感到不適。眾生尚未能免除疾病，因此諸佛也不可能沒有疾病。問候包含兩個方面：一是問候所遠離的，二是問候所獲得的。『少病』是問候身體，『少惱』是問候心。這兩者是問候所遠離的。『氣力』是問候身體的狀況，『安樂』是問候心的狀態。這兩者是問候所獲得的。『愿得世尊所食之餘』，是因為那個佛國的菩薩，善根深厚，理應感得香飯。而這個娑婆世界（Saha World，意為堪忍世界）的眾生，志向和意願都比較低下，所以只請求世尊吃剩下的食物。那些大菩薩見到化身菩薩，讚歎說從未有過這樣的事情，現在這位上人是從哪裡來的？娑婆世界又在哪裡？為什麼稱（釋迦摩尼佛）為喜歡小乘佛法的人？他們就用這些問題來請教佛陀。這是第三部分，彼佛施食的段落，文中有七句話。一是彼土菩薩的提問，二是佛的回答，三是菩薩的再次提問，四是佛的再次回答，五是正式佈施食物，六是彼土菩薩想要前來，七是如來的告誡和敕令。最初提問的原因，是想要顯示這個污穢世界的鄙陋和蔽塞，以及與清凈佛土的因緣，從而深深地生起厭離之心，進而精進地修習道業。而且彼土的大菩薩，即使得到了神通，也不能總是顯現在眼前，因為他們不瞭解情況，所以才向佛請教。佛告訴他們說：『在下方，經過像四十二個恒河沙數那樣多的化土，有一個世界名叫娑婆世界，佛號釋迦牟尼（Sakyamuni，釋迦族聖者），現在於五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁）為喜歡小乘佛法的眾生敷演佛法教義。那裡有一位菩薩名叫維摩詰（Vimalakirti，凈名），安住在不可思議的解脫境界中，為諸位菩薩說法，所以派遣化身前來稱揚我的名號，並且讚美這個娑婆世界，讓彼土的菩薩們增益功德。』這是第二部分，佛的回答。『娑婆』，這裡翻譯為『雜會』，又名『雜惡』。《悲華經》中說，『忍土的眾生，忍受貪嗔癡三毒』，因為這個世界的土地是由人構成的，所以名為『忍』。彼土的菩薩說：『那個人（維摩詰）是怎樣的人啊，竟然能作出這樣的化現，具有如此的德行、力量、無畏和神通？』這是第三次重複提問。之前是總的詢問娑婆世界的情況，現在是分別詢問維摩詰的情況。又想要彰顯維摩詰居士的德行，發起大眾前來的意願。

【English Translation】 English version It also makes the name of the Tathagata (the Thus-Come One) widely known. This is the second transformation body receiving the Buddha's command to go to the upper realms. Asking after the Tathagata's minor illnesses and troubles, although the pure and impure lands are different, those who manifest with a body cannot be without suffering. Moreover, when sentient beings are sick, Bodhisattvas are also sick. Since sentient beings have not yet been freed from illness, Buddhas cannot be without illness. There are two aspects to the inquiry: one asks about what has been left behind, and the other asks about what has been attained. 'Minor illness' inquires about the body, and 'minor troubles' inquires about the mind. These two inquire about what has been left behind. 'Strength' inquires about the body's condition, and 'peace and happiness' inquires about the mind's state. These two inquire about what has been attained. 'Wishing to receive the remainder of what the World-Honored One has eaten' is because the Bodhisattvas of that Buddha-land have deep roots of goodness and are worthy of receiving fragrant food. However, the sentient beings of this Saha World (endurance world) have inferior aspirations, so they only ask for the remainder of the food. When those great Bodhisattvas saw the transformation body, they exclaimed that such a thing had never happened before. 'Where does this superior person come from? Where is the Saha World located? Why is (Sakyamuni Buddha) called one who delights in the small vehicle?' They used these questions to inquire of the Buddha. This is the third part, the section on that Buddha bestowing food, and the text contains seven sentences. First, the Bodhisattvas of that land ask. Second, the Buddha answers. Third, the Bodhisattvas ask again. Fourth, the Buddha answers again. Fifth, the food is formally bestowed. Sixth, the Bodhisattvas of that land want to come. Seventh, the Tathagata's admonishments and commands. The reason for the initial question is to reveal the baseness and obscurity of this impure land, and the connection with the pure Buddha-land, thereby deeply arousing a sense of aversion and diligently cultivating the path. Moreover, the great Bodhisattvas of that land, even though they have attained supernatural powers, cannot always manifest themselves, because they do not understand the situation, so they ask the Buddha. The Buddha tells them, 'Below, passing through as many transformation lands as forty-two Ganges sands, there is a world called the Saha World, and the Buddha is named Sakyamuni (Sage of the Sakya Clan), who is now in the five turbidities (the turbidity of the age, views, afflictions, beings, and life) expounding the Dharma for sentient beings who delight in the small vehicle. There is a Bodhisattva there named Vimalakirti (Pure Name), who dwells in inconceivable liberation, teaching the Dharma to the Bodhisattvas, so he sent a transformation body to praise my name and commend this Saha World, so that the Bodhisattvas of that land may increase their merit.' This is the second part, the Buddha's answer. 'Saha' is translated here as 'mixed gathering,' and also called 'mixed evil.' The Karunapundarika Sutra says, 'The sentient beings of the endurance land endure the three poisons of greed, hatred, and delusion,' because the land of this world is composed of people, so it is called 'endurance.' The Bodhisattvas of that land said, 'What kind of person is that (Vimalakirti) that he can make such a transformation, possessing such virtue, power, fearlessness, and supernatural abilities?' This is the third repeated question. Previously, they asked generally about the Saha World, and now they are asking specifically about Vimalakirti. They also want to highlight the virtues of the layman Vimalakirti and arouse the desire of the assembly to come.

。佛言甚大一切十方皆遣化往施作佛事饒益眾生。第四佛重答。於是香積如來以眾香缽盛滿香飯與化菩薩。第五佛正施食。香積如來。已利上方。今次益地獄。故施食也。時彼九百萬菩薩俱發聲言我欲詣娑婆世界供養釋迦牟尼佛並欲見維摩詰等諸菩薩眾。第六彼眾欲來。問。上方土勝化淳。何故來此。答。菩薩德猶未滿。欲遍從諸佛咨受未聞。宿有因緣。是故來也。二彼土有諸淺行。於此有緣。但未能自往。須大菩薩引道令來。三此見彼來。有深利益。佛言可往攝汝身香無令彼諸眾生起惑著心。第七如來誡敕。前誡其身。次誡其心。攝身香者。教門不同。此聞生解。彼聞起著。故須攝之。同。若然者。云何不攝飯香。答。佛神力故。能杜其惑原。發其道意。故不攝也。又當舍汝本形勿使彼國求菩薩者而自鄙恥。此見欣求。彼見自恥。故令攝本形。

又汝于彼莫懷輕淺而作閡想所以者何十方國土皆如虛空。第二誡心。亦者兩句。初舉法身土誡之。凈穢俱空。即是實相。平等之土。諸佛法身之所同棲。未嘗優劣。故不應起高下心。又諸佛為欲化諸樂小法者不盡現其清凈土耳。第二舉應跡土誡之。諸佛適時而現凈穢。上方為凈緣。而隱穢。地獄為穢緣。而隱凈耳。時化菩薩既受缽飯與彼九百萬菩薩俱承佛威神及維摩詰

【現代漢語翻譯】現代漢語譯本：佛說，香積佛非常偉大，十方諸佛都派遣化身前往，施行佛事，饒益眾生。這是第四尊佛的再次回答。於是香積如來用眾香缽盛滿香飯給予化身菩薩。這是第五尊佛正在佈施食物。香積如來已經利益了上方世界，現在接著利益地獄，所以佈施食物。當時，那九百萬菩薩一起發聲說：『我們想要前往娑婆世界，供養釋迦牟尼佛，並且想要見維摩詰等諸位菩薩。』這是第六，那些菩薩想要前來。問：『上方國土殊勝，教化純正，為什麼還要來這裡？』答：『菩薩的功德還沒有圓滿，想要普遍地向諸佛請教未曾聽聞的佛法，而且宿世有因緣，所以要來。』第二，那個世界有一些修行淺薄的人，與此地有緣分，但是不能自己前來，需要大菩薩引導他們前來。第三，此地眾生見到他們前來，有很深的利益。佛說：『可以前往，收攝你們身上的香氣，不要讓那裡的眾生生起迷惑和執著。』這是第七，如來的告誡。先告誡他們的身體，然後告誡他們的心。收攝身上的香氣，是因為教化方式不同。在這裡，聞到香氣會生起理解；在那裡，聞到香氣會生起執著。所以需要收攝香氣。問：『如果這樣，為什麼不收攝飯香呢？』答：『因為佛的神力，能夠杜絕他們的迷惑之源，啓發他們的道心，所以不收攝飯香。』又應當捨棄你們本來的形貌，不要讓那個國家尋求菩薩的人因此感到自卑羞恥。這裡的人見到會欣喜渴求，那裡的人見到會感到自卑羞恥，所以讓他們收攝本來的形貌。又，你們在那裡不要懷有輕慢淺薄之心，而產生隔閡的想法。這是什麼原因呢？十方國土都如虛空。』這是第二重告誡他們的心。『亦者』兩句，首先舉法身土來告誡他們，清凈和污穢都是空性的，這就是實相，是平等的國土，是諸佛法身共同棲息的地方，未曾有優劣之分，所以不應該生起高下之心。又，諸佛爲了教化那些喜歡小乘佛法的人，不完全顯現他們的清凈國土罷了。第二，舉應化之土來告誡他們，諸佛適時而現清凈或污穢。上方世界是清凈的因緣，而隱沒污穢；地獄是污穢的因緣，而隱沒清凈罷了。當時，化身菩薩接受了香飯，與那九百萬菩薩一起承蒙佛的威神以及維摩詰（Vimalakirti）

【English Translation】 English version: The Buddha said, 'The Fragrance Accumulation Buddha (Xiangji Rulai) is exceedingly great. All the Buddhas of the ten directions send transformation bodies to perform Buddha-deeds and benefit sentient beings.' This is the fourth Buddha's repeated answer. Thereupon, the Fragrance Accumulation Tathagata (Xiangji Rulai) filled a bowl of fragrant rice and gave it to the transformation body Bodhisattvas. This is the fifth Buddha bestowing food. The Fragrance Accumulation Tathagata (Xiangji Rulai) has already benefited the upper realms; now, in turn, he benefits the lower realms, hence the giving of food. At that time, those nine million Bodhisattvas together proclaimed, 'We wish to go to the Saha world (Suo Po Shijie) to make offerings to Shakyamuni Buddha (Shijia Muni Fo), and we also wish to see Vimalakirti (Weimoqijie) and the other Bodhisattvas.' This is the sixth, those Bodhisattvas wishing to come. Question: 'The upper land is superior, and the teachings are pure. Why come here?' Answer: 'The Bodhisattvas' virtues are not yet complete; they wish to universally consult with the Buddhas and receive teachings they have not yet heard, and they have karmic connections from past lives, therefore they come.' Second, that world has some with shallow practices who have affinities with this place, but they cannot come on their own; they need great Bodhisattvas to guide them. Third, seeing them come here is of profound benefit. The Buddha said, 'You may go, but restrain the fragrance of your bodies, lest those beings there develop confusion and attachment.' This is the seventh, the Tathagata's (Rulai) admonition. First, he admonishes their bodies, then their minds. Restraining the fragrance of their bodies is because the teaching methods are different. Here, smelling the fragrance will give rise to understanding; there, smelling the fragrance will give rise to attachment. Therefore, it is necessary to restrain the fragrance. Question: 'If that is so, why not restrain the fragrance of the rice?' Answer: 'Because of the Buddha's divine power, he can block the source of their confusion and awaken their aspiration for the Path, therefore he does not restrain the fragrance.' Also, you should abandon your original forms, lest those in that country who seek the Bodhisattva path feel inferior and ashamed. Here, seeing them will bring joy and longing; there, seeing them will bring inferiority and shame, therefore he tells them to restrain their original forms. Furthermore, do not harbor thoughts of disdain or shallowness there, and create thoughts of separation. What is the reason for this? The lands of the ten directions are all like empty space.' This is the second admonition, concerning their minds. The two sentences beginning with 'Furthermore' first use the Dharma-body land to admonish them: purity and defilement are both empty; this is the true reality, the land of equality, where the Dharma-bodies of all Buddhas dwell together, without superiority or inferiority. Therefore, one should not give rise to thoughts of high and low. Moreover, the Buddhas, in order to transform those who delight in the small vehicle teachings, do not fully manifest their pure lands. Second, he uses the manifested land to admonish them: the Buddhas manifest purity or defilement according to the appropriate time. The upper realm is a condition for purity, and obscures defilement; the lower realm is a condition for defilement, and obscures purity. At that time, the transformation body Bodhisattvas received the fragrant rice, and together with the nine million Bodhisattvas, relying on the Buddha's majestic power and Vimalakirti's (Weimoqijie)

力于彼世界忽然不現須臾之間至維摩詰舍。第四化菩薩。還歸本土。就文又八。第一從彼還此。二凈名設座待賓。三菩薩就坐。四化人飯授居士。五時眾雲集。六凈名勸食。七聲聞疑念。八菩薩呵譏。時維摩詰即化作九百萬師子之坐嚴好如前。第二文也。上明借坐。今辨化成。互現奇特。諸菩薩皆坐其上。第三就坐也。化菩薩以滿缽香飯與維摩詰飯香普熏毗耶離城及三千大千世界。第四授食與凈名。天香逆風四十里。今是諸佛果報故。並熏三千也。時毗耶離婆羅門居士等聞是香飯氣身意快然嘆未曾有於是長者主月蓋從八萬四千人來入維摩詰舍見其室內菩薩甚多諸師子坐高廣嚴好皆大歡喜禮眾菩薩及。大弟子卻住一面。第五時眾雲集。前明顯眾。次辨幽眾。長者主月蓋者。彼國無王。唯五百長者。共治國政。月蓋。眾所推重。故種為主。諸地神虛空神及欲色界諸天聞此香氣亦皆來入維摩詰舍。此幽眾集。小乘雲。色界無鼻識。何由聞香。又云。借識故得聞者。若前不聞。亦無因而借。又大乘明義。無微不察。故得聞香而至。時維摩詰語舍利弗等諸大聲聞仁者可食如來甘露味飯。第六凈名勸食。前借堅。通勸大小。請飯。獨命聲聞者。互現其意也。又聲聞局劣。謂飯少眾多。心不敢食。故偏命大聲聞。天食須純。稱為甘露

。凈土之飯。超勝人天。真甘露也。又涅槃名為甘露。食此飯者。必當得之故。因內說果。大悲所熏無以限意食之使不消也。此飯是大悲之果。又從大悲起。及慈眼所視。名大悲所熏也。謂少不包多。稱為限意。由不稱施主。故云不消。此示其受食法也。有異聲聞念是飯少而是大眾人人當食。第七聲聞疑念。異聲聞者。異身子等大聲聞也。身子雖是小乘。智慧勝故。敢量菩薩神德故。不生此念。化菩薩曰勿以聲聞小德小智稱量如來無量福慧。第八菩薩譏呵。小德者。福德莊嚴小也。小智者。智慧莊嚴小也。豈可以小限量于大。四海有竭此飯無盡使一切人食揣若須彌乃至一劫猶不能盡所以者何無盡戒定智慧解脫智見功德具足者所食之餘終不可盡。一切人食。時人多也。揣食若須彌。所食大也。一劫明時久也。而猶不盡。況此會乎。次舉五身釋之。五身五為正果。香飯為依報。以正果無盡故。依果無盡。又五身為本。香飯為跡。本既無盡故。應跡非窮。於是缽飯悉飽眾會猶故不賜其諸菩薩聲聞天人食此飯者身安快樂譬如一切樂莊嚴國諸菩薩也。又諸毛孔皆出妙香亦如眾香國土諸樹之香。凈土果有三。一念食。二施食。三受食。二章竟前。此第三也。爾時維摩詰問眾香菩薩香積如來以何說法彼菩薩曰我土如來無文字說位以眾

香令諸天人得入律行菩薩各各坐香樹下聞斯妙香即獲一切德藏三昧得是三昧者菩薩所有功德皆悉具足。自上已來。明香飯為佛事。此下第二辨兩國化儀。初明凈土之教。次辨穢土法門。問。上云香積佛為眾說法。何故今言無文字耶。答。彼土非都無言。正用香為佛事。如此土雖用音聲。亦有藉神通等入道。皆是從多為論耳。又云。說法亦不必有言。即香能通達。亦名說法。彼諸菩薩問維摩詰今世尊釋迦牟尼以何說法。此第二明此土法門。為四。一問。二答。三嘆。四述。此初問也。維摩詰曰此土眾生剛強難化故佛為說剛強之語以調伏之。此第二答。為三。謂法譬合。法說又三。標釋結。此初標也。大明佛化。凡有三門。一軟語。二剛言。三雜說。雜說者。贊善毀惡也。言是地獄是畜生是餓鬼是諸難處。此第二釋調伏也。難處者。前明三塗為三。今說五難。名為難處也。是愚人生處。外道生處。謂愚人生處。如生無想天。定壽五百劫。謂是涅槃。後命盡時。起于邪見。撥無聖道。墮無間地獄。以聖人不生彼處故。名愚人生處也。是身邪行是身邪行報是口邪行是口邪行報是意邪行是意邪行報是殺生是殺生報是不與取是不與取報是邪淫是邪淫報是妄語是妄語報是兩舌是兩舌報是惡口是惡口報是無義語是無義語報是貪嫉是貪嫉

【現代漢語翻譯】現代漢語譯本香能令諸天人和得入律行的菩薩們各自坐在香樹下，聞到這美妙的香氣，就能獲得一切德藏三昧（一種禪定境界），得到這種三昧的菩薩，所有功德都圓滿具足。從上面開始，說明香飯是佛事。下面第二部分辨別兩國教化的儀軌。首先說明凈土的教化，其次辨別穢土的法門。問：上面說香積佛為大眾說法，為什麼現在又說沒有文字呢？答：那個佛國並非完全沒有語言，只是主要用香來作為佛事。就像我們這個世界雖然用音聲，也有藉助神通等方式入道的。這都是從多數情況來說的。又說，說法也不一定非要有語言，香能夠通達，也可以稱為說法。那些菩薩問維摩詰（一位在家菩薩）現在世尊釋迦牟尼（我們這個世界的佛）用什麼方法說法。這是第二部分說明我們這個世界的法門，分為四個部分：一、提問；二、回答；三、讚歎；四、陳述。這是第一個部分，提問。維摩詰說：這個世界的眾生剛強難以教化，所以佛為他們說剛強的話語來調伏他們。這是第二部分，回答。分為三個部分，即法、譬、合。法說又分為三個部分：標、釋、結。這是第一個部分，標明。佛的教化，總共有三個方面：一、軟語；二、剛言；三、雜說。雜說，就是讚揚善行，批評惡行。說這是地獄，這是畜生，這是餓鬼，這是各種苦難的地方。這是第二個部分，解釋調伏。苦難的地方，前面說明三塗（地獄、餓鬼、畜生）是三種，現在說五難，稱為苦難的地方。這是愚笨的人出生的地方，外道出生的地方。愚笨的人出生的地方，比如出生在無想天（一種禪定境界），在那裡壽命有五百劫（極長的時間），認為那就是涅槃（解脫）。後來壽命終結時，產生邪見，否定聖道，墮入無間地獄。因為聖人不會出生在那裡，所以稱為愚笨的人出生的地方。這是身體的邪行，這是身體的邪行報應，這是口頭的邪行，這是口頭的邪行報應，這是意念的邪行，這是意念的邪行報應，這是殺生，這是殺生的報應，這是偷盜，這是偷盜的報應，這是邪淫，這是邪淫的報應，這是妄語，這是妄語的報應，這是兩舌，這是兩舌的報應，這是惡口，這是惡口的報應，這是無義語，這是無義語的報應，這是貪婪嫉妒，這是貪婪嫉妒

【English Translation】 English version The incense enables all Devas (gods) and humans, as well as Bodhisattvas (enlightened beings) who have entered the path of discipline, to sit under the incense trees. Upon smelling this wonderful fragrance, they immediately attain the Samadhi (a state of meditative consciousness) of All Virtuous Treasures. Those Bodhisattvas who attain this Samadhi are fully endowed with all the merits and virtues. From the above, it is explained that the incense meal is a Buddha-activity. The second part below distinguishes the teaching methods of two lands. First, it explains the teachings of the Pure Land, and then it distinguishes the Dharma (teachings) of the impure land. Question: Above it was said that Buddha Land of Fragrance preaches the Dharma to the assembly, why is it now said that there are no words? Answer: That land is not entirely without language, but primarily uses incense as a Buddha-activity. Just as this world, although using sound, also relies on supernatural powers and other means to enter the path. These are all discussed from the majority perspective. Furthermore, it is said that preaching the Dharma does not necessarily require words; incense can communicate and is also called preaching the Dharma. Those Bodhisattvas asked Vimalakirti (a lay Bodhisattva), 'What Dharma does the World Honored One, Shakyamuni (the Buddha of our world), preach now?' This is the second part explaining the Dharma of this land, divided into four parts: 1. Question; 2. Answer; 3. Praise; 4. Narration. This is the first part, the question. Vimalakirti said, 'The beings of this land are stubborn and difficult to transform, so the Buddha speaks harsh words to subdue them.' This is the second part, the answer. It is divided into three parts: Dharma, Simile, and Combination. The Dharma explanation is further divided into three parts: Label, Explanation, and Conclusion. This is the first part, the label. The Buddha's teachings have three aspects: 1. Gentle words; 2. Harsh words; 3. Mixed speech. Mixed speech is praising good deeds and criticizing evil deeds. Saying 'This is hell, this is an animal, this is a hungry ghost, these are various places of suffering.' This is the second part, explaining subduing. Places of suffering, the previous explanation of the Three Wretched Realms (hell, hungry ghosts, animals) are three, now it speaks of the Five Difficulties, called places of suffering. These are places where foolish people are born, places where heretics are born. Places where foolish people are born, such as being born in the Realm of Non-Perception (a state of meditative consciousness), where the lifespan is five hundred kalpas (extremely long periods of time), believing that it is Nirvana (liberation). Later, when the lifespan ends, they develop wrong views, denying the holy path, and fall into the Avici Hell (the lowest level of hell). Because sages are not born there, it is called a place where foolish people are born. These are evil deeds of the body, these are the karmic retributions of evil deeds of the body, these are evil deeds of the mouth, these are the karmic retributions of evil deeds of the mouth, these are evil deeds of the mind, these are the karmic retributions of evil deeds of the mind, this is killing, this is the karmic retribution of killing, this is stealing, this is the karmic retribution of stealing, this is sexual misconduct, this is the karmic retribution of sexual misconduct, this is lying, this is the karmic retribution of lying, this is divisive speech, this is the karmic retribution of divisive speech, this is harsh speech, this is the karmic retribution of harsh speech, this is meaningless speech, this is the karmic retribution of meaningless speech, this is greed and jealousy, this is greed and jealousy

報是瞋惱是瞋惱報是邪見是邪見報。前明八難果。今具說十惡因果也。是慳吝是慳吝報是毀戒是毀戒報是瞋恚是瞋恚報是懈怠是懈怠報是亂意是亂意報是愚癡是愚癡報。此說六弊因果。十惡世間障。此出世間障也。是結戒是持戒是化戒是應作是不應作是障閡是不障閡是得罪是離罪是凈是垢是有漏是無漏是耶道是正道是有為是無為是世間是涅槃。前說八難。十惡。六弊。此之三科。但明所離。此文已去。變示取捨也。犯不犯。據止義也。應作不應作。約行義也。障閡者。犯于止戒。不作行善。障聖道也。是罪者。前二為罪也。離罪者。持止作行也。以難化之人心如猿猴故以若干種法制御其心乃可調伏。譬如象馬𢤱悷不調如諸楚毒乃至微骨然後調伏。此第二譬說。什公云。馬有五種。第一見鞭影即得調伏。第二得鞭乃伏。第三以利錐刺皮乃伏。第四穿肉乃伏。第五徹骨乃伏。眾生利鈍。亦有五品。第一但見他無常。其心便悟。第二見知識無常。其心乃悟。第三見兄弟親戚無常。其心乃悟。第四見父母無常。其心乃悟。第五自身無常。極受苦惱。加以苦言。然後悟也。如是剛強難化眾生故以一切苦切之言乃可入律也。此第三合譬。非鉤捶無以調象馬。非苦言無以伏難化。彼諸菩薩聞說是已皆曰未曾有也如世尊釋迦牟尼佛隱其

無量自在之力乃以貧所樂法度脫眾生斯諸菩薩亦能勞謙以無量大悲生是佛土。此第三彼菩薩嘆。初嘆佛。次嘆菩薩。貧所樂法者。此土眾生。無大乘法財。為貧。但有小機。稱樂。佛隱大德。用小法化人。如法華云。脫珍御服。著弊垢衣。以化窮子。敢同其貧隨。順其所樂。而濟度之。維摩詰言此土菩薩于諸眾生大悲堅固誠如所言然其一世饒益眾生多於彼國百千劫行所以者何此娑婆世界有十事善法諸餘凈土之所無有何等為十以佈施攝貧窮以凈戒攝毀禁以忍辱攝瞋恚以精進攝懈怠以禪定攝亂意以智慧攝愚癡。第四凈名述成仍嘆此土之教。問。凈土無貧。可不須施。若無癡者。何用化之。答。癡有二種。一者於一切法不了。故名為癡。二者唯于諸佛甚深之法未悟。名之為癡。穢土具二種癡。凈國有後一。今就前門也。說除難法度八難者以大乘法度樂小乘者以諸善根濟無德者常以四攝成就眾生是為十。說除難法。謂以小乘法化眾生也。以大乘法度樂小乘者。謂以大乘法化小也。以諸善根濟無德者。謂以人天乘。用化於物。備五乘也。問。行此行十事。云何勝彼土修行。答。此土有十惡法。故十德增長。彼土淳善。施德無地。如多病處。醫有遍救之土。無疾之所。醫無施用。故百千劫行。不如一世也。彼菩薩曰菩薩成就幾法于

【現代漢語翻譯】現代漢語譯本以無量自在之力，用適應貧困者所喜好的佛法來度脫眾生，這些菩薩也能以謙虛的態度和無量的大悲心來建設這個佛土。這是第三段，彼土的菩薩讚歎娑婆世界。首先讚歎佛陀，其次讚歎菩薩。『貧所樂法』指的是，這個世界的眾生，沒有大乘佛法的財富，所以是貧困的。但他們有適應小乘佛法的根基，所以說他們樂於接受小乘佛法。佛陀隱藏自己的大德，用小乘佛法來教化世人。如同《法華經》所說，脫下珍貴的御服，穿上破舊的衣服，來教化窮困的兒子。甘願和他們一樣貧困，順應他們所喜好的，來救濟他們。維摩詰說：『這個世界的菩薩對於眾生的大悲心非常堅定。』確實如你所說，然而他們在一世中所饒益的眾生，比其他佛國百千劫所行的還要多。這是為什麼呢？因為這個娑婆世界有十種善法，是其他清凈佛土所沒有的。是哪十種呢？用佈施來攝受貧窮的人，用清凈的戒律來攝受毀犯禁戒的人，用忍辱來攝受嗔恚的人，用精進來攝受懈怠的人，用禪定來攝受散亂的心意，用智慧來攝受愚癡的人。第四段，維摩詰闡述並贊成這個世界的教化。問：清凈佛土沒有貧窮，可能不需要佈施。如果沒有愚癡的人，用什麼來教化他們呢？答：愚癡有兩種，一種是對一切法都不瞭解，所以稱為愚癡。另一種是僅僅對諸佛甚深之法沒有領悟，稱為愚癡。穢土具備兩種愚癡，凈土只有后一種。現在就前一種愚癡來說。說用去除苦難的佛法來度脫八難的人，用大乘佛法來度脫喜歡小乘佛法的人，用各種善根來救濟沒有德行的人，經常用四攝法來成就眾生，這就是十種善法。說用去除苦難的佛法，指的是用小乘佛法來教化眾生。用大乘佛法來度脫喜歡小乘佛法的人，指的是用大乘佛法來教化小乘根基的人。用各種善根來救濟沒有德行的人，指的是用人天乘佛法，來教化眾生。具備了五乘佛法。問：行這十種善法，為什麼勝過在凈土修行呢？答：因為這個世界有十種惡法，所以十種德行才能增長。清凈佛土非常純善，沒有行佈施德行的土壤。如同多病的地方，醫生有普遍救治的機會。沒有疾病的地方，醫生沒有施展的機會。所以百千劫的修行，不如在一世的修行。彼土的菩薩說：菩薩成就幾種法才能...

【English Translation】 English version With the power of boundless freedom, they liberate sentient beings using the Dharma that pleases those who are fond of poverty. These Bodhisattvas can also cultivate this Buddha-land with humility and boundless great compassion. This is the third section, where the Bodhisattvas from that land praise the Saha world. First, they praise the Buddha; second, they praise the Bodhisattvas. 'Dharma that pleases those who are fond of poverty' refers to the sentient beings in this world who lack the wealth of Mahayana (Great Vehicle) Dharma, hence they are poor. However, they have the capacity to accept the Small Vehicle Dharma, so it is said that they are pleased with it. The Buddha conceals his great virtues and uses the Small Vehicle Dharma to teach people. As the Lotus Sutra says, he takes off his precious royal garments and puts on tattered clothes to teach the impoverished son. He is willing to be as poor as them, complying with what they like, in order to save them. Vimalakirti said, 'The Bodhisattvas in this world have steadfast great compassion for sentient beings.' Indeed, as you say, the sentient beings they benefit in one lifetime are more than those benefited in hundreds of thousands of kalpas (eons) in other Buddha-lands. Why is this so? Because this Saha world has ten good Dharmas that other pure lands do not have. What are the ten? Using generosity to embrace the poor, using pure precepts to embrace those who violate the precepts, using patience to embrace those who are angry, using diligence to embrace those who are lazy, using meditation to embrace those whose minds are distracted, and using wisdom to embrace those who are ignorant. The fourth section, Vimalakirti elaborates and approves of the teachings of this world. Question: Pure lands have no poverty, so perhaps there is no need for generosity. If there are no ignorant people, what is used to teach them? Answer: There are two kinds of ignorance. One is not understanding all Dharmas, so it is called ignorance. The other is only not understanding the profound Dharmas of all Buddhas, which is called ignorance. The impure land has both kinds of ignorance, while the pure land only has the latter. Now, we are speaking of the former kind of ignorance. It is said that using the Dharma that removes suffering to liberate those in the eight difficulties (eight conditions where one cannot easily practice the Dharma), using the Mahayana Dharma to liberate those who like the Small Vehicle Dharma, using various good roots to aid those who have no virtue, and constantly using the four means of attraction (generosity, kind speech, beneficial action, and cooperation) to accomplish sentient beings—these are the ten good Dharmas. It is said that using the Dharma that removes suffering refers to using the Small Vehicle Dharma to teach sentient beings. Using the Mahayana Dharma to liberate those who like the Small Vehicle Dharma refers to using the Mahayana Dharma to teach those with the capacity for the Small Vehicle. Using various good roots to aid those who have no virtue refers to using the Dharma of humans and gods to teach sentient beings. It encompasses the five vehicles (human, deva, sravaka, pratyekabuddha, bodhisattva). Question: Practicing these ten good Dharmas, why is it superior to practicing in a pure land? Answer: Because this world has ten evil Dharmas, the ten virtues can grow. The pure land is very pure, with no soil for practicing the virtue of generosity. Like a place with many illnesses, doctors have the opportunity to provide universal healing. In a place with no illnesses, doctors have no opportunity to practice. Therefore, practicing for hundreds of thousands of kalpas is not as good as practicing in one lifetime. The Bodhisattvas of that land said: How many Dharmas must a Bodhisattva accomplish to...

