T40n1816_金剛般若論會釋
大正藏第 40 冊 No. 1816 金剛般若論會釋
No. 1816 [cf. No. 1511]
金剛般若論會釋卷第一
大乘基撰
一部分三。初敬所師。敘標作意。次科宗義。正釋經文。后嘆愚深法成隱滅。初中三頌分二。初二頌半歸敬所師。後半頌敘標作意。初中復二。初二頌別顯三寶。後半頌總禮所師。初中復二。初一頌半唯敬法。後半頌敬佛僧。法中分三。初半頌嘆佛法神功。出生報化顯法身故。次半頌嘆法深妙。詞理堅貞。群聖迷故。後半頌嘆法玄約。文略義廣。威勢勝故。智者佛也。聞已為我說者。慈氏菩薩僧也。天親論偈。彌勒菩薩為無著說。無著授與天親。令造釋故。天親偈云。法門句義及次第。世間不解離明慧。大智通達教我等。即明彌勒親教無著。無著轉教天親也。歸敬福田理應周普。但說此三者。是經所依及能起故。能說所說。教依義依。各敬勝首。攝餘一切。
次科宗義。正釋經文分二。初明七句。申正述之宏綱後世尊為何故以寂靜者下。重解前文。釋玄宗之巨委。初文復二。初標七句彰一部之大旨。后釋前文配。經文之所在。所明名義。能詮名句。以教詮義。名為有義句。義之句故。或義是所詮。文為能詮。以文隨義。皆有七故。
【現代漢語翻譯】 現代漢語譯本 大正藏第 40 冊 No. 1816 金剛般若論會釋 No. 1816 [cf. No. 1511] 金剛般若論會釋卷第一 大乘基撰 一部分分為三部分。首先是尊敬老師，敘述標立寫作的意圖。其次是科判宗義，正式解釋經文。最後是嘆息愚昧深重，佛法成就隱沒。第一部分分為三個頌，又分為兩部分。最初兩頌半是歸敬老師，後半頌是敘述標立寫作的意圖。最初的部分又分為兩部分。最初兩頌是分別顯揚三寶（佛、法、僧），後半頌是總禮所師。最初的部分又分為兩部分。最初一頌半是唯獨敬法（佛法），後半頌是敬佛僧。法中又分為三部分。最初半頌是讚歎佛法神通功用，出生報身化身，顯現法身的緣故。其次半頌是讚歎佛法深奧微妙，詞句義理堅固貞定，眾聖迷惑的緣故。後半頌是讚歎佛法玄妙簡約，文句簡略而義理廣博，威德勢力殊勝的緣故。智者指的是佛。『聞已為我說者』，指的是慈氏菩薩（Maitreya Bodhisattva），也就是彌勒菩薩。天親（Vasubandhu）的論偈說，彌勒菩薩為無著（Asanga）說，無著傳授給天親，令他造論解釋的緣故。天親的偈子說：『法門句義及次第，世間不解離明慧，大智通達教我等』，這說明是彌勒親自教導無著，無著再轉教天親。歸敬福田（指佛、法、僧三寶）的道理應當周遍普遍，但只說這三者，是因為這部經所依及能生起（智慧）的緣故。能說和所說，教義所依和義理所依，各自尊敬殊勝的首要，就攝盡其餘一切。 其次是科判宗義，正式解釋經文，分為兩部分。首先是闡明七句，陳述整部經的宏大綱領；然後是『世尊為何故以寂靜者』以下，重新解釋前文，闡釋玄妙宗旨的巨大委任。最初的文又分為兩部分。首先是標出七句，彰顯整部經的大旨；然後是解釋前文，配合經文的所在。所闡明的名義，能詮釋的名句，用教義來詮釋義理，稱為有義句，因為是義理的句子。或者說義理是所詮釋的，文句是能詮釋的，因為文句隨著義理，都有七種緣故。
【English Translation】 English version T40 No. 1816 The Diamond Sutra Treatise with Commentary No. 1816 [cf. No. 1511] The Diamond Sutra Treatise with Commentary, Volume 1 Composed by Dachen Ji (Great Vehicle Foundation) The entire text is divided into three parts. First, reverence for the teacher, narrating the intention of the composition. Second, classifying the doctrine, formally explaining the sutra text. Third, lamenting the depth of ignorance, the Dharma's accomplishment becoming hidden. The first part is divided into three verses, which are further divided into two parts. The first two and a half verses are for reverently returning to the teacher, and the last half verse narrates the intention of the composition. The initial part is again divided into two parts. The first two verses separately reveal the Three Jewels (Buddha, Dharma, Sangha), and the last half verse is a general salutation to the teacher. The initial part is further divided into two parts. The first one and a half verses solely revere the Dharma (Buddha's teachings), and the last half verse reveres the Buddha and the Sangha. Within the Dharma, there are three parts. The first half verse praises the divine power and function of the Buddha's teachings, giving rise to the Reward Body (Sambhogakaya) and Transformation Body (Nirmanakaya), thus revealing the Dharma Body (Dharmakaya). The next half verse praises the profound and subtle nature of the Dharma, its words and principles being firm and steadfast, causing confusion among the multitude of sages. The last half verse praises the Dharma's mysterious conciseness, its text being brief but its meaning vast, its majestic power being supreme. 'The wise one' refers to the Buddha. 'The one who, having heard, speaks to me' refers to Maitreya Bodhisattva (Cishi Pusa), also known as Loving-kindness Bodhisattva. Vasubandhu's (Tianqin) verses state that Maitreya Bodhisattva spoke to Asanga (Wuzhuo), who then transmitted it to Vasubandhu, instructing him to create a commentary. Vasubandhu's verses say: 'The Dharma gate's phrases, meanings, and order, the world does not understand, lacking bright wisdom, great wisdom penetrates and teaches us,' which clarifies that Maitreya personally taught Asanga, who then passed it on to Vasubandhu. The principle of revering the field of merit (referring to the Three Jewels) should be universally pervasive, but only these three are mentioned because they are what this sutra relies on and what can give rise (to wisdom). The speaker and what is spoken, the reliance on teachings and the reliance on meaning, each reveres the supreme head, encompassing all the rest. Next is classifying the doctrine, formally explaining the sutra text, divided into two parts. First, clarifying the seven phrases, stating the grand outline of the entire sutra; then, from 'Why does the World Honored One abide in stillness,' re-explaining the preceding text, elucidating the great commission of the profound doctrine. The initial text is again divided into two parts. First, marking out the seven phrases, highlighting the main purpose of the entire sutra; then, explaining the preceding text, matching the location of the sutra text. The names and meanings being clarified, the phrases that can explain, using teachings to explain the meaning, are called meaningful phrases, because they are phrases of meaning. Or, the meaning is what is being explained, and the phrases are what can explain, because the phrases follow the meaning, all having seven reasons.
名七義句若文若義。皆有七故。若依天親法門句義及次第法門句義者。為句之義。名為句義。或唯義故。初標七句中分二。初標列七句。后顯七有異。初文有三。初標。次列。后釋結。七中前六是所詮義。菩薩事故。第七是能詮句。能詮義句故。二釋義句。皆能詮也。前六之中。初三文之次第。分段義意。流三住處所明。其對治是所斷邊執。不失是所修中道。地是此二法之別位。總名為住處。發大乘心者。所依處故。別名為地。彼位有漏無漏諸法。順生彼位。各別勝法能持不失。名之為地。總法所依。所止名住。別法能持。能生名地。是二差別。
后釋前文。配經文之所在。分七。隨前標釋故。佛種不斷有二義。一者明佛能為善攝善付。善現發請。欣佛為說。令諸菩薩當依修學。得紹佛種姓不斷故。論下解。有六因故。善現發問。令佛種不斷。二者明佛能為善攝善付。令所攝付諸菩薩等依位而修。由佛能令紹種不斷。故論結云。此善攝付囑二種。顯示種姓不斷。故經說云。教發菩提心。令佛種不斷。即是此也。
文分為四。初標佛種不斷。是問答之大綱。玄宗之巨意。二別配文。三逐難釋。四結成前難。雖一部經問答之意皆為愿欲令佛種不斷。由能問故。方能答生。初從勝名。故次別指。準在問中。此中
【現代漢語翻譯】 現代漢語譯本：『名七義句若文若義。皆有七故。』這句話無論是從文字還是從意義上來說，都有七個方面的緣由。如果依據天親（Vasubandhu）的法門句義以及次第法門句義，那麼句子的意義就稱為『句義』。或者僅僅是因為意義的緣故。最初標示的七句中分為兩個部分：首先是標列七句，然後是顯示七種差異。最初的文字部分有三個部分：首先是標示，其次是列舉，最後是解釋總結。七句中前六句是所要詮釋的意義，是關於菩薩的行事；第七句是能詮釋的句子，是能夠詮釋意義的句子。第二部分是解釋意義的句子，都能夠詮釋意義。前六句之中，最初的三句是文字的次第，分段的意義。接下來的三句是所安住之處所闡明的，其對治是所要斷除的邊執，不失去的是所要修習的中道。『地』是這兩種法的差別位置，總的名稱是『住處』，因為發起大乘心的人所依之處。特別的名稱是『地』，因為那個位置的有漏和無漏的諸法，順應產生那個位置，各自殊勝的法能夠保持而不失去，稱之為『地』。總的法所依賴，所止息的地方稱為『住』，特別的法能夠保持，能夠產生，稱之為『地』。這是兩者的差別。 後面解釋前面的文字，配合經文所在的位置，分為七個部分，跟隨前面的標示進行解釋。『佛種不斷』有兩個含義：一是說明佛能夠很好地攝受和付囑，善現（Subhuti）發起請問，欣喜佛陀為他們說法，使得各位菩薩應當依據佛法修學，從而能夠繼承佛的種姓，使之不斷絕。論中在後面解釋說，有六個原因，使得善現發起提問，從而使佛種不斷。二是說明佛能夠很好地攝受和付囑，使得所攝受和付囑的各位菩薩等依據各自的位次而修習，由於佛能夠使得繼承種姓不斷絕。因此，論中總結說：『這種善於攝受和付囑兩種行為，顯示了種姓不斷絕。』所以經中說：『教導發起菩提心，使得佛種不斷絕。』說的就是這個意思。 文字分為四個部分：首先標示『佛種不斷』，這是問答的大綱，玄妙宗旨的巨大意義。其次是分別配合經文。然後是逐一辯駁解釋。最後是總結完成前面的提問。雖然整部經的問答的意義都是爲了希望佛種不斷絕。由於能夠提問，才能產生回答。最初是從殊勝的名稱開始，所以接下來分別指明，依據在提問之中。這裡面。
【English Translation】 English version: 'The phrase 'name, seven meanings, sentence, whether text or meaning, all have seven reasons' means that whether from the perspective of the text or the meaning, there are seven aspects to consider. If based on the Dharma gate meaning of Vasubandhu and the sequential Dharma gate meaning, then the meaning of the sentence is called 'sentence meaning'. Or it is solely because of the meaning. The initially indicated seven sentences are divided into two parts: first, listing the seven sentences, and then showing the seven differences. The initial text part has three parts: first, indication; second, listing; and third, explanation and conclusion. Among the seven sentences, the first six are the meanings to be explained, which are about the deeds of Bodhisattvas; the seventh sentence is the sentence that can explain, which is the sentence that can explain the meaning. The second part is the sentence explaining the meaning, which can all explain the meaning. Among the first six sentences, the first three are the order of the text, the meaning of the paragraphs. The next three are what is explained in the dwelling place, whose antidote is the attachment to extremes to be severed, and what is not lost is the Middle Way to be cultivated. 'Ground' (bhumi) is the different position of these two Dharmas, and the general name is 'dwelling place', because it is the place where those who have aroused the Mahayana mind rely. The special name is 'ground', because the defiled and undefiled Dharmas in that position, in accordance with the production of that position, each superior Dharma can maintain without loss, and is called 'ground'. The general Dharma relies on, and the place where it stops is called 'dwelling', and the special Dharma can maintain and produce, and is called 'ground'. These are the two differences. The following explains the previous text, matching the location of the sutra text, divided into seven parts, following the previous indication for explanation. 'The Buddha-seed never ceases' has two meanings: one is to explain that the Buddha can well gather and entrust, Subhuti initiates the request, rejoicing that the Buddha speaks for them, so that the Bodhisattvas should practice according to the Dharma, so that they can inherit the Buddha's lineage and make it never cease. The treatise explains later that there are six reasons why Subhuti initiates the question, so that the Buddha-seed never ceases. The second is to explain that the Buddha can well gather and entrust, so that the Bodhisattvas, etc., who are gathered and entrusted practice according to their respective positions, because the Buddha can make the inheritance of the lineage never cease. Therefore, the treatise concludes: 'This kind of good gathering and entrusting shows that the lineage never ceases.' Therefore, the sutra says: 'Teaching to arouse the Bodhi mind, so that the Buddha-seed never ceases.' This is what it means. The text is divided into four parts: first, indicating 'the Buddha-seed never ceases', which is the outline of the question and answer, and the great meaning of the profound doctrine. The second is to match the sutra text separately. Then, refute and explain one by one. Finally, summarize and complete the previous question. Although the meaning of the question and answer of the entire sutra is to hope that the Buddha-seed never ceases. Because one can ask questions, answers can be produced. Initially, it starts from the superior name, so next, it specifies separately, based on the question. Here.
初標論其實義。故言般若為佛種不斷。流行於世。
別配文中。希有世尊。意總標嘆。如來以下別顯。嘆希有有三義。一由能攝付佛成希有餘不能故。二時一出現經多劫中不可見故。三福德智慧生可度種種莊嚴。無與等故。此中世尊是第十號。如來是初號。舉終括始。以略中間。故能斷云。乃至如來應正等覺。由舉終一。略其中間六。至於初三。余文皆略。無乃至言。十號。如瑜伽八十二釋。又此論牒經云。何如來以第一善攝等。云何之言。經本皆無。又此欲嘆佛希有攝付。乃言云何。翻成問佛。非是嘆詞。深為乖角。善攝等者。能斷云。言最勝攝受。余文但言善護念等。下文遂開。第一及善。二義有異。最勝之言。其具第一善二義故。此能攝受法下論自解。
逐難釋云。于中善攝等者。合經及二論。攝付有六義。一能攝付者。如來唯在果位。瑜伽三十七。能成就有六。一勝解行地菩薩。二凈勝意樂地菩薩。三行正行地菩薩。四隨決定地菩薩。五決定行地菩薩。六到究竟地菩薩。彼在因位。此說果位。說一切位。極深妙法。非余能故。又此說法王。彼說佛在世時及佛無後能成熟者。故不相違。二所攝付者。謂諸菩薩雖所成就通有四乘。行二利行。通他三乘。余解不能故。此唯菩薩。此上二種經文自有。三
【現代漢語翻譯】 現代漢語譯本： 首先標明此論的真實意義，所以說般若（Prajna，智慧）是佛種，能夠不斷地在世間流傳。
在分別解釋經文時，『希有世尊』這句話總括地讚歎了佛陀。『如來』以下則分別顯示了『希有』的三重含義：一是由於如來能夠攝受和付囑佛法，這是其他人都不能做到的，所以是希有；二是如來在漫長的劫數中才出現一次，很難見到，所以是希有；三是如來具有無與倫比的福德和智慧，能夠以種種莊嚴來度化眾生，所以是希有。這裡，『世尊』是佛陀的第十個稱號，『如來』是第一個稱號，用最後一個稱號來概括第一個稱號，省略了中間的稱號。所以《能斷金剛經》（Vajracchedika Prajnaparamita Sutra）中說：『乃至如來應正等覺』，用最後一個稱號『如來』，省略了中間的六個稱號，至於最初的三個稱號，其餘的經文中都省略了，沒有用『乃至』這樣的詞語。關於十個稱號，可以參考《瑜伽師地論》（Yogacarabhumi-sastra）第八十二卷的解釋。此外，此論引用經文說：『何如來以第一善攝等』，『云何』這兩個字，在經本中都沒有。而且這裡想要讚歎佛陀希有地攝受和付囑佛法，卻說『云何』，翻譯成疑問佛陀，而不是讚歎的語氣，這非常不恰當。『善攝等者』，《能斷金剛經》中說：『言最勝攝受』，其餘的經文只說『善護念』等。下文於是展開解釋，『第一』和『善』，這兩種含義是有區別的。『最勝』這個詞，兼具『第一』和『善』這兩種含義。『此能攝受法』，下文是此論自己的解釋。
逐一解釋疑問說：『于中善攝等者』，結合經文和兩部論典，攝受和付囑有六重含義：一是能攝受和付囑者，如來只在果位才能做到。《瑜伽師地論》第三十七卷說，能夠成就的有六種：一是勝解行地菩薩，二是凈勝意樂地菩薩，三是行正行地菩薩，四是隨決定地菩薩，五是決定行地菩薩，六是到究竟地菩薩。他們是在因位，這裡說的是果位，說明了一切位，極深妙的佛法，不是其他人能夠做到的。而且這裡說的是法王，那裡說的是佛在世時以及佛滅度后沒有能夠成熟眾生的人，所以並不矛盾。二是所攝受和付囑者，是指諸位菩薩，雖然所成就的包括四乘，所行的包括二利行，通於其他三乘，其餘的理解不能做到這一點。這裡只說菩薩。以上兩種含義經文字身就有。三
【English Translation】 English version: First, it indicates the true meaning of this treatise. Therefore, it is said that Prajna (wisdom) is the seed of the Buddha, constantly flowing in the world.