此世界行無瘡疣生於凈土。自上已來。明凈土果竟。從此已后。辨凈土因。明凈土果。使其現益。辨凈土因。令來世往生。前問。次答。問意。從凈名嘆此土。菩薩一世修行。勝他方百十劫。若然者。深行之人。可有濟物之功。淺行之者。欲住穢土化人。恐自不能救。亦不能益物。如小湯投冰。反助成結。故問。以何法而能自無患累。復能益他。令自之與他。俱生凈土。維摩詰言菩薩成就八法於此世界行無瘡疣生於凈土。此第二凈名答。為三。標釋結。此初標也。何等為八饒益眾生而不望報代一切眾生受諸苦惱所作功德盡以施之。此第二別釋八法。八法前四化他。后四自行。前四即慈悲喜捨。饒益眾生而不望報。此慈心也。慈心與樂故不望報。代眾生受苦者。此明悲心。問。眾生受苦。是前業果報。云何可代。答。教化令起善滅惡。便離若得樂。故名為代也。所作功德盡以施之。明喜也。以喜除嫉。故能盡施。等心眾生謙下無礙。此明舍心。舍治愛憎故。其心平等。既以等心。復能卑己尊人。謂嫌下也。以等心謙下。于怨親之間。無復隔閡。于諸菩薩現之如佛所未聞法聞之不癡。初句敬人。次不疑法。菩薩是四生之橋樑。三寶之繼嗣。視之如佛則已功德。故須敬人。佛所說經。聞即信受。不以未聞而生疑惑。故須信法

【現代漢語翻譯】現代漢語譯本在此世界修行，沒有像瘡疣一樣的煩惱，便能往生凈土。以上已經說明了凈土的果報。從現在開始，辨析往生凈土的因。闡明凈土的果報，是爲了使其產生現實的利益；辨析往生凈土的因，是爲了使人在來世能夠往生。前面是提問，接下來是回答。提問的意圖是：從《維摩詰經》中讚歎此土的菩薩在一世中的修行，勝過其他世界的百千劫。如果這樣的話，精進修行的人，可以有濟世的功德；而修行淺薄的人，想要住在污濁的世間教化他人，恐怕自己都不能得救，也不能利益他人，就像把少量熱水倒入冰中，反而助長了冰的凝結。所以提問：用什麼方法才能使自己沒有患難和牽累，又能利益他人，使自己和他人都能往生凈土？維摩詰說：『菩薩成就八種法，在這個世界修行，沒有像瘡疣一樣的煩惱，便能往生凈土。』這是維摩詰的第二個回答，分為三部分：標示、解釋、總結。這是最初的標示。什麼是八種法？饒益眾生而不期望回報，代替一切眾生承受各種苦惱，所做的功德全部施捨給眾生。』這是第二部分，分別解釋八種法。八種法的前四種是化度他人，后四種是自身修行。前四種就是慈、悲、喜、舍。『饒益眾生而不期望回報』，這是慈心。因為慈心是給予快樂，所以不期望回報。『代替眾生承受苦惱』，這是說明悲心。問：眾生承受苦惱，是前世業力的果報，怎麼可以代替呢？答：教化眾生髮起善念，消除惡念，便能脫離苦難，獲得快樂，所以稱為代替。『所做的功德全部施捨給眾生』，這是說明喜。因為用喜來消除嫉妒，所以能夠全部施捨。『以平等心對待眾生，謙虛卑下沒有障礙』，這是說明舍心。因為用舍來治理愛和憎，所以內心平等。既然以平等心對待眾生，又能謙卑自己，尊重他人，這就是所謂的謙下。以平等心和謙下，在怨家和親人之間，不再有隔閡。『對於諸位菩薩，像對待佛一樣恭敬；對於從未聽過的佛法，聽了也不疑惑。』前一句是尊敬人，后一句是不懷疑法。菩薩是四生（胎生、卵生、濕生、化生）的橋樑，是三寶（佛、法、僧）的繼承者，把他們看作佛一樣，他們的功德已經圓滿，所以必須尊敬人。佛所說的經典，聽了就相信接受，不因為沒有聽過就產生疑惑，所以必須相信法。

【English Translation】 English version In this world, practicing without afflictions like sores, one can be reborn in the Pure Land. The above has explained the result of the Pure Land. From now on, we will analyze the causes for rebirth in the Pure Land. Clarifying the result of the Pure Land is to bring about real benefits; analyzing the causes for rebirth in the Pure Land is to enable people to be reborn in the next life. First is the question, then the answer. The intention of the question is: from the Vimalakirti Sutra, praising the Bodhisattvas (enlightened beings) of this land who, in one lifetime of practice, surpass hundreds of thousands of kalpas (aeons) in other worlds. If this is the case, those who practice diligently can have the merit of saving the world; while those who practice superficially, wanting to dwell in the defiled world to teach others, I am afraid that they cannot save themselves, nor can they benefit others, just like pouring a small amount of hot water into ice, which instead helps the ice to solidify. Therefore, the question is: what method can be used to make oneself free from troubles and afflictions, and also benefit others, so that both oneself and others can be reborn in the Pure Land? Vimalakirti (name of a lay buddhist) said: 'A Bodhisattva (enlightened being) who accomplishes eight dharmas (teachings) in this world, practicing without afflictions like sores, can be reborn in the Pure Land.' This is Vimalakirti's second answer, divided into three parts: indication, explanation, and conclusion. This is the initial indication. What are the eight dharmas (teachings)? 'Benefiting sentient beings without expecting reward, bearing all suffering for all sentient beings, dedicating all the merits one has made to them.' This is the second part, explaining the eight dharmas (teachings) separately. The first four of the eight dharmas (teachings) are for transforming others, and the last four are for self-cultivation. The first four are metta (loving-kindness), karuna (compassion), mudita (sympathetic joy), and upekkha (equanimity). 'Benefiting sentient beings without expecting reward' is metta (loving-kindness). Because metta (loving-kindness) is giving happiness, so one does not expect reward. 'Bearing the suffering for sentient beings' is explaining karuna (compassion). Question: sentient beings bearing suffering is the result of past karma (action), how can one bear it for them? Answer: teaching sentient beings to generate good thoughts and eliminate evil thoughts, then they can be free from suffering and obtain happiness, so it is called bearing it for them. 'Dedicating all the merits one has made to them' is explaining mudita (sympathetic joy). Because using mudita (sympathetic joy) to eliminate jealousy, one can dedicate all merits. 'Treating sentient beings with equanimity, being humble and without obstacles' is explaining upekkha (equanimity). Because using upekkha (equanimity) to govern love and hate, the mind is equal. Since one treats sentient beings with equanimity, and can be humble oneself and respect others, this is what is called humility. With equanimity and humility, there is no longer separation between enemies and relatives. 'Regarding all Bodhisattvas (enlightened beings) with respect as if they were Buddhas (enlightened one); listening to the dharma (teachings) that has never been heard without doubt.' The first sentence is respecting people, and the second sentence is not doubting the dharma (teachings). Bodhisattvas (enlightened beings) are the bridge of the four births (womb-born, egg-born, moisture-born, and transformation-born), and the successors of the Three Jewels (Buddha (enlightened one), Dharma (teachings), Sangha (community)), regarding them as Buddhas (enlightened one), their merits are already complete, so one must respect people. The sutras (discourses) spoken by the Buddha (enlightened one), one believes and accepts upon hearing, not generating doubt because one has not heard it before, so one must believe in the dharma (teachings).

。不與聲聞而相違背。上尊人重法。是自學處。為第五句也。此於何學處。不起恚閡。為第六句也。三乘雖殊。歸宗不二。故無但違也。不嫉彼供不高己利而於其中調伏其心。此第七句。于受用事。不起煩惱。他種他獲。故不生嫉。已種已得。何為自高。於是二處。善自調伏。常省己過不訟彼短恒以一心求諸功德。此第八句。于修行處。能離過集善。省己過則自過消。訟彼短則短在己。此二離過也。眾惡易增。功德難具。非一心專求。無以克成。此集善也。是為八。上標釋已竟。今總結也。維摩詰文殊師利於大眾中說是法時百千天人皆發阿耨多羅三藐三菩提心十千菩薩得諸法忍。上說凈土因果。今第二時眾蒙益。

菩薩行品第十一

此第四會。重集庵園。序其來意。有五因緣。一者上所說法。須佛印定。方得成經。然後乃可遠流遐代。二者凈名所現不思議事。方丈之眾已見。庵園之緣未睹。為化未周。故須此集。三者眾香菩薩。來意有二。一欲見凈名。二禮覲于佛。今欲遂其本心。故須此會。四者。上品但明香飯。以為佛事。今欲廣陳佛事。有無量法門。五者上借坐請飯。略現神通。今掌持會眾。手接大千。廣示難思之道。菩薩行品者。凡夫行於生死。二乘心遊涅槃。並隨二邊。非履道行。今眾香大士。

【現代漢語翻譯】現代漢語譯本：不與聲聞（Śrāvaka，小乘佛教徒）的教義相違背。尊重上師，重視佛法，這是自我修行的準則。這是第五句的含義。在哪些修行方面，不會產生嗔恨和障礙？這是第六句的含義。雖然聲聞乘、緣覺乘、菩薩乘三乘有所不同，但最終目標是一致的，因此沒有相互違背的情況。不嫉妒他人獲得的供養比自己多，不貪圖自己的利益，並且在這些方面調伏自己的內心。這是第七句的含義。對於受用之事，不起煩惱。他人種植，他人獲得，所以不會產生嫉妒。自己已經種植，自己已經獲得，為何還要自高自大？因此在這兩個方面，要好好地調伏自己。經常反省自己的過錯，不宣揚他人的缺點，始終以一心追求各種功德。這是第八句的含義。以上是對經文的標示和解釋，已經結束。現在進行總結。當維摩詰（Vimalakīrti）和文殊師利（Mañjuśrī）在大眾中宣說此法時，成百上千的天人和人，都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），一萬名菩薩獲得了諸法忍（dharma-kṣānti，對佛法的理解和接受）。上面講述了凈土的因和果，現在是第二次，大眾從中受益。

菩薩行品第十一

這是第四次集會，重新聚集在庵園。敘述這次集會的來意，有五個因緣。第一，上面所說的佛法，需要佛陀的印證，才能成為完整的經典，然後才能流傳到遙遠的未來。第二，維摩詰所展現的不可思議之事，方丈室內的大眾已經見過，但庵園的聽眾還沒有見到，爲了教化尚未普及，所以需要這次集會。第三，眾香菩薩（Anekagandha-bodhisattva）的來意有兩個，一是想見維摩詰，二是想禮拜佛陀。現在想要滿足他們的本願，所以需要這次集會。第四，上一品只是說明了香飯，作為佛事。現在想要廣泛陳述佛事，有無量法門。第五，上次借用座位和請求飯食，略微展現了神通。這次掌管和主持集會，用手接住大千世界，廣泛展示難以思議的道理。《菩薩行品》的意思是，凡夫在生死中輪迴，二乘的心遊離於涅槃，都偏離了兩個極端，不是真正的修行之道。現在眾香大士（Anekagandha-bodhisattva）。

【English Translation】 English version: Not contradicting the teachings of the Śrāvakas (small vehicle Buddhists). Respecting the teacher and valuing the Dharma is the principle of self-cultivation. This is the meaning of the fifth sentence. In which aspects of practice will there be no anger or obstacles? This is the meaning of the sixth sentence. Although the three vehicles of Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna are different, the ultimate goal is the same, so there is no contradiction. Not being jealous of others receiving more offerings than oneself, not being greedy for one's own benefits, and subduing one's mind in these aspects. This is the meaning of the seventh sentence. Not arising afflictions regarding things to be enjoyed. Others plant, others gain, so there is no jealousy. One has already planted, one has already gained, why be arrogant? Therefore, in these two aspects, one should cultivate oneself well. Constantly reflecting on one's own faults, not publicizing the shortcomings of others, and always seeking all merits with one mind. This is the meaning of the eighth sentence. The above is the marking and explanation of the scriptures, which has ended. Now to summarize. When Vimalakīrti and Mañjuśrī were expounding this Dharma in the assembly, hundreds of thousands of gods and humans all aroused the mind of anuttarā-samyak-saṃbodhi-citta (supreme perfect enlightenment), and ten thousand Bodhisattvas obtained dharma-kṣānti (acceptance of the Dharma). The above described the cause and effect of the Pure Land, and now it is the second time that the assembly benefits from it.

Chapter Eleven: Conduct of a Bodhisattva

This is the fourth gathering, reassembling in the hermitage garden. Narrating the intention of this gathering, there are five causes. First, the Dharma spoken above needs the Buddha's seal of approval to become a complete scripture, and then it can be passed down to the distant future. Second, the inconceivable events manifested by Vimalakīrti have been seen by the assembly in the square foot room, but the audience in the hermitage garden has not seen them. In order to universalize the teachings, this gathering is needed. Third, Anekagandha-bodhisattva's intention in coming is twofold: one is to see Vimalakīrti, and the other is to pay homage to the Buddha. Now, to fulfill their original wishes, this gathering is needed. Fourth, the previous chapter only explained fragrant rice as a Buddhist practice. Now, we want to widely state Buddhist practices, which have countless Dharma gates. Fifth, last time, borrowing a seat and requesting food, slightly showed supernatural powers. This time, managing and presiding over the assembly, holding the great thousand world in hand, widely demonstrating the inconceivable principles. The meaning of 'Conduct of a Bodhisattva' is that ordinary people revolve in birth and death, and the minds of the two vehicles wander in Nirvana, both deviating from the two extremes, not the true path of practice. Now, Anekagandha-bodhisattva.

將還本土。請為說菩薩正行。故以目品。品開為二。第一緣起。第二正說。緣起十句。一將欲來前現瑞相。二問瑞所由。三答瑞意。四要文殊往。五文殊許來。六凈名掌擎大眾。七眾到已稽首。八如來慰問。九命令就坐。十受命而坐。是時佛說法于菴羅樹園其地忽然廣博嚴事一切眾會皆作金色。此初現瑞者。凡有三義。一為他方客來故。莊嚴處所。二發起庵園眾會敬仰之誠也。三表備開法門。他人悟道。阿難白佛言世尊以何因緣有此瑞應是處忽然廣博嚴事一切眾會皆作金色。第二問瑞所由。大士所為。非小道能測。又令時眾。知凈名來。預生欣仰。有二因緣所以問。佛告阿難是維摩詰文殊師利與諸大眾恭敬圍繞發意欲來故先指此瑞應。第三答瑞所由也。於是維摩詰語文殊師利可共見佛與諸菩薩禮事供養。第四要文殊師利來。凡有三義。一欲印定成經。二今眾香菩薩。見佛聞法。三欲明佛事。有無量門。非止香飯。文殊師利言善哉行矣今正是時。第五文殊嘆許。是時者。謂弘道益物之時。會上三義也。維摩詰即以神力持諸大眾並師子座置其右掌往詣佛所到已著地。第六凈名現通。即是重明不思議事。掌不大而能持。眾不小而被蓮。又世之待賓。給以車馬。大士迎送。運以神通。稽首佛足右繞七匝一心合掌在一面立其諸菩

薩即皆避坐稽首佛足亦繞七匝於一面立諸大弟子釋梵四天王等亦皆避坐稽首佛足在一面立。第七到已脩敬。於是世尊如法慰問諸菩薩已。第八如來慰問。各令復坐。第九命令就坐即皆受教。第十受旨而坐。眾坐已定佛語舍利弗汝見菩薩大士自在神力之所為乎。此第二次明正說。就文為兩。第一印成。前說明佛事不同。二辨菩薩行。初又二。第一別明香飯之德。第二辨佛事不同。所以前問身子。凡有二義。一欲印定成經。二以大機小。唯然已見於汝意云何世尊我睹其為不可思議非意所圖非度所測。不思議名。正顯於此。良以二乘不能測度。名不思議。爾時阿難白佛言世尊今所聞香自昔未有是為何香。問。上云。香氣普薰三千。方丈庵園。相去數里。云何不聞。答。以非分故。近而不聞。今將印定成經。及其明佛事。故得聞也。佛告阿難是彼菩薩毛孔之香。獨言彼菩薩香者。示根本故也。又欲今身子自顯是食之香。於是舍利弗語阿難言我等毛孔亦出是香阿難言此所從來曰是長者維摩詰從眾香國取佛餘飯于舍長者一切毛孔皆香若此阿難問維摩詰是香氣住當久如維摩詰言至此飯消曰此飯久如當消曰此飯勢力至於七日然後乃消。什公云。有人食香飯。飯不時消。心必厭舍。故不令久也。亦云應得道者。飯氣時熏。不過七日。必成

【現代漢語翻譯】現代漢語譯本薩迦皆避席而坐，稽首佛足，亦繞佛七匝，於一面站立。諸大弟子、釋（Śakra，帝釋天）、梵（Brahmā，大梵天）、四天王等，也都避席而坐，稽首佛足，在一面站立。第七，到座已畢，恭敬行禮。於是世尊如法慰問諸菩薩之後。第八，如來慰問完畢，各自令其復位坐下。第九，命令就座，眾人皆受教。第十，領受旨意而坐。大眾坐定后，佛告訴舍利弗（Śāriputra，智慧第一的弟子）：『你見到菩薩大士自在神通之力所為之事了嗎？』這是第二次闡明正說。就文義而言分為兩部分。第一部分是印證成就。前面說明佛事之不同。第二部分是辨明菩薩之行。初又分為二。第一，分別說明香飯之功德。第二，辨明佛事之不同。所以先前問舍利弗，凡有二義。一是爲了印定成就此經。二是以大機來顯示小機。『唯然，我已經見到了。』你意下如何？世尊，我所見所聞，實不可思議，非意所能料，非度所能測。『不思議』之名，正顯於此。實在是由於二乘（聲聞乘和緣覺乘）之人不能測度，故名不思議。這時，阿難（Ānanda，多聞第一的弟子）稟白佛言：『世尊，如今所聞之香，自昔未有，這是什麼香呢？』問：上文說，香氣普薰三千大千世界，方丈庵園，相距數里，為何不聞？答：因為不是應得的緣分，所以近在咫尺也聽不到。如今將要印定成就此經，以及闡明佛事，所以才得聞此香。佛告訴阿難：『這是彼菩薩毛孔之香。』單獨說『彼菩薩』之香，是爲了顯示根本的緣故。又想讓舍利弗親自顯明這是食物之香。於是舍利弗告訴阿難說：『我等毛孔也散發出這種香氣。』阿難問：『這香從何而來？』答：『是長者維摩詰（Vimalakīrti，一位在家菩薩）從眾香國取佛所食之餘飯，于舍長者一切毛孔皆香若此。』阿難問維摩詰：『這香氣能持續多久？』維摩詰說：『至此飯消。』問：『此飯多久能消化？』答：『此飯的勢力，能持續七日然後才消。』什公說：『有人食香飯，飯不時消，心必厭舍，故不令久也。』也有說，應得道者，飯氣時熏，不過七日，必成。

【English Translation】 English version Then Śakra (Śakra, the lord of the devas) and all others moved aside and sat down, bowed their heads to the Buddha's feet, and circumambulated him seven times, standing on one side. The great disciples, Śakra, Brahmā (Brahmā, the creator god), the Four Heavenly Kings, and others also moved aside and sat down, bowed their heads to the Buddha's feet, and stood on one side. Seventh, having arrived, they paid their respects. Thereupon, the World-Honored One, according to the Dharma, comforted the Bodhisattvas. Eighth, the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) having comforted them, ordered each to return to their seats. Ninth, upon being ordered to sit, all received the instruction. Tenth, receiving the command, they sat down. When the assembly was seated, the Buddha said to Śāriputra (Śāriputra, the disciple foremost in wisdom): 'Have you seen the deeds performed by the Bodhisattva Mahāsattvas (Mahāsattvas, 'great beings') through their power of self-mastery and spiritual abilities?' This is the second time the correct teaching is clarified. In terms of the text, it is divided into two parts. The first part is the confirmation of accomplishment. The previous section explained the difference in the Buddha's activities. The second part distinguishes the conduct of the Bodhisattvas. The first part is further divided into two. First, the merits of the fragrant rice are separately explained. Second, the difference in the Buddha's activities is distinguished. Therefore, Śāriputra was asked earlier, which has two meanings. One is to confirm the accomplishment of this sutra. The other is to reveal the small capacity through the great opportunity. 'Yes, I have seen it.' What is your opinion? World-Honored One, what I have seen and heard is truly inconceivable, beyond what the mind can anticipate, beyond what can be measured. The name 'inconceivable' is precisely revealed here. It is truly because those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot fathom it, hence it is called inconceivable. At that time, Ānanda (Ānanda, the disciple foremost in hearing) said to the Buddha: 'World-Honored One, the fragrance that is now smelled is unprecedented. What is this fragrance?' Question: Above it was said that the fragrance pervades the three thousand great thousand worlds, the square-foot monastery, which is several miles away. Why was it not smelled? Answer: Because it was not the appropriate condition, so even though it was nearby, it was not heard. Now, as this sutra is about to be confirmed and accomplished, and the Buddha's activities are about to be clarified, the fragrance can be smelled. The Buddha told Ānanda: 'This is the fragrance from the pores of that Bodhisattva.' Singling out 'that Bodhisattva's' fragrance is to show the root cause. Also, it is intended to have Śāriputra personally reveal that this is the fragrance of food. Thereupon, Śāriputra said to Ānanda: 'Our pores are also emitting this fragrance.' Ānanda asked: 'Where does this fragrance come from?' Answer: 'It is the elder Vimalakīrti (Vimalakīrti, a lay Bodhisattva) who took the remaining rice eaten by the Buddha from the Land of All Fragrances. In the elder's house, all the pores of the elders are fragrant like this.' Ānanda asked Vimalakīrti: 'How long will this fragrance last?' Vimalakīrti said: 'Until this rice is digested.' Question: 'How long will it take for this rice to be digested?' Answer: 'The power of this rice will last for seven days before it is digested.' Master Kumārajīva said: 'If someone eats fragrant rice and the rice does not digest quickly, the mind will surely become weary and discard it, so it is not allowed to last long.' It is also said that for those who are destined to attain the Way, the fragrance of the rice will permeate them for no more than seven days, and they will surely succeed.

聖道。如七步蛇嚙。勢不過七日。事不須久。故不令過七也。釋僧肇云。七日勢消。飯之常力也。若應因飯而階道者。要得其所應得。然後消也。吉藏謂。飯有三。凡夫感薄。但得七日。所謂下也。二乘小深。故得初果。正位羅漢心。然後乃消。所謂次也。大乘發心。乃至補處。然後乃消。所謂上也。以應三品眾生故。初云七日。又阿難若聲聞人未入正位食此飯者得入正位然後乃消已入正位食此飯者得心解脫然後乃消若未發大乘意食此飯者至發意乃消已發意食此飯者得無生忍然後乃消已得無生忍食此飯者至一生補處然後乃消此飯如是滅除一切諸煩惱毒然後乃消。有人言。飯是法門。非是飯食。故能令人得道。今諸佛即飯為法門。現此一用。令人入道。如有經云。菩薩有照法性天冠。著此冠時。一切法性。悉來現心。問。食香飯。云何令人得道。答。諸佛有善巧之言。亦有善巧之食。故聽言散味。皆得道也。又世治身病。既其有藥。今治心病。亦應有藥。即香飯是矣。什公云。食此飯時。體安心靜。發未曾有意。飯尚如此。何況道耶。有此妙果。必有妙因。極大信樂。深遠因果。達因果即解緣起。解緣起則見實相。是故得道。阿難白佛言未曾有也世尊如是香飯能作佛事。此下第二具明佛事不同。就文為兩。第一正明佛事

【現代漢語翻譯】現代漢語譯本聖道。譬如被七步蛇咬傷，毒性發作不過七日。修行之事不應拖延太久，因此不超過七日。釋僧肇解釋說，七日毒性消退，是因為飯食具有這種恒常的力量。如果有人因為飯食而證悟，必須得到他所應得的果報，然後才能消化。吉藏認為，飯食有三種：凡夫根基淺薄，只能維持七日，這是下品。二乘修行稍深，因此能證得初果，達到阿羅漢的境界，然後才能消化，這是中品。大乘發心，乃至達到補處菩薩的境界，然後才能消化，這是上品。因為適應三種根器的眾生，所以最初說七日。另外，阿難，如果聲聞人未證入聖位而食此飯，則能證入聖位后才能消化；已證入聖位而食此飯，則能獲得心解脫后才能消化；如果未發大乘菩提心而食此飯，則至發起菩提心時才能消化；已發菩提心而食此飯，則能獲得無生法忍后才能消化；已得無生法忍而食此飯，則至一生補處菩薩的境界才能消化。此飯能夠滅除一切諸煩惱毒，然後才能消化。有人說，飯是法門，不是普通的飯食，所以能令人得道。如今諸佛以飯作為法門，展現這種作用，令人入道。如有經典說，菩薩有照法性天冠，戴上此冠時，一切法性，都來顯現在心中。問：食用香飯，如何令人得道？答：諸佛有善巧的言語，也有善巧的食物，所以聽聞佛法，品嚐飯食，都能得道。世間治療身體疾病，有藥物；現在治療心病，也應該有藥物，這香飯就是了。鳩摩羅什說，食用此飯時，身體安穩，內心平靜，生起從未有過的意念。飯食尚且如此，何況是佛道呢？有如此妙果，必有妙因。需要極大的信樂，深遠的因果。通達因果就能理解緣起，理解緣起就能見到實相，因此才能得道。阿難對佛說，真是前所未有啊，世尊，如此香飯能作佛事。下面第二部分詳細說明佛事的不同。就文義分為兩部分。第一部分正式說明佛事。

【English Translation】 English version The Holy Path. Like being bitten by a seven-step snake, the effect lasts no more than seven days. Matters should not be delayed for too long, hence not exceeding seven days. The explanation by Venerable Sengzhao is that the poison dissipates in seven days because the food possesses this constant power. If one attains enlightenment through food, one must receive the due reward before it can be digested. Jizang states that there are three types of food: ordinary people with shallow roots can only sustain it for seven days, which is the lowest level. Those of the Two Vehicles with deeper practice can attain the first fruit and the state of Arhat before it can be digested, which is the middle level. Those who generate the Bodhi mind in the Mahayana tradition, up to the level of a 'Bodhisattva destined for Buddhahood in their next life', can digest it only after reaching that stage, which is the highest level. Because it caters to beings of three different capacities, it is initially said to last for seven days. Furthermore, Ananda, if a 'Sravaka' (listener) who has not entered the right path eats this food, they can only digest it after entering the right path; if they have already entered the right path and eat this food, they can only digest it after attaining liberation of mind; if they have not generated the Mahayana aspiration and eat this food, they can only digest it upon generating the aspiration; if they have already generated the aspiration and eat this food, they can only digest it after attaining the 'tolerance of the unoriginated dharma' (anutpattika-dharma-kshanti); if they have already attained the 'tolerance of the unoriginated dharma' and eat this food, they can only digest it upon reaching the state of a 'Bodhisattva destined for Buddhahood in their next life'. This food eliminates all afflictions and poisons before it can be digested. Some say that the food is a 'dharma gate' (method of practice), not ordinary food, so it can lead people to enlightenment. Now, the Buddhas use food as a 'dharma gate', demonstrating this function to lead people to the path. As some sutras say, Bodhisattvas have a 'crown of illuminating the nature of dharma', and when wearing this crown, all aspects of the nature of dharma appear in the mind. Question: How does eating fragrant food lead people to enlightenment? Answer: The Buddhas have skillful words and skillful food, so hearing the Dharma and tasting the food can both lead to enlightenment. In the world, there is medicine to cure physical illnesses; now, there should also be medicine to cure mental illnesses, and this fragrant food is it. Kumarajiva said that when eating this food, the body is stable, the mind is peaceful, and unprecedented thoughts arise. If food is like this, how much more so is the Buddha's path? With such wonderful results, there must be wonderful causes. It requires great faith and far-reaching causes and effects. Understanding cause and effect leads to understanding dependent origination, and understanding dependent origination leads to seeing reality, and therefore attaining enlightenment. Ananda said to the Buddha, 'It is truly unprecedented, World Honored One, that such fragrant food can perform Buddha's work.' The second part below explains in detail the differences in Buddha's work. In terms of the text, it is divided into two parts. The first part formally explains Buddha's work.

多門。二解悟入此門。有大利益。阿難嘆者。飯本益身。遂令得道。故稱未曾有也。佛事者。教化眾生。令得悟道。蓋是諸佛之事也。佛言如是如是阿難或有佛土以佛光明而作佛事有以諸菩薩而作佛事。如華嚴經如來默然。菩薩說法。又即此經。釋迦無言。而凈名弘道。有以佛所化人而作佛事。如須扇多佛。真形滅度。留化佛。利益眾生。有以菩提樹而作佛事。佛在樹下得菩提。名菩樹。此樹隨所見聞。而出形聲。並得悟道。故以樹為佛事。所以佛衣服臥具而作佛事。昔閻浮提王。得佛大衣。時世疾疫。王以衣著標上。以示眾人。眾人歸命。病皆得愈。信敬益深。因是解脫。有以飲食而作佛事有以園林臺觀而作佛事。眾香國土。以香為地苑園。令人悟道。即其事也。有以三十二相八十種好而作佛事有以佛身而作佛事。或示真形相好而得道。又如洴沙王。以佛像與弗迦沙王。因是得悟也。佛身者。令現身也。有以虛空而作事眾生應以此緣得入律行。眾生根性不同。好有者。存身以示有。樂空者。滅身以示無。如文殊師利。滅眾色像。現虛空相。以化阿阇世王。如密跡經說。有以夢幻影向。鏡中像水中月熱時炎如是等喻而作佛事。自有眾生。令其感夢。而得悟道。或有現幻炎不真形色而得益者。或有以者聲語言文字而作佛

【現代漢語翻譯】現代漢語譯本：多門：指多種不同的法門。二解悟入此門：第二種解釋是領悟並進入這些法門。有大利益：會有很大的利益。阿難嘆者：阿難感嘆的原因是。飯本益身，遂令得道：因為飲食本來是用來滋養身體的，卻因此而使人得道。故稱未曾有也：所以稱讚這是前所未有的事情。佛事者：所謂的佛事，是指。教化眾生，令得悟道：教化眾生，使他們能夠領悟真理，證得覺悟。蓋是諸佛之事也：這實際上是諸佛所做的事情。佛言：如是如是阿難：佛說：『是的，是的，阿難。』或有佛土以佛光明而作佛事：或許有些佛土是以佛的光明來做佛事。有以諸菩薩而作佛事：有些佛土是以諸位菩薩來做佛事。如華嚴經如來默然，菩薩說法：例如《華嚴經》中，如來保持沉默，而菩薩說法。又即此經，釋迦無言，而凈名弘道：又比如這部經，釋迦牟尼佛沒有說話，而維摩詰居士弘揚佛法。有以佛所化人而作佛事：有些佛土是以佛所教化的人來做佛事。如須扇多佛，真形滅度，留化佛，利益眾生：例如須扇多佛，他的真身已經滅度，但留下化身佛，利益眾生。有以菩提樹而作佛事：有些佛土是以菩提樹來做佛事。佛在樹下得菩提，名菩樹：佛在菩提樹下證得菩提，這棵樹因此被稱為菩提樹。此樹隨所見聞，而出形聲，並得悟道：這棵樹隨著所見所聞，而顯現各種形象和聲音，並且使人得以悟道。故以樹為佛事：所以說以樹為佛事。所以佛衣服臥具而作佛事：所以說佛的衣服和臥具也可以用來做佛事。昔閻浮提王，得佛大衣，時世疾疫：過去閻浮提的國王，得到佛的大衣，當時世間流行疾病。王以衣著標上，以示眾人：國王把這件衣服放在高處，展示給眾人看。眾人歸命，病皆得愈：眾人歸依佛法，疾病都痊癒了。信敬益深，因是解脫：信仰和尊敬更加深刻，因此得到解脫。有以飲食而作佛事：有些佛土是以飲食來做佛事。有以園林臺觀而作佛事：有些佛土是以園林臺觀來做佛事。眾香國土，以香為地苑園，令人悟道，即其事也：在眾香國土，以香為地，建造園林，使人悟道，就是這樣的例子。有以三十二相八十種好而作佛事：有些佛土是以佛的三十二相和八十種好來做佛事。有以佛身而作佛事：有些佛土是以佛身來做佛事。或示真形相好而得道：或者示現真實的形體和美好的相貌，使人得道。又如洴沙王，以佛像與弗迦沙王，因是得悟也：又比如洴沙王，他把佛像送給弗迦沙王，因此使他得以覺悟。佛身者，令現身也：佛身，指的是佛顯現身形。有以虛空而作事眾生應以此緣得入律行：有些佛土是以虛空來做佛事，眾生應該因此而進入戒律的修行。眾生根性不同：眾生的根性不同。好有者，存身以示有：喜歡『有』的人，就儲存身體來顯示『有』。樂空者，滅身以示無：喜歡『空』的人，就滅除身體來顯示『無』。如文殊師利，滅眾色像，現虛空相，以化阿阇世王：例如文殊師利菩薩，他滅除各種色相，顯現虛空之相，以此來教化阿阇世王。如密跡經說：正如《密跡經》所說。有以夢幻影向，鏡中像水中月熱時炎如是等喻而作佛事：有些佛土是以夢幻、影像、鏡中像、水中月、熱時的火焰等等比喻來做佛事。自有眾生，令其感夢，而得悟道：自然有眾生，通過讓他們做夢，而使他們得以悟道。或有現幻炎不真形色而得益者：或者有人通過顯現虛幻的火焰等不真實的形色而得到利益。或有以者聲語言文字而作佛事：或者有人通過聲音、語言和文字來做佛事。

【English Translation】 English version: Many Doors: Refers to various different Dharma doors. Second Interpretation of Entering this Door: The second interpretation is to comprehend and enter these Dharma doors. Great Benefit: There will be great benefits. Ananda's Exclamation: The reason for Ananda's exclamation is that. Food Nourishes the Body, Thus Leading to Enlightenment: Because food is originally used to nourish the body, but it leads to enlightenment. Therefore, it is called Unprecedented: Therefore, it is praised as something that has never happened before. Buddha's Work: The so-called Buddha's work refers to. Teaching and Transforming Sentient Beings, Enabling Them to Attain Enlightenment: Teaching and transforming sentient beings, enabling them to comprehend the truth and attain enlightenment. This is Indeed the Work of All Buddhas: This is actually what all Buddhas do. The Buddha Said: 'Yes, Yes, Ananda': The Buddha said, 'Yes, yes, Ananda.' Some Buddha Lands Use the Buddha's Light to Perform Buddha's Work: Perhaps some Buddha lands use the Buddha's light to perform Buddha's work. Some Use the Bodhisattvas to Perform Buddha's Work: Some Buddha lands use the Bodhisattvas to perform Buddha's work. For Example, in the Avatamsaka Sutra, the Tathagata is Silent, and the Bodhisattvas Preach the Dharma: For example, in the Avatamsaka Sutra, the Tathagata remains silent, while the Bodhisattvas preach the Dharma. Also, in this Sutra, Shakyamuni is Silent, and Vimalakirti Promotes the Way: Also, in this sutra, Shakyamuni Buddha does not speak, while Vimalakirti promotes the Dharma. Some Use Those Transformed by the Buddha to Perform Buddha's Work: Some Buddha lands use those transformed by the Buddha to perform Buddha's work. For Example, the Buddha Suchandata, Whose True Form Has Passed Away, Leaves a Transformation Body to Benefit Sentient Beings: For example, the Buddha Suchandata, whose true form has passed away, leaves a transformation body to benefit sentient beings. Some Use the Bodhi Tree to Perform Buddha's Work: Some Buddha lands use the Bodhi tree to perform Buddha's work. The Buddha Attained Bodhi Under the Tree, Named Bodhi Tree: The Buddha attained Bodhi under the Bodhi tree, and this tree is therefore called the Bodhi tree. This Tree, According to What it Sees and Hears, Manifests Forms and Sounds, and Enables Enlightenment: This tree, according to what it sees and hears, manifests various forms and sounds, and enables people to attain enlightenment. Therefore, the Tree is Used for Buddha's Work: Therefore, it is said that the tree is used for Buddha's work. Therefore, the Buddha's Clothes and Bedding are Used for Buddha's Work: Therefore, it is said that the Buddha's clothes and bedding can also be used for Buddha's work. Once, the King of Jambudvipa Obtained the Buddha's Great Robe, and There Was a Plague in the World: Once, the king of Jambudvipa obtained the Buddha's great robe, and at that time, there was a plague in the world. The King Placed the Robe on a High Place to Show to the People: The king placed this robe in a high place to show to the people. The People Took Refuge, and All Their Illnesses Were Cured: The people took refuge in the Buddha's Dharma, and all their illnesses were cured. Their Faith and Respect Deepened, and They Were Thus Liberated: Their faith and respect deepened, and they were thus liberated. Some Use Food and Drink to Perform Buddha's Work: Some Buddha lands use food and drink to perform Buddha's work. Some Use Gardens, Pavilions, and Terraces to Perform Buddha's Work: Some Buddha lands use gardens, pavilions, and terraces to perform Buddha's work. In the Land of All Fragrances, Fragrance is Used as the Ground for Gardens, Enabling People to Attain Enlightenment, Which is Such an Example: In the Land of All Fragrances, fragrance is used as the ground, and gardens are built, enabling people to attain enlightenment, which is such an example. Some Use the Thirty-Two Marks and Eighty Minor Characteristics to Perform Buddha's Work: Some Buddha lands use the Buddha's thirty-two marks and eighty minor characteristics to perform Buddha's work. Some Use the Buddha's Body to Perform Buddha's Work: Some Buddha lands use the Buddha's body to perform Buddha's work. Or Manifesting the True Form and Auspicious Marks Enables Attainment of the Way: Or manifesting the true form and auspicious marks enables people to attain the Way. Also, King Bimbisara Gave a Buddha Image to King Pukkusa, Thus Enabling Him to Awaken: Also, King Bimbisara gave a Buddha image to King Pukkusa, thus enabling him to awaken. The Buddha's Body Refers to Manifesting the Body: The Buddha's body refers to the Buddha manifesting his form. Some Use Emptiness to Perform Buddha's Work, and Sentient Beings Should Use This Condition to Enter the Practice of Precepts: Some Buddha lands use emptiness to perform Buddha's work, and sentient beings should therefore enter the practice of precepts. Sentient Beings Have Different Natures: Sentient beings have different natures. Those Who Like 'Existence' Preserve the Body to Show 'Existence': Those who like 'existence' preserve the body to show 'existence'. Those Who Enjoy 'Emptiness' Extinguish the Body to Show 'Non-Existence': Those who enjoy 'emptiness' extinguish the body to show 'non-existence'. For Example, Manjushri Destroys All Forms and Images, Manifesting the Aspect of Emptiness to Transform King Ajatasatru: For example, Manjushri Bodhisattva destroys all forms and images, manifesting the aspect of emptiness to transform King Ajatasatru. As the Secret Collection Sutra Says: As the Secret Collection Sutra says. Some Use Metaphors Such as Dreams, Illusions, Shadows, Images in Mirrors, the Moon in Water, and Heat Haze to Perform Buddha's Work: Some Buddha lands use metaphors such as dreams, illusions, shadows, images in mirrors, the moon in water, and heat haze to perform Buddha's work. There Are Sentient Beings Who Are Made to Experience Dreams and Thus Attain Enlightenment: There are naturally sentient beings who, through being made to experience dreams, attain enlightenment. Or Some Benefit from Manifesting Illusory Flames and Unreal Forms: Or some benefit from manifesting illusory flames and unreal forms. Or Some Use Sounds, Languages, and Words to Perform Buddha's Work: Or some use sounds, languages, and words to perform Buddha's work.

事。或有清凈佛土寂漠無言無說無示無識無作無為而作佛事如是阿難諸佛威儀進止諸所施為無非佛事。有真佛土。皆法身菩薩。外無言說。內無識慮。而超悟於事表。正觀實相。而得道也。阿難有此四魔八萬四千諸煩惱門而諸眾生為之疲勞諸佛即以此法而作佛事。什公云。佛事有三。一以善為佛事。謂說法放光等。二以無記為佛事。即虛空等。三以不善為佛事。謂示諸煩惱。醫有三品。下品之流。藥成非藥。次品之者。能以藥為藥。上品良醫。用非藥為藥也。八萬四千者。三毒等分。此四是諸煩惱根。從一一根。出二萬一千。合八萬四千。從八萬四千。出支流無量。故名為。八萬四千法門者。賢劫經。有菩薩思惟。行何三昧。疾得八萬四千諸度。因以問佛。佛答。有三昧名了法本。菩薩行之。疾得八萬四千諸度。諸度者。佛功德有三百五十種門。一一皆以六度為因。便有二千一百諸度。用此對治四大六衰之患。四大成眾生身。修諸度得凈法身。故治四大也。六衰者。六塵惡賊。令人善法衰滅。修行諸度。起入佛境。不畏六塵。故治之也。四大為內。六衰為外。此之內外。由煩惱起。故治三毒等分。各有二萬一千。合八萬四千。是名入一切諸佛法門。菩薩入此門者。若見一切凈好佛土。不以為喜。不貪不高。若見一切不

凈佛土。不以為憂。不礙不沒。但于諸佛土生清凈心。歡喜恭敬未曾有也。諸佛如來功德平等。為教化眾生故而現佛土不同。阿難汝見諸佛國土地有若干。而虛空無若干也。如是見諸佛色身有若干耳。其無閡慧無若干也。此第二明深入此門。使得利益。就文為三。初明德同。次辨號等。三小乘不測。德同爲二。初明佛慧等。次辨余功德等。佛慧等者。既入此門。則知佛土本是應物。而能應之慧。豈有異哉。故於凈穢。不生憂喜。阿難諸佛色身威相種性戒定智慧解脫知見力無所畏不共之法大慈大悲威儀所行及其壽命說法教化成就眾生凈佛國土具諸佛法悉皆同等。上明慧等。今辨余德悉同。問。諸佛化儀各異。云何同等。答。諸佛同具一切方便。是故等也。是故名為三藐三佛陀。前明德同。此明號等。但號有多門。略說有三。次則為十。具陳無量。今略說也。此初。正遍知號。解無顛倒為正。智無不周。稱為遍。決定法相。謂之知。名為多陀阿伽度。此云如來。亦名如去。體如而來。名為如來。體如而去。名為如去。又如諸佛來。故名如來。如諸佛同入涅槃去。名為如去。名為佛馱。此翻為覺。覺有二種。一于煩惱障眠。而得覺悟。與二乘同。二于智障眠。而得覺悟。與二乘異。煩惱障。四住煩惱也。智障者。障如來一切

【現代漢語翻譯】現代漢語譯本清凈佛土，不因此感到憂愁，沒有阻礙，也不會消失。只是在各佛土生起清凈心，歡喜恭敬，前所未有。諸佛如來（Tathagata，證悟者）的功德是平等的，爲了教化眾生才示現不同的佛土。阿難（Ananda，佛陀的十大弟子之一），你看見諸佛國土的土地有多少，而虛空（emptiness）卻沒有多少之分。同樣，你所見諸佛的色身有多少，而他們無礙的智慧卻沒有多少之別。這是第二部分，說明深入此法門所能獲得的利益。從文義上分為三部分：首先說明功德相同，其次辨明名號平等，第三說明小乘（Hinayana）無法測度。功德相同又分為兩部分：首先說明佛的智慧等等相同，其次辨明其餘功德等等相同。佛的智慧等等相同，既然進入此法門，就知道佛土本來是應眾生根器而示現的，那麼能應機說法的智慧，怎麼會有不同呢？所以在清凈和污穢的佛土，不生起憂愁和歡喜。阿難，諸佛的色身、威儀相貌、種姓、戒律、禪定、智慧、解脫、知見、力量、無所畏懼、不共之法、大慈、大悲、威儀舉止以及壽命、說法教化、成就眾生、清凈佛土，具備的諸佛之法，都完全相同。上面說明智慧等等相同，現在辨明其餘功德都相同。問：諸佛的教化方式各不相同，怎麼能說相同呢？答：諸佛共同具備一切方便法門，所以是相同的。因此名為三藐三佛陀（Samyak-sambuddha，正等覺者）。前面說明功德相同，這裡說明名號平等。但名號有很多種，簡略地說有三種，其次則有十種，詳細陳述則有無量種。現在簡略地說。這是第一個，正遍知（Samyak-sambuddha）的名號。對解脫沒有顛倒的認知稱為『正』，智慧沒有不周遍的地方稱為『遍』，決定諸法實相稱為『知』。名為多陀阿伽度（Tathagata），翻譯成漢語就是『如來』，也叫『如去』。本體如實而來，名為如來；本體如實而去，名為如去。又如諸佛來，所以名叫如來；如諸佛一同進入涅槃（Nirvana）而去，名叫如去。名為佛馱（Buddha），翻譯成漢語就是『覺』。覺有兩種：一種是對煩惱障的睡眠而覺悟，與二乘相同；另一種是對智障的睡眠而覺悟，與二乘不同。煩惱障，指的是四住煩惱。智障，指的是障礙如來的一切……

【English Translation】 English version Pure Buddha lands should not cause worry, nor are they obstructed or extinguished. Simply generate a pure mind in all Buddha lands, with joy and reverence unprecedented. The merits of all Buddhas and Tathagatas (Tathagata, 'Thus Gone One' or 'Thus Come One', an epithet of the Buddha) are equal. They manifest different Buddha lands to teach sentient beings. Ananda (Ananda, one of the ten principal disciples of the Buddha), you see that the lands of the Buddha realms are numerous, but space (emptiness) is not divided into numerous parts. Likewise, you see that the physical bodies of the Buddhas are numerous, but their unobstructed wisdom is not divided into numerous parts. This second section clarifies the benefits of deeply entering this gate. The text is divided into three parts: first, it clarifies the equality of virtues; second, it distinguishes the equality of names; and third, it explains that the Shravakas (Hinayana) cannot fathom it. The equality of virtues is further divided into two parts: first, it clarifies the equality of the Buddha's wisdom, and second, it distinguishes the equality of other virtues. Regarding the equality of the Buddha's wisdom, once one enters this gate, one knows that the Buddha lands are inherently responsive to beings. How can the wisdom that responds to beings be different? Therefore, one does not generate worry or joy in pure or impure Buddha lands. Ananda, the physical bodies, majestic appearances, lineages, precepts, samadhi, wisdom, liberation, knowledge, power, fearlessness, unique qualities, great compassion, great mercy, dignified conduct, lifespan, teachings, transformation, accomplishment of sentient beings, purification of Buddha lands, and all the Buddha-dharmas possessed by all Buddhas are completely equal. The above clarifies the equality of wisdom, etc. Now, it distinguishes the equality of other virtues. Question: The teaching methods of the Buddhas are different, so how can they be said to be the same? Answer: The Buddhas all possess all expedient means, so they are the same. Therefore, they are called Samyak-sambuddha (Samyak-sambuddha, 'Perfectly Enlightened One'). The preceding clarifies the equality of virtues; this clarifies the equality of names. However, there are many kinds of names, briefly speaking, there are three, and then there are ten, and in detail, there are countless. Now, let's speak briefly. This is the first, the name Samyak-sambuddha ('Perfectly Enlightened One'). Undistorted understanding of liberation is called 'Samyak' (right), wisdom without incompleteness is called 'sam' (all), and determining the true nature of all dharmas is called 'buddha' (knowing). It is called Tathagata, which translated into Chinese is 'Ru Lai' (Thus Come), also called 'Ru Qu' (Thus Gone). The essence comes as it is, called 'Ru Lai'; the essence goes as it is, called 'Ru Qu'. Also, like the Buddhas come, so it is called 'Ru Lai'; like the Buddhas enter Nirvana (Nirvana, the cessation of suffering) together and go, it is called 'Ru Qu'. It is called Buddha, which translated into Chinese is 'Jue' (Awakening). There are two kinds of awakening: one is awakening from the sleep of afflictive obscurations, which is the same as the Shravakas; the other is awakening from the sleep of cognitive obscurations, which is different from the Shravakas. Afflictive obscurations refer to the four abodes of afflictions. Cognitive obscurations refer to the obscurations of all the Tathagata's...

智。即無明住地惑。阿難。若我廣說此三句義。汝以劫壽不能盡受。正使三千大千世界滿中眾生皆如阿難多聞第一。得念總持。此諸人等以劫之壽亦不能受。如是阿難。諸佛阿耨多羅三藐三菩提無有限量。智慧辨才不可思議。阿難白佛言。我從今已往不敢自謂以為多聞。佛告阿難。勿起退意。所以者何。我說汝于聲聞中為最多聞。非謂菩薩。且止阿難。其有智者不應限度諸菩薩也。一切海淵尚可測量。菩薩神足智慧辨才總持一切功德不可量也。阿難。汝等舍置菩薩所行。是維摩詰一時所現神通之力一切聲聞辟支佛于百千劫盡力變化所不能作。第三若德若名。非小乘能測。即是總顯諸佛不可思議也。爾時眾香世界菩薩來者合掌白佛言世尊我等初見此土生下劣想今自悔責舍離是心所以者何諸佛方便不可思議為度眾生故隨其所應現佛國異。此第二眾香菩薩。諸法還土。就文為三。一請。二說。三領悟。初有二句。一自悔過。二請法。自悔過者。明發彼土。雖奉聖教。及見此土不凈。劣想自生。謂佛菩薩。亦有優降。既聞此佛事。方自悔責。唯然世尊愿賜小法還於彼土當念如來。第二諸法。有五因緣。一者此雖文字。而須彼法。彼雖無言。亦須此法。二國化流。彼此交利。二者既為菩薩。必須遍化十方。故請文字。誨誘余土。

【現代漢語翻譯】現代漢語譯本：智，指的是無明住地惑（指最根本的迷惑）。阿難（佛陀的十大弟子之一，以多聞著稱），如果我詳細解說這三句話的含義，你用一劫的時間都不能完全領受。即使三千大千世界中充滿著像阿難這樣多聞第一、獲得憶念和總持的人，這些人用一劫的時間也不能完全領受。因此，阿難，諸佛的阿耨多羅三藐三菩提（無上正等正覺）是沒有窮盡的，智慧和辯才不可思議。阿難對佛說：『我從今以後不敢自認為自己是多聞第一了。』佛告訴阿難：『不要產生退縮的想法。』為什麼呢？我說你在聲聞（聽聞佛陀教誨而證悟的修行者）中是最為多聞的，但不是指菩薩。暫且說到這裡，阿難，有智慧的人不應該去衡量菩薩的境界。一切海洋的深度尚且可以測量，菩薩的神足、智慧、辯才和總持一切功德是不可測量的。阿難，你們先放下對菩薩所行之事的討論。維摩詰（一位在家菩薩，以智慧和辯才著稱）一時所展現的神通之力，是所有聲聞和辟支佛（緣覺，靠自己覺悟的修行者）在百千劫中盡力變化都無法做到的。第三，無論是功德還是名聲，都不是小乘（聲聞乘和緣覺乘）所能測度的。這總的顯示了諸佛的不可思議。』這時，從眾香世界來的菩薩們合掌對佛說：『世尊，我們最初見到這個娑婆世界（我們所居住的世界）時，產生了低劣的想法，現在我們對此感到後悔和自責，捨棄了這種想法。』為什麼呢？諸佛的方便法門不可思議，爲了度化眾生，所以隨著眾生根器的不同而示現不同的佛國。』這是第二批眾香菩薩的發言，關於『諸法還土』，從文義上可以分為三部分：一、請求；二、解說；三、領悟。首先是請求部分，有兩句話：一、自我懺悔；二、請求佛法。自我懺悔是指，他們雖然在自己的佛土奉行聖教，但當看到這個娑婆世界的不凈時，就自然產生了低劣的想法，認為佛和菩薩也有優劣之分。在聽聞了這裡的佛事之後，才感到後悔和自責，希望世尊能夠賜予一些小的法門，讓他們帶回自己的佛土，以便常常憶念如來。第二，諸法還土有五個因緣：一是雖然這裡有文字，但他們需要這些法門；他們雖然沒有語言文字，但也需要這些法門。兩國教化互相流通，彼此都有利益。二是既然是菩薩，就必須遍化十方，所以請求文字，以便教誨其他國土的眾生。

【English Translation】 English version: 『Wisdom』 refers to the delusion rooted in the fundamental ignorance (Avidya-sthana). Ananda (one of the Buddha's ten principal disciples, known for his excellent memory), if I were to explain the meaning of these three sentences in detail, you would not be able to fully comprehend them even in an entire kalpa (an immense period of time). Even if the entire three thousand great thousand worlds were filled with beings as learned as Ananda, the foremost in hearing, possessing mindfulness and total retention, these beings would not be able to fully comprehend them even in a kalpa. Therefore, Ananda, the Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) of all Buddhas is inexhaustible, and their wisdom and eloquence are inconceivable.』 Ananda said to the Buddha, 『From now on, I dare not consider myself the foremost in hearing.』 The Buddha told Ananda, 『Do not have thoughts of retreat. Why? I say that you are the most learned among the Sravakas (those who attain enlightenment by hearing the Buddha's teachings), but not among the Bodhisattvas. Enough for now, Ananda, wise people should not try to measure the realm of Bodhisattvas. The depth of all oceans can still be measured, but the supernatural powers, wisdom, eloquence, and total retention of all merits of Bodhisattvas are immeasurable.』『Ananda, set aside the discussion of the practices of Bodhisattvas. The supernatural power displayed by Vimalakirti (a lay Bodhisattva known for his wisdom and eloquence) at one time cannot be accomplished by all Sravakas and Pratyekabuddhas (those who attain enlightenment on their own) even with their utmost effort in transformation over hundreds of thousands of kalpas. Thirdly, neither the merit nor the fame can be fathomed by the Hinayana (the Vehicle of the Sravakas and Pratyekabuddhas). This generally reveals the inconceivable nature of all Buddhas.』 At this time, the Bodhisattvas who came from the World of All Fragrances, with their palms together, said to the Buddha, 『World Honored One, when we first saw this Saha world (the world we live in), we had inferior thoughts. Now we regret and blame ourselves for this, and we abandon these thoughts.』 Why? The expedient means of the Buddhas are inconceivable. In order to liberate sentient beings, they manifest different Buddha lands according to the different capacities of beings.』 This is the statement of the second group of Bodhisattvas from the World of All Fragrances. Regarding 『returning the Dharma to the land,』 it can be divided into three parts in terms of the text: first, the request; second, the explanation; and third, the understanding. First is the request, which has two sentences: first, self-repentance; and second, requesting the Dharma. Self-repentance refers to the fact that although they practice the sacred teachings in their own Buddha land, when they saw the impurity of this Saha world, they naturally had inferior thoughts, thinking that Buddhas and Bodhisattvas also have superior and inferior qualities. After hearing the Buddha's activities here, they felt regret and self-blame, hoping that the World Honored One could bestow some small Dharma teachings for them to take back to their own Buddha land, so that they could often remember the Tathagata (another name for the Buddha). Second, there are five causes for returning the Dharma to the land: first, although there are texts here, they need these Dharma teachings; although they do not have language and texts, they also need these Dharma teachings. The teachings of the two lands circulate and benefit each other. Second, since they are Bodhisattvas, they must transform all directions, so they request texts in order to teach sentient beings in other lands.

三者眾香世界。復有不來之人。必問其正要。故須稟異說有若傳燈。四者令彼菩薩果知佛恩。既但食香飯。自然悟道。聞此苦行等乃登聖。則知佛恩深。自勵修德。五者雖囑言在彼。而意實為此。佛告諸菩薩有盡不盡解脫法門汝等當學。第二佛若為三。初標二門以勸學。次釋二門以釋勸。三結二門以結勸。此初標也。何謂為盡謂有為法何謂無盡謂無為法。此釋二門。有為虛妄。必歸磨滅。故稱有為。無為真實。不可磨滅。故名無為。先此二句。標所學之法也。如菩薩者不盡有為不住無為。此下明能學二門。復有三句。前總標二行。次別釋二行。三合解二行。然不盡有為不住無為。凡有二門。一者不盡有為。入無為以化物也。不住無為。是方便不證空也。此是舍無為入有為。用斥聲聞住無為舍有為也。二者穢土有苦。故名有為。凈國無苦。名曰無為也。眾香菩薩。樂於凈土。棄于穢國。即是舍有為。而住無為。今對呵之。故明不住無為不捨有為。先斥聲聞。此呵菩薩也。然凈土之人。實無斯過。蓋是寄彼。為斥此也。何謂不盡有為謂不離大慈不捨大悲。此別釋二門。即為二意。今先解不盡有為。大士者。以濟物為懷。今入有化物。是菩薩本懷。故前明不盡有為也。慈悲是入道之基。樹德之本。故發軫明之。聲聞無之。故

【現代漢語翻譯】現代漢語譯本：三者，在眾香世界（Sarvagandha world）中，還有一些沒有來的人，他們一定會詢問修行的正要。所以需要稟告特殊的說法，就像傳燈一樣，一盞燈點亮另一盞燈，智慧傳遞下去。四者，爲了讓那些菩薩真正瞭解佛的恩德。他們既然只是食用香飯，自然就能領悟真道。聽到這種苦行等事蹟就能證得聖果，那麼就知道佛的恩德深厚，從而自我勉勵，修養德行。五者，雖然囑託的話語是在眾香世界，但實際用意是爲了這裡（指娑婆世界）。佛告訴諸位菩薩：有盡和不盡的解脫法門，你們應當學習。接下來，佛將分為三個部分來闡述：首先標明兩種法門以勸勉學習；其次解釋兩種法門來解釋勸勉的原因；最後總結兩種法門來結束勸勉。這裡是第一個部分，標明法門。什麼是『盡』？指的是有為法（saṃskṛta dharma）。什麼是『無盡』？指的是無為法（asaṃskṛta dharma）。這是解釋兩種法門。有為法虛妄不實，最終必然歸於磨滅，所以稱為『有為』。無為法真實不虛，不可磨滅，所以名為『無為』。先前的這兩句，是標明所要學習的法。像菩薩那樣，不窮盡有為，也不安住于無為。下面闡明能夠學習這兩種法門。又有三句，首先總標兩種修行，其次分別解釋兩種修行，最後合起來解釋兩種修行。然而，『不盡有為，不住無為』，總共有兩種含義。一是『不盡有為』，進入有為是爲了教化眾生；『不住無為』，是方便，不證悟空性。這是捨棄無為而進入有為，用來駁斥聲聞乘安住于無為而捨棄有為。二是穢土有苦，所以名為『有為』；凈土沒有痛苦，名為『無為』。眾香菩薩（Sarvagandha Bodhisattvas）樂於凈土，捨棄穢土，這就是捨棄有為而安住于無為，現在對此進行呵斥，所以說明不住無為，不捨有為。先是駁斥聲聞乘，這是呵斥菩薩。然而，凈土之人，實際上沒有這種過失，大概是借用他們的情況，來呵斥這裡（指娑婆世界）的菩薩。什麼叫做『不盡有為』？指的是不離大慈，不捨大悲。這是分別解釋兩種法門，即為兩種含義。現在先解釋『不盡有為』。大士（Mahāsattva）以救濟眾生為懷，現在進入有為來教化眾生，是菩薩的本懷，所以前面說明『不盡有為』。慈悲是進入佛道的根基，樹立德行的根本，所以首先闡明慈悲。聲聞乘沒有慈悲，所以……

【English Translation】 English version: Third, in the Sarvagandha world (Sarvagandha world), there are still some who have not come, and they will surely ask about the essential points of practice. Therefore, it is necessary to impart special teachings, like the transmission of a lamp, where one lamp lights another, and wisdom is passed on. Fourth, it is to let those Bodhisattvas truly understand the Buddha's grace. Since they only eat fragrant rice, they will naturally awaken to the true path. Hearing about such ascetic practices and the like, they can attain the holy fruit, then they will know the depth of the Buddha's grace, and thus encourage themselves to cultivate virtue. Fifth, although the entrusted words are in the Sarvagandha world, the actual intention is for here (referring to the Saha world). The Buddha told the Bodhisattvas: There are exhaustible and inexhaustible gates of liberation, which you should learn. Next, the Buddha will explain in three parts: first, mark the two gates to encourage learning; second, explain the two gates to explain the reasons for encouragement; and finally, summarize the two gates to conclude the encouragement. This is the first part, marking the gates. What is 'exhaustible'? It refers to conditioned dharmas (saṃskṛta dharma). What is 'inexhaustible'? It refers to unconditioned dharmas (asaṃskṛta dharma). This is the explanation of the two gates. Conditioned dharmas are false and unreal, and will eventually return to annihilation, so they are called 'conditioned'. Unconditioned dharmas are true and not false, and cannot be annihilated, so they are called 'unconditioned'. The previous two sentences mark the dharmas to be learned. Like Bodhisattvas, they do not exhaust the conditioned, nor do they abide in the unconditioned. Below, it explains the ability to learn these two gates. There are also three sentences, first generally marking the two practices, then separately explaining the two practices, and finally explaining the two practices together. However, 'not exhausting the conditioned, not abiding in the unconditioned' has two meanings in total. One is 'not exhausting the conditioned', entering the conditioned is to teach and transform sentient beings; 'not abiding in the unconditioned' is expedient, not realizing emptiness. This is abandoning the unconditioned and entering the conditioned, used to refute the Sravakas who abide in the unconditioned and abandon the conditioned. Second, the impure land has suffering, so it is called 'conditioned'; the pure land has no suffering, so it is called 'unconditioned'. The Sarvagandha Bodhisattvas (Sarvagandha Bodhisattvas) are happy in the pure land and abandon the impure land, which is abandoning the conditioned and abiding in the unconditioned. Now, this is being rebuked, so it is explained that they do not abide in the unconditioned and do not abandon the conditioned. First, the Sravakas are refuted, and this is rebuking the Bodhisattvas. However, the people of the pure land actually do not have this fault, probably borrowing their situation to rebuke the Bodhisattvas here (referring to the Saha world). What is meant by 'not exhausting the conditioned'? It refers to not leaving great compassion and not abandoning great pity. This is a separate explanation of the two gates, which means two meanings. Now, first explain 'not exhausting the conditioned'. The Mahasattva (Mahāsattva) cherishes the idea of saving sentient beings, and now entering the conditioned to teach and transform sentient beings is the original intention of the Bodhisattva, so the previous explanation is 'not exhausting the conditioned'. Compassion is the foundation for entering the Buddha's path and the root for establishing virtue, so first explain compassion. The Sravakas do not have compassion, so...