When separately interpreting the text, the phrase 'Rare World Honored One' generally praises the Buddha. 'Tathagata' (Thus Come One) below specifically reveals the three meanings of 'rare': first, because the Tathagata can embrace and entrust the Dharma, which others cannot do, so it is rare; second, the Tathagata appears only once in countless kalpas (eons), and it is difficult to see, so it is rare; third, the Tathagata has unparalleled merit and wisdom, and can use various adornments to liberate sentient beings, so it is rare. Here, 'World Honored One' is the tenth title of the Buddha, and 'Tathagata' is the first title, using the last title to encompass the first, omitting the middle titles. Therefore, the 'Diamond Sutra' (Vajracchedika Prajnaparamita Sutra) says: 'Even the Tathagata, Arhat, Samyak-sambuddha', using the last title 'Tathagata', omitting the six middle titles, as for the first three titles, the rest of the scriptures omit them, without using words like 'even'. Regarding the ten titles, refer to the explanation in the eighty-second volume of the 'Yogacarabhumi-sastra' (Treatise on the Stages of Yoga Practice). In addition, this treatise quotes the scripture saying: 'How does the Tathagata embrace with the first goodness, etc.', the words 'how' are not in the original scripture. Moreover, here it wants to praise the Buddha's rare embrace and entrustment of the Dharma, but says 'how', translating it into questioning the Buddha, instead of a tone of praise, which is very inappropriate. 'Those who embrace goodness, etc.', the 'Diamond Sutra' says: 'The most victorious embrace', the rest of the scriptures only say 'good protection', etc. The following text then unfolds the explanation, 'first' and 'good', these two meanings are different. The word 'most victorious' combines the two meanings of 'first' and 'good'. 'This can embrace the Dharma', the following text is the treatise's own explanation.
Explaining the questions one by one, it says: 'Among them, those who embrace goodness, etc.', combining the scriptures and the two treatises, embracing and entrusting have six meanings: first, the one who can embrace and entrust, the Tathagata can only do it in the fruit position. The thirty-seventh volume of the 'Yogacarabhumi-sastra' says that there are six types of people who can achieve: first, Bodhisattvas (enlightenment being) in the stage of understanding and practice, second, Bodhisattvas in the stage of pure and superior intention, third, Bodhisattvas in the stage of righteous practice, fourth, Bodhisattvas in the stage of following determination, fifth, Bodhisattvas in the stage of determined practice, sixth, Bodhisattvas in the stage of ultimate attainment. They are in the cause position, here it speaks of the fruit position, explaining all positions, the extremely profound Dharma, which others cannot do. Moreover, here it speaks of the Dharma King, there it speaks of the Buddha during his lifetime and after the Buddha's passing away, there are no people who can mature sentient beings, so there is no contradiction. Second, the one who is embraced and entrusted, refers to all Bodhisattvas, although what is achieved includes the Four Vehicles, and what is practiced includes the two benefits, which is common to the other three vehicles, the rest of the understanding cannot achieve this. Here it only speaks of Bodhisattvas. The above two meanings are in the scriptures themselves. Three
攝付之時。此中論云。于佛證正覺轉法輪時。以五義中菩薩乘法。化根已熟。名為善攝。于佛涅槃時。亦以五義化。已得攝受菩薩。名善付囑。四所攝付類。天親論云。善攝化根已熟。善付化根未熟。此中二時俱化根熟。一解二論義同。此中意說。根熟菩薩佛初成道。佛自攝受。令依教行稟于佛訓。佛入滅時。佛化既無。無能攝付。但以佛法。付根已熟。令根未熟。于彼受化。名善付囑。故此說言。已得攝受菩薩于佛滅時。亦以五義而建立之。非是二時俱以五菩薩法建立已熟名善付囑。故二論同。由佛若在未熟菩薩。亦自攝付。劣故隱之。或此中付論遇佛皆熟。名善攝受。滅后令度是根未熟。名善付囑。便無有妨。故真諦經云。善攝受者由無上利益故。善付囑者由無上教故。二解兩論意別。此依二時俱依根熟。已顯攝付。佛在所化。當來之世。成能化故。根未熟者。非當能化。故略不說。彼依一時當來。能化所化二類。以分攝付。各聖義別。彼所無者此便解之。五所攝付法。論云。五種義中。菩薩法而建立故。或有解云。謂五乘法中菩薩之法。若爾云何名為五義。不名五乘。既法付五乘。如何言攝付菩薩。今為二解。一云。即下重釋前之玄宗之巨委中。釋佈施云。自此已后。余住處中。有五種隨所相應而解釋。一依義
【現代漢語翻譯】 現代漢語譯本：攝受和付囑的時機。《此中論》說，在佛陀證得正覺並轉法輪時，以五種菩薩乘法教化根機已經成熟的眾生，這稱為『善攝受』。在佛陀涅槃時，也以五種方式教化，使得已經得到攝受的菩薩得到『善付囑』。四種被攝受和付囑的類別，天親菩薩的論著中說，『善攝受』是教化根機已經成熟的眾生，『善付囑』是教化根機尚未成熟的眾生。這裡所說的兩種情況都是教化根機成熟的眾生，這與兩部論著的意義相同。這裡的含義是說，根機成熟的菩薩在佛陀初成道時，佛陀親自攝受他們，讓他們依照佛陀的教導修行，聽從佛陀的訓示。佛陀入滅時，佛陀的教化已經停止，沒有人能夠攝受和付囑眾生，只能將佛法付囑給根機已經成熟的眾生，讓這些眾生去教化根機尚未成熟的眾生，這稱為『善付囑』。因此這裡說，已經得到攝受的菩薩在佛陀滅度時，也以五種方式來建立他們。並非是說兩種情況下都以五種菩薩法來建立已經成熟的眾生，這才能稱為『善付囑』。所以兩部論著的意義是相同的。如果佛陀還在世，對於根機尚未成熟的菩薩，佛陀也會親自攝受和付囑，因為他們能力較弱，所以隱而不說。或者這裡所說的付囑，遇到佛陀時都是根機成熟的眾生，這稱為『善攝受』。佛陀滅度后，讓他們去度化根機尚未成熟的眾生，這稱為『善付囑』，這樣就沒有什麼妨礙了。所以真諦所翻譯的經文中說，『善攝受』是因為無上的利益，『善付囑』是因為無上的教導。這兩種解釋說明兩部論著的意義不同。這裡是依據兩種情況下都是根機成熟的眾生，已經顯現了攝受和付囑。佛陀在世時所教化的眾生，在未來世能夠成為教化者。根機尚未成熟的眾生，在未來世不能成為教化者，所以略而不說。他們是依據一時，即未來世，能夠教化和被教化的兩類眾生，來區分攝受和付囑，各自的聖義不同。他們所沒有的，這裡就解釋了。五種被攝受和付囑的法。論中說，在五種意義中，建立菩薩法。或者有人解釋說，是指五乘法中的菩薩法。如果是這樣，為什麼稱為『五義』，而不稱為『五乘』？既然法付囑給五乘，為什麼說攝受和付囑菩薩？現在有兩種解釋。一種解釋是，即下面重新解釋前面玄宗的巨大委託中，解釋佈施時說，從這以後，其餘的住處中，有五種隨所相應而解釋。第一種是依義。 English version: The timing of Samgraha (攝受, acceptance) and Prativedana (付囑, entrustment). The Ci Zhong Lun (此中論, Treatise in This [Collection]) states that when the Buddha attained perfect enlightenment and turned the Dharma wheel, he taught beings whose roots were ripe using the five vehicles of the Bodhisattva path, which is called 'skillful acceptance'. At the time of the Buddha's Nirvana, he also taught in five ways, enabling the Bodhisattvas who had already been accepted to receive 'skillful entrustment'. The four categories of those accepted and entrusted are described in Vasubandhu's (天親) treatise: 'Skillful acceptance' is teaching beings whose roots are ripe, and 'skillful entrustment' is teaching beings whose roots are not yet ripe. Here, both situations involve teaching beings whose roots are mature, which aligns with the meaning of the two treatises. The meaning here is that when the Buddha first attained enlightenment, he personally accepted Bodhisattvas with mature roots, instructing them to practice according to the Buddha's teachings and follow his instructions. When the Buddha entered Nirvana, his teaching ceased, and no one could accept and entrust beings. He could only entrust the Dharma to beings with mature roots, allowing them to teach beings whose roots were not yet ripe, which is called 'skillful entrustment'. Therefore, it is said here that Bodhisattvas who have already been accepted are also established in five ways at the time of the Buddha's Nirvana. It is not that in both situations, beings who are already mature are established using the five Bodhisattva Dharmas, which would be called 'skillful entrustment'. Thus, the meaning of the two treatises is the same. If the Buddha were still alive, he would personally accept and entrust Bodhisattvas whose roots were not yet mature, but because they are weaker, this is not explicitly mentioned. Alternatively, the entrustment mentioned here refers to beings whose roots are mature when they encounter the Buddha, which is called 'skillful acceptance'. Allowing them to liberate beings after the Buddha's Nirvana refers to those whose roots are not yet mature, which poses no obstacle. Therefore, the Satyasiddhi Shastra (真諦經) translated by Paramartha (真諦) states that 'skillful acceptance' is due to supreme benefit, and 'skillful entrustment' is due to supreme teaching. These two explanations indicate that the meanings of the two treatises are different. This explanation is based on both situations involving beings with mature roots, already manifesting acceptance and entrustment. The beings taught by the Buddha during his lifetime will be able to become teachers in future lives. Beings whose roots are not yet mature will not be able to become teachers in future lives, so this is omitted. They distinguish acceptance and entrustment based on one time, i.e., future lives, and the two categories of beings who can teach and be taught, each with different sacred meanings. What they lack, this explanation provides. The five Dharmas that are accepted and entrusted. The treatise states that the Bodhisattva Dharma is established in five meanings. Or some explain that it refers to the Bodhisattva Dharma within the five vehicles. If so, why is it called 'five meanings' and not 'five vehicles'? Since the Dharma is entrusted to the five vehicles, why is it said to accept and entrust Bodhisattvas? There are now two explanations. One explanation is that it is the re-explanation below of the great commission of the profound doctrine mentioned earlier, explaining giving (佈施, dana) by saying, 'From now on, in other places, there are five types of explanations that are appropriate. The first is based on meaning.'
【English Translation】 The timing of Samgraha (acceptance) and Prativedana (entrustment). The Ci Zhong Lun states that when the Buddha attained perfect enlightenment and turned the Dharma wheel, he taught beings whose roots were ripe using the five vehicles of the Bodhisattva path, which is called 'skillful acceptance'. At the time of the Buddha's Nirvana, he also taught in five ways, enabling the Bodhisattvas who had already been accepted to receive 'skillful entrustment'. The four categories of those accepted and entrusted are described in Vasubandhu's treatise: 'Skillful acceptance' is teaching beings whose roots are ripe, and 'skillful entrustment' is teaching beings whose roots are not yet ripe. Here, both situations involve teaching beings whose roots are mature, which aligns with the meaning of the two treatises. The meaning here is that when the Buddha first attained enlightenment, he personally accepted Bodhisattvas with mature roots, instructing them to practice according to the Buddha's teachings and follow his instructions. When the Buddha entered Nirvana, his teaching ceased, and no one could accept and entrust beings. He could only entrust the Dharma to beings with mature roots, allowing them to teach beings whose roots were not yet ripe, which is called 'skillful entrustment'. Therefore, it is said here that Bodhisattvas who have already been accepted are also established in five ways at the time of the Buddha's Nirvana. It is not that in both situations, beings who are already mature are established using the five Bodhisattva Dharmas, which would be called 'skillful entrustment'. Thus, the meaning of the two treatises is the same. If the Buddha were still alive, he would personally accept and entrust Bodhisattvas whose roots were not yet mature, but because they are weaker, this is not explicitly mentioned. Alternatively, the entrustment mentioned here refers to beings whose roots are mature when they encounter the Buddha, which is called 'skillful acceptance'. Allowing them to liberate beings after the Buddha's Nirvana refers to those whose roots are not yet mature, which poses no obstacle. Therefore, the Satyasiddhi Shastra translated by Paramartha states that 'skillful acceptance' is due to supreme benefit, and 'skillful entrustment' is due to supreme teaching. These two explanations indicate that the meanings of the two treatises are different. This explanation is based on both situations involving beings with mature roots, already manifesting acceptance and entrustment. The beings taught by the Buddha during his lifetime will be able to become teachers in future lives. Beings whose roots are not yet mature will not be able to become teachers in future lives, so this is omitted. They distinguish acceptance and entrustment based on one time, i.e., future lives, and the two categories of beings who can teach and be taught, each with different sacred meanings. What they lack, this explanation provides. The five Dharmas that are accepted and entrusted. The treatise states that the Bodhisattva Dharma is established in five meanings. Or some explain that it refers to the Bodhisattva Dharma within the five vehicles. If so, why is it called 'five meanings' and not 'five vehicles'? Since the Dharma is entrusted to the five vehicles, why is it said to accept and entrust Bodhisattvas? There are now two explanations. One explanation is that it is the re-explanation below of the great commission of the profound doctrine mentioned earlier, explaining giving by saying, 'From now on, in other places, there are five types of explanations that are appropriate. The first is based on meaning.'
。二說相。三攝持。四安立。五顯現。即是經中所明。理事二行。善惡二門。菩薩修斷之法。是佛二時所攝付法。二云。即前七義句中。后五句義所明菩薩行法。前二門問。后五佛答。是正所明能攝付法。天親釋此能攝付法。彼云。護念是此攝受。攝受根熟有二。一與智慧力。令自成就佛法。二與教化力。即是大悲令攝取眾生。付囑中彼論有二。一總解云。謂根未熟。于得未得功德中。懼其退失。付授智者。二別解云。又得不退者。不捨大乘故。此所付法。謂十住第六住已前所已得法。未得不退。于大乘中。欲令勝進故。此所付法。第七住后所未得法。此中總顯根熟菩薩在七住后．不退位中。未熟菩薩在六住前可退位內故。瑜伽論說。能成熟有六種住。又勝解行位亦名能熟。即是此中在七住。后所善攝者。六住已前即是此中所付囑者。由以位可退令不捨大乘。攝付囑故。又此意言說。不捨大乘定信。非不捨位。若作此解。十信之中。第六已前名根未熟。專信大乘。猶未定故。第六心已后名根已熟。信決定故。又不論定故。若全未信名根未熟。猶住劫外。若起信心名根已熟。即入劫內。故瑜伽言。能成就者。通勝解行。上來且說三位二類。初地八地證行二種。有退不退兩位二類。亦應分別。上化下故。下稟上故。下文已
【現代漢語翻譯】 二、說是相（說明諸法的表相）。三、攝持（收攝和保持）。四、安立（建立）。五、顯現（彰顯）。這些就是經文中所闡明的理事二行（理性的行為和實踐的行為）、善惡二門（善業和惡業）、菩薩修斷之法（菩薩修習和斷除煩惱的方法），是佛陀在兩個不同時期所咐囑的佛法。 二云，即前面七義句中，后五句的意義所闡明的菩薩行法。前兩句是提問，后五句是佛陀的回答，這是真正闡明能夠收攝和咐囑的佛法。天親菩薩解釋這種能夠收攝和咐囑的佛法，他說道：『護念是對此的攝受。』攝受根機成熟的眾生有兩種方式：一是給予智慧力，使他們自己成就佛法；二是給予教化力，即是大悲心，使他們攝取眾生。在咐囑中，天親菩薩的論述也有兩種：一是總體的解釋，說的是根機尚未成熟的眾生，對於已經得到和尚未得到的功德，擔心他們會退失，所以咐囑給有智慧的人。二是分別的解釋，說的是已經得到不退轉的眾生，因為他們不捨棄大乘。這裡所咐囑的佛法，指的是十住位中第六住位以前所已經得到的佛法，因為他們尚未得到不退轉，在大乘中，想要讓他們更加精進，所以咐囑這些佛法。指的是第七住位以後所尚未得到的佛法。這裡總體上顯示了根機成熟的菩薩在第七住位之後的不退轉位中，而根機尚未成熟的菩薩在第六住位之前的可退轉位內。 《瑜伽師地論》說，能夠成熟眾生有六種住位。又勝解行位（通過殊勝的理解而產生行為的階段）也稱為能夠成熟。這就是這裡所說的在第七住位之後所善於收攝的眾生。第六住位以前就是這裡所咐囑的眾生。因為他們的果位可能會退轉，所以讓他們不捨棄大乘，從而進行收攝和咐囑。又，這裡的意圖是說，不捨棄對大乘的堅定信心，而不是不捨棄果位。如果這樣解釋，那麼在十信位中，第六信位之前稱為根機尚未成熟，因為他們只是專心相信大乘，還沒有達到堅定的程度。第六心位之後稱為根機已經成熟，因為他們的信心已經堅定。又，不論是否已經證得果位，如果完全沒有信心，就稱為根機尚未成熟，仍然停留在劫外。如果生起信心，就稱為根機已經成熟，即進入劫內。所以《瑜伽師地論》說，能夠成就者，包括勝解行位。上面只是說了三位二類，初地和八地證行兩種，有退轉和不退轉兩位二類，也應該分別。上面教化下面，下面稟承上面，下文已經...