住無盡有為。深發一切智心而不忽忘。前是度眾生心。今是求佛道心。亦大願心。又是菩提心。樹心深固。難可傾秡。故歷劫逾明。而無廢妄。教化眾生終不厭倦於四攝法常念順行護持正法不惜軀命種諸善根無有疲厭。下濟眾生。上求佛道。此二為眾德之根。然教化眾生行四攝。此二句成前下濟。護正法種善根。此二成前上求。以此眾德。茂其枝條。道樹日滋。不盡有為義也。下諸願行枝葉之流。皆可滋茂。以成不盡之旨。志常安住方便迴向。行善無定。隨意所成。若有善巧方便。及迴向道則不隨三有二乘。速成正覺。故須心常安住。求法不懈說法無吝勤供養諸佛故入生死而無所畏於諸榮辱心無憂喜不輕未學敬學如佛隨煩惱者令發正念于遠離樂不以為貴不著己樂慶于彼樂。凡夫見他樂則生厭。見他苦則心安。自樂則生著。自苦則心厭。菩薩見他樂則歡喜。他苦則起悲。自樂則不著。自苦則心安。在諸禪定如地獄想。禪有三種。一大乘。二小乘。三凡夫。凡夫禪多生我慢。二乘禪則獨善。善燒善根。壞於佛樹。故觀如地獄。于生死中如園觀想。生死雖苦。大道所因。菩薩好游。想如園觀。見來求者如善師想。求者雖欲自益。而實益我。故想為善師。舍諸所有具一切智想見毀戒人起救護想諸波羅蜜為父母想。初句明施。謂

【現代漢語翻譯】現代漢語譯本安住于無盡的有為法中。深深地發起求一切智慧的心，並且不輕易忘記。前面的內容是度化眾生的心，現在是尋求佛道的心，也是廣大的誓願心，又是菩提心（覺悟之心）。菩提樹的根扎得很深很牢固，難以動搖。所以經歷漫長的劫數也更加光明，不會荒廢虛妄。教化眾生永遠不會對四攝法（佈施、愛語、利行、同事）感到厭倦，常常想著順從修行，護持正法，不惜犧牲自己的身體和性命，種下各種善根，沒有疲憊和厭倦。向下救濟眾生，向上尋求佛道。這兩種行為是各種功德的根本。然而，教化眾生實行四攝法，這兩句構成了前面的『下濟』。護持正法，種植善根，這兩句構成了前面的『上求』。憑藉這些眾多的功德，使菩提樹的枝條茂盛，菩提道樹日益增長，這就是『不盡有為』的意義。下面所說的各種誓願和行為，如同枝葉的流淌，都可以滋養茂盛，從而成就『不盡』的宗旨。心志常常安住于方便法門，迴向于佛道。行善沒有固定的方式，隨心所欲地成就。如果有了巧妙的方便法門，以及迴向于佛道，就不會隨著三有（欲有、色有、無色有）和二乘（聲聞乘、緣覺乘）而流轉，能夠迅速成就正覺。所以必須心常安住，求法不懈怠，說法不吝嗇，勤奮供養諸佛，因此進入生死輪迴而無所畏懼，對於各種榮辱，心中沒有憂愁和喜悅，不輕視沒有學習的人，尊敬學習的人如同尊敬佛陀一樣，對於被煩惱所困擾的人，令他們發起正確的念頭，對於遠離塵世的快樂不認為珍貴，不執著于自己的快樂，慶幸別人的快樂。凡夫看見別人快樂就心生厭惡，看見別人痛苦就心裡安穩。自己快樂就產生執著，自己痛苦就心生厭倦。菩薩看見別人快樂就歡喜，看見別人痛苦就生起悲憫，自己快樂不執著，自己痛苦心裡安穩。在各種禪定中，要像身處地獄一樣看待。禪定有三種：一是大乘禪定，二是小乘禪定，三是凡夫禪定。凡夫禪定容易產生我慢，二乘禪定則只顧自己修善，善行反而燒燬了善根，破壞了菩提樹。所以要觀想禪定如同地獄。在生死輪迴中，要像在花園裡遊玩一樣看待。生死雖然痛苦，卻是成就大道的因緣。菩薩喜歡在生死中游歷，就像在花園裡遊玩一樣。看見前來求法的人，要像看待善知識一樣。求法的人雖然想要自己得到利益，但實際上利益了我，所以要把他們看作是善知識。捨棄自己所有的一切，具足一切智慧的想法，看見毀犯戒律的人，生起救護他們的想法，把各種波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）看作是父母一樣。第一句說明佈施，就是說

【English Translation】 English version Abiding in the inexhaustible conditioned existence. Deeply generating the mind of seeking all wisdom and not forgetting it. The former is the mind of liberating sentient beings, and the present is the mind of seeking the Buddha's path, which is also the great vow mind and the Bodhi mind (mind of enlightenment). The root of the Bodhi tree is deep and firm, difficult to shake. Therefore, it becomes brighter through countless kalpas and is without waste or falsehood. Teaching and transforming sentient beings, never weary of the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation), constantly thinking of following the practice, protecting and upholding the Dharma, not sparing one's body and life, planting all kinds of good roots without fatigue or weariness. Downwardly relieving sentient beings, upwardly seeking the Buddha's path. These two are the roots of all virtues. However, teaching and transforming sentient beings by practicing the Four Embracing Dharmas, these two sentences constitute the previous 'downward relief.' Protecting the Dharma and planting good roots, these two constitute the previous 'upward seeking.' With these many virtues, the branches of the Bodhi tree flourish, and the Bodhi path tree grows day by day, which is the meaning of 'inexhaustible conditioned existence.' The various vows and practices below, like the flow of branches and leaves, can all be nourished and flourish, thereby accomplishing the purpose of 'inexhaustible.' The will constantly abides in skillful means, dedicating it to the Buddha's path. There is no fixed way to do good, accomplishing it as one pleases. If there are skillful means and dedication to the Buddha's path, one will not follow the three realms of existence (desire realm, form realm, formless realm) and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and one can quickly achieve perfect enlightenment. Therefore, the mind must constantly abide, seeking the Dharma without懈怠, speaking the Dharma without吝嗇, diligently making offerings to all Buddhas, thus entering the cycle of birth and death without fear, and in the face of various honors and disgraces, the mind has no sorrow or joy, not looking down on those who have not learned, respecting those who are learning as if respecting the Buddha, for those who are troubled by afflictions, causing them to generate correct thoughts, not considering the pleasures of detachment as precious, not clinging to one's own happiness, rejoicing in the happiness of others. Ordinary people become disgusted when they see others happy, and feel at ease when they see others suffering. They become attached when they are happy, and become厭倦 when they are suffering. Bodhisattvas rejoice when they see others happy, and feel compassion when they see others suffering. They do not cling to their own happiness, and feel at ease when they are suffering. In various samadhis (meditative states), one should regard them as if in hell. There are three types of samadhi: first, Mahayana samadhi; second, Hinayana samadhi; and third, ordinary person's samadhi. Ordinary person's samadhi easily generates arrogance, while Hinayana samadhi only focuses on one's own cultivation, and good deeds burn good roots, destroying the Bodhi tree. Therefore, one should contemplate samadhi as if it were hell. In the cycle of birth and death, one should regard it as if strolling in a garden. Although birth and death are painful, they are the cause of achieving the great path. Bodhisattvas enjoy traveling in birth and death, just like strolling in a garden. Seeing those who come seeking the Dharma, one should regard them as good teachers. Although those who seek the Dharma want to benefit themselves, they actually benefit me, so one should regard them as good teachers. Giving up all that one owns, having the thought of possessing all wisdom, seeing those who violate the precepts, generating the thought of rescuing them, regarding the various Paramitas (giving, morality, patience, diligence, meditation, wisdom) as parents. The first sentence explains giving, which means

捨身命賊。必能具一切智。次句辨戒。戒為人護。毀戒則無護。菩薩自已有護故。是護無護者。后句取四波羅蜜。為行轉深。法身之所由生故。想為父母。道品之法為眷屬想。助益我者。三十七品。如人有眷屬相助成也。發行善根無有齊限以諸凈國嚴飾之事成已佛土行不限施具足相好除一切惡凈身口意。故或則少而心足。或財足而心少。今二事兼具。故能開門大施。此施。是相好之因。行此施時。必須凈於三業。在因既凈。妙報必隨也。生死無數劫意而有勇聞佛無量德志而不倦以智慧劍破煩惱賊出陰界入荷負眾生永使解脫以大精進摧伏魔軍常求無念實相智慧。不起有無四句邪念。是真智慧也。行少欲知足而不捨世法不壞威儀而能隨俗。不壞道儀。而能隨俗。俯仰天下。皆謂我同。我獨異人也。起神通慧引導眾生。得念總持所聞不忘。善別諸根斷眾生疑。以樂說辨演法無閡。凈十善道受天人福。修四無量開梵天道。勸請說法隨喜贊善。得佛音聲身口意善。得佛威儀深修善法。所行轉勝以大乘教故。成菩薩僧心無放逸不失眾善本。行如此法是名菩薩不盡有為。能如上自行化他。則功德日增。不盡有為也。何謂菩薩不住無為謂修學空不以空為證修學無相無作不以無相無作為證。此釋不住無為。以方便智。觀空不證。名不住無

【現代漢語翻譯】現代漢語譯本捨棄身命的盜賊（捨身命賊，指貪戀身命如同盜賊），必定能夠具足一切智慧（一切智）。下一句辨別戒律（戒）。戒律是人們的保護（護），毀壞戒律就沒有保護。菩薩自己已經有保護，所以是保護沒有保護的人。后一句取四波羅蜜（四波羅蜜，指佈施、持戒、忍辱、精進四種到達彼岸的方法），因為修行逐漸深入，是法身（法身，佛的真身）產生的原因。觀想（想）父母，道品之法（道品之法，指三十七道品，是通往涅槃的修行方法）觀想為眷屬。幫助我的人，是三十七品（三十七品，即三十七道品）。如同人有眷屬互相幫助成就事業一樣。發起善根沒有止境，用各種清凈的國土莊嚴佛土，修行不侷限於佈施，具足各種相好（相好，指佛的莊嚴相貌），去除一切惡業，清凈身口意。所以有的人即使擁有的少也感到滿足，有的人即使擁有很多財富內心也不滿足。現在兩種情況兼具，所以能夠打開門廣行佈施。這種佈施，是成就相好的原因。行佈施的時候，必須清凈身口意三業。在因地上清凈，美好的果報必定隨之而來。生死輪迴無數劫，心中充滿勇氣，聽聞佛的無量功德，意志堅定而不懈怠，用智慧之劍破除煩惱的盜賊，脫離五陰的界限，承擔起救度眾生的重任，永遠使他們解脫，以大精進摧伏魔軍，常求無念的實相智慧。不生起有、無、亦有亦無、非有非無四句的邪念，這是真正的智慧。修行少欲知足而不捨棄世間法，不破壞威儀而能夠隨順世俗。不破壞道儀，而能夠隨順世俗。環顧天下，都認為我和他們一樣，只有我自己知道我和別人不同。發起神通智慧引導眾生，獲得憶念不忘的總持，善於分辨各種根器，斷除眾生的疑惑，以雄辯的口才演說佛法沒有障礙，清凈十善道，享受天人的福報，修四無量心（四無量心，指慈、悲、喜、舍四種心），開啟梵天之道。勸請佛說法，隨喜讚歎善行，獲得佛的音聲，身口意都善，獲得佛的威儀，深入修行善法，所修行的越來越殊勝，因為是大乘教義的緣故。成就菩薩僧，內心沒有放逸，不失去各種善的根本。修行這樣的法，叫做菩薩不盡有為（不盡有為，指不捨棄世間利益眾生的事業）。能夠像上面所說的自己修行並且教化他人，那麼功德就會日益增長，這就是不盡有為。什麼叫做菩薩不住無為（不住無為，指不執著于涅槃的境界）？就是修學空性（空），但不以空性為證悟的境界；修學無相、無作，但不以無相、無作為證悟的境界。這是解釋不住無為。用方便智慧，觀空但不證悟空性，叫做不住無為。

【English Translation】 English version The thief of sacrificing life (捨身命賊, she shen ming zei, referring to attachment to life like a thief), will surely be able to possess all wisdom (一切智, yi qie zhi, all-knowing wisdom). The next sentence distinguishes precepts (戒, jie, precepts). Precepts are people's protection (護, hu, protection). Destroying precepts means having no protection. Bodhisattvas already have protection themselves, so they protect those who have no protection. The following sentence takes the four Paramitas (四波羅蜜, si bo luo mi, the four perfections: generosity, morality, patience, and diligence), because practice becomes deeper, which is the reason for the arising of the Dharmakaya (法身, fa shen, the body of the Dharma, the true body of the Buddha). Contemplate (想, xiang, contemplation) parents, contemplate the methods of the Bodhipaksa-dharmas (道品之法, dao pin zhi fa, the 37 factors of enlightenment) as relatives. Those who help me are the thirty-seven factors (三十七品, san shi qi pin, the thirty-seven factors of enlightenment). It is like people having relatives who help each other to achieve success. Arousing good roots has no limit, using various pure lands to adorn the Buddha land, practice is not limited to giving, possessing all kinds of auspicious marks (相好, xiang hao, the auspicious marks and characteristics of the Buddha), removing all evil karma, purifying body, speech, and mind. Therefore, some people feel content even with little, while others are not satisfied even with much wealth. Now both situations are combined, so one can open the door to give generously. This giving is the cause of achieving auspicious marks. When giving, one must purify the three karmas of body, speech, and mind. If the cause is pure, the wonderful reward will surely follow. In countless kalpas of samsara, the mind is full of courage, hearing the immeasurable merits of the Buddha, the will is firm and not懈怠, using the sword of wisdom to break the thieves of afflictions, escaping the boundaries of the five skandhas, taking on the responsibility of saving sentient beings, forever liberating them, subduing the armies of Mara with great diligence, constantly seeking the wisdom of non-conceptual reality. Not arising the wrong thoughts of the four sentences of existence, non-existence, both existence and non-existence, and neither existence nor non-existence, this is true wisdom. Practicing few desires and contentment without abandoning worldly dharmas, not destroying dignity while being able to follow customs. Not destroying the conduct of the path, while being able to follow customs. Looking around the world, everyone thinks I am the same as them, only I know that I am different from others. Arousing supernatural powers and wisdom to guide sentient beings, obtaining the Dharani of remembering without forgetting, being good at distinguishing various faculties, cutting off the doubts of sentient beings, expounding the Dharma without hindrance with eloquent speech, purifying the ten wholesome paths, enjoying the blessings of gods and humans, cultivating the four immeasurables (四無量心, si wu liang xin, the four immeasurable minds: loving-kindness, compassion, joy, and equanimity), opening the path to Brahma. Encouraging the Buddha to speak the Dharma, rejoicing and praising good deeds, obtaining the voice of the Buddha, body, speech, and mind are all good, obtaining the demeanor of the Buddha, deeply cultivating good dharmas, the practice becomes more and more excellent, because it is the teaching of the Mahayana. Accomplishing the Bodhisattva Sangha, the mind is without negligence, not losing the roots of all good. Practicing such a Dharma is called a Bodhisattva not exhausting the conditioned (不盡有為, bu jin you wei, not abandoning the activities of benefiting sentient beings in the world). Being able to practice oneself and teach others as mentioned above, then merit will increase day by day, this is not exhausting the conditioned. What is called a Bodhisattva not abiding in the unconditioned (不住無為, bu zhu wu wei, not being attached to the state of Nirvana)? It is to study emptiness (空, kong, emptiness), but not to take emptiness as the state of enlightenment; to study no-form and no-action, but not to take no-form and no-action as the state of enlightenment. This is the explanation of not abiding in the unconditioned. Using skillful means and wisdom, observing emptiness but not realizing emptiness, is called not abiding in the unconditioned.

為。問。大小二乘。俱辨三空。有何異耶。答。二乘空觀。唯空於我。大乘空觀。無法不空。既無法不空。即空法亦空。空法既亦空故。能不證空。小乘無相。唯有盡諦。大乘無一切相。小乘無作。不造生死。大乘無作。萬法不造。修學無起不以無起為證。僧肇云。諸法緣會而有。緣散而無。何法先有。待緣而起乎。此空觀之別門也。有人言。諸法體空為空。無空相可取為無相。無果所造為無作。無因可生為無起。觀于無常而不厭善本。觀無常。為治常耳。豈使斷滅不行善本耶。觀世間苦而不惡生死觀于無我而誨人不倦。觀于無我。謂人空也。雖空而有。故誨人不倦。觀于寂滅而不永寂滅觀于遠離而身心修善。遠離有三。一離五欲。二離煩惱。三諸法性空遠離。遠離是無為之別名。雖見無為遠離之安。而身心不離有為善也。觀無所歸而歸趣善法。諸法始無所來。終無所歸。雖知無歸。而常歸善法。觀于無生而以生法荷負一切觀于無漏而不斷諸漏。觀于無漏。異凡夫也。示現行漏。故言不斷。異二乘也。觀無所行而以行法教化眾生觀于空無而不捨大悲觀正法位而不隨小乘觀諸法虛妄無牢無人無生無相本願未滿而不虛福德禪定智慧。然雖知諸法無我無主。不以功德虛假而不修之。修如此法是名菩薩不住無為。總結不住無為

【現代漢語翻譯】現代漢語譯本問：小乘和大乘都講三空（三解脫門：空、無相、無作），它們之間有什麼區別呢？答：小乘的空觀，只是空掉了『我』（人我空）。大乘的空觀，是沒有任何法不是空的（法我空）。既然沒有任何法不是空的，那麼空本身也是空的。因為空法也是空的，所以能夠不執著于空，不以證得空性為最終目的。小乘的無相，只是斷滅了有漏的苦諦。大乘的無相，是沒有任何相狀可以執著。小乘的無作，是不再造作會帶來生死的業。大乘的無作，是萬法本性不造作，修行學習不以無生為證悟的境界。僧肇說，諸法是因緣聚合而生，因緣離散而滅，哪一個法是先存在的，需要等待因緣才能生起呢？這就是空觀的一個特別的方面。有人說，諸法的本體是空，這叫做空。沒有空相可以執取，這叫做無相。沒有果報可以造作，這叫做無作。沒有原因可以產生，這叫做無生。觀察無常，但不厭倦行善。觀察無常，是爲了對治常執，難道是讓人斷滅善根，不行善事嗎？觀察世間是苦的，但不厭惡生死。觀察無我，但教誨他人從不疲倦。觀察無我，是說人是空的，雖然是空的，但因緣和合而有，所以教誨他人從不疲倦。觀察寂滅，但不永遠進入寂滅。觀察遠離，但身心仍然修習善法。遠離有三種：一是遠離五欲，二是遠離煩惱，三是諸法性空之遠離。遠離是無為的別名，雖然見到無為遠離的安樂，但身心不離開有為的善行。觀察無處可歸，但歸向善法。諸法開始時無所從來，終了時無所歸去，雖然知道無所歸，但常常歸向善法。觀察無生，但以生法來承擔一切眾生。觀察無漏，但不捨棄各種煩惱。觀察無漏，是爲了區別于凡夫，示現行持煩惱，所以說不斷。也是爲了區別於二乘。觀察無所行，但以行法教化眾生。觀察空無，但不捨棄大悲心。觀察正法的位置，但不隨順小乘。觀察諸法虛妄，沒有牢固的實體，沒有人，沒有生，沒有相，本來的誓願沒有圓滿，所以不捨棄福德、禪定、智慧。即使知道諸法無我無主，也不認為功德是虛假的而不去修習。修習這樣的法，叫做菩薩不住于無為。總結來說，就是不住于無為。

【English Translation】 English version Question: Both the Śrāvakayāna (Small Vehicle) and the Mahāyāna (Great Vehicle) discuss the Three Doors to Liberation (emptiness, signlessness, and wishlessness). What are the differences between them? Answer: The Śrāvakayāna's contemplation of emptiness only empties the 'self' (personally empty). The Mahāyāna's contemplation of emptiness means that there is no dharma that is not empty (dharmas are empty). Since there is no dharma that is not empty, emptiness itself is also empty. Because the emptiness of dharmas is also empty, one can avoid being attached to emptiness and not take the attainment of emptiness as the ultimate goal. The signlessness of the Śrāvakayāna only extinguishes the afflicted Truth of Suffering. The signlessness of the Mahāyāna means that there are no characteristics to grasp. The wishlessness of the Śrāvakayāna means not creating karma that leads to birth and death. The wishlessness of the Mahāyāna means that the nature of all dharmas is non-created, and practice and learning do not take non-arising as the state of enlightenment. Saṅgharakṣa (僧肇) said, 'All dharmas arise from the assembly of conditions and cease when the conditions disperse. Which dharma exists first, waiting for conditions to arise?' This is a special aspect of the contemplation of emptiness. Some say that the essence of all dharmas is empty, which is called emptiness. There is no characteristic of emptiness to grasp, which is called signlessness. There is no result to create, which is called wishlessness. There is no cause to produce, which is called non-arising. Observe impermanence, but do not tire of doing good. Observing impermanence is to counteract the attachment to permanence. Is it to make people cut off the roots of goodness and not do good deeds? Observe that the world is suffering, but do not hate birth and death. Observe no-self, but teach others tirelessly. Observing no-self means that people are empty, although they are empty, they exist because of the combination of conditions, so teaching others is never tiring. Observe nirvana, but do not enter nirvana forever. Observe detachment, but the body and mind still practice good deeds. There are three kinds of detachment: first, detachment from the five desires; second, detachment from afflictions; and third, detachment from the emptiness of the nature of all dharmas. Detachment is another name for non-action. Although one sees the peace of non-action and detachment, the body and mind do not leave the good deeds of action. Observe that there is nowhere to return, but return to good dharmas. All dharmas have nowhere to come from at the beginning and nowhere to return to at the end. Although one knows that there is nowhere to return, one always returns to good dharmas. Observe non-arising, but use the dharma of arising to bear all sentient beings. Observe non-outflow, but do not abandon various afflictions. Observing non-outflow is to distinguish oneself from ordinary people, showing the practice of afflictions, so it is said that it is not continuous. It is also to distinguish it from the Śrāvakayāna. Observe that there is nothing to do, but teach sentient beings with the dharma of action. Observe emptiness, but do not abandon great compassion. Observe the position of the right dharma, but do not follow the Śrāvakayāna. Observe that all dharmas are illusory, without a solid entity, without a person, without birth, without characteristics, and the original vows have not been fulfilled, so do not abandon merit, meditation, and wisdom. Even if one knows that all dharmas are without self and without master, one does not think that merit is false and does not practice it. Practicing such a dharma is called a Bodhisattva not dwelling in non-action. In summary, it is not dwelling in non-action.

也又具福德故不住無為具智慧故不盡有為。下此第三合解二行。上雖明不盡不住。今則合釋之也。修福德。必涉于有。若住無為。則福德不具也。具智慧故。知有為如幻。不使染著故。不盡有為。又智之為性。必遍照諸法。若廢舍有為。則智慧不具。大慈悲故不住無為此下。初福慧一對為總。亦是自利。此下三對為別。複利他。慈悲與本願。偏開福門。福門有願行。慈悲為德。下句為愿。修慈以反無入有。以愿滿故不住不盡集法藥故不住無為隨授藥故不盡有為。此下兩對開智慧門也。初對集藥。后對約知病。然集藥必是從師故。不住無為。廢舍有為。則令群生隔絕。何能授藥。故不盡有為。知眾生病故不住無為滅眾生病故不盡有為。知眾生病。必是照有。故不住無為。滅眾生病。須入有故。不盡有為。諸正士菩薩已修此法不盡有為不住無為是名盡不盡無閡法門汝等當學。下此第三總結二門。以勸學盡不盡。結所學之法體。無閡法門。結能學之行。不盡有為。無闕德之累。不住無為。無獨善之閡。故云無礙。問。不盡有為。復有盡義以不住無為。復有住義以不。答。菩薩舍二生死。則盡于有為。證大涅槃。則是住于無為。前云不盡者。令入有化物。不住者。不同二乘取證耳。爾時彼諸菩薩聞說是法皆大歡喜以眾妙華若干

【現代漢語翻譯】現代漢語譯本：又因為具備福德，所以不住于無為（Nirvana，涅槃）；因為具備智慧，所以不窮盡有為（Samsara，輪迴）。下面第三部分合起來解釋這兩行。上面雖然說明了『不窮盡』和『不住』，現在則合起來解釋它們。修習福德，必定涉及有為。如果安住于無為，那麼福德就不完備。因為具備智慧，知道有為如夢幻泡影，不使自己產生染著，所以不窮盡有為。而且智慧的性質，必定是普遍照耀一切諸法，如果廢棄有為，那麼智慧就不完備。『大慈悲故不住無為此下』，最初福慧一對是總說，也是自利。這下面三對是分別說，是爲了利益他人。慈悲和本願，偏重於開啟福德之門。福德之門有愿和行，慈悲是德行。下一句是愿。修習慈悲是爲了從無入有，因為願望圓滿的緣故，不住于無為。『不盡集法藥故不住無為隨授藥故不盡有為』，這下面兩對開啟智慧之門。最初一對是收集藥物，後面一對是瞭解病情。然而收集藥物必定是從老師那裡學習，所以不住于無為。廢棄有為，就會使眾生隔絕，怎麼能夠給予藥物？所以不窮盡有為。『知眾生病故不住無為滅眾生病故不盡有為』，知道眾生的病，必定是照見有為，所以不住于無為。滅除眾生的病，需要進入有為，所以不窮盡有為。『諸正士菩薩已修此法不盡有為不住無為是名盡不盡無閡法門汝等當學』，下面第三部分總結這兩個法門，用來勸勉學習窮盡和不窮盡。總結所學習的法體是『盡不盡』，總結能學習的行是『無閡法門』。不窮盡有為，沒有缺少德行的拖累；不住于無為，沒有隻顧自己解脫的障礙，所以叫做無礙。問：不窮盡有為，又有窮盡的含義，以至於不住于無為；不住于無為，又有安住的含義，以至於不窮盡有為嗎？答：菩薩捨棄兩種生死，就窮盡了有為；證得大涅槃，就是安住于無為。前面說的不窮盡，是爲了進入有為世界教化眾生；說的不住，是不同於二乘人只求自己證悟。當時那些菩薩聽到所說的法，都非常歡喜，用各種美妙的鮮花……

【English Translation】 English version: Moreover, because they possess blessings and virtue, they do not abide in Nirvana (Wuwei, 無為); because they possess wisdom, they do not exhaust Samsara (Youwei, 有為). The following third section combines to explain these two lines. Although the above clarifies 'not exhausting' and 'not abiding,' now it combines to explain them. Cultivating blessings and virtue necessarily involves Samsara. If one abides in Nirvana, then blessings and virtue are not complete. Because they possess wisdom, they know that Samsara is like a dream or bubble, not allowing themselves to become attached, therefore they do not exhaust Samsara. Moreover, the nature of wisdom is to universally illuminate all Dharmas; if one abandons Samsara, then wisdom is not complete. 'Because of great compassion, they do not abide in Nirvana...' The initial pair of blessings and wisdom is a general statement, also for self-benefit. The following three pairs are separate statements, for the benefit of others. Compassion and fundamental vows emphasize opening the door of blessings and virtue. The door of blessings and virtue has vows and actions; compassion is virtue. The next sentence is a vow. Cultivating compassion is to enter from non-existence into existence; because vows are fulfilled, they do not abide in Nirvana. 'Because they do not exhaust collecting the medicine of Dharma, they do not abide in Nirvana; because they administer medicine accordingly, they do not exhaust Samsara...' The following two pairs open the door of wisdom. The initial pair is collecting medicine; the latter pair is understanding the illness. However, collecting medicine must be learned from a teacher, therefore they do not abide in Nirvana. Abandoning Samsara would isolate sentient beings; how could they administer medicine? Therefore, they do not exhaust Samsara. 'Because they know the illnesses of sentient beings, they do not abide in Nirvana; because they extinguish the illnesses of sentient beings, they do not exhaust Samsara...' Knowing the illnesses of sentient beings necessarily involves illuminating Samsara, therefore they do not abide in Nirvana. Extinguishing the illnesses of sentient beings requires entering Samsara, therefore they do not exhaust Samsara. 'All righteous Bodhisattvas have already cultivated this Dharma, not exhausting Samsara and not abiding in Nirvana; this is called the Dharma-door of Exhaustion and Non-Exhaustion without Obstruction; you should learn it...' The following third section summarizes these two Dharma-doors, used to encourage learning exhaustion and non-exhaustion. Summarizing the essence of what is learned is 'Exhaustion and Non-Exhaustion'; summarizing the practice that can be learned is the 'Dharma-door of Non-Obstruction.' Not exhausting Samsara avoids the burden of lacking virtue; not abiding in Nirvana avoids the obstruction of only seeking one's own liberation, therefore it is called unobstructed. Question: Not exhausting Samsara also has the meaning of exhaustion, leading to not abiding in Nirvana; not abiding in Nirvana also has the meaning of abiding, leading to not exhausting Samsara? Answer: Bodhisattvas abandon the two kinds of birth and death, thus exhausting Samsara; realizing great Nirvana is abiding in Nirvana. The previous statement of not exhausting is for entering the world of Samsara to teach sentient beings; the statement of not abiding is different from the Two Vehicles who only seek their own enlightenment. At that time, those Bodhisattvas, hearing the Dharma that was spoken, were all greatly delighted, using various wonderful flowers...

種色若干眾香散遍三千大千世界供養于佛及此經法並諸菩薩已稽首佛足嘆未曾有言釋迦牟尼佛乃能於此善行方便言已忽然不現還到彼國。第三領解。歡喜稱歎。還歸本土耳。

見阿閦佛品第十二

阿閦此云無動。亦名無怒。前以法立名。今從人受稱。又上是因名。今為果因。又前人法合舉。菩薩為人。行即是法。今境智雙具題。見謂能觀之智。阿閦為所觀之境也。問。何故有此品耶。答。凡有四義。一者前為彼土說此教。今為此緣觀彼佛。良以受悟不同。化門不一也。二上菩薩行品辨修行。今明行成故能見佛。問。二乘亦見於彼佛。應修佛行。答。乃見二乘佛耳。非真佛也。故五百聲聞。在華嚴坐。但見丈六。與二乘身同修別異善根。不睹大乘真法身也。三者上說因門合。今明果法。四者自經初已來。略辨不思議。此文已去。廣明本跡難測。觀身實相觀佛亦然。謂本不思議。次釋移妙喜來入此土。謂跡不思議。問。上已明不思議。與今何異。答。總判始終。凡有四句。一大入小不思議。如借座燈王。二小充大不思議。如請飯香土。三以大入大不思議。運彼妙喜。入斯忍界。二土共處。而無增減。謂不思議。但此事易明。不待說也。品開三。一明法身之本。二辨無動之跡。三嘆法美人。初父前問。次答。爾

【現代漢語翻譯】現代漢語譯本：於是，他們將各種顏色和各種香氣的花朵散佈於三千大千世界，以此供養佛陀以及此經法和諸位菩薩。之後，他們稽首佛足，讚歎道：『釋迦牟尼佛真是善於運用這種方便法門！』說完，他們忽然消失，返回到他們的國度。這是第三次領悟理解，歡喜稱歎，然後各自返回自己的本土。

見阿閦佛品第十二

阿閦（Akshobhya），這裡譯為『無動』，也稱為『無怒』。前面是以法來立名，現在是從人來接受稱謂。而且，前面是因地的名稱，現在是果地的原因。此外，前面是將人和法合在一起舉出，菩薩是人，修行就是法。現在是境和智雙重具備來作為標題。『見』是指能觀的智慧，阿閦（Akshobhya）是所觀的境界。問：為什麼會有這一品呢？答：總共有四個意義。一是前面為彼土宣說此教法，現在因此緣起而觀彼佛。確實是因為接受領悟不同，教化的法門也不一樣。二是前面的菩薩行品辨明修行，現在說明修行成就所以能夠見到佛。問：二乘人也見到彼佛，應該也是修行佛行。答：他們見到的是二乘佛，不是真佛。所以五百聲聞，在華嚴會上，只能見到丈六金身，與二乘人的身形相同，只是修行的善根不同，不能見到大乘的真法身。三是上面說因門和合，現在說明果法。四是從這部經開始以來，略微辨明不可思議，從這篇經文開始，廣泛地說明本和跡難以測度，觀察身實相，觀察佛也是這樣。所謂本不可思議，其次解釋移妙喜世界來到此土，是跡不可思議。問：上面已經說明不可思議，與現在有什麼不同？答：總的判斷始終，總共有四句。一是大入小不可思議，如借座于燈王如來。二是小充大不可思議，如請飯于香積佛土。三是以大入大不可思議，運送彼妙喜世界，進入這娑婆忍土，兩個國土共同存在，而沒有增減，這稱為不可思議。但這件事容易明白，不需要特別說明。這一品分為三部分。一是說明法身之本，二是辨明無動佛之跡，三是讚歎法美之人。首先是父親提問，其次是回答，如此。

【English Translation】 English version: Then, they scattered flowers of various colors and fragrances throughout the three thousand great thousand worlds, offering them to the Buddha, this Sutra Dharma, and all the Bodhisattvas. After that, they bowed at the Buddha's feet and exclaimed, 'Shakyamuni Buddha is truly skilled in using such expedient means!' Having said this, they suddenly disappeared and returned to their own lands. This was the third time they understood, rejoiced, and praised, before returning to their respective homelands.

Chapter Twelve: Seeing Akshobhya Buddha

Akshobhya (阿閦) here is translated as 'Immovable' or 'Unperturbed,' and is also known as 'Without Anger.' Previously, the name was established based on the Dharma; now, it is received as a title from a person. Moreover, the former is the name of the causal ground, while the latter is the reason for the resultant ground. Furthermore, the former combines both person and Dharma, with Bodhisattvas representing the person and practice representing the Dharma. Now, both the object and wisdom are fully present in the title. 'Seeing' refers to the wisdom that can observe, and Akshobhya (阿閦) is the object being observed. Question: Why is there this chapter? Answer: There are four meanings in total. First, previously, this teaching was expounded for that land; now, due to this condition, that Buddha is observed. Indeed, because the acceptance of understanding differs, the methods of transformation are not the same. Second, the previous chapter on Bodhisattva practices clarifies cultivation; now, it explains that because practice is accomplished, one can see the Buddha. Question: Those of the Two Vehicles also see that Buddha; should they also cultivate Buddha practices? Answer: They see the Buddha of the Two Vehicles, not the true Buddha. Therefore, the five hundred Shravakas, at the Avatamsaka assembly, could only see the sixteen-foot golden body, which is the same as the bodies of the Two Vehicles, only the good roots cultivated are different, and they cannot see the true Dharma body of the Mahayana. Third, the above discusses the union of the causal gate; now, it explains the resultant Dharma. Fourth, from the beginning of this Sutra, it briefly clarifies the inconceivable; from this text onwards, it extensively explains that the origin and traces are difficult to fathom, observing the true nature of the body, and observing the Buddha is also like this. The so-called origin is inconceivable, and next, explaining the moving of the Land of Wonderful Joy to this land is the inconceivable trace. Question: The inconceivable has already been explained above; what is the difference now? Answer: The overall judgment from beginning to end has four sentences in total. First, the inconceivable of the large entering the small, such as borrowing a seat from Dipankara Buddha (燈王如來). Second, the inconceivable of the small filling the large, such as requesting a meal in the Land of Fragrant Accumulation Buddha (香積佛土). Third, the inconceivable of the large entering the large, transporting that Land of Wonderful Joy, entering this Saha world of endurance, with the two lands coexisting without increase or decrease, this is called inconceivable. But this matter is easy to understand and does not need special explanation. This chapter is divided into three parts. First, it explains the origin of the Dharma body; second, it distinguishes the traces of Akshobhya Buddha; and third, it praises the beauty of the Dharma. First, the father asks, and second, the answer is given, and so on.

時世尊問維摩詰汝欲見如來為以何等觀如來乎。下佛問凈名。凡有三義。一者經初已來。佛身光耀音時。時眾但取人相。不見法身。故問凈名令睹真佛。二者上凈名云可見諸佛。時眾謂佛可見有人能見。若爾還是佛見。非見佛也。故今明。法身息彼二觀。問。眾香菩薩。來見於佛。亦起惑著。何不破之。答。彼乃起劣想。豈生染耶。故待去乃說。三者將欲明無尊卑。無動佛來並釋迦。恐有尊卑二心。故預明法身一觀。所以問也。維摩詰言如自觀身實相觀佛亦然。下答。問。此經四會三處辨法身。有何異耶。答。方便品。對生死過患。嘆法身功德。弟子品。開本跡不同。法身則無漏無為。應跡有生有滅。此品偏明法身體絕百非。形備萬德。問。何故辨此三門。答要備三門。佛身方顯。前須對生死過患。嘆法身功德。令厭茲生死。欣求佛身。疑者今見佛身。猶是有為。未免諸漏。何足欣哉。故第二章開于本跡。有為有漏。此是應跡。無漏無為。方是法身或者聞法身累無不盡。德無不圓。便謂與眾生異。是故此章明觀身實相。觀佛亦然。眾生與佛無二也。具此三門。于義乃備。非止近通此部。遠貫眾經也。又初破凡夫。次斥二乘。后教菩薩。初對凡夫者。方便品凡夫問疾故。為說生死過患法身功德。次弟子品。正呵聲聞。謂

【現代漢語翻譯】現代漢語譯本這時，世尊問維摩詰（Vimalakirti，一位在家菩薩的名字）：『你想見如來（Tathagata，佛的稱號）嗎？你打算如何觀察如來呢？』下面佛陀問維摩詰，總共有三重含義：第一，從經文開始到現在，佛陀的身光和聲音出現時，大眾只關注佛陀的人相，而沒有見到法身（Dharmakaya，佛的真身）。因此，佛陀問維摩詰，讓他能夠見到真正的佛。第二，前面維摩詰說『可以見到諸佛』，當時的大眾認為佛是可以被見到的，有人能夠見到佛。如果這樣，那還是人在見佛，而不是真正見到佛。因此，現在要闡明，法身超越了這兩種觀點。問：眾香菩薩（Sarvagandha Bodhisattva）來見佛陀，也產生了迷惑和執著，為什麼不破除他們的迷惑呢？答：他們只是產生了低劣的想法，並沒有產生染污。所以等到他們離開后才說。第三，將要闡明沒有尊卑之分，沒有動佛（Akshobhya Buddha）來和釋迦（Sakyamuni Buddha）的區別，恐怕有人產生尊卑的二元對立之心，所以預先闡明法身是統一的觀察對象。這就是佛陀提問的原因。維摩詰說：『如我觀察自身實相那樣，觀察佛也是如此。』下面是回答。問：這部經在四次集會、三個地方辨析法身，有什麼不同呢？答：在《方便品》中，針對生死的過患，讚歎法身的功德。《弟子品》中，闡明了本跡的不同，法身是無漏無為的，應跡則有生有滅。這一品偏重於闡明法身體性超越一切對立，具備萬種功德。問：為什麼要辨析這三個方面呢？答：必須要具備這三個方面，佛身才能顯現。首先需要針對生死的過患，讚歎法身的功德，使人厭惡這生死輪迴，欣求佛身。有人會疑惑，現在見到的佛身，仍然是有為法，沒有免除各種煩惱，有什麼值得欣求的呢？所以第二章闡明了本跡，有為有漏的是應跡，無漏無為才是法身。或者有人聽到法身沒有累贅，功德圓滿，就認為法身與眾生不同。所以這一章闡明觀察自身實相，觀察佛也是如此，眾生與佛沒有區別。具備這三個方面，意義才完備。不僅僅是貫通這部經，也貫通了其他的經典。另外，首先破除凡夫的執著，其次斥責二乘（聲聞和緣覺），最後教導菩薩。首先針對凡夫，是因為《方便品》中凡夫問疾，所以為他們說生死的過患和法身的功德。其次是《弟子品》，正是呵斥聲聞，認為他們...

【English Translation】 English version Then, the World-Honored One (世尊, Shìzūn, a title for the Buddha) asked Vimalakirti (維摩詰, Wéimójié, a lay bodhisattva): 'Do you wish to see the Tathagata (如來, Rúlái, 'Thus Gone One', an epithet of the Buddha)? How do you contemplate the Tathagata?' The Buddha's question to Vimalakirti below has three meanings: First, from the beginning of the sutra until now, when the Buddha's bodily radiance and voice appeared, the assembly only focused on the Buddha's physical form (人相, rénxiàng) and did not see the Dharmakaya (法身, Fǎshēn, the 'Dharma Body' or true body of the Buddha). Therefore, the Buddha asked Vimalakirti to enable him to see the true Buddha. Second, earlier Vimalakirti said, 'One can see all Buddhas.' The assembly then thought that the Buddha could be seen, and that someone could see the Buddha. If that were the case, it would still be a person seeing the Buddha, not truly seeing the Buddha. Therefore, it is now clarified that the Dharmakaya transcends these two views. Question: When Sarvagandha Bodhisattva (眾香菩薩, Zhòngxiāng Púsà) came to see the Buddha, they also generated confusion and attachment. Why not dispel their confusion? Answer: They only generated inferior thoughts and did not produce defilement. Therefore, it was spoken after they left. Third, it is about to clarify that there is no distinction of superiority or inferiority, no difference between Akshobhya Buddha (不動佛, Bùdòng Fó) coming and Sakyamuni (釋迦, Shìjiā). Fearing that some might develop a dualistic mind of superiority and inferiority, the Dharmakaya is pre-emptively clarified as a unified object of contemplation. That is why the Buddha asked the question. Vimalakirti said: 'Just as I contemplate the true nature of my own body, so too do I contemplate the Buddha.' The following is the answer. Question: In this sutra, the Dharmakaya is analyzed in four assemblies and three places. What are the differences? Answer: In the 'Upaya Chapter' (方便品, Fāngbiàn Pǐn), the faults of birth and death are contrasted with the praise of the Dharmakaya's merits. In the 'Disciples Chapter' (弟子品, Dìzǐ Pǐn), the difference between the original and manifested traces is clarified. The Dharmakaya is without outflows (無漏, wúlòu) and unconditioned (無為, wúwéi), while the manifested traces have birth and death. This chapter focuses on clarifying that the Dharmakaya's nature transcends all opposites and possesses myriad virtues. Question: Why is it necessary to analyze these three aspects? Answer: It is necessary to have these three aspects complete for the Buddha's body to be revealed. First, it is necessary to contrast the faults of birth and death with the praise of the Dharmakaya's merits, so that people will detest this cycle of birth and death and rejoice in seeking the Buddha's body. Some may doubt that the Buddha's body they see now is still conditioned (有為, yǒuwéi) and has not escaped various afflictions (諸漏, zhūlòu), so what is there to rejoice in? Therefore, the second chapter clarifies the original and manifested traces. The conditioned and with outflows is the manifested trace, while the unconditioned and without outflows is the Dharmakaya. Or some may hear that the Dharmakaya has no burdens and its merits are complete, and then think that the Dharmakaya is different from sentient beings. Therefore, this chapter clarifies that contemplating the true nature of one's own body is the same as contemplating the Buddha, and there is no difference between sentient beings and the Buddha. With these three aspects complete, the meaning is complete. It not only connects this sutra but also connects other sutras. In addition, first, the attachments of ordinary people are broken, second, the Two Vehicles (聲聞和緣覺, Shēngwén hé Yuánjué, Sravakas and Pratyekabuddhas) are rebuked, and finally, bodhisattvas are taught. First, it is for ordinary people because in the 'Upaya Chapter', ordinary people ask about illness, so the faults of birth and death and the merits of the Dharmakaya are spoken to them. Second, in the 'Disciples Chapter', the Sravakas are precisely rebuked, believing that they...

佛身與二乘同。故開本跡之異。菩薩便佛身謂常住。眾生自在起滅。故今現身實相。觀佛亦然。泯二見也。什公云。觀佛有三。一觀色形。二觀法身。三觀性空。三種觀門。凈名用性空門答。故云觀身實相觀佛亦然。今謂。此章正明法身絕四句百非性空義也。問。實相云何即是佛身。答。佛身絕四句。眾生實相亦絕四句。是以實相即是法身。故大品云。如無有來去。如即是佛。問。如及實相。蓋是真諦觀境。云何是佛靈智。答。設此問者。蓋是人師自心。非經論之語。華嚴云。心佛及眾生。是三無差別。正觀論云。亦名如法性涅槃。可言涅槃亦無知乎。故法身無知。無所不知。如義亦爾。問。觀身實相觀佛亦然。云何名見佛耶。答。謂佛與身異。則是二見。非見佛也。得無二觀。乃名見佛。我觀如來前際不來后際不去今則不住。下此具釋法身。體絕百非。形備萬德。此初句明非三世者。欲辨法身非有為也。凡夫有為。必墮三世。既非三世。故非有為。不觀色不觀色如不觀色性不觀受想行識不觀識如不觀識色性。下五陰亦是有為故。次就五陰。明非法身。於一一陰。具三種觀門。一不觀色。非有觀也。二不觀色如。非空觀也。三不觀色性。遣非有非無也。以法身超於四句故。亦不觀非有非無。非四大起同於虛空。下五陰

【現代漢語翻譯】現代漢語譯本佛身與二乘（聲聞乘和緣覺乘）相同。因此，要闡明本（根本）和跡（示現）的差異。菩薩認為佛身是常住的，而眾生則在自在地生滅。所以現在示現身實相，觀佛也是這樣，泯滅二種對立的見解。鳩摩羅什大師說，觀佛有三種：一是觀色形（佛的形色），二是觀法身（佛的法性之身），三是觀性空（諸法性空的智慧）。維摩詰經用性空之門來回答，所以說『觀身實相，觀佛亦然』。現在說，這一章正是闡明法身超越四句（有、無、亦有亦無、非有非無），破除百種錯誤的性空之義。問：實相如何就是佛身呢？答：佛身超越四句，眾生的實相也超越四句。因此，實相就是法身。所以《大品般若經》說：『如無有來去，如即是佛。』問：『如』以及實相，大概是真諦的觀境，如何是佛的靈智呢？答：提出這個問題的人，大概是用人師的自心來揣測，不是經論中的話。《華嚴經》說：『心、佛及眾生，是三無差別。』《正觀論》說：『也叫做如法性涅槃。』難道可以說涅槃也沒有知覺嗎？所以法身無知，卻又無所不知，『如』的意義也是這樣。問：『觀身實相，觀佛亦然』，如何叫做見佛呢？答：認為佛與身不同，就是二見，不是見佛。得到無二的觀，才叫做見佛。『我觀如來前際不來，后際不去，今則不住。』下面這段經文具體解釋法身，體性超越百種錯誤，形相具備萬種功德。這第一句說明不屬於三世，是要辨明法身不是有為法。凡夫的有為法，必定落入三世。既然不屬於三世，所以不是有為法。『不觀色，不觀色如，不觀色性，不觀受想行識，不觀識如，不觀識色性。』下面這段經文說明五陰也是有為法，所以接著就五陰來說明非法身。對於每一個陰，都具備三種觀門：一是不觀色，不是有觀；二是不觀色如，不是空觀；三是不觀色性，遣除非有非無。因為法身超越四句的緣故，也不觀非有非無。『非四大起，同於虛空。』下面這段經文說明五陰。

【English Translation】 English version The Buddha-body is the same as that of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Therefore, the difference between the root (original) and trace (manifestation) must be clarified. Bodhisattvas consider the Buddha-body to be permanent, while sentient beings are freely arising and ceasing. Therefore, the true nature of the manifested body is now revealed, and observing the Buddha is also the same, eliminating the two opposing views. Master Kumārajīva said that there are three ways to contemplate the Buddha: first, to contemplate the form and appearance (of the Buddha); second, to contemplate the Dharma-body (the Dharma-nature body of the Buddha); and third, to contemplate emptiness of nature (the wisdom of the emptiness of all dharmas). The Vimalakīrti Sūtra uses the gate of emptiness of nature to answer, so it says, 'Observing the true nature of the body, observing the Buddha is also the same.' Now it is said that this chapter precisely clarifies that the Dharma-body transcends the four sentences (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and refutes the meaning of the emptiness of nature with a hundred errors. Question: How is true reality the Buddha-body? Answer: The Buddha-body transcends the four sentences, and the true reality of sentient beings also transcends the four sentences. Therefore, true reality is the Dharma-body. So the Mahāprajñāpāramitā Sūtra says: 'Like there is no coming and going, like is the Buddha.' Question: 'Like' and true reality are probably the realm of true truth, how is it the spiritual wisdom of the Buddha? Answer: The person who raises this question probably speculates with the mind of a teacher, not the words of the scriptures. The Avataṃsaka Sūtra says: 'Mind, Buddha, and sentient beings are three without difference.' The Madhyamaka-kārikā says: 'It is also called Suchness, Dharma-nature, Nirvāṇa.' Can it be said that Nirvāṇa has no awareness? Therefore, the Dharma-body is without knowledge, but knows everything, and the meaning of 'like' is also the same. Question: 'Observing the true nature of the body, observing the Buddha is also the same,' how is it called seeing the Buddha? Answer: Thinking that the Buddha is different from the body is a dualistic view, not seeing the Buddha. Attaining the non-dualistic view is called seeing the Buddha. 'I observe the Tathāgata, the past does not come, the future does not go, and the present does not abide.' The following passage specifically explains the Dharma-body, whose essence transcends a hundred errors and whose form possesses ten thousand virtues. The first sentence, explaining that it does not belong to the three times, is to clarify that the Dharma-body is not conditioned. The conditioned dharmas of ordinary people inevitably fall into the three times. Since it does not belong to the three times, it is not conditioned. 'Not observing form, not observing form as suchness, not observing the nature of form, not observing sensation, perception, volition, consciousness, not observing consciousness as suchness, not observing the nature of consciousness.' The following passage explains that the five skandhas are also conditioned dharmas, so it goes on to explain that the five skandhas are not the Dharma-body. For each skandha, there are three gates of contemplation: first, not observing form, not observing existence; second, not observing form as suchness, not observing emptiness; third, not observing the nature of form, eliminating neither existence nor non-existence. Because the Dharma-body transcends the four sentences, it also does not observe neither existence nor non-existence. 'Not arising from the four great elements, like empty space.' The following passage explains the five skandhas.

為果。四大為因。果既非佛。因亦然矣。非因非果。故同於虛空。六入無積。下法身既非因果。亦超內外。以非外內故。不可積聚六入即成佛也。眼耳鼻舌身心已過下。前明非外入。此辨過內性。不在三界下。上六入過。容謂不在有六入處。或謂應在無六入處。故復云不在三界。三垢已離下。上明無三界果。此辨無三界因。以無三垢故。不在三界。自上六門。明如來離諸惑相。順三脫門下。此明法身具于眾德。以順三脫門故離三垢。三明無明等下。三明有二。一天眼宿命漏盡三也。二依涅槃經。一菩薩明。謂波若也。二諸佛眼。即佛眼也。三無明明。謂畢竟空。畢竟空者。體非慧性故非明。能生實慧故云明也。如五塵生五欲。亦名為欲。以順三脫門故。能明無明等。又或者謂。三脫門是明。故次泯之。所以之明無明等。不一相不異相下。僧肇公云。無像不像。故不可為一。像而不像。故不可為異。接上生者。明無明等。便謂為一。如其非一。便隨異相。是故今明不一不異。不自相不他相下。應身由物感故不自法身體寂故不他。僧肇云。不自而同自。故自而不自。不他而同他。故他而不他。無相之身。豈可以自他而觀其體耶非無相非取相下。隨他施為。故非無相。而德體常寂。無有分別。故非取相。此就合二身釋。僧肇

【現代漢語翻譯】為果：四大（地、水、火、風）為因。如果『果』不是佛，那麼『因』也不是佛。既不是『因』也不是『果』，所以如同虛空一樣。六入（眼、耳、鼻、舌、身、意）沒有積聚。下法身（指佛的法身）既不是因，也不是果，也超越了內外。因為它既不是外在的，也不是內在的，所以不可積聚，六入即成佛的說法是不成立的。眼耳鼻舌身心已在前面講過。前面說明了『非外入』，這裡辨析了『過內性』，不在三界（欲界、色界、無色界）之下。上面說六入已過，或許會認為不在有六入之處，或者認為應該在沒有六入之處，所以又說不在三界。三垢（貪、嗔、癡）已離。上面說明了沒有三界的果，這裡辨析了沒有三界的因。因為沒有三垢，所以不在三界。從上面的六門，說明如來（佛的稱號）遠離各種迷惑的表象。順三脫門（空門、無相門、無作門）。這裡說明法身具有各種功德。因為順應三脫門，所以遠離三垢。三明（天眼明、宿命明、漏盡明）。三明有兩種說法。第一種是天眼明、宿命明、漏盡明。第二種依據《涅槃經》，一是菩薩明，指般若（智慧）；二是諸佛眼，即佛眼。三是無明明，指畢竟空。所謂畢竟空，其體性不是智慧，所以不是明，但能產生真實的智慧，所以也稱為明。如同五塵（色、聲、香、味、觸）產生五欲，也稱為欲。因為順應三脫門，所以能明無明等。又或者說，三脫門就是明，所以接著泯滅它。所以說，明無明等。不一相不異相。僧肇（人名）說，無像不像，所以不可說為一；象而不像，所以不可說為異。接上文說，明無明等，就認為是一。如果不是一，就隨順異相。所以現在說明不一不異。不自相不他相。應身（佛為度化眾生而顯現的化身）由外物感應而生，所以不是自身；法身（佛的真身）體性寂靜，所以不是他身。僧肇說，不自而同自，所以自而不自；不他而同他，無相之身，怎麼可以用自他來觀察它的本體呢？非無相非取相。隨順他人的施為，所以不是無相；而功德本體常寂，沒有分別，所以不是取相。這是就合二身來解釋。僧肇

【English Translation】『Effect』 is the result. The Four Great Elements (earth, water, fire, wind) are the cause. If the 『effect』 is not Buddha, then the 『cause』 is also not Buddha. Being neither 『cause』 nor 『effect,』 it is therefore like empty space. The Six Entrances (eye, ear, nose, tongue, body, mind) have no accumulation. The lower Dharmakaya (referring to the Buddha's Dharmakaya) is neither cause nor effect, and it also transcends both inside and outside. Because it is neither external nor internal, it cannot be accumulated, and the saying that the Six Entrances immediately become Buddha is not valid. The eye, ear, nose, tongue, body, and mind have already been discussed earlier. The previous explanation clarified 『non-external entrance,』 while this section distinguishes 『transcending internal nature,』 not being below the Three Realms (Desire Realm, Form Realm, Formless Realm). Above, it was said that the Six Entrances have been transcended; perhaps it is thought that it is not in a place where there are Six Entrances, or that it should be in a place where there are no Six Entrances, so it is further said that it is not in the Three Realms. The Three Poisons (greed, hatred, delusion) have been left behind. Above, it was explained that there is no result of the Three Realms; here, it is distinguished that there is no cause of the Three Realms. Because there are no Three Poisons, it is not in the Three Realms. From the above Six Gates, it is explained that the Tathagata (an epithet of the Buddha) is far from various deluded appearances. Following the Three Doors of Liberation (Emptiness, Signlessness, Non-action). Here, it is explained that the Dharmakaya possesses various merits. Because it follows the Three Doors of Liberation, it is far from the Three Poisons. Three Illuminations (Divine Eye, Knowledge of Past Lives, Extinction of Afflictions). There are two explanations for the Three Illuminations. The first is the Divine Eye, Knowledge of Past Lives, and Extinction of Afflictions. The second is based on the Nirvana Sutra: one is the Bodhisattva Illumination, referring to Prajna (wisdom); the second is the Eyes of the Buddhas, which are the Buddha Eyes. The third is Non-Illumination of Illumination, referring to ultimate emptiness. The so-called ultimate emptiness, its nature is not wisdom, so it is not illumination, but it can produce true wisdom, so it is also called illumination. Just as the Five Dusts (form, sound, smell, taste, touch) produce the Five Desires, they are also called desires. Because it follows the Three Doors of Liberation, it can illuminate non-illumination, etc. Or perhaps it is said that the Three Doors of Liberation are illumination, so it is then extinguished. Therefore, it is said that illuminating non-illumination, etc. Not one aspect, not different aspect. Sengzhao (a person's name) said, 'Without form, not without form, so it cannot be said to be one; with form, not with form, so it cannot be said to be different.' Continuing from the above, illuminating non-illumination, etc., it is thought to be one. If it is not one, it follows the different aspect. Therefore, it is now explained that it is neither one nor different. Not self-aspect, not other-aspect. The Response Body (the manifested body of the Buddha to liberate sentient beings) arises from external objects, so it is not self; the Dharmakaya (the true body of the Buddha) is tranquil in nature, so it is not other. Sengzhao said, 'Not self, yet the same as self, so self, yet not self; not other, yet the same as other.' How can the body without form be observed with self and other? Not without form, not grasping form. Following the actions of others, so it is not without form; and the essence of merit is always tranquil, without discrimination, so it is not grasping form. This is explained in terms of combining the two bodies. Sengzhao.