【English Translation】 Secondly, explaining the characteristics (of all dharmas). Thirdly, gathering and upholding. Fourthly, establishing. Fifthly, manifesting. These are what the sutras clarify: the two practices of principle and action, the two gates of good and evil, and the methods of cultivation and cessation for Bodhisattvas. This is the Dharma entrusted by the Buddha at two different times. 'Two' says, that is, among the seven phrases mentioned earlier, the latter five phrases explain the practices of Bodhisattvas. The first two phrases are questions, and the latter five are the Buddha's answers. This truly clarifies the Dharma that can gather and entrust. Vasubandhu explains this Dharma that can gather and entrust, saying: 'Protecting and cherishing is the gathering and receiving of this.' There are two ways to gather and receive beings with mature roots: first, to give the power of wisdom, enabling them to accomplish the Buddhadharma themselves; second, to give the power of teaching, which is great compassion, enabling them to gather beings. In the entrustment, Vasubandhu's treatise also has two aspects: first, a general explanation, which refers to beings whose roots are not yet mature, who fear losing the merits they have and have not yet attained, so they are entrusted to wise individuals. Second, a separate explanation, which refers to beings who have attained non-retrogression, because they do not abandon the Mahayana. The Dharma entrusted here refers to the Dharma already attained before the sixth stage of the Ten Abodes, because they have not yet attained non-retrogression, and they want to advance further in the Mahayana, so they entrust this Dharma. It refers to the Dharma not yet attained after the seventh stage. This generally shows that Bodhisattvas with mature roots are in the stage of non-retrogression after the seventh stage, while Bodhisattvas with immature roots are within the stage of retrogression before the sixth stage. The Yogacarabhumi-sastra says that there are six stages that can mature beings. Furthermore, the stage of Adhimukticarya-bhumi (stage of intensified resolution) is also called capable of maturing. This is what is meant here by those who are well-gathered after the seventh stage. Those before the sixth stage are those who are entrusted here. Because their position may regress, they are made not to abandon the Mahayana, thereby gathering and entrusting them. Moreover, the intention here is to say that they do not abandon their firm faith in the Mahayana, not that they do not abandon their position. If interpreted in this way, then among the Ten Faiths, those before the sixth faith are called immature roots, because they only wholeheartedly believe in the Mahayana and have not yet reached a firm state. Those after the sixth mind are called mature roots, because their faith is firm. Moreover, regardless of whether they have attained the fruit or not, if they have no faith at all, they are called immature roots, still dwelling outside the kalpa. If they generate faith, they are called mature roots, immediately entering the kalpa. Therefore, the Yogacarabhumi-sastra says that those who are capable of accomplishment include the stage of Adhimukticarya-bhumi. The above only speaks of three positions and two categories. The first and eighth bhumis have two kinds of practice and realization, and there are also two categories of those who regress and those who do not regress, which should also be distinguished. The above teaches the below, and the below receives from the above, as the following text already...
成就有三品。其所善攝付囑在此明之二類隨應當知。六所攝付相。此卷下文。利樂相應為善攝。第一有六種。第二付囑亦有六種。自下當解。
上六義中經文有二。一能攝付者。二所攝付者。無著論有二全一少分。二全者。一攝付之時。二所攝付相。一少分者。所攝付法。天親論有一全一少分。一全者。所攝付類。一少分者。所攝付法。二論但解攝受付囑。即總言故。合開四總或六義。天親論以一頌。頌前文義。菩薩地說。菩薩已成就有三品。初劫名下品。第二劫名中品。第三劫名上品。唯三品前名未熟。
二發起行相者。發起了于。行謂般若行解。即慧體名相。以無相故。非是相狀。如十六行慧勝得名。三問皆因慧行相。佛所正答。是慧行相。今為問起。名發起於行相。能起佛說。慧行相故。或此三問皆問所修。行之體狀。名為行相。于中修慧雖標總稱。而得自名。別名修行。若依前解。雖諸福智有無為等皆所修諸法。慧為般若之體。獨得其名。若依后解。唯在有為。無為非行。便成大過。以問有為行。無為自證。亦無有失。以此理微。前解有典據。文有三。初指文。次釋。三后結。第二文有二。初總顯。后別解。欲者希求。初希也。愿謂思念。復欲也。愿以欲勝解為體。入諸善法。欲為根本。本名正
【現代漢語翻譯】 現代漢語譯本：成就分為下品、中品和上品三種。經文中提到的『善攝』和『付囑』，在此處明確指出它們屬於兩種不同的類別，應當根據具體情況來理解。『六所攝付相』將在本卷的下文中解釋。與利益和快樂相應的稱為『善攝』。第一類有六種，第二類『付囑』也有六種，這些將在後面詳細解釋。
在上述六個要義中，經文包含兩個方面：一是能進行『攝付』和『付囑』的主體，二是被『攝付』和『付囑』的對象。在無著菩薩的論述中，包含了兩種完整的情況和一種部分情況。兩種完整的情況是：一是進行『攝付』和『付囑』的時間，二是被『攝付』和『付囑』的對象。一種部分情況是：被『攝付』和『付囑』的法。天親菩薩的論述中，包含了一種完整的情況和一種部分情況。一種完整的情況是：被『攝付』和『付囑』的類別。一種部分情況是：被『攝付』和『付囑』的法。這兩位菩薩的論述都只是解釋了『攝付』和『付囑』，因此可以總括地概括為四種或六種要義。天親菩薩用一首偈頌概括了前面的文義。《菩薩地持經》中說，菩薩的成就分為下品、中品和上品三個階段。最初的劫名為下品，第二個劫名為中品，第三個劫名為上品。只有在這三個品級之前的階段才被稱為『未成熟』。
第二部分是關於『發起行相』。『發起』指的是開始，『行』指的是般若（Prajna，智慧）的修行和理解，也就是智慧的本體，因為它是無相的，所以不是指具體的相狀。就像十六行慧（十六種智慧的行相）因為殊勝而得名。這三個問題都是因為智慧的行相而產生的，佛陀所正確回答的，就是智慧的行相。現在爲了引發這些問題，所以稱為『發起於行相』，能夠引發佛陀宣說智慧的行相。或者這三個問題都是關於所修行的本體狀態，稱為『行相』。其中，修慧雖然是總稱，但也可以作為其自身的名稱，即修行的別名。如果按照前面的解釋，雖然諸如福德和智慧等有為法和無為法都是所修的諸法，但智慧作為般若的本體，獨得其名。如果按照後面的解釋，則只侷限於有為法，無為法不是修行，這就會造成很大的過失。因為所問的是有為的修行，而無為是自然證得的，所以也沒有什麼過失。因為這個道理很微妙，所以前面的解釋更有依據。經文分為三個部分：首先是指明經文，其次是解釋，最後是總結。第二部分分為兩個部分：首先是總體的顯現，然後是分別的解釋。『欲』指的是希求，是最初的希求。『愿』指的是思念，也是一種希求。愿以欲勝解為本體，進入各種善法，欲是根本，根本就是正。
【English Translation】 English version: Accomplishments are of three grades: inferior, middling, and superior. The 'skillful embracing' (善攝) and 'entrusting' (付囑) mentioned in the scriptures are clarified here as belonging to two distinct categories, which should be understood according to the specific circumstances. The 'six aspects of what is embraced and entrusted' (六所攝付相) will be explained later in this volume. That which corresponds to benefit and joy is called 'skillful embracing'. The first category has six types, and the second category, 'entrusting', also has six types, which will be explained in detail later.
Among the above six meanings, the scriptures contain two aspects: one is the subject who can perform 'embracing and entrusting', and the other is the object that is 'embraced and entrusted'. In the treatise of Asanga (無著), it includes two complete situations and one partial situation. The two complete situations are: one is the time of performing 'embracing and entrusting', and the other is the object that is 'embraced and entrusted'. The one partial situation is: the Dharma (法) that is 'embraced and entrusted'. In the treatise of Vasubandhu (天親), it includes one complete situation and one partial situation. The one complete situation is: the category of what is 'embraced and entrusted'. The one partial situation is: the Dharma that is 'embraced and entrusted'. The treatises of these two Bodhisattvas only explain 'embracing and entrusting', so they can be summarized into four or six meanings in total. Vasubandhu summarizes the preceding text with a verse. The Bodhisattvabhumi Sutra (菩薩地持經) says that the accomplishments of a Bodhisattva are divided into three stages: inferior, middling, and superior. The initial kalpa (劫) is called inferior, the second kalpa is called middling, and the third kalpa is called superior. Only the stage before these three grades is called 'immature'.
The second part is about the 'aspect of initiating practice' (發起行相). 'Initiating' (發起) refers to beginning, and 'practice' (行) refers to the practice and understanding of Prajna (般若, wisdom), which is the essence of wisdom. Because it is without characteristics (無相), it does not refer to specific forms. Just like the sixteen aspects of wisdom (十六行慧) are named because of their excellence. These three questions arise because of the aspects of wisdom. What the Buddha (佛陀) correctly answers is the aspect of wisdom. Now, in order to elicit these questions, it is called 'initiating the aspect of practice', which can cause the Buddha to expound the aspect of wisdom. Alternatively, these three questions are all about the state of the essence of the practice being cultivated, which is called 'aspect of practice'. Among them, the cultivation of wisdom, although a general term, can also be its own name, that is, the specific name of practice. If according to the previous explanation, although all dharmas, such as meritorious virtues and wisdom, both conditioned (有為) and unconditioned (無為), are the dharmas being cultivated, wisdom, as the essence of Prajna, uniquely obtains its name. If according to the latter explanation, it is only limited to conditioned dharmas, and unconditioned dharmas are not practice, which would cause a great fault. Because what is asked is the conditioned practice, and the unconditioned is naturally attained, so there is no fault. Because this principle is subtle, the previous explanation is more reliable. The text is divided into three parts: first, pointing out the text; second, explaining; and third, summarizing. The second part is divided into two parts: first, the overall manifestation; and then, the separate explanations. 'Desire' (欲) refers to seeking, which is the initial seeking. 'Aspiration' (愿) refers to thinking, which is also a kind of desire. Aspiration takes the understanding of desire as its essence, entering into various good dharmas. Desire is the root, and the root is right.
求。次生勝解。名欲思念。欲愿體通聞思二慧。三摩缽底名等至。唯定非散非通有無心。此簡唯取無分別定。非散無心。正修慧法相應等至。三慧相應無分別定。正名等持三摩地也。有放逸分別生如實覺悟。雖住散位非無分別。亦不生執。尋當攝念。通等持位及等至位。名降伏心。下文云。乍觀此論。在此文明之。觀此文意。初一聞思。次一修慧。后一若放逸生心。尋還入定。制之一處。無事不辨。故下論解經名中。能斷者。般若波羅蜜中。聞思修所斷。如金剛斷處而斷故。由此．聞思皆折伏名能斷。又在修位。學勝慧時。最初證得心平等性。次後證得明心正直性。最後證得心無功用住性故為三問。經云。第一顯前攝道。攝彼彼行故。第二顯成熟道。勝修慧位故。第三顯不失道。不過故。正解此同。又初是加行道。次是無間解脫道。后是勝進道。但在因中非佛位。有信行地中。三皆有漏。八地已前初地已后。通有無漏。八地已上純是無漏。無勉勵加行。有任運加行故。無別發勝進。即於一念外行身語。亦無放逸。故此具三。或一剎那真俗並用。剎那剎那皆具三種。任運欣趣內平等觀。外起化故。然天親論中。初住心深念眾生。次修行菩提心。后降伏厭離有為。又此三問。初恩德因。次智德因。后斷德因。即是化身報身
【現代漢語翻譯】 現代漢語譯本 求。次生勝解（對教義或真理的深刻理解），名為欲思念（渴望和思考）。欲愿的本體貫通聞（聽聞佛法）、思（思考佛法）二種智慧。三摩缽底（Samāpatti，等至）名為等至，唯限定於禪定狀態，而非散亂狀態，也非同時包含有心和無心兩種狀態。這裡簡要說明，只取無分別定（沒有分別唸的禪定），而非散亂或無心的狀態。正確地修習與智慧相應的法，即與三種智慧相應的無分別定，才真正稱為等持（Samādhi，三摩地）。 即使有放逸和分別念產生，也能如實地覺悟，即使處於散亂的狀態，也並非沒有無分別智，也不會產生執著。應當立即收攝念頭，使其進入等持位或等至位，這稱為降伏心。下文說：『乍觀此論』，在此文明示了這一點。觀察此文的含義，最初是聽聞和思考，其次是修習智慧，最後如果產生放逸之心，立即返回禪定，將其控制在一個地方，沒有什麼事情不能辨明的。所以下論解釋經名時說，能斷者，是般若波羅蜜（Prajñāpāramitā，以智慧到達彼岸）中，通過聽聞、思考、修習所斷除的，如同金剛能斷除一切事物一樣。由此，聽聞和思考都能折伏煩惱，所以稱為能斷。 又在修習的階段，學習殊勝智慧時，最初證得心的平等性，其次證得明心正直性，最後證得心無功用住性，所以有三個問題。經中說：第一，顯示先前攝取正道，攝取種種修行方法；第二，顯示成熟正道，在殊勝的修習智慧的階段；第三，顯示不失去正道，不會走錯路。正確地理解這三者是相同的。又最初是加行道（為證悟所做的準備階段），其次是無間解脫道（直接通向解脫的道路），最後是勝進道（超越的道路）。但這些都在因地中，而非佛的果位。在信行地中，這三種都有有漏（受煩惱影響）的成分。八地之前，初地之後，既有有漏也有無漏（不受煩惱影響）的成分。八地以上，純粹是無漏的，沒有勉勵的加行，只有任運（自然而然）的加行。沒有另外發起勝進，即使在一念之外行動或說話，也沒有放逸。所以這裡具足這三種。或者在一剎那間，真諦和俗諦同時並用，剎那剎那都具足三種，自然而然地欣然趣向內在的平等觀，外在則發起化現。 然而在天親（Vasubandhu）論中，最初是安住于深念眾生的心，其次是修行菩提心（Bodhi-citta，為利益一切眾生而求證悟的心），最後是降伏厭離有為法（受條件限制的事物）。又這三個問題，最初是恩德之因，其次是智德之因，最後是斷德之因，也就是化身（Nirmāṇakāya）、報身（Saṃbhogakāya）。
【English Translation】 English version Request. Next arises '勝解' (certainty, adhimoksha), named '欲思念' (desire and thought, chanda-smrti). The essence of '欲愿' (desire and aspiration, chanda) pervades the two wisdoms of '聞' (hearing/studying the Dharma, śruta-mayā prajñā) and '思' (thinking/reflecting on the Dharma, cinta-mayā prajñā). '三摩缽底' (Samāpatti, attainment) is named '等至' (equal attainment), limited only to the state of meditation, not to a scattered state, nor simultaneously containing both mindful and mindless states. This briefly explains that only '無分別定' (non-discriminating samadhi, nirvikalpa-samādhi) is taken, not a scattered or mindless state. Correctly practicing the Dharma corresponding to wisdom, that is, the non-discriminating samadhi corresponding to the three wisdoms, is truly called '等持' (Samādhi, concentration). Even if '放逸' (negligence, pramāda) and '分別念' (discriminating thoughts, vikalpa) arise, one can realize them as they are. Even in a scattered state, it is not without non-discriminating wisdom, and attachment does not arise. One should immediately gather one's thoughts and bring them into the state of '等持位' (samādhi state) or '等至位' (samāpatti state), which is called '降伏心' (subduing the mind). The following text says: 'A brief look at this treatise,' which is clearly indicated in this text. Observing the meaning of this text, first is hearing and thinking, second is cultivating wisdom, and finally, if a negligent thought arises, immediately return to meditation, controlling it in one place, and there is nothing that cannot be discerned. Therefore, when the following treatise explains the name of the sutra, it says that the '能斷者' (cutter) is what is cut off in the '般若波羅蜜' (Prajñāpāramitā, Perfection of Wisdom) through hearing, thinking, and cultivation, just as a diamond can cut through everything. Therefore, hearing and thinking can both subdue afflictions, so they are called '能斷' (cutter). Also, in the stage of cultivation, when learning supreme wisdom, one first attains the equality of mind, then attains the clarity and uprightness of mind, and finally attains the state of mind abiding without effort, hence the three questions. The sutra says: First, it shows the previous gathering of the path, gathering various practices; second, it shows the maturing of the path, in the stage of supreme cultivation of wisdom; third, it shows not losing the path, not going astray. Correctly understanding these three is the same. Also, the first is the '加行道' (path of preparation, prayoga-mārga), the second is the '無間解脫道' (path of immediate liberation, anantara-vimukti-mārga), and the last is the '勝進道' (path of surpassing, viśeṣa-mārga). But these are all in the causal ground, not in the fruition of Buddhahood. In the stage of faith, all three have '有漏' (contaminated, sāsrava) components. Before the eighth ground, after the first ground, there are both contaminated and '無漏' (uncontaminated, anāsrava) components. Above the eighth ground, it is purely uncontaminated, without forced effort, only natural effort. There is no separate arising of surpassing progress, even in actions or speech outside of a single thought, there is no negligence. Therefore, this possesses all three. Or in a single moment, the ultimate truth and conventional truth are used simultaneously, and each moment possesses all three, naturally and joyfully tending towards inner equalizing contemplation, while outwardly initiating manifestations. However, in the '天親' (Vasubandhu) treatise, the first is abiding in the mind of deeply thinking of sentient beings, the second is cultivating '菩提心' (Bodhi-citta, mind of enlightenment), and the last is subduing aversion to '有為法' (conditioned phenomena, saṃskṛta-dharma). Also, these three questions, the first is the cause of kindness, the second is the cause of wisdom, and the last is the cause of cutting off, which are the '化身' (Nirmāṇakāya, emanation body) and '報身' (Saṃbhogakāya, enjoyment body).