云。非無物之相。非可取之相。但就法身釋也。不此岸不彼岸不中流下。生死本無故非此岸。涅槃今不有故非彼岸。既無彼此。何有八正中流。又常在生死故不彼。不捨涅槃故不此。雙行二行。無所偏著。故不中流。而化眾生下。向云不三。則似息化故。今云雖復不三。而常教化。令悟不三。觀于寂滅亦不永滅下。既云化眾生。似見有眾生。則非寂滅。故今明雖化常寂。所以云觀于寂滅。雖復寂滅。而常教化。故非永滅不此不彼下。既化眾生。則在於彼此。法身無相。故不在彼此。又國土皆如。無此可在。名為不此。無彼可在。故云不彼。不以此不以彼下。不此而同此。故此而不此。不彼而同彼故彼而不彼。豈復以此而同此。以彼而同彼乎。蓋明聖心。無有心以而同心也。不可以智知不可以識識下。聖人十智不知。凡夫六識不識。凡智識之生。生於相內。法身無相。故智識不及。無晦無明下。法身無知故非明。無所不知故非晦無名無相下。不可以名名。不可以相相。故方圓不能寫。題目不能傳。無強無弱下。至柔無逆故。不剛。剛無不伏。故不弱。又運動天地而不剛。應盡無常而不弱非凈非穢下。垢無不盡故非穢。果無不入故非凈。又相好嚴身。非其凈也。金鏘馬麥。亦非穢也不在方不離方下。妙非三界。故不在方。

【現代漢語翻譯】現代漢語譯本云。不是沒有事物的表象，也不是可以執取的表象，只是就法身（Dharmakaya，佛的法性之身）來解釋。不在彼岸，不在中流，不在生死此岸。生死本來就沒有，所以不是此岸。涅槃（Nirvana，解脫）現在沒有，所以不是彼岸。既然沒有彼此的區分，哪裡會有八正道（Eightfold Path）的中流？又常在生死中，所以不是彼岸；不捨棄涅槃，所以不是此岸；同時進行這兩種行為，沒有偏頗執著，所以不在中流，而化度眾生。前面說『不三』，好像停止了教化，所以現在說雖然不是三，但經常教化，使眾生領悟『不三』。觀察寂滅（Quiet extinction）也不是永遠的滅亡。既然說化度眾生，好像看見有眾生，那就不是寂滅。所以現在說明雖然教化但常處於寂滅，所以說觀察寂滅。雖然處於寂滅，但經常教化，所以不是永遠的滅亡。不在彼此。既然化度眾生，那麼就在於彼此之間。法身沒有表象，所以不在彼此。又國土都是如如不動，沒有此岸可以執取，名為『不此』。沒有彼岸可以執取，所以說『不彼』。不以此岸等同此岸，不以彼岸等同彼岸。不以此岸而等同此岸，所以此岸不是此岸。不以彼岸而等同彼岸，所以彼岸不是彼岸。難道會以此岸而等同此岸，以彼岸而等同彼岸嗎？這說明聖人的心，沒有用心去等同心。不可以智慧去認知，不可以意識去識別。聖人的十種智慧不能認知，凡夫的六種意識不能識別。凡夫的智慧和意識的產生，產生於表象之內。法身沒有表象，所以智慧和意識無法達到。沒有晦暗，沒有光明。法身沒有知覺，所以不是光明；沒有什麼不知道，所以不是晦暗。沒有名稱，沒有表象。不可以用名稱來命名，不可以用表象來描繪，所以方圓不能描繪，題目不能傳達。沒有強大，沒有弱小。至柔沒有違逆，所以不剛強；剛強沒有不降伏的，所以不弱小。又運動天地卻不剛強，應盡無常卻不弱小。不是清凈，不是污穢。污垢沒有不消除的，所以不是污穢；果報沒有不進入的，所以不是清凈。又相好莊嚴其身，不是清凈；金鏘馬麥，也不是污穢。不在方內，不離方外。妙理不在三界之內，所以不在方內。

【English Translation】 English version It is said. It is not a phenomenon of non-existence, nor is it a phenomenon that can be grasped, but is explained in terms of Dharmakaya (the Dharma body of the Buddha). It is not on this shore, not on the other shore, not in the middle stream, not in the shore of birth and death. Birth and death are originally non-existent, so it is not this shore. Nirvana (liberation) does not exist now, so it is not the other shore. Since there is no distinction between this and that, how can there be the middle stream of the Eightfold Path? Moreover, it is always in birth and death, so it is not the other shore; it does not abandon Nirvana, so it is not this shore; it performs both actions simultaneously, without bias or attachment, so it is not in the middle stream, but transforms sentient beings. The previous saying 'not three' seems to stop the teaching, so now it is said that although it is not three, it often teaches, so that sentient beings realize 'not three'. Observing quiet extinction is not eternal extinction. Since it is said to transform sentient beings, it seems that there are sentient beings, then it is not quiet extinction. Therefore, it is now explained that although teaching, it is always in quiet extinction, so it is said to observe quiet extinction. Although in quiet extinction, it often teaches, so it is not eternal extinction. Not on this shore, not on the other shore. Since it transforms sentient beings, then it is between this and that. The Dharmakaya has no phenomenon, so it is not between this and that. Moreover, all lands are such as they are, there is no this shore to grasp, called 'not this'. There is no other shore to grasp, so it is said 'not that'. Not equating this shore with this shore, not equating that shore with that shore. Not equating this shore with this shore, so this shore is not this shore. Not equating that shore with that shore, so that shore is not that shore. How can this shore be equated with this shore, and that shore be equated with that shore? This explains that the mind of the sage has no mind to equate with the mind. It cannot be known by wisdom, it cannot be recognized by consciousness. The ten wisdoms of the sage cannot know, the six consciousnesses of ordinary people cannot recognize. The generation of wisdom and consciousness of ordinary people arises within phenomena. The Dharmakaya has no phenomenon, so wisdom and consciousness cannot reach it. No darkness, no light. The Dharmakaya has no perception, so it is not light; there is nothing it does not know, so it is not darkness. No name, no phenomenon. It cannot be named by name, it cannot be depicted by phenomenon, so square and round cannot be depicted, the topic cannot be conveyed. No strength, no weakness. Utmost gentleness has no resistance, so it is not strong; strength has nothing that does not submit, so it is not weak. Moreover, moving heaven and earth is not strong, responding to the end of impermanence is not weak. Not pure, not impure. No defilement is not eliminated, so it is not impure; no fruit is not entered, so it is not pure. Moreover, the adornment of good marks on the body is not pure; golden sounds and horse fodder are also not impure. Not within the square, not outside the square. The wonderful principle is not within the three realms, so it is not within the square.

惑無不應。故不離方非有為非無為下。相不能遷。故非有為。妙用無窮。故非無為無示無說下。六情可不及。豈可說以示人。將言對人為示。以言因法為說。又應見者為示。應聞者為說。而佛不可見聞。故無說無示不施不慳不戒不犯不忍不恚不進不怠不定不亂不智不愚下。以六度為體。故能如響之應耳。而言所應度者。則不度色。無度無不度。然後度耳。不誠不欺下。誠實也。欺誑也。不可以善善。故不誠。不可以惡惡。故不欺。又虛捐三事故不誠。終今得一故不欺。不來不去不出不入下。乘如實道為來。善逝入滅為去。驚赴火宅為入。在門外立為出。而法身實無也。一切言語道斷。下總結上來諸句。辨不可言也。非福田非不福田非應供養非不應供養下。慢之得罪故。非福田。敬之得福故。非不福田。非不福田。即應供養。非福田。即不應供養。有人言。法身無所受故非福田。應物受供故非不福田。又不同善人故非福田。不同罪人故非不福田。非取非舍。非福故非取。非不福田故非舍非有相非無相下。寂漠無形故非相。三十二相故非無相。同真際等法性下。法身無相。則是真際。或者謂佛為異。故言同耳。不可稱不可量過諸稱量下。體非輕重。故不可稱。邊表莫測。故不可量。非大非小下。大於天地。不可為小。細入

無間。不可為大。能大小者。其無大小也。非見非聞非覺非知下。非色故非見。非聲故非聞。非香味觸故。非三情所覺。非法故非意所知。離眾結縛。既非見聞覺知。於何生結縛耶等諸智同眾生於諸法無分別下智同群智之智。人同眾人之人。以如斯觀。故無分別。又同眾人之智。故云等諸智。亦無大聖之佛殊彼眾生。故云同眾生。人法齊觀。則息想念。故於諸法無分別也。一切無失無濁無惱下。三業離過故。一切無失。無失故無濁。無濁則無惱。無作無起無生無滅下。法身無為。絕於施造。孰能作之令起。生之使滅乎。無畏無憂無喜無厭無著。若有生滅。是可畏法。便欣生而憂滅矣。欣憂既生。故可厭著也。而法身並無。無已有無當有無今有不可以一切言說分別顯示世尊如來身為若此作如是觀以斯觀者名為正觀若他觀者名為邪觀。總結佛身。勸觀察也。爾時舍利弗問維摩詰汝於何沒而來生此。下第二次明跡不思議。就文為二。初辨凈名生無生義。次現無動佛土。身子致問。有三因緣。一者見其神德奇妙。來處必美。故問取從也。二者上云如自觀身實相。實相無生。而今現有生。將成自觀之義。故以沒生問也。三者上已顯法身。今次開跡用。是故問之維摩詰言。汝所得法有沒生乎。舍利弗言。無沒生也。若諸法無沒生相

。云何問言汝於何沒而來生此。于意云何。譬如幻師幻作男女。寧有沒生耶。舍利弗言。無沒生也。汝豈不聞。佛說諸法如幻相乎。答曰如是。若一切法如幻相者。云何問言。汝於何沒而來生此。舍利弗。沒者為虛誑法。敗壞之相。生者為虛誑法。相續之相。菩薩雖沒不盡善本。雖生不長諸惡下然善惡者。皆是虛誑相續敗壞法耳。然凡夫。生則長惡。沒則盡善。菩薩生則長善。沒則盡惡。雖有沒生同。長盡不一。然俱是虛誑敗壞之相。何異幻化耶。是時佛告舍利弗。有國名妙喜。佛號無動。是維摩詰于彼國沒而來生此。舍利弗言。未曾有也。世尊。是人乃能捨清凈土而來樂此多怒害處。維摩詰言。舍利弗。于意云何。日光出時與冥合乎。答曰不也。日光出時。則無眾冥。維摩詰言。夫日何故行閻浮提。答曰。欲以明照為之除冥。維摩詰曰。菩薩如是。雖生不凈佛土為化眾生。不與愚闇而共合也。但滅眾生煩惱闇耳。下前辨無生。此出生處。應物而唱。來始非益。無生即是法身。生謂應跡。又諸佛說法。常依二諦。無生就真。生則約俗。是時大眾渴仰欲見妙喜世界無動如來及其菩薩聲聞之眾佛知一切眾會所念告維摩詰言善男子為此眾會現妙喜國無動如來及諸菩薩聲聞之眾皆欲見。下此文第二。明現無動國所以。現有三因

緣。一者欲令此會修凈土行。故得往生。二者欲顯凈名不思議德。三者將還妙喜身本生處。舍茲凈土。入斯穢國。明大士慈悲之緣也。文有四句。一大眾欲見。二凈名現土。三時眾得益。四還歸本處。此初文也。於是維摩詰心念。吾當不起于座接妙喜國土鐵圍山川溪谷江河大海泉源須彌諸山。及日月星宿天龍鬼神梵天等宮殿。並諸菩薩聲聞之眾。城邑聚落男女大小乃至無動如來及菩提樹諸妙蓮華能於十方作佛事者。三道寶階從閻浮提至忉利天。以此寶階諸天來下悉為禮敬無動如來聽受經法。閻浮提人亦登其階上升忉利見彼諸天。妙喜世界成就如是無量功德。上至阿迦膩吒天。下至水際。以右手斷取如陶家輪。下第二明現土也。就文為二。初念欲現土。次正示現土。羅什曰。胡本云如斷泥。今言如陶家輪。明就中央斷取。如陶家輪。下不著地。四邊相絕。入此世界猶持華鬘示一切眾。顯菩薩示之不難其行。此喻也。作此念已入於三昧現神通力以其右掌斷取妙喜世界。下此第二正明現土。凡有四句。一正現土。二釋迦勸觀。三大眾睹見。四勸修凈土因。羅什曰。斷取明不盡來也置於此土。彼得神通菩薩及聲聞眾並余天人俱發聲言。唯然世尊。誰取我去愿見救護。無動佛言非我所為。是維摩詰神力所作。其餘未得神通者。不

【現代漢語翻譯】現代漢語譯本緣由有三：第一，爲了讓這次法會的人修習凈土法門，從而能夠往生凈土。第二，爲了彰顯維摩詰（Vimalakirti，一位在家菩薩的名字）不可思議的功德。第三，（維摩詰）將要回到妙喜世界（Abhirati，佛國凈土的名字），他原本出生的地方，捨棄這邊的凈土，進入這個污穢的世界，彰顯大菩薩慈悲的因緣。這段經文有四個要點：一是大眾想要見到（妙喜世界），二是維摩詰顯現凈土，三是當時在場的大眾得到利益，四是（維摩詰）迴歸原本的地方。這是第一段經文。於是，維摩詰心中想：『我應當不起身離開座位，就把妙喜世界的鐵圍山、山川、溪谷、江河、大海、泉源、須彌山（Sumeru，佛教宇宙觀中的聖山），以及日月星宿、天龍鬼神、梵天（Brahma，印度教和佛教中的神祇）等宮殿，還有諸位菩薩、聲聞（Sravaka，聽聞佛陀教誨的弟子）大眾，城邑聚落、男女老少，乃至無動如來（Akshobhya，不動佛的名字）以及菩提樹、各種美妙的蓮花，這些能夠在十方世界行佛事的事物，還有從閻浮提（Jambudvipa，我們所居住的娑婆世界）通往忉利天（Trayastrimsa，欲界六天之一）的三道寶階，憑藉這寶階，諸天下降到人間，都來禮敬無動如來，聽受經法。閻浮提的人們也登上寶階，上升到忉利天，見到那些天人。妙喜世界成就瞭如此無量的功德，上至阿迦膩吒天（Akanistha，色界頂層天），下至水際。』（維摩詰）用右手擷取（妙喜世界），就像陶工轉動陶輪一樣。這是第二段經文，說明顯現凈土。這段經文分為兩部分，首先是（維摩詰）心中想顯現凈土，然後是正式地展示顯現凈土。鳩摩羅什（Kumarajiva，著名佛經翻譯家）說：『胡本（指從西域傳來的佛經版本）說「如斷泥」，現在說「如陶家輪」，說明是從中央擷取，就像陶工轉動陶輪一樣，下面不著地，四邊相互隔絕，進入這個世界，就像手持華鬘展示給一切大眾，彰顯菩薩的示現並不困難。』這是個比喻。在心中產生了這個想法之後，（維摩詰）進入三昧（Samadhi，禪定），顯現神通力，用他的右掌擷取了妙喜世界。這是第二部分，正式說明顯現凈土，總共有四個要點：一是正式顯現凈土，二是釋迦（Sakyamuni，釋迦牟尼佛的簡稱）勸大家觀看，三是大眾親眼看見，四是勸大家修習凈土的因。鳩摩羅什說：『擷取，說明不是完全地拿過來，而是放置於此土。』那些得到神通的菩薩以及聲聞大眾，還有其餘的天人，都一起發出聲音說：『唯然，世尊（World-Honored One，對佛陀的尊稱）！是誰把我們取走了？希望您能救護我們！』無動佛說：『不是我做的，是維摩詰的神通力所為。』其餘沒有得到神通的人，不（知道發生了什麼）。

【English Translation】 English version The reasons are threefold: First, to enable those in this assembly to practice the Pure Land path, so that they can be reborn in the Pure Land. Second, to reveal the inconceivable virtues of Vimalakirti (a name of a lay bodhisattva). Third, (Vimalakirti) is about to return to Abhirati (a name of a Buddha-field), the place of his original birth, abandoning this Pure Land and entering this defiled world, demonstrating the compassionate cause of the great bodhisattva. This passage has four key points: First, the assembly wants to see (the Abhirati world). Second, Vimalakirti manifests the Pure Land. Third, the assembly at that time benefits. Fourth, (Vimalakirti) returns to his original place. This is the first section of the text. Then, Vimalakirti thought in his heart: 'I should, without rising from my seat, bring the Iron Mountains, mountains, streams, valleys, rivers, seas, springs, Mount Sumeru (the sacred mountain in Buddhist cosmology), as well as the sun, moon, stars, dragons, ghosts, gods, Brahma (a deity in Hinduism and Buddhism), and other palaces of the heavens, along with the various bodhisattvas, Sravakas (disciples who hear the Buddha's teachings), cities, villages, men, women, old and young, even Akshobhya Tathagata (the name of the Immovable Buddha) and the Bodhi tree, all the wonderful lotuses, those things that can perform Buddha-deeds in the ten directions, and the three jeweled stairways from Jambudvipa (the world we live in) to Trayastrimsa Heaven (one of the six heavens of desire realm). By means of these jeweled stairways, the gods descend to the human world, all to pay homage to Akshobhya Tathagata and listen to the teachings. The people of Jambudvipa also ascend the stairways, rising to Trayastrimsa Heaven, seeing those gods. The Abhirati world has accomplished such immeasurable merits, reaching up to Akanistha Heaven (the highest heaven in the realm of form), and down to the edge of the waters.' (Vimalakirti) cut off (the Abhirati world) with his right hand, like a potter turning a potter's wheel. This is the second section, explaining the manifestation of the Pure Land. This passage is divided into two parts: first, (Vimalakirti) thinks of manifesting the Pure Land, and then formally demonstrates the manifestation of the Pure Land. Kumarajiva (a famous translator of Buddhist scriptures) said: 'The Hu version (referring to the Buddhist scripture version from the Western Regions) says "like cutting mud," now it says "like a potter's wheel," indicating that it is cut off from the center, like a potter turning a potter's wheel, the bottom not touching the ground, the four sides mutually isolated, entering this world, like holding a garland to show to all the assembly, demonstrating that the bodhisattva's manifestation is not difficult.' This is a metaphor. After generating this thought in his heart, (Vimalakirti) entered Samadhi (meditative absorption), manifested supernatural power, and cut off the Abhirati world with his right palm. This is the second part, formally explaining the manifestation of the Pure Land, with a total of four key points: First, formally manifesting the Pure Land. Second, Sakyamuni (short for Sakyamuni Buddha) encourages everyone to observe. Third, the assembly sees it with their own eyes. Fourth, encouraging everyone to cultivate the cause of the Pure Land. Kumarajiva said: 'Cutting off indicates that it is not completely brought over, but placed in this land.' Those bodhisattvas who have attained supernatural powers, as well as the Sravaka assembly, and the remaining gods, all uttered a voice saying: 'Yes, World-Honored One (a respectful title for the Buddha)! Who has taken us away? We hope that you can save us!' Akshobhya Buddha said: 'It was not done by me, but by the supernatural power of Vimalakirti.' The rest who have not attained supernatural powers do not (know what happened).

覺不知已之所往。妙喜世界雖入此土而不增減。於是世界亦不迫隘。如本無異。爾時釋迦牟尼佛告諸大眾。汝等且觀妙喜世界無動如來其國嚴飾菩薩行凈弟子清白。此勸眾觀察也皆曰唯然已見。此明大眾觀見也佛言若菩薩欲得如是清凈佛土當學無動如來所行之道下。既現妙果。勸修凈因也。現此妙喜國時娑婆世界十四那由他人發阿耨多羅三藐三菩提心皆愿生於妙喜佛土釋迦牟尼佛即記之曰當生彼國下。第三時眾得益肇公云。千萬為一那由他。時妙喜世界於此國土所應饒益其事訖已還其本處舉眾皆見下第四還歸本處。佛告舍利弗汝見此妙喜世界及無動佛不下。此第三明嘆人美法。以聖集難遇。經法難聞。故問汝見之不唯然已見世尊愿使一切眾生得清凈土如無動佛獲神通力如維摩詰世尊我等快得善利得見是人親近供養下。以身子因其所見。發願嘆人也其諸眾生若今現在若佛滅后聞此經者亦得善利況復聞已信解受持讀誦解說如法修行若有乎得是經典者便為已得法寶之藏。此嘆法也。手得經卷。雖未誦待。如人已得寶藏。但未用耳若有讀誦解釋其義如說修行則為諸佛之所護念下。行應于內。護念于外。理數冥感。自然之安也。其有供養如是人者當知則為供養于佛其有書持此經卷者當知是室則有如來若聞是經能隨喜者斯人則為取

【現代漢語翻譯】現代漢語譯本：覺悟並不知道自己將前往何處。妙喜世界（Abhirati Buddha-field）雖然進入這個娑婆世界（Sahā world），但並沒有增加或減少。因此，這個世界也沒有變得擁擠狹窄，一切如原本一樣。當時，釋迦牟尼佛（Śākyamuni Buddha）告訴大眾：『你們且看妙喜世界無動如來（Akshobhya Buddha），他的國土莊嚴，菩薩們修行清凈，弟子們純潔清白。』這是勸導大眾觀察。大眾都回答：『是的，我們已經看見了。』這表明大眾已經觀見。佛說：『如果菩薩想要得到這樣清凈的佛土，應當學習無動如來所修行的道路。』這是在展現了妙果之後，勸導修習清凈的因。顯現這個妙喜國時，娑婆世界有十四那由他（nayuta，數量單位，意為千萬）的人發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），都希望往生到妙喜佛土。釋迦牟尼佛隨即為他們授記說：『你們應當往生到那個佛國。』這是第三部分，說明當時大眾獲得的利益。肇公（僧肇）說：『千萬為一那由他。』當時，妙喜世界對於這個國土所應該給予的饒益之事已經完畢，於是返回其原本的地方，大眾都看見了。這是第四部分，說明妙喜世界返回本處。佛告訴舍利弗（Śāriputra）：『你看見這個妙喜世界以及無動佛了嗎？』這是第三部分，說明讚歎人和讚美佛法。因為聖眾聚集難以遇到，佛經佛法難以聽聞，所以佛問：『你看見了嗎？』舍利弗回答：『是的，我已經看見了，世尊。愿使一切眾生都能得到像無動佛那樣的清凈佛土，獲得像維摩詰（Vimalakīrti）那樣的神通之力。世尊，我們真是獲得了極大的利益，能夠見到這樣的人，親近供養。』這是舍利弗因為他所見到的景象，發願讚歎人和佛法。那些眾生，無論是現在還是佛滅度之後，聽到這部經的人，也能得到極大的利益，更何況是聽了之後能夠信解、受持、讀誦、解說、如法修行的人呢？如果有人得到這部經典，就等於已經得到了法寶的寶藏。這是讚歎佛法。手中得到經卷，即使還沒有誦讀，就像人已經得到了寶藏，只是還沒有使用而已。如果有人讀誦、解釋其中的含義，並且按照所說的去修行，那麼就會得到諸佛的護念。』修行應在於內心，護念則來自於外在，這是理數冥合，自然而然的安寧。供養這樣的人，應當知道就是供養佛。書寫、受持這部經卷的地方，應當知道這個房間里就有如來。如果聽到這部經能夠隨喜，這個人就是取

【English Translation】 English version: Awakening does not know where it is going. Although the Abhirati Buddha-field (妙喜世界) enters this Sahā world (娑婆世界), it neither increases nor decreases. Therefore, this world is not crowded or narrow; everything remains as it was originally. At that time, Śākyamuni Buddha (釋迦牟尼佛) said to the assembly: 'You should observe the Akshobhya Buddha (無動如來) of the Abhirati Buddha-field, whose land is adorned, whose Bodhisattvas practice purely, and whose disciples are pure and white.' This is to encourage the assembly to observe. The assembly all replied: 'Yes, we have already seen it.' This indicates that the assembly has seen it. The Buddha said: 'If Bodhisattvas wish to attain such a pure Buddha-field, they should learn the path practiced by the Akshobhya Tathagata.' This is to encourage the cultivation of pure causes after manifesting the wonderful result. When this Abhirati land was manifested, fourteen nayutas (那由他, a large number, ten million) of beings in the Sahā world generated the mind of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提心, unsurpassed, complete, perfect enlightenment), all wishing to be born in the Abhirati Buddha-field. Śākyamuni Buddha immediately prophesied to them, saying: 'You shall be born in that land.' This is the third part, explaining the benefits gained by the assembly at that time. Master Zhao (肇公) said: 'Ten million is one nayuta.' At that time, the benefits that the Abhirati world should bestow upon this land were completed, and it returned to its original place, which the assembly all witnessed. This is the fourth part, explaining the return of the Abhirati world to its original place. The Buddha said to Śāriputra (舍利弗): 'Have you seen this Abhirati world and the Akshobhya Buddha?' This is the third part, explaining the praise of people and the beauty of the Dharma. Because it is difficult to encounter a gathering of sages and difficult to hear the Buddha's teachings, the Buddha asked: 'Have you seen it?' Śāriputra replied: 'Yes, World Honored One, I have seen it. May all beings attain a pure land like that of the Akshobhya Buddha and obtain supernatural powers like those of Vimalakīrti (維摩詰). World Honored One, we have truly gained great benefit, being able to see such a person, draw near, and make offerings.' This is Śāriputra, because of what he has seen, making vows to praise people and the Dharma. Those beings, whether now or after the Buddha's Parinirvana, who hear this sutra will also gain great benefit, let alone those who, having heard it, can believe, understand, receive, uphold, read, recite, explain, and practice according to the Dharma. If someone obtains this sutra, it is as if they have already obtained a treasure trove of Dharma. This is praising the Dharma. Holding the sutra in hand, even if one has not yet recited it, is like a person who has already obtained a treasure but has not yet used it. If someone reads, recites, and explains its meaning, and practices according to what is said, then they will be protected and念 by all the Buddhas.' Practice should be internal, and protection and念 comes from the outside; this is the mysterious union of principle and number, a natural and peaceful state. Offering to such a person, one should know that it is the same as offering to the Buddha. The place where this sutra is written and upheld, one should know that the Tathagata is in that room. If one can rejoice upon hearing this sutra, that person is taking

一切智若能信解此經乃至一四句偈為他人說者當知是人即受阿耨多羅三藐三菩提記下。此經正明菩薩之行。故聞經能隨義而喜。必得種智。信解此經一四句偈。為他人說。則知菩薩道高。二乘鄙劣。故永不退大心必當成佛。故為佛可記。

法供養品第十三

經有三分。序正已說命次辨流通。流通有二。一者讚歎。二者付囑。即兩品文也。法供養品者。法謂大乘了義。究竟之法也。如說而行自養法身。如行而說。養他法身。此二並以稱會佛心。即是供養于佛。名法供養。品開為二一天帝嘆法美人。二如來印述。初有三句。一嘆所聞法。二美能聞之人。三結誓弘護。爾時釋提桓因於大眾中白佛言世尊我雖從佛及文殊師利聞百千經未曾聞此不可思議自在神通決定實相經典下。此初句嘆法也。大品等廣故難尋。此簡其略故。嘆未曾有也。智度論云。說智慧多。對出家人。明福德多。對在家人。今既明功德。是以天主。稱歎勸修福。如我解佛所說義趣若有眾生聞是經法信解受行讀誦之者必得是法不疑何況如說修行斯人則為閉眾惡趣開諸善門常為諸佛之所護念降伏外學摧滅魔怨修治菩提安處道場履踐如來所行之跡。下此第二次嘆人也。世尊若有受持讀誦如說修行行者我當與諸眷屬供養恭給所在聚落城邑山林曠野有是經

【現代漢語翻譯】現代漢語譯本：如果有人能相信並理解此經，乃至僅僅是其中的一四句偈，併爲他人宣說，應當知道這個人就已經被授記將證得阿耨多羅三藐三菩提（無上正等正覺）。此經明確闡明了菩薩的修行。因此，聽聞此經能夠隨其義理而心生歡喜，必定能夠獲得一切種智（佛的智慧）。相信並理解此經中的一四句偈，併爲他人宣說，就能明白菩薩道的高尚，以及聲聞、緣覺二乘的鄙陋低下。因此，永遠不會退失大乘之心，必定能夠成就佛果。所以會被佛陀授記。

法供養品第十三

一部經有三個部分：序分、正宗分和流通分。前面已經講了序分和正宗分，接下來辨析流通分。流通分有兩部分：一是讚歎，二是付囑，也就是接下來的兩品經文。法供養品，其中的『法』指的是大乘了義（究竟）的法。如按照佛所說的去做，就是滋養自己的法身；如按照自己所做的去說，就是滋養他人的法身。這兩種行為都與佛心相契合，就是供養佛，稱為法供養。這一品分為兩個部分：一是釋提桓因（帝釋天）讚歎法的美好，二是如來印可並闡述。第一部分有三句話：一是讚歎所聽聞的法，二是讚美能夠聽聞此法的人，三是立誓弘揚和護持此法。當時，釋提桓因（帝釋天）在大眾中對佛說：『世尊，我雖然從佛陀以及文殊師利（菩薩名）那裡聽聞過成百上千的經典，但從未聽聞過如此不可思議、自在神通、決定實相的經典。』這是第一句讚歎法。因為《大品般若經》等經典內容廣博，難以尋覓，而此經簡明扼要，所以讚歎其前所未有。智度論中說：『說智慧多，是對出家人說的；明福德多，是對在家人說的。』現在既然闡明功德，所以由天主釋提桓因（帝釋天）來稱讚並勸人修習福德。『如我理解佛所說的義理，如果有眾生聽聞這部經法，相信、理解、接受、奉行、讀誦它，必定能夠得到這部經法的利益，對此不會有任何懷疑。更何況是按照經中所說的去修行呢？這樣的人就能夠關閉通往各種惡道的門，開啟通往各種善道的門，常常受到諸佛的護念，降伏外道邪說，摧毀魔王的怨恨，修治菩提（覺悟），安住在菩提道場，踐行如來所行的足跡。』這是第二部分讚歎人。『世尊，如果有受持、讀誦、如說修行的修行者，我將與我的眷屬一起供養、恭敬、侍奉他們，無論他們所在的聚落、城邑、山林、曠野有這部經

【English Translation】 English version: If someone can believe and understand this sutra, even just a four-line verse within it, and explain it to others, know that this person has already received the prediction of attaining Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). This sutra clearly elucidates the practice of Bodhisattvas. Therefore, hearing this sutra and rejoicing in its meaning will surely lead to the attainment of Sarvajna (Buddha's wisdom). Believing and understanding a four-line verse of this sutra and explaining it to others reveals the nobility of the Bodhisattva path and the inferiority of the Sravaka and Pratyekabuddha paths (the two vehicles). Therefore, one will never regress from the great mind of Bodhicitta and will surely become a Buddha. Hence, they are worthy of being predicted by the Buddha.