法身因。亦逆次第斷惡修善。度脫眾生。此初名攝道。攝受眾生故。次成熟道。修佛法故。次不失道。離惡盡故。乍觀此論。以聞思修解。初二似有別。不離修慧位。有此三種。故不相違。然依菩薩地。初答有三持。謂諸菩薩自乘種姓。為第一堪任性持。以此為依。堪證大菩提故。最初發心為第二行加行持。以此為依。行於能證大菩提行。皆圓滿故。所修一切菩提分等一切萬行。為第三所圓滿大菩提持。故無種姓不名為持。其有種姓。雖未發心。望彼為勝。若依天親論。別答三問。前後文別。由初能持故。可起菩提心。有初住問。由有第二能持故。別起行有第二修行問。由有第三能持故。得大菩提。有第三伏心問。或天親文與此無別。文中一一皆有三答。據文顯相。且就偏說。別配經文。不遮一一文皆具三故。前所解三佛因緣不爾。便與二論相違。三持義別。不次此配文。又初二問能治道。第三問斷所障故。但三問不增不減。羅什二問。住中合故。準下解五種相文。從初發心次修行佈施等。乃至未入佛地。皆通此三。即勝解行位。有無分別三摩缽底。攝論等文云。尋伺實智唯識觀等。皆在抉擇分位。便與此文相違。解云。別作無相三性觀等。在抉擇分位。總觀無相。起無分別修慧。在勝解行。何妨亦得。天親菩薩明此
【現代漢語翻譯】 現代漢語譯本 法身（Dharmakaya）之因，也是逆著次第斷除惡行，修習善行，度脫眾生。這最初名為『攝道』，因為要攝受眾生。其次是『成熟道』，因為要修習佛法。再次是『不失道』，因為要遠離惡行，直至斷盡。乍一看這個論述，用聞、思、修來解釋，最初的兩個階段似乎有所區別，但實際上並沒有離開修慧的範疇。因為有這三種階段，所以並不矛盾。然而，依據《菩薩地持經》，最初的回答有三種『持』。第一種是諸菩薩自身所具有的種姓（gotra），稱為『堪任性持』，因為以此為基礎，才能堪能證得大菩提（Mahabodhi）。第二種是最初的發心，稱為『行加行持』，因為以此為基礎，才能行於能夠證得大菩提的修行，並且一切圓滿。第三種是所修的一切菩提分法等一切萬行，稱為『所圓滿大菩提持』。所以，沒有種姓就不能稱為『持』。即使有種姓，但尚未發心，也比沒有種姓的要殊勝。如果依據天親（Vasubandhu）的論述，分別回答三個問題，那麼前後文的含義就有所區別。因為最初的『能持』，才能生起菩提心。所以有關於初住（prathama-bhumi）的提問。因為有第二種『能持』，才能生起修行，所以有關於第二修行的提問。因為有第三種『能持』，才能證得大菩提，所以有關於第三伏心的提問。或者說，天親的論述與此並沒有區別，文中每一處都包含三種回答。根據文中的顯現，暫且就偏頗之處進行說明，分別對應經文，但不排除每一處經文都具備三種含義。前面所解釋的三佛因緣並非如此，否則就與兩種論述相違背。三種『持』的含義有所區別，不能按照這個順序來對應經文。而且，最初的兩個問題是關於能治之道，第三個問題是關於斷除所障，所以只有三個問題，不多也不少。鳩摩羅什（Kumarajiva）將兩個問題合併在『住』中。參照下文解釋五種相的含義，從最初的發心，到修行佈施等，乃至未進入佛地，都貫通這三種『持』。也就是說，在勝解行位（adhimukti-carya-bhumi），有有分別和無分別的三摩缽地（samāpatti）。《攝大乘論》等文獻說，尋伺、實智、唯識觀等，都在抉擇分位（nirvedha-bhagiya）。這與此處的說法相違背。解釋說，分別進行無相、三性觀等，在抉擇分位；總體觀察無相，生起無分別的修慧，在勝解行位，這又有什麼妨礙呢？天親菩薩闡明了這一點。
【English Translation】 English version The cause of Dharmakaya (法身), is also to reverse the order of cutting off evil deeds, cultivating good deeds, and delivering sentient beings. This is initially called 'gathering the path' (攝道), because it gathers sentient beings. Next is 'maturing the path' (成熟道), because it cultivates the Buddha's teachings. Again, it is 'not losing the path' (不失道), because it is to stay away from evil deeds until they are completely cut off. At first glance at this treatise, using hearing, thinking, and cultivation to explain, the first two stages seem to be different, but in fact they have not left the scope of cultivation wisdom. Because there are these three stages, there is no contradiction. However, according to the Bodhisattvabhumi Sutra (菩薩地持經), the initial answer has three 'holdings' (持). The first is the gotra (種姓) that the Bodhisattvas themselves possess, called 'capable nature holding' (堪任性持), because based on this, they can be able to attain Mahabodhi (大菩提). The second is the initial aspiration, called 'practice application holding' (行加行持), because based on this, they can practice the practice that can attain Mahabodhi, and everything is complete. The third is all the practices of the Bodhipaksa-dharmas (菩提分法) and all the myriad practices that are cultivated, called 'perfected Mahabodhi holding' (所圓滿大菩提持). Therefore, without gotra, it cannot be called 'holding'. Even if there is gotra, but the aspiration has not yet been made, it is still superior to those without gotra. If according to Vasubandhu's (天親) treatise, answering the three questions separately, then the meaning of the preceding and following texts is different. Because of the initial 'capable holding' (能持), the Bodhicitta (菩提心) can arise. Therefore, there is a question about the first bhumi (初住). Because there is a second 'capable holding', practice can arise, so there is a question about the second practice. Because there is a third 'capable holding', Mahabodhi can be attained, so there is a question about the third subduing the mind. Or, Vasubandhu's treatise is no different from this, and each place in the text contains three answers. According to the manifestation in the text, let's temporarily explain the biased points, corresponding to the sutra texts respectively, but it does not exclude that each sutra text has three meanings. The three Buddha causes explained earlier are not like this, otherwise it would contradict the two treatises. The meaning of the three 'holdings' is different, and the sutra texts cannot be matched in this order. Moreover, the first two questions are about the path of being able to cure, and the third question is about cutting off the obstacles, so there are only three questions, no more and no less. Kumarajiva (鳩摩羅什) merged the two questions into 'abiding' (住). Refer to the following text to explain the meaning of the five aspects, from the initial aspiration to the practice of giving, etc., until entering the Buddha-bhumi (佛地), all three 'holdings' are connected. That is to say, in the adhimukti-carya-bhumi (勝解行位), there are samāpattis (三摩缽地) with and without discrimination. The Mahāyānasaṃgraha (攝大乘論) and other documents say that vitarka-vicara (尋伺), real wisdom, and Vijnapti-matrata (唯識觀), etc., are all in the nirvedha-bhagiya (抉擇分位). This contradicts the statement here. The explanation is that separately performing the contemplation of no-characteristics and the three natures, etc., is in the nirvedha-bhagiya; generally observing no-characteristics, and generating non-discriminating cultivation wisdom, is in the adhimukti-carya-bhumi, so what is the obstacle? Vasubandhu Bodhisattva clarified this point.
道理。不得別作無相觀故。修行但說散佈施等。三輪清凈修無相行。不說入等至。無著菩薩以總觀作無相觀等。說勝解行位。亦作無相等至。即以此理。天親菩薩住心初發。修行次生。后降心斷障。方作無相觀。斷分別故。初二聞思伏。後方修慧斷。故答三問。前後別。文別。修行別。別位故。無著菩薩以總得作無相觀。修折伏正斷。俱名為斷。隨應位位皆運得作。故於文文皆答三問。以有二義故。二論主各各別解。各據一義。亦不相違。合二論義方是。由此順古。無著一週為利根一人。久修行者樂聞凡夫十地及佛三位者說。天親二週為鈍根一人初修者未聞凡夫發心修行斷障有疑者說。亦不相違。由不樂聞十地等行。合說二。義方周備故。經然今給審觀。天親論主作兩週說。讀者自錯。應以無著成就天親。天親義𨷂。無著方解。但是舍迷。天親論頌。彌勒所說。無著菩薩豈與相違。有少不同。至經當釋。又依古釋。利根一聞即解。鈍人再聞方悟。利根初后二時而至。無著一週。天親兩週。兩論釋別。所望異故。依此釋經。全無相合違。文似重昏。乍謂兩週。據后釋經。全無重相。下自當悉。預解難知。
行所住處者。行謂三問所發起行相。住處謂所依止。彼修行相所依止道理處所。文有二。初說初處。后結已說
【現代漢語翻譯】 現代漢語譯本：道理在於，不能另外進行無相觀的修習。修行只是說散佈施等，以三輪清凈的方式修習無相之行，而不是說進入等至（Samāpatti，禪定）。無著（Asanga）菩薩以總觀作為無相觀等，說明勝解行位（Adhimukti-caryā-bhūmi，勝解行地）。也作無相等至。依據這個道理，天親（Vasubandhu）菩薩住在心初發（Bodhicitta，菩提心）時，修行次第產生，之後降伏心，斷除障礙，才作無相觀，因為要斷除分別。最初的兩次是聞思（Śruta-cintā，聽聞和思維）來調伏，之後才用修慧（Bhāvanā-prajñā，修所成慧）來斷除。所以回答三個問題，前後不同，文句不同，修行也不同，因為位階不同。無著菩薩以總得（Sarva-artha，一切義）作為無相觀，修習折伏（Vinaya，調伏）和正斷（Samyak prahāna，正斷）。都稱為斷。隨著相應的位階，都能運用總得來修習。所以在每一段文字中都回答三個問題，因為有兩種含義。兩位論主各自不同的解釋，各自根據一種含義，也不互相違背。合起來看兩位的論義才是完整的。由此順應古義，無著菩薩用一週（一次）的講解是為利根（ তীক্ষ্ণেন্দ্রিয়，根器敏銳）的人，為那些長期修行，喜歡聽聞凡夫、十地（Daśa-bhūmi，菩薩十地）以及佛的三位（Tri-sthāna，佛的三身）的人說的。天親菩薩用兩週（兩次）的講解是為鈍根（Mṛdv-indriya，根器遲鈍）的人，為那些初學，沒有聽聞凡夫發心修行斷障，心存疑惑的人說的。也不互相違背。因為不樂意聽聞十地等的修行，合起來說兩種，意義才完備。經典雖然如此，現在要仔細審視。天親論主作兩次講解，是讀者自己弄錯了。應該用無著菩薩的成就來理解天親菩薩的意義。天親菩薩的意義隱晦，只有無著菩薩才能解釋。這只是爲了捨棄迷惑。天親菩薩的論頌，是彌勒（Maitreya）菩薩所說，無著菩薩怎麼會與他相違背呢？即使有少許不同，到解釋經典的時候自然會明白。又依據古老的解釋，利根的人聽一次就理解，鈍根的人聽兩次才領悟。利根的人初時和后時都能到達。無著菩薩講一週，天親菩薩講兩週。兩部論的解釋不同，所期望的目標也不同。依據這種解釋經典，完全沒有相合或相違背的地方。文字看起來重複昏暗，乍一看以為是兩週。根據後面的解釋經典，完全沒有重複的現象。下面自然會明白。預先理解很難知道。 行所住處，『行』是指三問所發起的行相，『住處』是指所依止的地方。彼修行相所依止的道理處所。文中有兩部分，先說最初的處所，后總結已經說過的。
【English Translation】 English version: The reason is that one cannot separately practice formless contemplation (nirākāra-bhāvanā). Practice only speaks of scattering generosity (dāna) and so on, practicing formless conduct with the purity of the three wheels (tri-maṇḍala-viśuddhi), rather than speaking of entering into samāpatti (absorption). Asanga Bodhisattva uses general contemplation (sāmānya-darśana) as formless contemplation, explaining the stage of adhimukti-caryā-bhūmi (stage of aspirational conduct). He also performs formless samāpatti. Based on this principle, Vasubandhu Bodhisattva, residing in the initial arising of bodhicitta (mind of enlightenment), the order of practice arises, and then subduing the mind and cutting off obstacles, he then performs formless contemplation, because he wants to cut off discrimination. The first two times are subduing through hearing and thinking (śruta-cintā), and then using bhāvanā-prajñā (wisdom from meditation) to cut off. Therefore, the answers to the three questions are different before and after, the wording is different, and the practice is also different, because the stages are different. Asanga Bodhisattva uses sarva-artha (all meanings) as formless contemplation, practicing vinaya (discipline) and samyak prahāna (right effort). Both are called cutting off. Depending on the corresponding stage, one can use sarva-artha to practice. Therefore, in each passage, he answers the three questions, because there are two meanings. The two masters have different interpretations, each based on one meaning, and they do not contradict each other. Combining the two masters' meanings is complete. Therefore, in accordance with the ancient meaning, Asanga Bodhisattva's one-week (one time) explanation is for people with sharp faculties ( তীক্ষ্ণেন্দ্রিয়), for those who have practiced for a long time and like to hear about the three positions of ordinary people, the ten bhūmis (Daśa-bhūmi) and the Buddha (Tri-sthāna). Vasubandhu Bodhisattva's two-week (two times) explanation is for people with dull faculties (Mṛdv-indriya), for those who are beginners, who have not heard of ordinary people generating bodhicitta, practicing, cutting off obstacles, and have doubts. They also do not contradict each other. Because they are not happy to hear about the practice of the ten bhūmis, etc., combining the two is complete in meaning. Although the sutra is like this, now we must carefully examine it. Vasubandhu's explanation in two weeks is a mistake made by the reader himself. One should use Asanga's achievement to understand the meaning of Vasubandhu. Vasubandhu's meaning is obscure, and only Asanga can explain it. This is only to abandon confusion. Vasubandhu's verses are spoken by Maitreya Bodhisattva, how could Asanga Bodhisattva contradict him? Even if there are slight differences, it will be clear when explaining the sutra. Also, according to the ancient explanation, people with sharp faculties understand after hearing it once, and people with dull faculties understand after hearing it twice. People with sharp faculties can arrive at the beginning and the end. Asanga Bodhisattva speaks for one week, and Vasubandhu Bodhisattva speaks for two weeks. The explanations of the two treatises are different, and the goals they hope for are also different. According to this explanation of the sutra, there is no place where they agree or contradict each other. The text looks repetitive and dim, and at first glance it seems to be two weeks. According to the later explanation of the sutra, there is no repetition at all. It will be clear below. It is difficult to know in advance. 『The place where the practice resides,』 『practice』 refers to the characteristics of the practice initiated by the three questions, and 『residence』 refers to the place where it relies. The place where the principles of that practice reside. There are two parts in the text, first speaking of the initial place, and then summarizing what has been said.
住處。初中復二。初說十八住處。后說八住處。初中有三。初標名列。次解次第。后別配文。標名列有二。初標名釋。次列名。列名有三。一標。二列。三結。解次第中有三。初以七義攝十八處。次解次第。后結成釋。
八住處中。前六住處。即此七種次第是。彼后三住處通一切處。後文自解。六中第四合名離障礙。此中開為三。一離障二求教授。據實求教授。亦離無教授障故。八住處中第四合名離障礙處。論下卷初亦言。今說離障處十二種障礙對治。無教授障。亦入障中。今此以外求法為名。名求教授。余說離障。故離障外說求教授。又此名證道。八住處中。名為凈心。名異義同。然發心等。皆雖離障。復離障等皆亦有行。各據增上。為名不相違。前十六住處。信行地中分三。一發心住處。是十住位。波羅蜜行欲得色身欲得法身。是十行位。餘十二種。是十回向位。後文牒釋中有二名不同。初名智相至得。后名福相至得。此依可樂對智名福。彼依證獲。故名至得。又彼依能得所得。通名至得。此總對智。俱總名福。問何故欲得色身。不名欲得法得法身。餘名欲法。答四蘊無為名法。不可見故。色蘊可見而守自名。餘名少別。及分三位。由相難知。皆至文解。證道中解妙身大身。至得身成就身。得畢竟轉依。故
【現代漢語翻譯】 現代漢語譯本 住處。最初說有十八種住處（Sthana）。後來又說有八種住處。最初的十八種住處中，又分為三個部分。首先是標明名稱並列舉，其次是解釋次第，最後是分別對應經文。標明名稱並列舉又分為兩個部分，首先是標明名稱並解釋，其次是列舉名稱。列舉名稱有三個部分，一是標明，二是列舉，三是總結。解釋次第分為三個部分，首先是用七種意義來概括十八種住處，其次是解釋次第，最後是總結並解釋。
在八種住處中，前六種住處，就是這七種次第。後面的三種住處貫通一切處，後面的經文會自行解釋。六種住處中的第四種合稱為離障礙（Vivaranavarana），這裡將其分為三種，一是離障，二是求教授（Upadhyaya）。根據實際情況求教授，也是遠離沒有教授的障礙。八種住處中的第四種合稱為離障礙處。論的下捲開頭也說，現在說離障處有十二種障礙的對治。沒有教授的障礙，也屬於障礙之中。現在這裡以外求法為名，名為求教授。其他的說法是離障，所以離障之外說求教授。又，這裡名為證道，八住處中，名為凈心，名稱不同但意義相同。然而發心等等，雖然都離障，但離障等等也都有修行，各自根據增上的意義，作為名稱，並不矛盾。前面的十六種住處，在信行地中分為三個部分，一是發心住處，是十住位（Dasavastha），波羅蜜行（Paramita）欲得色身（Rupakaya）、欲得法身（Dharmakaya），是十行位（Dasacarya），其餘十二種，是十回向位（Dasaparinamana）。後面的經文解釋中，有兩個名稱不同，最初名為智相至得，後來名為福相至得。這是根據可樂的對智（Jnana）稱為福（Punya）。那裡根據證獲，所以名為至得。又那裡根據能得所得，都稱為至得。這裡總的來說是對智，都總稱為福。問：為什麼欲得色身，不名欲得法得法身，其餘名為欲法？答：四蘊（Caturvarga）無為（Asamskrta）名為法，不可見。色蘊可見而守自名，其餘名稱略有區別，以及分為三個位次，因為相難以知，都到經文解釋。證道中解釋妙身（Adbhuta-kaya）、大身（Mahakaya），至得身（Prapta-kaya）成就身（Siddha-kaya），得畢竟轉依（Asrayaparavrtti），所以這樣說。
【English Translation】 English version Abodes. Initially, it speaks of eighteen abodes (Sthana). Later, it speaks of eight abodes. The initial eighteen abodes are divided into three parts. First, naming and listing; second, explaining the order; and third, separately matching the texts. Naming and listing are divided into two parts: first, naming and explaining; and second, listing the names. Listing the names has three parts: one, marking; two, listing; and three, concluding. Explaining the order has three parts: first, using seven meanings to encompass the eighteen abodes; second, explaining the order; and third, concluding the explanation.
Among the eight abodes, the first six abodes are these seven orders. The latter three abodes pervade all places, which the subsequent text will explain itself. Among the six, the fourth is collectively named 'Separation from Obstacles' (Vivaranavarana). Here, it is divided into three: one, separation from obstacles; two, seeking instruction (Upadhyaya). Seeking instruction according to reality is also separating from the obstacle of lacking instruction. The fourth of the eight abodes is collectively named 'Place of Separation from Obstacles'. The beginning of the lower volume of the treatise also says, 'Now speaking of the treatment of twelve kinds of obstacles in the place of separation from obstacles.' The obstacle of lacking instruction is also included among the obstacles. Now, this is named 'Seeking Instruction' by seeking the Dharma externally. Other sayings are 'Separation from Obstacles', so 'Seeking Instruction' is spoken of outside of 'Separation from Obstacles'. Also, this is named 'Attaining the Path', and in the eight abodes, it is named 'Purified Mind'; the names are different but the meanings are the same. However, even though generating the aspiration for enlightenment, etc., all separate from obstacles, separating from obstacles, etc., all also have practice; each is named according to the predominant meaning, which is not contradictory. The preceding sixteen abodes are divided into three in the stage of faith practice: one, the abode of generating the aspiration for enlightenment, which is the ten abodes (Dasavastha); the practice of perfections (Paramita), desiring to obtain the Form Body (Rupakaya), desiring to obtain the Dharma Body (Dharmakaya), which is the ten practices (Dasacarya); and the remaining twelve kinds, which are the ten dedications (Dasaparinamana). In the subsequent textual explanations, there are two different names: initially named 'Attainment of the Aspect of Wisdom', and later named 'Attainment of the Aspect of Merit'. This is based on calling what is desirable 'Merit' (Punya) in contrast to wisdom (Jnana). There, based on attainment, it is named 'Attainment'. Also, there, based on what can be attained and what is attained, both are called 'Attainment'. Here, generally speaking, it is in contrast to wisdom, and both are generally called 'Merit'. Question: Why is desiring to obtain the Form Body not named 'Desiring to Obtain the Dharma, Obtaining the Dharma Body', and the rest are named 'Desiring the Dharma'? Answer: The four aggregates (Caturvarga) and the unconditioned (Asamskrta) are called Dharma, which is invisible. The Form aggregate is visible and retains its own name, and the remaining names have slight differences, and are divided into three stages, because the aspects are difficult to know, all of which will be explained in the text. In 'Attaining the Path', the Wonderful Body (Adbhuta-kaya) and the Great Body (Mahakaya) are explained, and 'Attaining the Body' (Prapta-kaya), 'Accomplishing the Body' (Siddha-kaya), and 'Obtaining the Ultimate Transformation of the Basis' (Asrayaparavrtti) are attained, so it is said in this way.
名妙身。此意說無為法身名至得身。報化名成就身。或自受用真如。合名至得身。依金光明經。俱法身故能得所得性故。他報化佛為佛形。佛不為佛形。佛皆名成就身。后卷重解中意。明得三身皆妙身故。至彼當知。大身謂一切眾生身攝身故。下文由得五平等故。攝一切生。與已無別。攝一切生。以為自體。故名大身。普度故。此中應說。一切道品染品。在證道離慢二中配屬。即十障十度。略無十如。但明能證。
求佛地中有三。初標。次曲列釋。后別指經。為十地菩薩所求佛地故說后經。故名上求。上求佛位故。此上總顯住前前位所起之障。后障后位。因彼位起障后位故。隨其所應。俱生分別斷之位。次能伏即異前位所起。后位能伏。即佛地障。十地中起。八地以前名起彼故。佛位國土凈等通三佛國。如是一一皆當了知。
為流轉不染中有二。初配經。后別解九喻。九喻中有二。初標四有為相。后別解。標四中。天親論束九為三。一觀相。二觀受用。三觀受於三世事。束此四中。第二者所住味。第三隨順過失。為一觀受用。彼以所受用境能受用身能受用所受用。合為一受用。此以境處為所受用。其身及受為能受。二別分為所味及過失。能味身身受皆過失故。又此論以相為初。以星為喻。以見為次。以翳
【現代漢語翻譯】 現代漢語譯本： 『名妙身』（名為妙身）。此意是說無為法身名為『至得身』（證得之身）。報身和化身名為『成就身』（成就之身）。或者自受用真如，合起來名為『至得身』。依據《金光明經》，因為具備法身，所以能夠獲得所得之性。他受用報身佛和化身佛是佛的形相，佛不只是佛的形相，佛都可以稱為『成就身』。後面的章節會重新解釋其中的含義，說明證得三身都是妙身。到達彼岸時應當知曉，大身是指一切眾生的身，包含一切眾生的身。下文因為證得五種平等，所以攝受一切眾生，與自己沒有差別，攝受一切眾生作為自己的自體，所以名為大身，普遍度化眾生。這裡應當說明，一切道品和染品，在證道和離慢二者中進行配屬，即十障和十度，省略了十如，只說明能證。
求佛地中有三個方面。首先是標示，其次是詳細列舉解釋，最後是特別指出經典。爲了十地菩薩所求的佛地，所以宣說後面的經典，因此名為『上求』（向上求證）。向上求證佛的果位。這裡總的顯示了安住於前前位所產生的障礙，後面的障礙是後面的果位。因為那個果位產生了障礙後面的果位。根據情況，俱生和分別斷除的果位。其次是能伏，即不同於前面果位所產生的，後面的果位能夠降伏，即佛地的障礙，在十地中產生，八地以前名為產生那些障礙。佛的果位、國土清凈等，貫通三佛國土。像這樣一一都應當瞭解。
爲了流轉不染中，有兩個方面。首先是配合經典，然後是分別解釋九個比喻。九個比喻中有兩個方面。首先是標示四有為相，然後是分別解釋。標示四有為相中，天親菩薩的論著將九個比喻歸納為三個方面：一是觀察相，二是觀察受用，三是觀察對於三世事的受用。歸納這四個方面中，第二是所住之味，第三是隨順過失，歸納為一是觀察受用。天親菩薩認為所受用的境界、能受用的身、能受用的所受用，合為一個受用。這裡以境界處所為所受用，其身和受為能受。二者分別分為所味和過失，能味的身和身受都是過失。另外，此論以相為開始，以星為比喻，以見為其次，以翳為比喻。
【English Translation】 English version: 'Named Wondrous Body'. This means the unconditioned Dharmakaya is named 'Attained Body'. The Reward Body and Manifestation Body are named 'Accomplished Body'. Or, the Self-Enjoyment True Thusness, combined, is named 'Attained Body'. According to the Golden Light Sutra, because of possessing the Dharmakaya, one can attain the nature of what is attained. The Other-Enjoyment Reward Body Buddha and Manifestation Body Buddha are the forms of the Buddha, but the Buddha is not merely the form of the Buddha; the Buddha can be called the 'Accomplished Body'. The later chapters will re-explain the meaning, clarifying that attaining the Three Bodies are all Wondrous Bodies. When reaching the other shore, it should be known that the Great Body refers to the bodies of all sentient beings, encompassing the bodies of all sentient beings. The following text, because of attaining the Five Equalities, therefore embraces all sentient beings, with no difference from oneself, embracing all sentient beings as one's own self-nature, hence named Great Body, universally liberating sentient beings. Here it should be explained that all the qualities of the path and defilements are assigned within the two aspects of attaining the path and abandoning pride, namely the Ten Obstructions and Ten Perfections, omitting the Ten Suchnesses, only explaining what can be attained.
There are three aspects to seeking the Buddha-ground. First is the indication, second is the detailed enumeration and explanation, and third is the specific pointing out of the sutra. For the Buddha-ground sought by the Ten-Ground Bodhisattvas, therefore the later sutra is expounded, hence named 'Seeking Above'. Seeking above for the Buddha's position. Here, it generally shows the obstacles that arise from dwelling in the preceding positions, the later obstacles being the later positions. Because that position generates obstacles for the later position. According to the situation, the positions of co-arisen and discriminating severance. Second is the ability to subdue, which is different from what arises in the previous position, the later position being able to subdue, namely the obstacles of the Buddha-ground, arising within the Ten Grounds, before the Eighth Ground being named the arising of those obstacles. The Buddha's position, pure lands, etc., are connected to the Three Buddha-lands. Each and every one of these should be understood.
For non-contamination in transmigration, there are two aspects. First is the matching of the sutra, and then the separate explanation of the nine metaphors. Within the nine metaphors, there are two aspects. First is the indication of the four conditioned characteristics, and then the separate explanation. Within the indication of the four conditioned characteristics, Vasubandhu's treatise summarizes the nine metaphors into three aspects: first, observing the appearance; second, observing the enjoyment; and third, observing the enjoyment of the affairs of the three times. Summarizing these four aspects, the second is the taste of what is dwelt in, and the third is following the faults, summarized into one, observing the enjoyment. Vasubandhu believes that the enjoyed realm, the enjoying body, and the enjoyed what is enjoyed, combine into one enjoyment. Here, the realm is taken as what is enjoyed, and the body and feeling are taken as the able to enjoy. The two are separately divided into what is tasted and faults, the able-tasting body and body-feeling are all faults. In addition, this treatise begins with appearance, uses the star as a metaphor, takes seeing as the second, and uses the cataract as a metaphor.
為喻。彼論以見為初。以星為喻。以相為次。以翳為喻。略有二解。一云。二論望別。亦不相違。二云。此義錯彼論正義。準第二觀受用中。以所著味境為初。後方說能受。故知觀自性相中亦爾。以相為初。以見為次。故此論初舉相。取能見相之見。第二舉見。取所見相。翻文有別。亦不相違。前後俱是作者異端。以相通是見識義二相。故初舉之。彼論心亦同。彼初皆舉境。後方舉能。余皆同也。自性相總談世間外道邪妄一切凡夫法性。見相為妄性。識相為凡性。著所住味。隨順過失。別明二類。不知因生或業。由外五塵為所味著。能依止身。能用之受。因生過失。無常等執為常我等。其能受用順生三苦。而彼不知。若有受皆苦是經文。下是論解苦受。彼苦生故是苦苦。樂受破滅故。是壞苦。與前二無常不相離。是行苦。欲界具三。色界有二。第四禪已上有一。后說三世喻。隨順出離相。以離三世不生前失。順二無我。便得出離。以攀緣三世。則知二我無得出離故。由此但說九喻。不增不減。與八喻五喻等有差別。應會釋之。然天親論云。觀此九法。得何功德。亦與此同觀相及受用。於三世事。于有為法中。得無垢自在。由觀此九法依他性。不為生死惡業所拘。便得勝果。出離自在。
隨順過失。文有二。一標
【現代漢語翻譯】 為作比喻。他們的論述以『見』（dṛṣṭi，perception）為開始，用星辰作為比喻；以『相』（lakṣaṇa，characteristic）為其次，用眼翳作為比喻。略有二種解釋。一種說法是，兩種論述的觀察角度不同，因此並不互相違背。另一種說法是，這裡的意義與彼論的正義相悖。按照《觀受用論》中的說法，以所執著的味境為開始，之後才說能感受者，因此可知在《觀自性相論》中也是如此，以『相』為開始，以『見』為其次。因此，此論首先舉出『相』，取能見『相』之『見』；第二舉出『見』，取所見之『相』。文句的顛倒有所不同，但並不互相違背。前後兩種說法都是作者的異端。因為『相』普遍是見識的意義和二相，所以首先舉出。彼論的心也是相同的。彼論開始都舉出境，之後才舉出能，其餘都相同。自性相總括地談論世間外道邪妄的一切凡夫的法性。見相是妄性，識相是凡性。執著所住的味，隨順過失，分別說明兩種類別。不知道因生或者業，由於外在的五塵作為所味著的對象，能依止身體，能使用的感受，因生過失。將無常等執著為常、我等。其能感受和受用順著產生三苦。而他們不知道。『若有受皆苦』是經文。下面是論對苦受的解釋。因為彼苦產生，所以是苦苦；樂受破滅，所以是壞苦；與前兩者無常不相分離，所以是行苦。欲界具備三種苦，色界有二種苦，第四禪以上有一種苦。後面說三世的比喻，隨順出離之相。因為離開三世就不會產生之前的過失，順著二無我，便能得出離。因為攀緣三世，就知道二我無法得出離，因此只說九個比喻，不多也不少，與八個比喻、五個比喻等有所差別，應該會通解釋。然而，世親（Vasubandhu）論師說，觀察這九種法，能得到什麼功德？也與此相同，觀察『相』及『受用』，對於三世的事情，在有為法中，得到無垢自在。由於觀察這九種法是依他性，不被生死惡業所拘束，便能得到殊勝的果報，出離自在。
隨順過失，文中有二：一是標示。
【English Translation】 It is used as a metaphor. Their discourse begins with 'seeing' (dṛṣṭi, perception), using stars as a metaphor; 'characteristics' (lakṣaṇa, characteristic) comes next, using eye disease as a metaphor. There are two brief explanations. One explanation is that the two discourses have different perspectives, so they do not contradict each other. Another explanation is that the meaning here contradicts the correct meaning of that discourse. According to the explanation in the 'Treatise on Observation of Enjoyment', it begins with the taste-object to which one is attached, and then talks about the one who can feel. Therefore, it can be known that it is also the same in the 'Treatise on Observation of Self-Nature and Characteristics', starting with 'characteristics' and then 'seeing'. Therefore, this treatise first mentions 'characteristics', taking the 'seeing' of the 'characteristics' that can be seen; the second mentions 'seeing', taking the 'characteristics' that are seen. The inversion of the sentences is different, but they do not contradict each other. The previous and subsequent statements are both heresies of the author. Because 'characteristics' universally refers to the meaning of seeing and consciousness and the two characteristics, it is mentioned first. The mind in that discourse is also the same. That discourse begins by mentioning the object, and then mentions the subject, and the rest is the same. The self-nature and characteristics generally discuss the Dharma-nature of all ordinary people in the world, including heretics and delusions. The characteristic of seeing is the nature of delusion, and the characteristic of consciousness is the nature of ordinary people. Being attached to the taste of what one dwells in, following faults, separately explains two categories. Not knowing the cause of birth or karma, because the external five dusts are the objects of taste and attachment, which can rely on the body, and the feelings that can be used, faults arise from causes. Clinging to impermanence, etc., as permanence, self, etc. The feelings and enjoyment that can be felt follow the production of the three sufferings. But they do not know. 'If there is feeling, there is suffering' is a sutra passage. The following is the commentary on suffering. Because that suffering arises, it is suffering-suffering; because the feeling of pleasure is destroyed, it is suffering of change; and it is inseparable from the impermanence of the previous two, so it is suffering of conditioning. The desire realm has three kinds of suffering, the form realm has two kinds of suffering, and the fourth dhyana and above have one kind of suffering. The metaphor of the three times is mentioned later, following the aspect of liberation. Because leaving the three times will not produce the previous faults, following the two non-selves, one can attain liberation. Because clinging to the three times, one knows that the two selves cannot attain liberation, so only nine metaphors are mentioned, no more and no less, which is different from eight metaphors, five metaphors, etc., and should be explained comprehensively. However, Master Vasubandhu said, what merits can be obtained by observing these nine dharmas? It is also the same as this, observing 'characteristics' and 'enjoyment', regarding the affairs of the three times, in conditioned dharmas, one obtains stainless freedom. Because observing that these nine dharmas are of dependent nature, one is not bound by the evil karma of birth and death, and one can obtain superior results and liberation.
Following faults, there are two points in the text: one is marking.
。二釋。初中有三。初總釋。次引經。若有受皆是苦故。后釋義。
順出離中有三。初標解順出離。次別解三喻。后結順出離。初有三。初牒名。次釋出離。以二無我為出離體。即是真如滅諦性故。后解隨順。以三世喻。知無實相。便能順彼出離無我。
上說十八住處。后別說八住處攝經文。或復重攝前十八住處為八。亦無過失。八住處中分二。初說八。后釋通局。初中有三。初標。次列。后配釋。住處謂初發心攝持正法攝受菩提。利生功能。波羅蜜凈住處行勝善故。凈諸障故。凈心住處。以無漏名凈心。余皆可解。已上求佛地者。佛位果尊位極名上求。或後文名上。自此以後十地等中。求佛地也。
解通局中有三。初標二通。次解通相。后結成通。
四下解對治。上來三相。問答俱有。次下三義唯在答中。對治是障所治金剛。由此經明二障。或唯所知障法執及三業故。不失是能治金剛地。是闊狹金剛由不失中明中道理智境正是能治體故。對治中有二。初問。后答。答中有二。初標二。后解二。標二中有解。耶行者是法執分別。是菩薩煩惱。名耶行故。共見正行者。共見是生執。是正行之所對治。由前以標對治之言。列名中略但言共見正行。正行非所治故。耶行即對治。后共見是正行之所對
【現代漢語翻譯】 現代漢語譯本 二、解釋。最初的部分有三個方面。首先是總體的解釋，其次是引用經典，說明『凡是有感受的都是苦』，最後是解釋其含義。
順應解脫的部分有三個方面。首先是標明並解釋順應解脫，其次是分別解釋三個比喻，最後是總結順應解脫。最初的部分有三個方面。首先是列出名稱，其次是解釋解脫，以二無我（人無我、法無我）作為解脫的本體，因為它們是真如滅諦的性質。最後是解釋隨順，用三世（過去、現在、未來）的比喻，明白沒有真實不變的相狀，就能順應那解脫無我的境界。
上面講述了十八種住處。後面分別講述了八種住處所包含的經文。或者也可以將前面的十八種住處重新歸納為八種，也沒有什麼過失。八種住處分為兩個部分。首先是講述八種住處，然後是解釋其普遍性和侷限性。最初的部分有三個方面。首先是標明，其次是列舉，最後是配合解釋。住處指的是初發心、攝持正法、攝受菩提（覺悟）、利益眾生的功能、波羅蜜（到達彼岸）的清凈住處，因為它們能行殊勝的善，清凈各種障礙，清凈心住處。以無漏（沒有煩惱）名為清凈心。其餘的都可以理解。以上是追求佛地的人所修的。佛位是果位的尊位，是最高的地位，稱為上求。或者後面的經文稱為上。從這裡開始，在十地等境界中，追求佛地。
解釋普遍性和侷限性的部分有三個方面。首先是標明兩種普遍性，其次是解釋普遍的相狀，最後是總結成為普遍性。
四、下面解釋對治。上面所說的三種相，問答都具備。接下來所說的三種意義只在回答中。對治是能摧毀障礙的金剛。因此這部經闡明了兩種障礙（煩惱障、所知障），或者僅僅是所知障、法執以及身口意三業。不失是能對治的金剛地。是寬廣的金剛，由不失中闡明中道的理智境界，正是能對治的本體。對治分為兩個部分。首先是提問，然後是回答。回答分為兩個部分。首先是標明兩種，然後是解釋兩種。標明兩種的部分有解釋。『耶行者』是法執分別，是菩薩的煩惱，稱為『耶行』。『共見正行者』，『共見』是生執（與生俱來的執著），是正行所要對治的。由於前面用標明對治的言語，所以在列舉名稱中省略了，只說『共見正行』。正行不是所要對治的。『耶行』就是對治。後面『共見』是正行所對治的。
【English Translation】 English version Two, Explanation. The initial part has three aspects. First, a general explanation; second, citing scriptures, stating 'all that is felt is suffering'; and third, explaining the meaning.