Chapter Thirteen: The Merit of Practicing the Dharma

A sutra has three parts: the introduction, the main body, and the conclusion. The introduction and the main body have already been discussed, and next we will analyze the conclusion. The conclusion has two parts: first, praise; second, entrustment, which are the texts of the following two chapters. The 'Merit of Practicing the Dharma' refers to the ultimate Dharma of the Mahayana. To practice as one speaks is to nourish one's own Dharmakaya (Dharma body); to speak as one practices is to nourish the Dharmakaya of others. Both of these actions align with the Buddha's mind, which is to make offerings to the Buddha, called Dharma offerings. This chapter is divided into two parts: first, Sakra Devendra (Lord Indra) praises the beauty of the Dharma; second, the Tathagata (Thus Come One) approves and elaborates. The first part has three sentences: first, praising the Dharma that was heard; second, praising the person who can hear this Dharma; third, vowing to propagate and protect this Dharma. At that time, Sakra Devendra (Lord Indra), in the assembly, said to the Buddha: 'World Honored One, although I have heard hundreds of thousands of sutras from the Buddha and Manjushri (Bodhisattva's name), I have never heard such an inconceivable, self-mastering, supernormal, definitive, and real aspect sutra.' This is the first sentence praising the Dharma. Because the Prajnaparamita Sutra and other sutras are vast and difficult to find, this sutra is concise and essential, so it is praised as unprecedented. The Mahaprajnaparamita-sastra says: 'Speaking much about wisdom is for the renunciants; clarifying much about merit is for the laypeople.' Now that merit is being clarified, the Lord of the Gods, Sakra Devendra (Lord Indra), praises and encourages the cultivation of merit. 'As I understand the meaning of what the Buddha has said, if there are sentient beings who hear this sutra, believe, understand, accept, practice, and recite it, they will surely obtain the benefits of this Dharma, without any doubt. How much more so if they practice according to what is said in the sutra? Such a person will be able to close the doors to all evil destinies, open the doors to all good destinies, and will always be protected and念 by all the Buddhas, subdue external teachings, destroy the hatred of Mara (demon), cultivate Bodhi (enlightenment), abide in the Bodhi-mandala (enlightenment place), and follow the footsteps of the Tathagata (Thus Come One).' This is the second part praising the person. 'World Honored One, if there are practitioners who uphold, recite, and practice according to what is said, I will, together with my retinue, make offerings, respect, and serve them, wherever they are, whether in villages, cities, mountains, or wilderness, where this sutra is.

處我亦與諸眷屬聽受法故共到其所其未信者當令生信其已信者當爲作護。此第三結誓弘護。佛言善哉善哉天帝如汝所說吾助汝喜此經廣說過去未來現在諸佛不可思議阿耨多羅三藐三菩提。故此第二明佛述成。成上三章。即為三意。此初第一述嘆法也。天帝若善男子善女人受持讀誦供養是經者則為供養去來今佛下。此第二述其嘆人。初正述嘆。次須格量。此初文也。天帝。正使三千大千世界如來滿中譬如甘蔗竹葦稻麻叢林。若有善男子善女人。或一劫或減一劫。恭敬尊重讚歎供養奉諸所安。乃至諸佛滅后。以一一全身舍利起七寶塔。縱廣一四天下。高至梵天表剎莊嚴。以一切華香瓔珞幢幡伎樂微妙第一。若一劫若減一劫而供養之。于天帝意云何。其人殖福寧為多不。釋提桓因言。多矣世尊。彼之福德若以百千億劫說不盡。佛告天帝。當知是善男子善女人聞是不可思議解脫經典信解受持讀誦修行。福多於彼。所以者何。諸佛菩提皆從是生。善提之相不可限量。以是因緣福不可量。此第二須辨相量。佛告天帝。過去無量阿僧祇劫時世有佛號藥王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。世界名曰大莊嚴。劫名莊嚴。佛壽二十小劫。其聲聞僧六十六億那由他。菩薩僧有十二億。天帝。是時轉輪聖王名曰寶

【現代漢語翻譯】現代漢語譯本：『我』也會和我的眷屬一起去聽聞佛法，對於那些還沒有信仰的人，要讓他們生起信心；對於那些已經有信仰的人，要為他們提供保護。這是第三個結誓弘揚和守護佛法。』佛說：『好啊，好啊，天帝，正如你所說，我贊同你的想法。這部經廣泛地講述了過去、未來、現在諸佛不可思議的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』因此，這是第二個部分，闡明佛陀的述說和成就，成就了以上三個章節，即為三種意義。這是最初的第一種意義，述說和讚歎佛法。天帝，如果善男子、善女人受持、讀誦、供養這部經，那麼就是供養過去、現在、未來的諸佛。』這是第二個部分，講述讚歎修行之人。首先是直接地述說讚歎，其次需要進行比較衡量。這是最初的經文。『天帝，即使三千大千世界都充滿如來（Tathagata，如來），就像甘蔗、竹葦、稻麻一樣密集。如果有善男子、善女人，或者用一劫（kalpa，劫）的時間，或者少於一劫的時間，恭敬、尊重、讚歎、供養，奉獻一切所需，乃至諸佛滅度之後，用每一尊佛的全身舍利建造七寶塔，縱橫的範圍相當於一個四天下（Sumeru，須彌山），高度達到梵天，用表剎來莊嚴，用一切華香、瓔珞、幢幡、伎樂等最美好的事物，用一劫或者少於一劫的時間來供養他們。天帝，你認為怎麼樣？這個人所種的福德難道不多嗎？』釋提桓因（Śakro devānām indra，帝釋天）說：『非常多啊，世尊。他們的福德即使用百千億劫的時間也說不完。』佛告訴天帝：『應當知道，這些善男子、善女人聽聞這部不可思議解脫經典，相信、理解、受持、讀誦、修行，所獲得的福德比他們還要多。為什麼呢？因為諸佛的菩提（bodhi，覺悟）都是從這部經典中產生的。菩提的相貌是不可思議的。因此，因為這個因緣，福德是不可計量的。』這是第二個部分，需要辨別和比較衡量。佛告訴天帝：『在過去無量阿僧祇劫（asaṃkhya-kalpa，無數劫）之前，有一個世界，那時有一尊佛，名為藥王如來（Bhaiṣajya-rāja Tathāgata），應供（Arhat，阿羅漢）、正遍知（Samyak-saṃbuddha，正等覺）、明行足（Vidyā-caraṇa-saṃpanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavidū，知世間）、無上士（Anuttara，無上士）、調御丈夫（Puruṣa-damya-sārathi，調御丈夫）、天人師（Śāsta devamanuṣyāṇām，天人師）、佛（Buddha，佛）、世尊（Bhagavat，世尊）。世界名為大莊嚴，劫名為莊嚴。佛的壽命有二十小劫。他的聲聞僧有六十六億那由他（nayuta，那由他），菩薩僧有十二億。天帝，那時有一位轉輪聖王（cakravartin，轉輪聖王），名叫寶』

【English Translation】 English version: 『I』 will also go with my family to listen to the Dharma, so that those who do not yet believe will generate faith, and those who already believe will be protected. This is the third vow to promote and protect the Dharma.』 The Buddha said: 『Good, good, Lord Śakra, as you say, I approve of your idea. This sutra extensively explains the inconceivable Anuttara-samyak-sambodhi (supreme complete enlightenment) of the Buddhas of the past, future, and present.』 Therefore, this is the second part, clarifying the Buddha's statement and accomplishment, accomplishing the above three chapters, which are three meanings. This is the initial first meaning, stating and praising the Dharma. 『Lord Śakra, if a good man or good woman receives, upholds, recites, and makes offerings to this sutra, then they are making offerings to the Buddhas of the past, present, and future.』 This is the second part, describing the praise of practitioners. First, there is direct praise, and then there needs to be comparison and measurement. This is the initial text. 『Lord Śakra, even if the three thousand great thousand worlds are filled with Tathagatas (Thus Gone Ones), as densely as sugarcane, bamboo reeds, rice, and hemp. If there is a good man or good woman who, for one kalpa (eon) or less than one kalpa, respectfully honors, praises, makes offerings, and dedicates all necessities, even after the Buddhas have passed away, builds seven-jeweled stupas with the entire relics of each Buddha, with a width and breadth equivalent to four continents (Sumeru), and a height reaching the Brahma heaven, adorned with finials, and makes offerings with all kinds of flowers, incense, necklaces, banners, music, and the most exquisite things, for one kalpa or less than one kalpa. Lord Śakra, what do you think? Is the merit planted by this person not much?』 Śakro devānām indra (Lord of the Gods) said: 『Very much, World Honored One. Their merit cannot be fully described even in hundreds of thousands of billions of kalpas.』 The Buddha told Lord Śakra: 『You should know that these good men and good women who hear this inconceivable liberation sutra, believe, understand, receive, uphold, recite, and practice it, will have more merit than them. Why? Because the bodhi (enlightenment) of all Buddhas arises from this sutra. The appearance of bodhi is inconceivable. Therefore, because of this cause, the merit is immeasurable.』 This is the second part, which needs to distinguish and compare the measurement. The Buddha told Lord Śakra: 『In the past, immeasurable asaṃkhya-kalpas (countless eons) ago, there was a world, and at that time there was a Buddha named Bhaiṣajya-rāja Tathāgata (Medicine King Thus Gone One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), Vidyā-caraṇa-saṃpanna (Endowed with Knowledge and Conduct), Sugata (Well-Gone), Lokavidū (Knower of the World), Anuttara (Unsurpassed), Puruṣa-damya-sārathi (Tamer of Men), Śāsta devamanuṣyāṇām (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavat (World Honored One). The world was named Great Adornment, and the kalpa was named Adornment. The Buddha's lifespan was twenty small kalpas. His assembly of Śrāvakas (Voice-Hearers) numbered sixty-six billion nayutas (a large number), and the assembly of Bodhisattvas numbered twelve billion. Lord Śakra, at that time there was a cakravartin (wheel-turning king) named Treasure』

蓋。七寶具足。主四天下。王有千子。端正勇健。能伏怨敵。爾時寶蓋與其眷屬供養藥王如來。施諸所安至滿五劫。過五劫已。告其千子。汝等亦當如我皆以深心供養于佛。於是千子受父王命。供養藥王如來複滿五劫。一切施安。下此第三引往古事。述成天帝結誓弘護。就文為五。一明法供緣起。二正明法供。三聞法供得益。四會古今。五總結也。此即初文。其王一子名曰月蓋。獨坐思惟寧有供養殊過此者。以佛神力空中有天曰。善男子。法之供養勝供養。即問何謂法之供養。天曰汝可往問藥王如來。當廣為汝說法之供養。即時月蓋王子行詣藥王如來。稽首佛足卻住一面。白佛言。世尊。諸供養中法供養勝。云何名為法之供養。佛言善男子。法供養者諸佛所說深經下。此第二正明法供養。深經者。謂方等了義。究竟之經也。一切世間難信難受微妙難見清凈無染非但分別思惟之所能得下。非但分別者。謂非智慧分別之所能得也。思惟之所得者。要由禪定。方乃得也。又要由正觀。然後能得耳。非分別取相。思惟之所得也。菩薩法藏所攝。大明佛法。凡有二藏。為小乘人說。名聲聞藏。為大乘人說。名菩薩藏。陀羅尼印印之下。陀羅尼是行。以念智為體。記法不忘爲念也。知生法不生是智也。一者聞持。持教不忘。二者思

【現代漢語翻譯】現代漢語譯本寶蓋王擁有七寶，統領四大部洲，有一千個兒子，個個相貌端正、勇猛強健，能夠降伏怨敵。當時，寶蓋王和他的眷屬供養藥王如來，佈施各種安樂，持續了五個劫。過了五個劫后，寶蓋王告訴他的千個兒子：『你們也應當像我一樣，以至誠之心供養佛。』於是，千個兒子接受父王的命令，供養藥王如來又滿了五個劫，一切都佈施安樂。下面第三段引用往昔之事，敘述天帝釋提桓因（Śakro devānām indraḥ）結誓弘揚守護佛法。就文義分為五部分：一是說明法供養的緣起，二是正式說明法供養，三是聽聞佛法供養的益處，四是會合古今之事，五是總結。這便是第一部分的內容。寶蓋王的一個兒子名叫月蓋（Candra-cchattra），獨自靜坐思惟：『是否還有比這更殊勝的供養呢？』憑藉佛的神力，空中有一位天人說：『善男子，法供養勝過一切供養。』月蓋王子便問：『什麼是法供養呢？』天人說：『你可以去問藥王如來，他會為你廣說何為法供養。』當時，月蓋王子前往藥王如來處，頂禮佛足，退到一旁，對佛說：『世尊，在各種供養中，法供養最為殊勝，那麼，什麼叫做「法供養」呢？』佛說：『善男子，法供養就是諸佛所說的甚深經典……』這是第二部分，正式說明法供養。所謂的『深經』，指的是方等（Vaipulya）經典，是了義（nitārtha），究竟的經典。『一切世間難以置信、難以接受、微妙難見、清凈無染，不是僅僅通過分別思惟就能得到的……』這裡說的『非但分別』，是指並非僅僅通過智慧分別就能得到的。思惟所能得到的，需要通過禪定（dhyāna）才能得到。而且還要通過正確的觀照（samyag-darśana），然後才能得到。不是通過分別取相，思惟就能得到的。『菩薩法藏所攝，大明佛法』，佛法總共有兩個藏，為小乘人說的，叫做聲聞藏（Śrāvakapiṭaka），為大乘人說的，叫做菩薩藏（Bodhisattvapiṭaka）。『陀羅尼印印之』，陀羅尼（dhāraṇī）是行持，以念和智為本體。記住佛法而不忘記叫做念。知道諸法不生叫做智。一是聞持，聽聞教法而不忘記；二是思

【English Translation】 English version King Treasure Canopy (Ratna-cchattra) was replete with the seven treasures and ruled over the four continents. The king had a thousand sons, all of whom were handsome, brave, and capable of subduing enemies. At that time, King Treasure Canopy and his retinue made offerings to Tathāgata Medicine King (Bhaiṣajya-rāja), bestowing all kinds of comforts for five kalpas. After five kalpas had passed, the king told his thousand sons: 'You should also, like me, with profound sincerity, make offerings to the Buddha.' Thereupon, the thousand sons, receiving their father's command, made offerings to Tathāgata Medicine King for another five kalpas, bestowing all comforts. The third section below cites past events, narrating how Śakra devānām indraḥ (釋提桓因) made vows to propagate and protect the Dharma. The text is divided into five parts: first, it explains the origin of Dharma offerings; second, it formally explains Dharma offerings; third, it describes the benefits of hearing the Dharma and making offerings; fourth, it combines past and present events; and fifth, it concludes. This is the first part. One of the king's sons, named Moon Canopy (Candra-cchattra), sat alone contemplating: 'Is there any offering more extraordinary than this?' Through the Buddha's power, a deva in the sky said: 'Good man, Dharma offerings are superior to all offerings.' Prince Moon Canopy then asked: 'What are Dharma offerings?' The deva said: 'You can go and ask Tathāgata Medicine King, who will extensively explain to you what Dharma offerings are.' At that time, Prince Moon Canopy went to Tathāgata Medicine King, prostrated at the Buddha's feet, and stood to one side, saying to the Buddha: 'World-Honored One, among all offerings, Dharma offerings are the most superior. What is meant by 'Dharma offerings'?' The Buddha said: 'Good man, Dharma offerings are the profound sutras spoken by all Buddhas...' This is the second part, formally explaining Dharma offerings. The so-called 'profound sutras' refer to the Vaipulya (方等) sutras, which are nitārtha (了義), the ultimate sutras. 'Difficult to believe, difficult to accept, subtle and difficult to see, pure and undefiled in all the world, not attainable merely through discrimination and contemplation...' Here, 'not merely through discrimination' means not attainable merely through intellectual discrimination. What can be attained through contemplation requires dhyāna (禪定). Moreover, it requires samyag-darśana (正確的觀照) before it can be attained. It is not attainable through grasping at appearances and contemplating. 'Collected in the Bodhisattva Dharma treasury, greatly illuminating the Buddha Dharma,' there are two pitakas (藏) in total in the Buddha Dharma. The Śrāvakapiṭaka (聲聞藏) is spoken for the Śrāvakas (聲聞), and the Bodhisattvapiṭaka (菩薩藏) is spoken for the Bodhisattvas. 'Sealed with the dhāraṇī seal,' dhāraṇī (陀羅尼) is practice, with mindfulness and wisdom as its essence. Remembering the Dharma without forgetting is called mindfulness. Knowing that phenomena do not arise is called wisdom. First is hearing and retaining, hearing the teachings and not forgetting; second is thinking.

議。持義不失。持義不失故。不可改。所以為印。又釋。持有多門。此是實相總持。以實相對印此經。名深經也。至不退轉。行深經。必得不退也。成就六度善分別義順菩提法眾經之上入大慈悲下。由慈悲故。能知深經。知深經。必入慈悲。以此經。教菩薩。化益眾生。故可入慈悲也。離眾魔事及諸邪見順因緣法下。深經所說因緣。非定有無。故順因緣也。無我無人無眾生無壽命空無相無作無起能令眾生坐于道場。先坐道場。正是入金剛三昧。若通論萬行。悉能起道。名為道場。此深經。能令坐此二道場也。而轉法輪諸天龍鬼乾闥婆等所共嘆譽能令眾生入佛法藏攝諸賢聖一切智慧說眾菩薩所行之道依于諸法實相之義明宣無常苦空無我寂滅之法下。不依實相。而解無常者。則破常而著無常。若依實相。而說無常。則破常不著無常。謂明宣之義也。能救一切毀禁眾生下。四重五逆。小乘不能救之。大乘無所不濟也。諸魔外道及貪著者則能使怖畏下。外道為見。貪著是愛。深經能轉其愛見。則于愛見生怖畏也。諸佛賢聖所共所嘆背生死苦示涅槃樂十方三世諸佛所說下。自上已來。正明法也。若聞如是等經信解受持讀誦。此明如法修行。稱會佛心。謂供養也。以方便力為諸眾生分別解說顯示分明守護法故是名為供之供養下。此

【現代漢語翻譯】現代漢語譯本討論。堅持正義而不喪失。因為堅持正義而不喪失，所以不可更改，這就是被稱為『印』的原因。另一種解釋是，『持』包含多種含義，這裡指的是實相總持。用實相來印證這部經，所以稱為『深經』。直至不退轉的境界，修行深經，必定能夠達到不退轉。成就六度，善於分辨意義，順應菩提之法，向上進入大慈悲的境界，向下也是如此。因為有慈悲心，才能理解深經。理解深經，必定進入慈悲。這部經用來教導菩薩，化益眾生，所以能夠進入慈悲的境界。遠離各種魔事和各種邪見，順應因緣之法。深經所說的因緣，並非固定地存在或不存在，所以是順應因緣。無我、無人、無眾生、無壽命，空、無相、無作、無起，能夠讓眾生安坐于道場。首先安坐于道場，這正是進入金剛三昧。如果從萬行的角度來通盤考慮，所有的修行都能夠開啟覺悟，這就被稱為道場。這部深經，能夠讓眾生安坐于這兩種道場。從而轉動法輪，諸天、龍、鬼、乾闥婆（一種天神）等共同讚歎稱譽，能夠讓眾生進入佛法寶藏，攝受各種賢聖，獲得一切智慧，宣說眾菩薩所修行的道路，依據于諸法實相的意義，明白宣說無常、苦、空、無我、寂滅之法。如果不依據實相，而解釋無常，就會破除常而執著于無常。如果依據實相，而宣說無常，就會破除常而不執著于無常，這就是明白宣說的意義。能夠救度一切毀犯戒律的眾生。四重罪、五逆罪，小乘佛法不能救度，大乘佛法無所不救。各種魔、外道以及貪戀執著的人，則會因此感到恐懼。外道是知見上的錯誤，貪著是愛戀上的執著。深經能夠轉變他們的愛見，那麼他們就會對愛見產生恐懼。諸佛、賢聖共同讚歎，背離生死之苦，昭示涅槃之樂，十方三世諸佛所說。從以上內容開始，正是闡明佛法。如果聽聞這些經典，相信、理解、接受、奉持、讀誦，這說明如法修行，符合佛的心意，這就是供養。以方便之力，為各種眾生分別解說，顯示分明，守護佛法，這才是真正的供養。此

【English Translation】 English version Discussion. Upholding righteousness without losing it. Because upholding righteousness is not lost, it cannot be changed. This is why it is called a 'seal'. Another explanation is that 'upholding' has multiple meanings. Here, it refers to the total upholding of reality. Using reality to seal this sutra is why it is called the 'Profound Sutra'. Until the state of non-retrogression, practicing the Profound Sutra will surely attain non-retrogression. Accomplishing the six perfections, being skilled at discerning meanings, conforming to the Dharma of Bodhi, upwardly entering the realm of great compassion, and downwardly as well. Because of compassion, one can understand the Profound Sutra. Understanding the Profound Sutra will surely enter compassion. This sutra is used to teach Bodhisattvas and benefit sentient beings, so it can enter the realm of compassion. Being apart from all demonic affairs and all wrong views, conforming to the law of dependent origination. The dependent origination spoken of in the Profound Sutra is neither fixedly existent nor non-existent, so it conforms to dependent origination. No self, no person, no sentient being, no lifespan, emptiness, no characteristics, no action, no arising, able to allow sentient beings to sit in the place of enlightenment (Bodhimanda). First sitting in the Bodhimanda is precisely entering the Vajra Samadhi. If considering all practices comprehensively, all practices can initiate enlightenment, this is called the Bodhimanda. This Profound Sutra can allow sentient beings to sit in these two Bodhimandas. Thereby turning the Dharma wheel, praised and extolled by gods, dragons, ghosts, Gandharvas (a type of celestial musician), etc., able to allow sentient beings to enter the treasury of the Buddha's Dharma, gathering all sages, obtaining all wisdom, proclaiming the path practiced by Bodhisattvas, based on the meaning of the reality of all dharmas, clearly proclaiming the Dharma of impermanence, suffering, emptiness, no-self, and quiescence. If not based on reality, but explaining impermanence, one will break permanence and become attached to impermanence. If based on reality, but proclaiming impermanence, one will break permanence without being attached to impermanence, this is the meaning of clear proclamation. Able to save all sentient beings who violate precepts. The four grave offenses and five rebellious acts cannot be saved by the Hinayana (Small Vehicle), but the Mahayana (Great Vehicle) saves all. Various demons, externalists, and those who are greedy and attached will then feel fear. Externalism is an error in view, greed and attachment are attachments in love. The Profound Sutra can transform their love and views, then they will generate fear towards love and views. Praised by all Buddhas and sages, turning away from the suffering of birth and death, showing the joy of Nirvana, spoken by the Buddhas of the ten directions and three times. Starting from the above content, it is precisely clarifying the Dharma. If hearing these sutras, believing, understanding, accepting, upholding, reciting, this indicates practicing according to the Dharma, conforming to the Buddha's mind, this is offering. Using the power of skillful means, explaining separately for various sentient beings, showing clearly, protecting the Dharma, this is called the offering of offerings. This

明如行而說。令諸人愔道法。是又便前人。資養法身。並稱順佛心。名法供養。又于諸法如說修行隨順十二因緣離諸邪見得無生忍決定無我無眾生而於因緣果報無違無諍離諸我所下。此重明如說修行。為供養也。依于義不依語。語為教。義為理。本以教詮于理。如因指示月。故須依理。不得依教。依于智不依識。識以執著為情。智以達理為用。故依智不依識也。依了義經不依不了義經。智所知義。有了不了。故須依了義經。不依不了義。依於法不依人。法雖人弘。人不必盡能依法。法有定楷。人無常則。是故依法不依於人法。又一種次第。初依法不依人。如向釋。二依了義經。不依不了義。向雖去人取法。但法有了不了。故次簡于不了。令取了也。三依義不依語。就了義經。有理有教。故須依理。不依于教。四依智不依識。識所知理。不足可依。智所知理。方乃可依。故須依智不依識也。隨順法相無所入無所歸無明畢竟滅故諸行亦畢竟滅乃至生畢竟滅故老死亦畢竟滅作如是觀十二因緣無有盡相。問。滅即是盡。今既云無盡。上何得云畢竟滅耶。答。前對虛妄謂有生。故畢竟滅耳。然十二因緣。本自不生。故今無滅。無滅故言無盡。亦上云畢竟滅。破凡夫有生。今稱無盡。斥二乘有滅。是以後句云不復起見。不復起見者

【現代漢語翻譯】現代漢語譯本明智地按照佛法修行並宣說，使眾人都能理解佛法，這便是幫助他人，滋養法身（Dharmakaya，佛的法性之身），並且符合佛陀的心意，稱為法供養。此外，對於一切佛法，如所說的那樣修行，遵循十二因緣（Twelve Nidanas，佛教關於生命輪迴的十二個環節）的道理，遠離各種邪見，證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解），確信沒有我（Atman，靈魂或自我）也沒有眾生（Sattva，有情），但在因緣果報（Karma and Vipaka，業力與果報）方面，沒有違背也沒有爭論，遠離各種我所執著的東西。這裡再次強調如所說的那樣修行，就是供養。應該依靠義理而不是言語。言語是教導，義理是真理。原本是用教導來詮釋真理，就像用手指指示月亮一樣，所以必須依靠義理，不能依靠教導。應該依靠智慧而不是意識。意識以執著為情感，智慧以通達真理為作用，所以應該依靠智慧而不是意識。應該依靠了義經（Nitartha Sutra，究竟了義的經典）而不是不了義經（Neyartha Sutra，不了義的經典）。智慧所知的義理，有了義和不了義的區別，所以必須依靠了義經，不依靠不了義經。應該依靠佛法而不是人。佛法雖然由人弘揚，但人未必都能完全依法而行。佛法有確定的準則，人沒有恒常的法則，所以應該依法不依人。還有一種次第：首先，依法不依人，如前面所解釋的。其次，依靠了義經，不依靠不了義經。前面雖然捨棄人而取法，但法有了義和不了義的區別，所以接著要區分不了義，而取了義。第三，依靠義理而不是言語。就了義經而言，有義理有教導，所以必須依靠義理，不依靠教導。第四，依靠智慧而不是意識。意識所知的義理，不足以依靠；智慧所知的義理，才可以依靠。所以必須依靠智慧而不是意識。隨順法相（Dharma-lakshana，法的體性）而無所入，無所歸，無明（Avidya，無知）徹底滅盡，所以諸行（Samskara，行為）也徹底滅盡，乃至生（Jati，出生）徹底滅盡，所以老死（Jara-marana，衰老和死亡）也徹底滅盡。像這樣觀察十二因緣，沒有窮盡的相狀。問：滅盡就是窮盡，現在既然說沒有窮盡，上面怎麼說徹底滅盡呢？答：前面是針對虛妄認為有生，所以說是徹底滅盡。然而十二因緣，本來就沒有生，所以現在沒有滅。沒有滅，所以說沒有窮盡。也像上面說的徹底滅盡，是爲了破除凡夫認為有生；現在稱作沒有窮盡，是爲了斥責二乘（Sravaka and Pratyekabuddha，聲聞和緣覺）認為有滅。所以後面的句子說不再生起見解。不再生起見解的人...

【English Translation】 English version To wisely practice and expound the Dharma, enabling all to understand it, is to assist others, nourish the Dharmakaya (the body of the Dharma nature of the Buddha), and align with the Buddha's mind, which is called Dharma offering. Furthermore, regarding all Dharmas, to practice as taught, following the principle of the Twelve Nidanas (the twelve links in the Buddhist chain of dependent origination), staying away from all wrong views, attaining Anutpattika-dharma-kshanti (the profound understanding of the non-arising and non-ceasing of all Dharmas), firmly believing that there is no Atman (soul or self) and no Sattva (sentient being), but in terms of Karma and Vipaka (cause and effect), there is no contradiction or dispute, and staying away from all attachments to 'mine'. Here, it is re-emphasized that practicing as taught is offering. One should rely on the meaning rather than the words. Words are teachings, and meaning is truth. Originally, teachings are used to interpret truth, just like using a finger to point at the moon, so one must rely on the meaning and not on the teachings. One should rely on wisdom rather than consciousness. Consciousness takes attachment as emotion, and wisdom takes understanding truth as its function, so one should rely on wisdom rather than consciousness. One should rely on Nitartha Sutras (sutras of definitive meaning) rather than Neyartha Sutras (sutras of provisional meaning). The meaning known by wisdom has the distinction between definitive and provisional, so one must rely on Nitartha Sutras and not on Neyartha Sutras. One should rely on the Dharma rather than people. Although the Dharma is propagated by people, people may not be able to fully follow the Dharma. The Dharma has definite standards, and people do not have constant rules, so one should rely on the Dharma rather than people. There is also a sequence: first, rely on the Dharma rather than people, as explained earlier. Second, rely on Nitartha Sutras and not on Neyartha Sutras. Although one abandons people and takes the Dharma, the Dharma has the distinction between definitive and provisional, so one must then distinguish the provisional and take the definitive. Third, rely on the meaning rather than the words. In terms of Nitartha Sutras, there is meaning and teaching, so one must rely on the meaning and not on the teaching. Fourth, rely on wisdom rather than consciousness. The meaning known by consciousness is not sufficient to rely on; the meaning known by wisdom can be relied on. So one must rely on wisdom rather than consciousness. Conforming to Dharma-lakshana (the characteristics of Dharma) without entering or returning anywhere, Avidya (ignorance) is completely extinguished, so Samskara (actions) are also completely extinguished, and even Jati (birth) is completely extinguished, so Jara-marana (aging and death) is also completely extinguished. Observing the Twelve Nidanas in this way, there is no end. Question: Extinction is exhaustion, but now it is said that there is no exhaustion, so how can it be said above that it is completely extinguished? Answer: The former is in response to the false belief that there is birth, so it is said to be completely extinguished. However, the Twelve Nidanas originally had no birth, so now there is no extinction. Because there is no extinction, it is said that there is no exhaustion. Also, the above saying of complete extinction is to dispel the ordinary person's belief that there is birth; now calling it no exhaustion is to rebuke the Sravakas and Pratyekabuddhas (the two vehicles of Hinayana Buddhism) who believe that there is extinction. Therefore, the following sentence says that one no longer gives rise to views. Those who no longer give rise to views...