The part on conforming to liberation has three aspects. First, marking and explaining conforming to liberation; second, separately explaining the three metaphors; and third, concluding conforming to liberation. The initial part has three aspects. First, listing the names; second, explaining liberation, using the two non-selves (non-self of person, non-self of phenomena) as the essence of liberation, because they are the nature of True Suchness and Cessation Truth. Finally, explaining conforming, using the metaphor of the three times (past, present, future), understanding that there are no real and unchanging characteristics, one can then conform to that state of liberation and non-self.
Above, eighteen abodes were discussed. Later, the scriptures contained within the eight abodes are discussed separately. Alternatively, the previous eighteen abodes can be re-summarized into eight, without any fault. The eight abodes are divided into two parts. First, the eight abodes are discussed; then, their universality and limitations are explained. The initial part has three aspects. First, marking; second, listing; and third, matching explanations. Abode refers to the initial aspiration, upholding the correct Dharma, embracing Bodhi (enlightenment), the function of benefiting sentient beings, the pure abode of Paramita (reaching the other shore), because they perform excellent good, purify various obstacles, and the pure mind abode. 'Pure mind' is named as without outflows (no afflictions). The rest can be understood. The above is what those who seek the Buddha-ground cultivate. The Buddha-position is the honored position of the fruition, the highest position, called 'seeking above'. Or the later scriptures are called 'above'. From here on, in the ten grounds and other realms, one seeks the Buddha-ground.
The part explaining universality and limitations has three aspects. First, marking the two universalities; second, explaining the universal characteristics; and third, concluding into universality.
Four, below explains the antidotes. The three characteristics mentioned above are all present in both questions and answers. The three meanings mentioned next are only in the answers. Antidote is the Vajra (diamond) that destroys obstacles. Therefore, this sutra elucidates the two obstacles (afflictive obscurations, cognitive obscurations), or only cognitive obscurations, attachment to phenomena, and the three karmas of body, speech, and mind. 'Non-loss' is the Vajra ground that can cure. It is the vast Vajra, which elucidates the middle way of reason and wisdom in 'non-loss', which is precisely the essence of the ability to cure. Antidote is divided into two parts. First, asking; then, answering. The answer is divided into two parts. First, marking the two; then, explaining the two. The part marking the two has an explanation. 'Those who practice wrongly (耶行者)' are the conceptual elaborations of attachment to phenomena, which are the afflictions of Bodhisattvas, called 'wrong practice'. 'Those who commonly see correct practice (共見正行者)', 'common seeing' is the innate attachment, which is what correct practice is meant to counteract. Because the words of marking the antidote were used earlier, it was omitted in the listing of names, only saying 'commonly see correct practice'. Correct practice is not what is to be counteracted. 'Wrong practice' is the antidote. Later, 'common seeing' is what correct practice counteracts.
治。法執唯菩薩斷。但言耶行。是菩薩耶行。即知法執。其生執三乘通斷。故言共見。見是分別。違生空無分別智。名分別非。是俱生分別之惑名為分別。彼義不然。此論后捲上求佛地國土中雲。若菩薩言。我成就莊嚴國土。則非菩薩。此義為共見正行中轉。為斷彼故。安立第一義等。又云。若言我成就即為人我取。莊嚴國土者。是法我取。故知二取俱名共見。障于正行。今正解者。耶行者是身語意行。二執所起行。今論多說。是意耶行。生如是心意分別耶行業故。第二住處中應行佈施。是耶行對治故。共見正行。對治方是二執。見謂分別故。分別執著。是菩薩煩惱。正是所除。如次前引。后卷中說。此中二種。如第二地說。斷二愚誤犯三業。即是此中二種對治。耶行對治。于彼彼位。各各因行彼行。方起不名為共。但名耶行。共見正行。見煩惱障及所知障。分別見體。諸位之中共所斷故。此解雖通人法二執。準所知障名金剛。不說煩惱障。彼唯佛菩提智之所能斷故。復異釋如前既說。解二中有二。初總解見義。后配二經文。經文有二依。初二住處。解二治故。
五不失中有二。初徴。后顯。顯中有二。初解不失之義。后指經文。有遍計所執名增益。無依他圓成名損減。此是無著義。依龍樹義。執有俗諦名增益
【現代漢語翻譯】 現代漢語譯本：法執唯有菩薩才能斷除。但所說的『耶行』（不正確的修行），是菩薩的不正確修行，由此可知是法執。其生執（俱生我執）三乘（聲聞乘、緣覺乘、菩薩乘）共通斷除，所以說是『共見』（共同的見解）。『見』是分別，違背生空（人無我）的無分別智，名為『分別非』（錯誤的分別）。是俱生分別之惑，名為『分別』。那種說法是不對的。此論（《瑜伽師地論》）后卷在『上求佛地國土』中說，如果菩薩說：『我成就莊嚴國土』，那就不是菩薩。這個意義是爲了在『共見正行』（共同見到的正確修行）中轉變，爲了斷除那種想法，才安立第一義等。又說：『如果說我成就，那就是人我執；莊嚴國土，那就是法我執。』所以知道二取（人我執和法我執）都叫做『共見』，障礙了正行。現在正確的解釋是，『耶行』是身語意行，是二執（人我執和法我執）所引起的行為。現在論中多說，是意耶行（意念上的不正確行為），因為生起這樣的心意分別耶行業。第二住處中應該行佈施，這是耶行的對治方法。共見正行，對治的正是二執。『見』是指分別，分別執著，是菩薩的煩惱，正是所要去除的。如前面所引用的，后卷中說，這裡有兩種，如第二地說，斷除二愚（煩惱障和所知障）誤犯三業（身語意），就是這裡兩種對治。耶行的對治，在各個位次，各自因為修行那個行為，才生起，不能稱為『共』，只能稱為『耶行』。共見正行，見煩惱障及所知障，分別見的本體，在各個位次中共同斷除，所以這樣解釋雖然通於人法二執，但根據所知障名為金剛，不說煩惱障，因為煩惱障唯有佛的菩提智慧才能斷除。另外的解釋如前所述。解釋二中有兩個部分，首先總的解釋見的意義，然後配合二經文。經文有兩個依據，首先是二住處，解釋兩種對治方法。 五不失中有兩個部分，首先是提問，然後是顯明。顯明中有兩個部分，首先解釋不失的意義，然後指出經文。有遍計所執（虛妄分別）叫做增益，沒有依他圓成（依他起性、圓成實性）叫做損減。這是無著（Asanga）的意義。依據龍樹（Nagarjuna）的意義，執著有俗諦（世俗諦）叫做增益。
【English Translation】 English version: Only Bodhisattvas can sever the attachment to Dharma (法執). However, when referring to 'wrong practice' (耶行), it signifies a Bodhisattva's incorrect practice, indicating an attachment to Dharma. The innate attachment (生執, referring to the innate ego-attachment) is commonly severed by all three vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), hence the term 'common view' (共見). 'View' implies discrimination, which contradicts the wisdom of non-discrimination regarding emptiness of self (生空, śūnyatā of pudgala), thus termed 'discriminatory error' (分別非). The delusion of innate discrimination is called 'discrimination.' That explanation is incorrect. In the later section of this treatise (《瑜伽師地論》, Yogācārabhūmi-śāstra), within the context of 'seeking the Buddha-land,' it states that if a Bodhisattva says, 'I have accomplished the adornment of the Buddha-land,' then that is not a Bodhisattva. This meaning is to transform within the 'common view of correct practice' (共見正行), and to establish the ultimate truth (第一義) etc., in order to sever that thought. It also states, 'If one says 'I have accomplished,' that is attachment to self (人我執); adorning the Buddha-land is attachment to Dharma (法我執).' Therefore, it is known that both attachments (二取, attachment to self and attachment to Dharma) are called 'common view,' obstructing correct practice. The correct explanation now is that 'wrong practice' (耶行) refers to actions of body, speech, and mind, arising from the two attachments (二執, attachment to self and attachment to Dharma). The treatise often speaks of mental wrong practice (意耶行), because such mental discrimination and wrong practice arise. In the second dwelling place, one should practice giving (佈施, dāna), which is the antidote to wrong practice. The common view of correct practice is precisely the antidote to the two attachments. 'View' refers to discrimination, and discriminatory attachment is the affliction of a Bodhisattva, precisely what needs to be removed. As quoted earlier, the later section states that there are two types here, as mentioned in the second section, severing the two obscurations (二愚, afflictive obscuration and cognitive obscuration) and mistakenly committing the three karmas (三業, body, speech, and mind), which are the two antidotes here. The antidote to wrong practice, in each position, arises because of practicing that action, and cannot be called 'common,' but only 'wrong practice.' The common view of correct practice sees the afflictive obscuration and the cognitive obscuration, discriminating the essence of the view, which is commonly severed in each position. Therefore, although this explanation applies to both attachment to self and attachment to Dharma, based on the cognitive obscuration being called Vajra (金剛), the afflictive obscuration is not mentioned, because the afflictive obscuration can only be severed by the Buddha's Bodhi wisdom. Another explanation is as mentioned before. The explanation of the two has two parts: first, a general explanation of the meaning of view, and then matching the two sutra passages. The sutra passages have two bases: first, the two dwelling places, explaining the two antidotes. The five losses have two parts: first, the question, and then the clarification. The clarification has two parts: first, explaining the meaning of no loss, and then pointing out the sutra passage. Having conceptual imputation (遍計所執, parikalpita) is called addition (增益), not having dependent origination and perfect reality (依他圓成, paratantra and pariniṣpanna) is called subtraction (損減). This is Asanga's (無著) meaning. According to Nagarjuna's (龍樹) meaning, clinging to conventional truth (俗諦, saṃvṛti-satya) is called addition.
。撥無真諦名損減。又真諦中非無非有故。執有為增。執無為損。
于中若說言下指經文配。有二複次。釋福聚及佛法二文。即福聚佛法俱是第四住處。欲得法身。第三欲得福相法身文。解佛法中有二複次。解初複次中有三。初配經增損。次解不共相應義。后指通配不共者。不與相應義。謂妄所執佛所說不與相應。相應者相契當故。所說契理故。解不共相應中。初標二。後重解。重解中但解相應。所不相應即是不共。以雖不說亦自知故者。謂依真諦。妄計所執不共之法。佛雖不說。以為真道般若之體。令人修學佛亦自知為無。故無自性。今就世諦說名佛法。由離二邊境。斷除法執故。能斷對治。無分別道。不復更失地文。可解地前勝解行地名信行。以信為首。而起於行。未為證故。又勝解長時。必由斯初信。信於一切功德有故為名。又信自是初住處。行是余住處。合以為目。十地證得無漏智見。得四證凈心。分除障名凈心地。如來地顯。不須別配。即究竟住處故。問何故前問唯問因中發大乘心。初信行地種性發心。次凈心地是證發心中三種義。不問佛位及其佛答答如來地。答因中三行。是成佛位。三德之因。若不答佛三身三德。果位明顯。何以勸行。因中三行故。乘言便答佛三身。今前前故趣後後故。又問者問
【現代漢語翻譯】 現代漢語譯本。否定真諦就叫做損減。而且真諦中並非沒有非有，所以執著于有就是增益，執著于無就是損減。
其中如果說用言語指點經文來配合，有兩次重複解釋。解釋福聚和佛法兩段經文。即福聚和佛法都是第四種住處。想要得到法身，第三是想要得到福相法身的經文。解釋佛法中有兩次重複解釋。解釋第一次重複解釋中有三點。第一是配合經文的增益和損減，第二是解釋不共相應的意思，第三是指明共通配合不共通的。不與相應的意思，是指虛妄所執著的佛所說的不與相應。相應是指相互契合恰當。所說契合真理。解釋不共相應中，首先標出兩點，然後重新解釋。重新解釋中只解釋相應，不相應的就是不共，因為即使不說也自然知道。是指依據真諦，虛妄計度所執著的不共之法，佛雖然不說，卻認為是真正的道，般若的本體，令人修學，佛也知道是虛無的，所以沒有自性。現在就世俗諦來說叫做佛法，由於遠離二邊境界，斷除法執的緣故，能夠斷除對治，是無分別的道。不再有失去地位的說法。可以解釋地前勝解行地叫做信行，以信為首，而開始修行。因為沒有證悟的緣故。而且勝解需要長時間，必定從最初的信開始。因為相信一切功德的存在，所以叫做信行。而且信是最初的住處，行是其餘的住處，合起來作為名稱。十地證得無漏的智慧和見解，得到四種證凈心。分除障礙叫做凈心地。如來地顯現，不需要特別配合。就是究竟的住處。問：為什麼前面問只問因中發起大乘心，最初的信行地種性發心，其次的凈心地是證發心中的三種意義。不問佛位以及佛的回答，回答如來地。答：因中的三種行為，是成就佛位，三種功德的原因。如果不回答佛的三身三德，果位明顯，用什麼來勸人修行。因為因中的三種行為的緣故，用乘這個詞就回答了佛的三身。現在因為前前，所以趨向後後。而且提問者問
【English Translation】 English version. Denying the true reality is called 'subtraction'. Moreover, within the true reality, there is neither non-existence nor existence, so clinging to existence is 'addition', and clinging to non-existence is 'subtraction'.
Among these, if one speaks of pointing to the scriptures to match, there are two further explanations. Explaining the two passages of 'merit accumulation' (福聚) and 'Buddha-dharma' (佛法). That is, both 'merit accumulation' and 'Buddha-dharma' are the fourth dwelling place. To obtain the Dharma-body (法身), the third is the passage about wanting to obtain the Dharma-body with blessed marks. Explaining the Buddha-dharma has two further explanations. The first explanation has three points. First, matching the scriptures with addition and subtraction; second, explaining the meaning of 'non-common correspondence'; third, pointing out the common and non-common correspondences. The meaning of 'not corresponding' refers to what is falsely grasped, what the Buddha said does not correspond. 'Corresponding' means mutually agreeing and being appropriate. What is said agrees with the truth. In explaining 'non-common correspondence', first mark out two points, then re-explain. In the re-explanation, only explain 'correspondence'; what does not correspond is 'non-common', because even if it is not said, it is naturally known. This refers to relying on the true reality, falsely conceiving the non-common Dharma that is grasped. Although the Buddha does not speak of it, it is considered the true path, the essence of Prajna (般若), causing people to cultivate and learn, but the Buddha also knows it is empty, so it has no self-nature. Now, according to the conventional truth, it is called Buddha-dharma, because it is far from the two extreme boundaries, cutting off the attachment to Dharma, it is able to cut off the antidote, it is the path of non-discrimination. There is no longer the saying of losing one's position. The stage of 'resolution and practice before the ground' can be explained as 'faith practice' (信行), taking faith as the head, and starting to practice. Because it has not been realized. Moreover, resolution requires a long time, and it must start from the initial faith. Because one believes in the existence of all merits, it is called 'faith practice'. Moreover, faith is the initial dwelling place, and practice is the remaining dwelling places, combined as a name. The ten grounds realize the un-leaked wisdom and insight, obtaining the four pure minds of realization. Dividing and removing obstacles is called 'pure ground mind' (凈心地). The Tathagata Ground (如來地) manifests, and does not need special matching. It is the ultimate dwelling place. Question: Why did the previous question only ask about generating the Mahayana (大乘) mind in the cause, the initial 'faith practice' ground, the seed nature of generating the mind, and the subsequent 'pure ground mind' are the three meanings of realizing the mind. Not asking about the Buddha's position and the Buddha's answer, answering the Tathagata Ground. Answer: The three actions in the cause are the cause of achieving the Buddha's position, the three virtues. If the Buddha's three bodies and three virtues are not answered, the fruit position is obvious, what is used to encourage people to practice. Because of the three actions in the cause, the word 'vehicle' (乘) answers the Buddha's three bodies. Now, because of the former, it tends towards the latter. Moreover, the questioner asks
以可修。修通凡聖現當修位。答者答已前所證。證通因果。通現證故。
七立名中有二。初問。后答。答中有三。初解金剛。次解能斷並般若體。後重解不共義。初解金剛有二。初顯金剛通能治所治二義相。后解能治。金剛如說。入正見行。入邪見行者。正見謂正定聚。邪見謂邪定聚。行善惡行。能入彼聚。名彼二．行。或泛指言。如說說善惡二人行善惡。此行入正見聚類。此行入耶見聚類。邪正雖殊。俱名見行。今者能治三慧。所治二障。染善雖殊。俱名金剛。涅槃經云。金剛極堅。萬物不能壞。除白羊角及以龜甲。智障雖堅凡夫俗智二乘菩提智皆不能斷。或障雖堅。凡夫智不能斷種。二乘真智不能斷習。唯發大乘佛菩提心。三慧方能折伏或斷。此喻入耶見行。又如玉石性極堅牢。非物所壞。唯除金剛。方能摧破。二障亦爾。性極堅牢。非凡俗智。二乘真智之所摧壞。大乘三慧如彼金剛。方能伏斷。究竟斷位金剛修慧。故經唯說金剛喻定。此喻正見行。是謂金剛名有二義相。一所破義。二能破義。非是能斷亦有二義。非所斷故。亦非以金剛及能斷。為有二義故。邪正二見喻不相應故。故不可以金剛唯為所斷。智因堅細不成故。亦不可以金剛唯為能斷。二義相不成故。由此應如此中所解。然文略不解出所治金剛
【現代漢語翻譯】 現代漢語譯本：以可修（可以被修習）。修通凡聖現當修位（修習可以貫通凡夫、聖人，以及現在和未來應當修習的位次）。回答者回答已經證得的果位。證通因果（證悟貫通因和果）。通現證故（因為貫通現在所證得的）。
七、立名中有二（在立名中包含兩個方面）。初問（首先是提問）。后答（然後是回答）。答中有三（回答中包含三個方面）。初解金剛（首先解釋金剛的含義）。次解能斷並般若體（其次解釋能斷和般若的本體）。後重解不共義（最後再次解釋不共的含義）。初解金剛有二（首先解釋金剛的含義，包含兩個方面）。初顯金剛通能治所治二義相（首先闡明金剛既具有能治療的含義，也具有被治療的含義）。后解能治（然後解釋能治療的含義）。金剛如說（金剛就像經文所說的那樣）。入正見行（進入正見的修行）。入邪見行者（進入邪見的修行者）。正見謂正定聚（正見指的是正定之聚）。邪見謂邪定聚（邪見指的是邪定之聚）。行善惡行（修行善惡之行）。能入彼聚（能夠進入那些聚集）。名彼二行（被稱為那兩種修行）。或泛指言（或者泛指而言）。如說說善惡二人行善惡（例如說善人和惡人修行善惡）。此行入正見聚類（這種修行進入正見之聚）。此行入耶見聚類（這種修行進入邪見之聚）。邪正雖殊（邪見和正見雖然不同）。俱名見行（都稱為見行）。今者能治三慧（現在能夠治療的三慧）。所治二障（所要治療的兩種障礙）。染善雖殊（染污和善良雖然不同）。俱名金剛（都稱為金剛）。涅槃經云（《涅槃經》說）。金剛極堅（金剛極其堅硬）。萬物不能壞（任何東西都不能破壞它）。除白羊角及以龜甲（除了白羊角和龜甲）。智障雖堅（智慧的障礙雖然堅固）。凡夫俗智二乘菩提智皆不能斷（凡夫的世俗智慧和二乘的菩提智慧都不能斷除它）。或障雖堅（或者說障礙雖然堅固）。凡夫智不能斷種（凡夫的智慧不能斷除它的種子）。二乘真智不能斷習（二乘的真實智慧不能斷除它的習氣）。唯發大乘佛菩提心（只有發起大乘佛菩提心）。三慧方能折伏或斷（三種智慧才能折服或者斷除它）。此喻入耶見行（這比喻進入邪見的修行）。又如玉石性極堅牢（又如玉石的性質極其堅固）。非物所壞（不是其他東西所能破壞的）。唯除金剛（只有金剛才能摧毀它）。方能摧破（才能摧毀它）。二障亦爾（兩種障礙也是這樣）。性極堅牢（性質極其堅固）。非凡俗智（不是凡夫的世俗智慧）。二乘真智之所摧壞（二乘的真實智慧所能摧毀的）。大乘三慧如彼金剛（大乘的三種智慧就像那金剛）。方能伏斷（才能降伏和斷除它）。究竟斷位金剛修慧（究竟斷除的位次是金剛修慧）。故經唯說金剛喻定（所以經文只說金剛比喻禪定）。此喻正見行（這比喻正見的修行）。是謂金剛名有二義相（這就是金剛這個名稱的兩種含義）。一所破義（一是被破除的含義）。二能破義（二是能破除的含義）。非是能斷亦有二義（不是說能斷也有兩種含義）。非所斷故（因為不是被斷除的）。亦非以金剛及能斷（也不是因為金剛和能斷）。為有二義故（具有兩種含義）。邪正二見喻不相應故（因為邪見和正見的比喻不相應）。故不可以金剛唯為所斷（所以不能把金剛僅僅看作是被斷除的）。智因堅細不成故（因為智慧的原因堅固細微，不能成立）。亦不可以金剛唯為能斷（也不能把金剛僅僅看作是能斷除的）。二義相不成故（因為兩種含義不能成立）。由此應如此中所解（因此應該像這裡所解釋的那樣）。然文略不解出所治金剛（然而經文省略了，沒有解釋被治療的金剛）。
【English Translation】 English version: 'Yi Ke Xiu' (It can be cultivated). 'Xiu Tong Fan Sheng Xian Dang Xiu Wei' (Cultivation can connect ordinary beings, sages, and the positions that should be cultivated in the present and future). The respondent answers the fruit position that has already been attained. 'Zheng Tong Yin Guo' (Enlightenment connects cause and effect). 'Tong Xian Zheng Gu' (Because it connects what is currently attained).
Seven, there are two aspects in establishing names. First is the question. Then is the answer. There are three aspects in the answer. First, explain the meaning of Vajra (Diamond). Second, explain the essence of 'Able to Cut' and Prajna (Wisdom). Finally, re-explain the uncommon meaning. There are two aspects in explaining the meaning of Vajra. First, clarify that Vajra has both the meaning of being able to cure and being cured. Then explain the meaning of being able to cure. Vajra is as the sutra says. Entering the practice of right view. Those who enter the practice of wrong view. Right view refers to the gathering of right concentration. Wrong view refers to the gathering of wrong concentration. Practicing good and evil deeds. Being able to enter those gatherings. Being called those two practices. Or generally speaking. For example, saying that good and evil people practice good and evil. This practice enters the category of right view gathering. This practice enters the category of wrong view gathering. Although wrong and right views are different. Both are called view practices. Now, the three wisdoms that can cure. The two obstacles that need to be cured. Although defilement and goodness are different. Both are called Vajra. The Nirvana Sutra says. Vajra is extremely hard. All things cannot destroy it. Except for ram's horn and tortoise shell. Although the obstacle of wisdom is firm. The worldly wisdom of ordinary people and the Bodhi wisdom of the two vehicles cannot cut it off. Or although the obstacle is firm. The wisdom of ordinary people cannot cut off its seed. The true wisdom of the two vehicles cannot cut off its habits. Only by generating the Bodhi mind of the Great Vehicle. The three wisdoms can subdue or cut it off. This is a metaphor for entering the practice of wrong view. Also, like jade and stone, their nature is extremely firm. Not destroyed by other things. Only Vajra can destroy it. Can destroy it. The two obstacles are also like this. Their nature is extremely firm. Not the worldly wisdom of ordinary people. Destroyed by the true wisdom of the two vehicles. The three wisdoms of the Great Vehicle are like that Vajra. Can subdue and cut it off. The ultimate position of cutting off is the Vajra cultivation wisdom. Therefore, the sutra only says that Vajra is a metaphor for Samadhi (Meditation). This is a metaphor for the practice of right view. These are the two meanings of the name Vajra. One is the meaning of being broken. The other is the meaning of being able to break. It is not that 'Able to Cut' also has two meanings. Because it is not being cut off. It is also not because Vajra and 'Able to Cut'. Have two meanings. Because the metaphors of wrong and right views do not correspond. Therefore, Vajra cannot be regarded only as being cut off. Because the cause of wisdom is firm and subtle, it cannot be established. Nor can Vajra be regarded only as being able to cut off. Because the two meanings cannot be established. Therefore, it should be understood as explained here. However, the text is abbreviated and does not explain the Vajra that is being cured.
。于能斷中。庵含方顯。解能治金剛中。標細牢固。以隋時翻國諱堅。遂改為細。智固者種子。不可壞者現行。現行中初是聞思。后是修慧。修慧之中。初是有漏修。后是無漏修。無漏修中。初是十地位。后是如來位。十地中。初加行道。后是無間解脫道。無間解脫道中。初是無間道。后是解脫道。佛位中初是種子。后是現行。能斷中。聞思修為能斷。觀照能斷之體。七地已前。初二有漏。后一通二。設前二慧修中通成。雖無文說。然為修慧等。別時起作用。八地已上唸唸俱能起二用。初二伏或。后一正斷。如金剛斷處而斷者。智如金剛。所斷如玉石。二障處而斷。又障如金剛。能斷為地如白羊角。聞思修能斷處而斷。
解不共義有二。初標指。如畫金剛等。后顯五通。依此不共義。初中有三。一標。二指。三結。如畫金剛有二。一如畫金剛。膊跨則闊。其腰則狹。有動作故。喻令進趣。二如畫金剛杵。兩頭闊其腰狹。極堅勝故。令知深妙在信行地。佛地闊者。此喻文義俱長。凈心地狹。文義狹故。所以然者。有二義。以凡夫時。凡所修行。求佛果萬行究修。欲愿廣大。雖有四善根位欲入見道少別修行。從長時多分廣大意樂。故名闊。佛位中通業智見。證達利樂。皆是廣大。故說二文。正所廣闊。十地菩薩等地
【現代漢語翻譯】 現代漢語譯本：在能斷的智慧中，庵含（Amham，未明確含義，此處音譯）才能顯現。解釋能治金剛（Vajra，金剛，佛教用語，比喻堅不可摧的智慧）的道理時，要標明細微之處，使其牢固。因為隋朝翻譯時，爲了避諱國君的名字「堅」，所以改爲了「細」。智固（智固，未明確含義，此處音譯）指的是種子（bīja，佛教術語，比喻潛在的可能性），不可破壞的是現行（vartamāna，佛教術語，指當下的行為和經驗）。現行中，最初是聞思（śruta-cintā，聽聞和思考佛法），然後是修慧（bhāvanā-prajñā，通過修行獲得的智慧）。修慧之中，最初是有漏修（sāsrava-bhāvanā，帶有煩惱的修行），然後是無漏修（anāsrava-bhāvanā，沒有煩惱的修行）。無漏修中，最初是十地位（daśa-bhūmi，菩薩修行的十個階段），然後是如來位（tathāgata-bhūmi，佛的境界）。十地中，最初是加行道（prayoga-mārga，為進入見道所做的準備），然後是無間解脫道（anantara-vimukti-mārga，直接通向解脫的道路）。無間解脫道中，最初是無間道（anantara-mārga，直接斷除煩惱的道路），然後是解脫道（vimukti-mārga，獲得解脫的道路）。佛位中，最初是種子，然後是現行。能斷中，聞思修是能斷的手段，觀照是能斷的本體。七地之前，最初的兩種智慧是有漏的，后一種智慧是通於兩種的。假設前兩種智慧在修行中都能成就，即使沒有文字說明，也能在修慧等其他時候發揮作用。八地以上，唸唸都能同時生起兩種作用。最初的兩種是伏藏，后一種是正斷。就像金剛在斷裂處斷裂一樣，智慧像金剛，所斷的像玉石，在二障（dvi-āvaraṇa，煩惱障和所知障）處斷裂。又，障礙像金剛，能斷的像白羊角。聞思修在能斷之處斷裂。 解釋不共之義有二。首先是標指，比如畫金剛等。然後是顯現五通（pañcābhijñā，五種神通）。依據這種不共之義，最初有三點：一、標明；二、指引；三、總結。比如畫金剛有兩點：一、像畫中的金剛，肩膀寬闊，腰部狹窄，因為有動作，所以比喻要努力進取。二、像畫中的金剛杵（vajra，金剛杵，佛教法器，象徵堅不可摧的智慧），兩頭寬闊，腰部狹窄，極其堅固殊勝，所以讓人知道深奧微妙之處在於信行地（śraddhā-caryā-bhūmi，通過信仰和實踐進入的階段）。佛地（buddha-bhūmi，佛的境界）寬闊，這是比喻文義都長遠。凈心地（viśuddhi-bhūmi，清凈的境界）狹窄，因為文義狹窄。之所以這樣，有兩個原因：因為凡夫時，所做的一切修行，都是爲了求得佛果，修習萬行，想要實現的願望廣大。雖然在四善根位（catvāri kuśala-mūlāni，四種善的根本）想要進入見道（darśana-mārga，見道的階段）時，修行略有不同，但從長時間來看，大部分都是廣大的意樂，所以稱為寬闊。佛位中，通業智見（未明確含義，此處音譯），證達利樂，都是廣大，所以說兩種文義，正是所要廣闊的。十地菩薩等。
【English Translation】 English version: Within the ability to sever, Amham (unclear meaning, transliterated here) can then manifest. When explaining the principle of being able to subdue the Vajra (diamond, a Buddhist term, a metaphor for indestructible wisdom), it is necessary to mark the subtle points and make them firm. Because during the Sui Dynasty translation, in order to avoid the name of the ruler 'Jian' (堅, meaning firm), it was changed to 'Xi' (細, meaning subtle). 'Zhi Gu' (智固, unclear meaning, transliterated here) refers to the seed (bīja, Buddhist term, a metaphor for potential), and what cannot be destroyed is the present action (vartamāna, Buddhist term, referring to present actions and experiences). Within the present action, the initial stage is hearing and thinking (śruta-cintā, hearing and thinking about the Dharma), followed by cultivation wisdom (bhāvanā-prajñā, wisdom gained through practice). Among cultivation wisdom, the initial stage is contaminated cultivation (sāsrava-bhāvanā, practice with afflictions), followed by uncontaminated cultivation (anāsrava-bhāvanā, practice without afflictions). Within uncontaminated cultivation, the initial stage is the ten grounds (daśa-bhūmi, ten stages of Bodhisattva practice), followed by the Tathagata ground (tathāgata-bhūmi, the state of Buddha). Among the ten grounds, the initial stage is the preparatory path (prayoga-mārga, preparation for entering the path of seeing), followed by the uninterrupted liberation path (anantara-vimukti-mārga, the path directly leading to liberation). Within the uninterrupted liberation path, the initial stage is the uninterrupted path (anantara-mārga, the path directly cutting off afflictions), followed by the liberation path (vimukti-mārga, the path of attaining liberation). Within the Buddha ground, the initial stage is the seed, followed by the present action. Within the ability to sever, hearing, thinking, and cultivation are the means to sever, and contemplation is the essence of the ability to sever. Before the seventh ground, the initial two wisdoms are contaminated, and the latter wisdom is common to both. Assuming that the initial two wisdoms can be accomplished in practice, even if there is no textual explanation, they can still function at other times such as cultivation wisdom. From the eighth ground onwards, every thought can simultaneously generate two functions. The initial two are latent, and the latter one is direct severance. Just as a Vajra breaks at the point of fracture, wisdom is like a Vajra, what is severed is like jade, severing at the location of the two obscurations (dvi-āvaraṇa, afflictive obscurations and cognitive obscurations). Furthermore, the obstacle is like a Vajra, and the ability to sever is like a white sheep's horn. Hearing, thinking, and cultivation sever at the point where severance is possible. Explaining the uncommon meaning has two aspects. The first is marking and pointing, such as drawing a Vajra, etc. The second is revealing the five supernormal powers (pañcābhijñā, five supernormal powers). Based on this uncommon meaning, there are initially three points: first, marking; second, guiding; third, summarizing. For example, drawing a Vajra has two points: first, like the Vajra in the painting, the shoulders are broad and the waist is narrow, because there is movement, so it is a metaphor for striving forward. Second, like the Vajra scepter (vajra, Vajra scepter, a Buddhist implement, symbolizing indestructible wisdom) in the painting, the two ends are broad and the waist is narrow, extremely firm and superior, so it lets people know that the profound and subtle lies in the ground of faith and practice (śraddhā-caryā-bhūmi, the stage entered through faith and practice). The Buddha ground (buddha-bhūmi, the state of Buddha) is broad, which is a metaphor for both the text and meaning being far-reaching. The pure ground (viśuddhi-bhūmi, the pure state) is narrow, because the text and meaning are narrow. The reason for this is twofold: because when ordinary beings practice, all the practice is to seek the fruit of Buddhahood, cultivating myriad practices, and the desires to be realized are vast. Although there are slight differences in practice when wanting to enter the path of seeing (darśana-mārga, the stage of seeing the truth) in the four roots of virtue (catvāri kuśala-mūlāni, four roots of goodness), from a long-term perspective, most of it is vast intention, so it is called broad. Within the Buddha ground, Tong Ye Zhi Jian (unclear meaning, transliterated here), realizing benefit and joy, are all vast, so it is said that the two texts and meanings are precisely what is to be broadened. The ten-ground Bodhisattvas, etc.