。上離凡夫生見。今不起二乘滅見。不復起見是名最上法之供養。結法供養。為最上也。簡法供養有二。若於法起見。非最上法供養。若不於法起見。名最上法供養也。佛告天帝王子月蓋從藥王佛聞如是法得柔順忍第三聞法供養得利益也。心柔智順。堪受實相。未及無生。名柔順忍位。順忍有二。一在地前三十心位。二在六地已下也。無生亦兩。一在初地。二居七地即解寶衣嚴身之具以供養佛。白佛言。世尊。如來滅后我當行法供養。守護正法。愿以威神力哀建立令我得降魔怨修菩薩行。佛知其深心所念而記之曰。汝于未后守護法城。天帝。時王子月蓋見法清凈聞佛授記以信出家。修集善法。精進不久得五神通。具菩薩道。得陀羅尼無斷辨才。于佛滅后以其所得神通總持辨才之力。滿十小劫。藥王如來所轉法輪隨而分佈。月蓋比丘以護持法勤行精進。即於此身化百萬億人于阿耨多羅三藐三菩提立不退轉。十四那由他人深發聲聞辟支佛心。無量眾生得生天上。上明得柔順忍。今云獲五神通。謂無生忍也。以具得二忍。即如說修行。名法供養。復能如行而說。令多人悟道。亦名法之供養也。天帝時王寶蓋豈異人乎今現得佛號寶炎如來其王千子即賢劫中千佛是也從迦羅鳩孫大為始得佛最後如來號曰樓至月蓋比丘則我身是。第

【現代漢語翻譯】現代漢語譯本超越凡夫的生見，現在不起二乘（聲聞和緣覺）的滅見。不再生起任何見解，這被稱為最上乘的法供養。以理解佛法為基礎的供養，才是最殊勝的。簡而言之，對於佛法的供養有兩種：如果對佛法產生執著，就不是最上乘的法供養；如果不執著于佛法，才是最上乘的法供養。佛告訴天帝釋（Devendra）的王子月蓋（Chandra-ghata），他從藥王佛（Bhaisajya-raja Buddha）那裡聽聞這樣的佛法，獲得了柔順忍（Ksanti），這是第三種聽聞佛法供養所獲得的利益。內心柔和，智慧通達，堪能接受實相。尚未達到無生法忍（anutpattika-dharma-ksanti），稱為柔順忍的位次。柔順忍有兩種：一種是在初地菩薩之前的三十心位，另一種是在第六地菩薩以下。無生法忍也有兩種：一種是在初地菩薩，另一種是在第七地菩薩。他隨即解下寶衣和莊嚴身體的飾物來供養佛，並稟告佛說：『世尊，如來（Tathagata）滅度后，我應當行法供養，守護正法。愿您以威神之力慈悲加持我，使我能夠降伏魔怨，修菩薩行。』佛知道他內心深處的想法，便為他授記說：『你將在未來守護法城。』天帝釋，當時王子月蓋見到佛法清凈，聽聞佛的授記后，以信心出家，修集善法。精進不久，便獲得了五神通（Panca-abhijna），具足菩薩道，獲得總持（Dharani），無礙辯才。在佛滅度后，他以其所得的神通、總持和辯才之力，歷經十小劫（Antarakalpa），隨順藥王如來所轉的法輪（Dharmacakra），廣為分佈。月蓋比丘以護持佛法而勤奮精進，就在此身化現百萬億人，于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中立於不退轉。有十四那由他（Nayuta，數量單位）的人深深地發起聲聞（Sravaka）、辟支佛（Pratyekabuddha）之心，無量眾生得以升到天上。前面說明了獲得柔順忍，現在說獲得五神通，指的是無生法忍。因為具足獲得了這兩種忍，就能如所說而修行，這稱為法供養。又能如修行而宣說，使很多人覺悟得道，這也稱為法的供養。天帝釋，當時的寶蓋王（Ratna-cchattra）難道是別人嗎？就是現在證得佛果，佛號寶炎如來（Ratna-arci Buddha）的那位。他的千位王子，就是賢劫（Bhadrakalpa）中的千佛，從迦羅鳩孫大（Krakucchanda）佛開始證得佛果，最後一位如來佛號樓至（Rucika Buddha）。月蓋比丘就是我的前身啊。

【English Translation】 English version Transcending the views of ordinary beings, now not giving rise to the extinction views of the two vehicles (Sravaka and Pratyekabuddha). No longer giving rise to any views, this is called the supreme Dharma offering. Offering based on understanding the Dharma is the most excellent. In short, there are two types of Dharma offerings: if one becomes attached to the Dharma, it is not the supreme Dharma offering; if one is not attached to the Dharma, it is the supreme Dharma offering. The Buddha told the celestial king Sakra (Devendra)'s son, Chandra-ghata, that he heard such Dharma from Bhaisajya-raja Buddha and obtained forbearance (Ksanti), which is the third benefit gained from hearing the Dharma offering. With a gentle heart and intelligent understanding, one is capable of receiving the true nature of reality. Not yet reaching the stage of non-origination forbearance (anutpattika-dharma-ksanti), it is called the position of forbearance. There are two types of forbearance: one is in the thirty minds before the first Bhumi, and the other is below the sixth Bhumi. There are also two types of non-origination forbearance: one is in the first Bhumi, and the other is in the seventh Bhumi. He then took off his jeweled robes and ornaments to offer to the Buddha, and reported to the Buddha, 'World Honored One, after the Tathagata passes away, I shall practice Dharma offerings and protect the true Dharma. May you, with your divine power, compassionately bless me so that I can subdue demonic obstacles and cultivate the Bodhisattva path.' The Buddha knew his deep inner thoughts and prophesied to him, saying, 'You will protect the Dharma city in the future.' Sakra, at that time, Prince Chandra-ghata saw the purity of the Dharma, and after hearing the Buddha's prophecy, he left home with faith and cultivated good Dharma. After diligent practice, he soon obtained the five supernormal powers (Panca-abhijna), possessed the Bodhisattva path, obtained Dharani, and unobstructed eloquence. After the Buddha's passing, he used his obtained supernormal powers, Dharani, and eloquence to distribute the Dharma wheel (Dharmacakra) turned by Bhaisajya-raja Buddha for ten small kalpas (Antarakalpa). Bhikshu Chandra-ghata diligently practiced to protect the Dharma, and in this very body, he transformed hundreds of millions of people, establishing them in non-retrogression in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Fourteen Nayutas (a unit of measurement) of people deeply aroused the minds of Sravakas and Pratyekabuddhas, and countless beings were able to ascend to the heavens. The previous explanation was about obtaining forbearance, and now it says obtaining the five supernormal powers, which refers to non-origination forbearance. Because one has fully obtained these two types of forbearance, one can practice as taught, which is called Dharma offering. Furthermore, one can speak as one practices, enabling many people to awaken and attain the path, which is also called Dharma offering. Sakra, was King Ratna-cchattra of that time someone else? He is the one who has now attained Buddhahood, the Buddha named Ratna-arci Buddha. His thousand sons are the thousand Buddhas in the Bhadrakalpa, starting with Krakucchanda Buddha, and the last Tathagata is named Rucika Buddha. Bhikshu Chandra-ghata is my former self.

四會古今。賢劫者。凈居天。見劫初來時。水內有千寶蓮華。即知有千佛出世。故名此劫。以為善劫。賢即善也。樓至翻為啼泣。事出他經。如是天帝當知此要以法供養于諸供養為上為最第一無比是故天帝當以法之供養供養于佛下。第五總結法供為勝也。

囑累品第十四

流通有二。讚歎竟前。今是第二次明囑累。謂付囑。累是憑累。付囑憑累。使法流末葉。群生信解。故云囑累。品開五段。一付囑彌勒。二諸菩薩發願弘宣。第三四王自誓擁護。四命持者受持。五大眾聞法歡喜。信受奉行。初文又三。一付彌勒。二彌勒受。三佛述嘆。於是佛告彌勒菩薩言彌勒我今以是無量億阿僧祇劫所集阿耨多羅三藐三菩提法付囑于汝下。不付阿難者。以其無有神力。不能弘宣故也。維摩非此土菩薩。故不付囑也。文殊游無定方。故亦不付也。彌勒者以於此成佛故。以神力宣通。欲成彌勒功業故也。問。智度論云。法華經。是初密法故。付囑菩薩。波若非秘密法故。付囑聲聞。此經未明聲聞受記成佛。則非秘密法。何付囑菩薩。答。波若有二種。一者與三乘共。二者獨為菩薩說。尋大品既是三乘共波若。故付囑聲聞。此經雖非秘密。而獨明菩薩不思議法門。非下位所知。豈是二乘能測。故付囑菩薩。不憑累聲聞也。如是

【現代漢語翻譯】現代漢語譯本：四會古今（指過去、現在、未來），賢劫（Bhadrakalpa，佛教宇宙論中的一個時期）。凈居天（Śuddhāvāsa，色界天的最高層）的天人，看見劫初來臨時，水中涌現出千朵寶蓮華，便知道有千佛將要出世，所以稱這個劫為善劫。賢就是善的意思。樓至（Rucaka）翻譯為啼泣，這件事出自其他經典。像這樣，天帝（Deva）應當知道，用佛法供養勝過一切供養，是最殊勝、第一、無與倫比的。所以天帝應當用法供養來供養佛。第五部分總結了法供養最為殊勝。

囑累品第十四

流通分有兩個部分。讚歎是前一部分的結束，現在是第二部分，闡明囑累，也就是付囑和憑累。付囑和憑累，是爲了使佛法流傳到末法時代，讓眾生能夠信解，所以稱為囑累。這一品分為五個部分：一、付囑彌勒（Maitreya）。二、諸菩薩發願弘揚宣講。三、四大天王（Four Heavenly Kings）發誓擁護。四、命令受持者受持。五、大眾聽聞佛法，歡喜信受奉行。第一部分又分為三個小部分：一、付囑彌勒。二、彌勒接受。三、佛陀述說讚歎。於是佛告訴彌勒菩薩說：『彌勒，我現在將我于無量億阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）所積累的阿耨多羅三藐三菩提法（anuttarā-samyak-saṃbodhi，無上正等正覺）付囑給你。』不付囑阿難（Ānanda）的原因，是因為他沒有神通力，不能夠弘揚宣講。維摩（Vimalakirti）不是這個世界的菩薩，所以不付囑。文殊（Mañjuśrī）游化沒有固定的方向，所以也不付囑。彌勒是因為將要在這個世界成佛，憑藉神通力宣通佛法，想要成就彌勒的功業。問：智度論（Mahāprajñāpāramitopadeśa）中說，法華經（Lotus Sutra）是最初的秘密法，所以付囑菩薩。般若（Prajñā）不是秘密法，所以付囑聲聞（Śrāvaka）。這部經沒有明確聲聞受記成佛，那麼就不是秘密法，為什麼付囑菩薩？答：般若有兩種，一種是與三乘（Triyāna）共通的，一種是專門為菩薩說的。尋大品（Mahāprajñāpāramitā Sūtra）既然是三乘共通的般若，所以付囑聲聞。這部經雖然不是秘密，但是專門闡明菩薩不可思議的法門，不是下位者所能瞭解的，難道是二乘（Śrāvakayāna and Pratyekabuddhayāna）所能測度的嗎？所以付囑菩薩，不憑累聲聞。』像這樣

【English Translation】 English version: The past, present, and future of the four assemblies. Bhadrakalpa (A fortunate kalpa in Buddhist cosmology). The beings in the Śuddhāvāsa (Pure Abodes, the highest heavens in the Form Realm) saw a thousand jeweled lotus flowers emerge from the water at the beginning of the kalpa, and knew that a thousand Buddhas would appear in the world, hence the name 'Good Kalpa'. 'Bhadra' means 'good'. Rucaka is translated as 'weeping', which is found in other scriptures. Thus, Deva (Heavenly King), you should know that offering the Dharma is superior to all other offerings, being the most excellent, the first, and incomparable. Therefore, Deva, you should make offerings to the Buddha with the offering of the Dharma. The fifth part concludes that Dharma offering is the most supreme.

Chapter Fourteen: Entrustment

The transmission has two parts. The praise concludes the previous part, and now is the second part, clarifying the entrustment, which means entrusting and relying. Entrusting and relying is to ensure that the Dharma flows into the future, allowing beings to believe and understand, hence the name 'Entrustment'. This chapter is divided into five sections: 1. Entrustment to Maitreya. 2. The Bodhisattvas vow to propagate and proclaim. 3. The Four Heavenly Kings vow to protect. 4. The command for holders to uphold. 5. The assembly hears the Dharma, rejoices, believes, accepts, and practices. The first section is further divided into three parts: 1. Entrustment to Maitreya. 2. Maitreya accepts. 3. The Buddha narrates and praises. Thereupon, the Buddha said to Maitreya Bodhisattva: 'Maitreya, I now entrust to you the Dharma of Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) that I have accumulated over countless asaṃkhya-kalpas (incalculable eons).' The reason for not entrusting it to Ānanda is that he lacks the supernatural power to propagate and proclaim it. Vimalakirti is not a Bodhisattva of this world, so he is not entrusted. Mañjuśrī travels without a fixed direction, so he is also not entrusted. Maitreya is because he will become a Buddha in this world, using supernatural power to propagate the Dharma, desiring to accomplish the work of Maitreya. Question: The Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) says that the Lotus Sutra is the initial secret Dharma, so it is entrusted to Bodhisattvas. Prajñā (Wisdom) is not a secret Dharma, so it is entrusted to Śrāvakas (Hearers). This sutra does not explicitly state that Śrāvakas will receive predictions of Buddhahood, so it is not a secret Dharma. Why is it entrusted to Bodhisattvas? Answer: There are two types of Prajñā: one is common to the Three Vehicles (Triyāna), and the other is exclusively for Bodhisattvas. Since the Mahāprajñāpāramitā Sūtra is Prajñā common to the Three Vehicles, it is entrusted to Śrāvakas. Although this sutra is not secret, it exclusively elucidates the inconceivable Dharma of Bodhisattvas, which cannot be understood by those of lower status. How can it be fathomed by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)? Therefore, it is entrusted to Bodhisattvas, not relying on Śrāvakas.' Thus,

輩經于佛滅后末世之中汝等當以神力廣宣流佈于閻浮提無令斷絕。所以者何。未來世中當有善男子善女人及天龍鬼神乾闥婆羅剎等發阿耨多羅三藐三菩提心。樂於大法。若便不聞如是等經。則失善利。如此輩人聞是等經必多信樂。發希有心。當以項受隨諸眾生所應得利而為廣說下。前句正付囑彌勒。此章謂勸彌勒宣也。彌勒當知菩薩有二相何謂為二一者好於雜句文飾之事二者不畏深義如實能入若好雜句文飾事者當知是為新學菩薩若於如是無染無著甚深經典無有恐畏能入其中聞已心凈受持讀誦如說修行當知是為久修道行下。前之二句。明付囑弘宣。今次。明通法儀軌。以為誡勸。凡有三雙。初通明淺深二人。二須雙辨受法人兩過。三雙明說法者二失。初明淺深二人者。若樂雜句。則應授之以文。若樂深法。則應教之以義。文者即妙旨之筌蹄。而新學智淺。未能忘言取理。唯文飾是好。義者妙旨甚深。言忘慮絕。自非智勇。孰能受之。故緣文義。辨深淺二人。彌勒。復有二法名新學者不能決定於甚深法。何等為二。一者所未聞深經聞之驚怖生疑不能隨順譭謗不信。而作是言。我初不聞從何所來。二者若有護持解說如是深經者不肯親近供養恭敬。或時于中流其過惡。有此二法當知是新學菩薩為自毀傷不能于深法中調伏其心下

【現代漢語翻譯】現代漢語譯本：佛陀涅槃后的末法時代，你們應當以神通之力，在閻浮提（Jambudvipa，指我們所居住的這個世界）廣為宣揚流佈此經，不要使其斷絕。這是為什麼呢？因為未來世中，將會有善男子、善女人以及天龍（Naga，天上的龍族）、鬼神、乾闥婆（Gandharva，一種天上的音樂神）和羅剎（Rakshasa，一種惡鬼）等，發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），喜愛大法。如果他們不能聽聞到這樣的經典，就會失去善利。這樣的人聽聞這些經典，必定會非常信樂，生起稀有之心，應當以頭頂受持，隨順各種眾生所應得到的利益，而為他們廣為解說。前一句是正式地囑託彌勒（Maitreya，未來佛）。這一章是勸勉彌勒宣揚此經。彌勒，你應該知道菩薩有兩種表現，哪兩種呢？一是喜歡雜亂的語句和文飾之事，二是不畏懼深奧的含義，能夠如實地進入其中。如果喜歡雜亂的語句和文飾之事，應當知道這是新學的菩薩。如果對於這樣沒有染著、沒有執著的甚深經典，沒有恐懼，能夠進入其中，聽聞后內心清凈，受持讀誦，如所說的那樣修行，應當知道這是久修道行的菩薩。前面兩句，說明了囑託弘揚宣講。現在接下來，說明通用的法儀軌，作為告誡勸勉。總共有三對。首先是總的說明淺學和深學兩種人。其次必須分辨接受佛法的人的兩種過失。第三對說明說法者的兩種過失。首先說明淺學和深學兩種人：如果喜歡雜亂的語句，就應該授予他們文字；如果喜歡深奧的佛法，就應該教導他們義理。文字是通向妙旨的工具，而新學的人智慧淺薄，不能忘言取理，只喜歡文飾。義理是妙旨甚深，言語止息，思慮斷絕，如果不是有智慧和勇氣的人，誰能夠接受它呢？所以根據文字和義理，分辨深學和淺學兩種人。彌勒，還有兩種表現，名叫新學者不能在甚深佛法中做出決斷。是哪兩種呢？一是對於沒有聽聞過的甚深經典，聽聞后驚慌恐懼，產生懷疑，不能隨順，譭謗不信，並且這樣說：『我從來沒有聽聞過，是從哪裡來的？』二是如果有護持、解說這樣甚深經典的人，不肯親近、供養、恭敬，或者有時在其中散佈他們的過錯。有這兩種表現，應當知道這是新學的菩薩，自己毀壞自己，不能在甚深佛法中調伏自己的心。

【English Translation】 English version: After the Buddha's Parinirvana (death) in the Dharma-ending Age, you should use your divine powers to widely propagate and spread this sutra throughout Jambudvipa (the world we live in), ensuring it does not become extinct. Why is this so? Because in the future, there will be good men, good women, as well as Nagas (celestial dragons), ghosts and spirits, Gandharvas (celestial musicians), and Rakshasas (evil spirits), who will generate the mind of Anuttara-samyak-sambodhi (the unsurpassed, perfect enlightenment), and delight in the Great Dharma. If they do not hear such sutras, they will lose their good benefits. Those who hear these sutras will surely have great faith and joy, and generate a rare and precious mind. They should uphold it on their heads, and according to the benefits that various beings should receive, widely explain it for them. The previous sentence was a formal entrustment to Maitreya (the future Buddha). This chapter is an exhortation for Maitreya to propagate this sutra. Maitreya, you should know that Bodhisattvas have two characteristics. What are these two? One is to like miscellaneous phrases and embellished matters, and the other is to not fear profound meanings, and to be able to truly enter into them. If one likes miscellaneous phrases and embellished matters, you should know that this is a newly learning Bodhisattva. If one has no attachment or clinging to such profound sutras, has no fear, is able to enter into them, and after hearing them, their mind becomes pure, they receive, uphold, recite, and practice as taught, you should know that this is a Bodhisattva who has cultivated the path for a long time. The previous two sentences explained the entrustment to propagate and spread the teachings. Now, following this, it explains the common Dharma etiquette, as a warning and exhortation. There are three pairs in total. First, it generally explains the two types of people, those with shallow learning and those with deep learning. Second, one must distinguish the two faults of those who receive the Dharma. The third pair explains the two faults of the Dharma speakers. First, explaining the two types of people, those with shallow learning and those with deep learning: If one likes miscellaneous phrases, then one should impart the words to them; if one likes profound Dharma, then one should teach them the meaning. Words are the tools to reach the wonderful meaning, but those who are newly learning have shallow wisdom, and cannot forget the words to grasp the principle, only liking embellishments. Meaning is the profound and deep wonderful meaning, where words cease and thoughts are cut off. If it is not someone with wisdom and courage, who can receive it? Therefore, based on words and meaning, distinguish the two types of people, those with deep learning and those with shallow learning. Maitreya, there are also two characteristics, called new learners, who cannot make a decision in the profound Dharma. What are these two? First, regarding profound sutras that have not been heard before, upon hearing them, they are alarmed and fearful, generate doubt, cannot follow along, slander and disbelieve, and say, 'I have never heard of this before, where did it come from?' Second, if there are those who protect and explain such profound sutras, they are unwilling to approach, make offerings, and respect them, or sometimes spread their faults within them. Having these two characteristics, you should know that this is a newly learning Bodhisattva, destroying themselves, and unable to subdue their minds in the profound Dharma.

。此第二雙明受法人兩過。初則毀法。次則謗人。故誡之也。始聞為驚。尋之則疑。終復起謗。蓋是毀法過也。謗人者。不能咨近敬養。乃說其人過失也。彌勒復有二法菩薩雖信解深法猶自毀傷而不能得無生法忍何等為二一者輕慢新學菩薩而不教誨二者雖信解深法而取相分別是為二法下。此第三雙相說法人二失。一明外失。雖有深解。未為心用。尊己慢人。不能誨導聽人。二明內失。雖得於深法。作有所得解。故取相分別。彌勒菩薩聞說是已。白佛言。世尊。未曾有也。如佛所說。我當遠離如斯之惡。奉持如來無數阿僧祇劫所集阿耨多羅三藐三菩提法。若未來世善男子善妙人求大乘者。當令手得如是等經。與其念力使受持讀誦為他廣說。世尊。若后末世有能受持讀誦為他說者。當知是彌勒神力之所建立下。此第二彌勒受旨。與其念力者。令所聞不忘也。佛言善哉善哉彌勒如汝所說佛助汝喜下。第三如來述嘆。於是一切菩薩合掌白佛言我等亦于如來滅后十方國土廣宣流佈阿耨多羅三藐三菩提復當開導說法者令得是經下。此第二諸菩薩。自誓弘宣。彌勒於此土流佈。諸菩薩於十方闡揚。爾時四天王白佛言世尊在在處處城邑聚落山林曠野有是經典讀誦解說者我當率諸官屬為聽法故往詣其所擁護其人面百由旬令無伺求得其便者

【現代漢語翻譯】現代漢語譯本：這第二雙說明受持佛法之人可能犯的兩種過失。第一種是譭謗佛法，第二種是誹謗他人。因此佛陀告誡他們要避免這些過失。起初聽聞佛法時感到驚訝，深入探究后又產生懷疑，最終甚至開始誹謗，這便是譭謗佛法的過失。誹謗他人，是指不能親近恭敬供養他人，反而議論他人的過失。彌勒，還有兩種情況，菩薩雖然相信並理解深刻的佛法，仍然會自我傷害，而不能獲得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解和安忍）。哪兩種情況呢？一是輕視怠慢新學的菩薩，而不去教導他們；二是雖然相信並理解深刻的佛法，卻執著于表相，進行分別判斷。這就是這兩種情況。下面，這是第三雙說明說法之人的兩種過失。一是外在的過失，雖然有深刻的理解，卻沒有真正運用到內心，自尊自大，輕視他人，不能教導和引導聽法之人。二是內在的過失，雖然從深刻的佛法中有所得，卻認為自己已經得到了什麼，因此執著于表相，進行分別判斷。彌勒菩薩聽了這些話后，對佛說：『世尊，真是前所未有啊！正如佛所說，我應當遠離這些惡行，奉持如來無數阿僧祇劫（asamkhya-kalpa，極長的時間單位）所積累的阿耨多羅三藐三菩提法（anuttara-samyak-sambodhi-dharma，無上正等正覺之法）。如果未來世有善男子、善妙人尋求大乘佛法，應當讓他們容易得到這些經典，並給予他們念力，使他們能夠受持、讀誦，併爲他人廣泛宣說。世尊，如果後世末法時代有人能夠受持、讀誦，併爲他人宣說這些經典，應當知道這是彌勒神力所加持建立的。』下面，這是第二部分，彌勒接受佛的旨意。『給予他們念力』，是指讓他們所聽聞的佛法不會忘記。佛說：『好啊！好啊！彌勒，正如你所說，佛會幫助你，為你感到高興。』下面，這是第三部分，如來讚歎。這時，一切菩薩合掌對佛說：『我們也會在如來滅度后，在十方國土廣泛宣揚阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），並且會開導說法之人，讓他們得到這些經典。』下面，這是第二部分，諸位菩薩發誓弘揚佛法。彌勒在這片土地上流傳佛法，諸位菩薩在十方世界闡揚佛法。這時，四大天王（Four Heavenly Kings）對佛說：『世尊，無論在何處，在城邑、村落、山林、曠野，只要有這些經典被讀誦、講解，我們都會率領諸位官屬前去聽法，守護那個人，方圓百由旬（yojana，古印度長度單位）之內，不讓任何人找到機會加害於他。』

【English Translation】 English version: This second pair explains the two faults that those who receive and uphold the Dharma may commit. The first is to denigrate the Dharma, and the second is to slander others. Therefore, the Buddha cautions them to avoid these faults. Initially, they are astonished upon hearing the Dharma, then they become doubtful upon further investigation, and ultimately, they even begin to slander it. This is the fault of denigrating the Dharma. Slandering others refers to not being able to approach, respect, and support others, but instead discussing their faults. Maitreya (Maitreya Bodhisattva), there are also two situations where Bodhisattvas, although believing in and understanding profound Dharma, still harm themselves and cannot attain Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of phenomena). What are these two situations? One is to belittle and neglect newly learning Bodhisattvas without teaching them; the other is to cling to appearances and make distinctions, even though they believe in and understand profound Dharma. These are the two situations. Below, this is the third pair explaining the two faults of Dharma speakers. One is the external fault: although they have profound understanding, they have not truly applied it to their hearts, being arrogant and looking down on others, unable to teach and guide those who listen to the Dharma. The other is the internal fault: although they have gained something from the profound Dharma, they think they have already attained something, thus clinging to appearances and making distinctions. After hearing these words, Maitreya Bodhisattva said to the Buddha: 'World Honored One, this is unprecedented! Just as the Buddha said, I should stay away from these evil deeds, uphold the Anuttara-samyak-sambodhi-dharma (the Dharma of unsurpassed, complete, perfect enlightenment) accumulated by the Tathagata (Thus Come One) over countless asamkhya-kalpas (incalculable eons). If in the future world there are good men and good women seeking the Mahayana (Great Vehicle), they should be made to easily obtain these sutras, and they should be given the power of mindfulness so that they can receive, uphold, recite, and widely proclaim them to others. World Honored One, if in the future degenerate age there are those who can receive, uphold, recite, and proclaim these sutras to others, it should be known that this is established by the divine power of Maitreya.' Below, this is the second part, Maitreya receiving the Buddha's decree. 'Giving them the power of mindfulness' means that they will not forget what they have heard. The Buddha said: 'Good! Good! Maitreya, just as you said, the Buddha will help you and rejoice for you.' Below, this is the third part, the Tathagata praising. At this time, all the Bodhisattvas, with their palms together, said to the Buddha: 'We will also, after the Tathagata's extinction, widely proclaim Anuttara-samyak-sambodhi (unexcelled complete enlightenment) in the ten directions, and we will also guide Dharma speakers so that they may obtain these sutras.' Below, this is the second part, the Bodhisattvas vowing to propagate the Dharma. Maitreya spreads the Dharma in this land, and the Bodhisattvas propagate the Dharma in the ten directions. At this time, the Four Heavenly Kings said to the Buddha: 'World Honored One, wherever, in cities, villages, mountains, forests, or wildernesses, there are these sutras being recited and explained, we will lead our retinues to go there to listen to the Dharma, protect that person, and within a hundred yojanas (ancient Indian unit of distance), prevent anyone from finding an opportunity to harm them.'

下。第三四王發誓擁護。是時佛告阿難受持是經廣宣流佈阿難言唯然我已受待要者世尊當何名斯經佛告阿難是經名維摩詰所說經亦名不思議解脫法門如是受持下。第四命侍者受持。前命。次頂受旨。三問名。四答題。佛說是經已長者維摩詰文殊師利舍利弗阿難等及諸天人阿修羅一切大眾聞佛所說皆大歡喜下。第五時眾歡喜。信受奉行。

維摩經義疏卷第六

【現代漢語翻譯】現代漢語譯本：下。第三，四大天王（Caturlokapala）發誓擁護此經。這時，佛告訴阿難（Ananda）受持這部經，廣泛宣揚流佈。阿難回答說：『是的，我已經領受。』佛問：『世尊，這部經應當叫什麼名字？』佛告訴阿難：『這部經名為《維摩詰所說經》，也名《不思議解脫法門》。』就這樣受持。下。第四，命令侍者受持。前為命令，其次是頂戴領受旨意，三是詢問經名，四是佛陀回答經題。佛說完這部經后，長者維摩詰（Vimalakirti）、文殊師利（Manjusri）、舍利弗（Sariputra）、阿難等，以及諸天、人和阿修羅（Asura）等一切大眾，聽聞佛所說，都非常歡喜。下。第五，當時大眾歡喜，信受奉行。

《維摩經義疏》卷第六

【English Translation】 English version: Below. Thirdly, the Four Heavenly Kings (Caturlokapala) vowed to protect it. At that time, the Buddha told Ananda to uphold this Sutra and widely propagate it. Ananda replied, 'Yes, I have received it.' The Buddha asked, 'World Honored One, what should this Sutra be called?' The Buddha told Ananda, 'This Sutra is named the Vimalakirti Nirdesa Sutra, also named the Inconceivable Liberation Dharma Door.' Thus, receive and uphold it. Below. Fourthly, ordering the attendants to uphold it. First is the order, second is to respectfully receive the decree, third is to ask the name of the Sutra, and fourth is the Buddha answering the title. After the Buddha finished speaking this Sutra, the elder Vimalakirti, Manjusri, Sariputra, Ananda, and all the great assembly of gods, humans, and Asuras, upon hearing what the Buddha said, were all greatly rejoiced. Below. Fifthly, the assembly at that time rejoiced, believed, accepted, and practiced accordingly.

Vimalakirti Sutra Commentary, Volume Six