皆修一行。進求后地。雖少求佛位。非無分齊而修。故名挾。故隨三位。說經闊狹。又今為不定性及定性先未有種性發心者為問。三答有三種。性發心無分別行。令求佛果故。佛果及初位皆文義闊。十地行相彼雖有。而由不能修因言而顯。不須廣指。非二乘等初發心所行。故略指狹。結云。此顯不共義。諸經不爾。不名不共。由此所明理智闊狹故。此文字教。獨名曰金剛故。第三金剛稱不共義。顯五通依不共中意說。下文所說。五種依義。說相攝持。安立顯現。皆依此三地。離此地外。無別所明故。此三地各有多行所住處。故名上上依止。以非一故名上上。此中略不解般若。但說三慧。不論實相等。不盡法故。
上來解七句。中正述之宏綱竟。自下正釋經文中。第二大段重解前文。釋玄宗之巨委中分二。初解序中威儀成就結加趺坐正念不動。后解正宗。雖行住坐皆可說法。今顯靜坐于覺說勝。表內心覺安真理外相方說利生。但以一義解之。余義如說法華威儀。安坐中說。
后解正宗分三。初解種姓不斷中文。次解何故唯問發行菩薩乘等解發起行相中文。后解以善問故。于上座下。解行所住處中文。初中分三。初解三問意。次解發趣菩薩乘者。菩薩摩訶薩言。后解次前最勝受等義。于經文中。從後向前釋。
【現代漢語翻譯】 現代漢語譯本 都修習相同的行為，進而尋求更高的境界。即使很少有人尋求佛的果位（Buddha-fruit），也不是沒有界限地修習，所以稱為『挾』（limited）。因此，根據三地的不同，所說的經文內容也各有寬窄。而且，現在是爲了不定性（undetermined nature）以及定性（determined nature）先前沒有種性（seed nature）而發心的人提問。三種回答有三種含義：性發心（nature-originated mind）沒有分別的修行，是爲了讓他們尋求佛果。所以佛果和初位（initial stage）的文義都寬廣。十地（ten bhumis）的修行相狀他們雖然也有，但由於不能修習因地（causal ground），所以用言語來顯現。不需要廣泛地指明，因為不是二乘（two vehicles）等初發心者所修行的，所以簡略地指明，顯得狹窄。總結說，這顯示了不共（uncommon）的含義。其他的經典不是這樣，不能稱為不共。由此所闡明的理智（reason and wisdom）有寬有窄，所以這個文字教法，單獨稱為金剛（vajra）。第三個金剛，稱作不共的含義，顯示五通（five supernormal powers）是依據不共的含義來說的。下文所說的五種依據的含義，說明相攝持（mutual embrace and support），安立顯現（establishment and manifestation），都是依據這三地（three grounds）。離開這三地之外，沒有其他所要說明的。這三地各自都有多種修行所居住的地方，所以稱為上上依止（supreme reliance）。因為不是單一的，所以稱為上上。這裡簡略地不解釋般若（prajna, wisdom），只說三慧（three wisdoms），不論實相等（reality as it is），沒有窮盡一切法。
上面解釋了七句，中間正式敘述了宏大的綱領。從下面開始正式解釋經文中的內容，第二大段重新解釋前文，解釋玄宗（profound doctrine）的巨大委託，其中分為兩部分。首先解釋序分中的威儀成就（dignified conduct accomplished），結跏趺坐（sitting in full lotus position），正念不動（right mindfulness unmoving）。然後解釋正宗分（main section）。即使是行走、站立、坐臥都可以說法，現在顯示在覺悟中說法更為殊勝，表明內心覺悟安住于真理，外在的相才能夠說法利益眾生。只用一個含義來解釋，其他的含義如《法華經》（Lotus Sutra）中的威儀，在安坐中說法。
後面解釋正宗分，分為三部分。首先解釋種姓不斷（lineage unbroken）中的文句，其次解釋為何只問發行菩薩乘（Bodhisattva Vehicle）等，解釋發起行相（arising of practice）中的文句，最後解釋以善問故（because of good questions），在上座（high seat）下，解釋行所住處（abode of practice）中的文句。在第一部分中分為三部分。首先解釋三問的含義，其次解釋發趣菩薩乘者（those who aspire to the Bodhisattva Vehicle），菩薩摩訶薩（Bodhisattva-Mahasattva, great being Bodhisattva）的含義，最後解釋次前最勝受（next, the most excellent reception）等的含義。在經文中，從後向前解釋。
【English Translation】 English version All cultivate the same practice, advancing to seek higher grounds. Even if few seek the Buddha-fruit (Buddha-fruit), it is not without limits that they cultivate, hence it is called 'limited'. Therefore, according to the three grounds, the content of the sutras spoken varies in breadth. Moreover, now the questions are for those of undetermined nature (undetermined nature) and determined nature (determined nature) who previously had no seed nature (seed nature) and have generated the aspiration. The three answers have three meanings: nature-originated mind (nature-originated mind) without discriminating practice, is to enable them to seek the Buddha-fruit. Therefore, the meaning of the Buddha-fruit and the initial stage (initial stage) are both broad. Although they also have the aspects of practice of the ten bhumis (ten bhumis), because they cannot cultivate the causal ground (causal ground), they are revealed through words. There is no need to point out extensively, because it is not practiced by those who initially aspire, such as the two vehicles (two vehicles), so it is pointed out briefly, appearing narrow. Concluding, it reveals the uncommon (uncommon) meaning. Other sutras are not like this, and cannot be called uncommon. Because the reason and wisdom (reason and wisdom) elucidated by this have breadth and narrowness, this textual teaching is uniquely called vajra (vajra). The third vajra is called the uncommon meaning, revealing that the five supernormal powers (five supernormal powers) are spoken based on the uncommon meaning. The five kinds of meanings of reliance mentioned below, explain mutual embrace and support (mutual embrace and support), establishment and manifestation (establishment and manifestation), all based on these three grounds (three grounds). Apart from these three grounds, there is nothing else to be explained. Each of these three grounds has multiple places where practices reside, hence it is called supreme reliance (supreme reliance). Because it is not singular, it is called supreme. Here, prajna (prajna, wisdom) is briefly not explained, only the three wisdoms (three wisdoms) are spoken of, without discussing reality as it is (reality as it is), not exhausting all dharmas.
The above explains the seven sentences, and in the middle, it formally narrates the grand outline. From below, it formally explains the content in the sutra, the second major section re-explains the previous text, explaining the great entrustment of the profound doctrine (profound doctrine), which is divided into two parts. First, explain the accomplished dignified conduct (dignified conduct accomplished), sitting in full lotus position (sitting in full lotus position), right mindfulness unmoving (right mindfulness unmoving) in the introduction. Then explain the main section (main section). Even walking, standing, sitting, and lying down can be used to expound the Dharma, now it shows that expounding the Dharma in enlightenment is more supreme, indicating that the inner mind's enlightenment abides in the truth, and the external appearance can expound the Dharma to benefit sentient beings. Only one meaning is used to explain it, and the other meanings are like the dignified conduct in the Lotus Sutra (Lotus Sutra), expounding the Dharma while sitting peacefully.
Later, the main section is explained in three parts. First, explain the sentences in lineage unbroken (lineage unbroken), second, explain why only ask about those who aspire to the Bodhisattva Vehicle (Bodhisattva Vehicle), etc., explaining the sentences in arising of practice (arising of practice), and finally, explain because of good questions (because of good questions), below the high seat (high seat), explaining the sentences in abode of practice (abode of practice). In the first part, it is divided into three parts. First, explain the meaning of the three questions, second, explain those who aspire to the Bodhisattva Vehicle (those who aspire to the Bodhisattva Vehicle), the meaning of Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great being Bodhisattva), and finally, explain the meaning of next, the most excellent reception (next, the most excellent reception), etc. In the sutra, explain from the back to the front.
觀此論所釋上下等文。皆是天親釋彌勒頌中所無文者。方始解釋。非是昆季。自知相[矛*牟]楯。
初文有二。初問。次答。答中有三。初標。次解。后結略標中有三。初總標。次別列。后結所為。別列六中。初五為利樂眾生。后一為正法久住。前五之中。初二佛法外人心有疑或。不生定信。次二已入佛法。欣佛法者。不解進修。后一已進修者。不能證達。此但問因。是須菩提所欲修故。唯問種性及證發心二所修法。不問佛位十地菩薩己證達者心所欣求出離解脫佛果之位。總顯種性不斷。有二義。一此中已聞欲令當來佛種不斷。二明佛能令佛種不斷。以能善攝及付囑故。此中六因依古所說。合有四解。一云。第一住佛法外。由有疑惑。多生誹謗。今問冀答。以斷彼疑。令發信心。不生謗誹。起菩提心。二起信解者。若先雖不疑惑誹謗。但處中位。由不聞解。不能發心。今為于彼聞法起信入十信中前五心位。三若入十信住第六心后。信決定位。名入甚深義位。若先雖發大菩提心。猶在十信前五心位。尚斷善根。未信決定。不名入甚深義位。今為令入第六心后得信決定。深識佛法因果理智信智不退屈。由解深義。方無退信。名入深義。四若先雖得信不退屈入甚深義。十住位中入前六位。尚有退作二乘之心。今為彼
【現代漢語翻譯】 現代漢語譯本：觀察此論所解釋的上下文，都是世親（Vasubandhu）解釋彌勒（Maitreya）頌時所沒有的內容。現在才開始解釋，（世親和彌勒）並非是昆仲關係，（世親）自己知道（他的解釋和彌勒的頌文）互相矛盾。
最初的文段分為兩部分。首先是提問，然後是回答。回答中包含三個部分：首先是標示，然後是解釋，最後是總結。簡要標示中包含三個部分：首先是總的標示，然後是分別列舉，最後是總結目的。分別列舉的六個方面中，前五個是爲了利益和快樂眾生，后一個是為使正法長久住世。前五個方面中，前兩個是針對佛法之外的人，他們的內心存在疑惑，或者不產生堅定的信心；接下來的兩個是針對已經進入佛法，欣喜佛法的人，他們不理解如何進一步修行；最後一個是針對已經進一步修行的人，他們不能證悟通達。這裡只是詢問原因，因為須菩提（Subhuti）想要修行，所以只問關於種性和證悟發心的兩種修行方法。不問佛位和十地菩薩已經證悟通達者的內心所欣求的出離解脫佛果之位。總的來說，顯示種性不會斷絕，包含兩種含義：一是這裡已經聽聞，希望將來佛種不會斷絕；二是說明佛能夠使佛種不斷絕，因為佛能夠很好地攝受和付囑（佛法）。這裡所說的六個原因，根據古人的說法，總共有四種解釋。一種說法是：第一種人住在佛法之外，由於存在疑惑，經常產生誹謗。現在提問，希望得到解答，以斷除他們的疑惑，使他們發起信心，不產生誹謗，生起菩提心。第二種是生起信心和理解的人，如果先前雖然沒有疑惑和誹謗，但處於中間狀態，由於沒有聽聞和理解，不能發起菩提心。現在爲了讓他們聽聞佛法，生起信心，進入十信中的前五個心位。第三種是如果進入十信，住在第六心之後，信心堅定的位置，稱為進入甚深義的位置。如果先前雖然發了大菩提心，仍然在十信的前五個心位，還會斷善根，沒有信心堅定，不能稱為進入甚深義的位置。現在爲了讓他們進入第六心之後，得到信心堅定，深刻認識佛法的因果理智，信心和智慧不會退縮。由於理解甚深義，才不會退失信心，稱為進入深義。第四種是如果先前雖然得到信心不退縮，進入甚深義，在十住位中進入前六位，仍然有退轉而生起二乘之心。現在爲了他們。
【English Translation】 English version: Observing the context of this treatise, all the explanations are not found in Vasubandhu's explanation of Maitreya's verses. Now it begins to explain, (Vasubandhu and Maitreya) are not brothers, (Vasubandhu) himself knows that (his explanation and Maitreya's verses) contradict each other.
The initial text is divided into two parts. First is the question, then the answer. The answer contains three parts: first is the indication, then the explanation, and finally the conclusion. The brief indication contains three parts: first is the general indication, then the separate enumeration, and finally the conclusion of the purpose. Among the six aspects of separate enumeration, the first five are for the benefit and happiness of sentient beings, and the last one is for the long-term existence of the Dharma. Among the first five aspects, the first two are for those outside the Buddha Dharma, whose minds have doubts or do not generate firm faith; the next two are for those who have entered the Buddha Dharma and rejoice in the Buddha Dharma, but do not understand how to further practice; and the last one is for those who have further practiced, but cannot realize and penetrate. Here, it only asks about the cause, because Subhuti (Subhuti) wants to practice, so it only asks about the two methods of practice regarding lineage and the arising of the mind of enlightenment. It does not ask about the Buddha position and the position of the Bodhisattvas of the ten grounds who have already realized and penetrated, which is the liberation and the fruit of Buddhahood that their minds desire. In general, it shows that the lineage will not be cut off, containing two meanings: one is that it has already been heard here, hoping that the Buddha seed will not be cut off in the future; the other is to explain that the Buddha can make the Buddha seed not be cut off, because the Buddha can well gather and entrust (the Dharma). The six causes mentioned here, according to the ancients, have a total of four explanations. One explanation is: the first type of people live outside the Buddha Dharma, and due to doubts, they often generate slander. Now asking questions, hoping to get answers, in order to eliminate their doubts, make them generate faith, not generate slander, and generate the Bodhi mind. The second type is those who generate faith and understanding. If they did not have doubts and slander before, but are in an intermediate state, they cannot generate the Bodhi mind because they have not heard and understood. Now, in order to let them hear the Dharma, generate faith, and enter the first five mind positions of the ten faiths. The third type is if they enter the ten faiths and live after the sixth mind, the position of firm faith is called entering the position of profound meaning. If they had previously generated a great Bodhi mind, they are still in the first five mind positions of the ten faiths, and they will still cut off good roots, and cannot be called entering the position of profound meaning. Now, in order to let them enter after the sixth mind, obtain firm faith, deeply understand the cause and effect of the Buddha Dharma, reason and wisdom, faith and wisdom will not retreat. Because of understanding the profound meaning, they will not retreat from faith, which is called entering the profound meaning. The fourth type is if they had previously obtained firm faith without retreating, entered the profound meaning, and entered the first six positions in the ten dwelling positions, they still have the mind of retreating and generating the two vehicles. Now for them.
等無退大意。入第七位。后名不退。五若先雖得入位不退。乃至得入十回向後。得四善根入決定擇分位。猶未證達真凈法界。不名生如來家。未名住極喜地。未得法苑樂。未證諸相增上喜愛。不名生喜。今為彼等得入十地證得法界入後後道。六由人信學。進趣證達。當來正法。教行果三久住於世。為此六因生隨喜故。以發三問。地前地上皆有發心修行斷障三義別故。結云。此是問者欲令佛種不斷故問。以上一位配。下更三義位配。
次解中有二。初問。后答。答中順第一解。初人可解。第二有樂福德等者。有先凡位不謗不信佛法三乘。但處中住意。其何在世耶有樂為福德。未發信心。名未成就。今為令彼起信解故得入十信。第三入甚深義。即前二人深達因果得信不退。第四若已得入信不退位。名為已得。不輕賤者。常住法決定出離。堪當得果。名不輕賤。入位不退。第五已得順攝。是先根熟。但在位不退後。及凈心者。位不退前諸菩薩等。不由於他起根本智。於法自證入。起后得智。於法得見。得入十地后。后亦復如是。生歡喜故。又第二解。初一人法外令入十信前五心。第二人五心前入信第六心后。信決定名信解。從初人作第二。第三入甚深義。即第二人在六住前者。得入位不退中。第七住后。名入深義。第
【現代漢語翻譯】 現代漢語譯本 等無退大意（沒有退轉的大意）。入第七位（進入第七個位次）。后名不退（之後被稱為不退轉）。五、如果先前即使進入不退轉位，乃至進入十回向之後，得到四善根（暖、頂、忍、世第一）進入決定擇分位（在四加行位中做出決定的階段），仍然沒有證達真凈法界（真實清凈的法界），不能稱為生於如來家（成為如來的眷屬），不能稱為住在極喜地（初地菩薩的境界），沒有得到法苑之樂（在佛法花園中得到的快樂），沒有證得諸相增上喜愛（對佛的各種相好產生強烈的喜愛），不能稱為生喜（產生歡喜）。現在爲了讓他們能夠進入十地（菩薩修行的十個階段），證得法界（宇宙萬物的本體），進入後後道（越來越深入的修行道路）。 六、由於有人信奉學習，進而證達，使得當來正法（未來的正法），教、行、果三者能夠長久住世。爲了這六個原因而生隨喜心（隨喜他人的功德）。因此提出三個問題。地前（十地之前）和地上（十地之上）都有發心、修行、斷障三種意義的區別。 總結說，這是提問者想要佛種不斷絕而提出的問題。以上用一個位次來配合，下面再用三種意義的位次來配合。 接下來解釋其中的含義，分為兩部分。首先是提問，然後是回答。回答中順應第一種解釋。第一個人可以理解。第二種人是有樂福德等的人，他們先前在凡夫位，不誹謗、不相信佛法三乘（聲聞乘、緣覺乘、菩薩乘），只是處於中間狀態。他們有什麼好處呢？他們有樂於行善積德的意願，但還沒有發起信心，所以稱為未成就。現在爲了讓他們生起信心和理解，使他們能夠進入十信位（菩薩修行的最初階段）。 第三種人是進入甚深義的人，也就是前面兩種人深入瞭解因果關係，得到信心而不退轉。第四種人是已經進入信不退位的人，稱為已得，不輕賤。他們常住於法，決定能夠出離輪迴，堪能得到果報，所以稱為不輕賤。進入不退轉位。 第五種人是已經得到順攝的人，他們先前根基已經成熟，只是在位不退轉之後，以及凈心的人，位不退轉之前的諸位菩薩等。他們不依賴他人而生起根本智（直接體悟真理的智慧），自己證悟佛法而入道。生起后得智（在根本智的基礎上產生的智慧），從而能夠見到佛法。得到進入十地之後，之後也同樣如此，生起歡喜心。另外還有第二種解釋。第一種人是在佛法之外，讓他們進入十信位之前的五種心（信心、念心、精進心、慧心、定心）。第二種人是在五種心之前進入信位的第六種心之後，信決定稱為信解。從第一種人轉變為第二種人。 第三種人是進入甚深義的人，也就是第二種人在六住位（菩薩五十二個階位中的第六個階段）之前，得以進入不退轉位之中。第七住位之後，稱為進入深義。
【English Translation】 English version Etc., without retreating, the great meaning. Entering the seventh position. Later named non-retreating. 5. If one initially attains entry into the non-retreating position, even after entering the Ten Dedications, attaining the Four Good Roots (warmth, summit, forbearance, and the highest mundane dharma) and entering the Determined Selection stage (the stage of making decisions in the Four Preparatory Practices), one still has not realized the True Pure Dharma Realm. One cannot be called born into the Tathagata's family, cannot be called dwelling in the Utmost Joy Ground (the state of the first Bhumi Bodhisattva), has not obtained the joy of the Dharma Garden, and has not realized the increasing delight in all forms. One cannot be called born of joy. Now, for those who can enter the Ten Bhumis (the ten stages of Bodhisattva practice), realize the Dharma Realm (the essence of all things in the universe), and enter the subsequent paths. 6. Because people believe and learn, and then realize, the Proper Dharma of the future, the teaching, practice, and fruit will long abide in the world. For these six reasons, rejoicing arises (rejoicing in the merits of others). Therefore, three questions are raised. There are distinctions in the three meanings of aspiration, practice, and obstacle removal before the Bhumis (before the Ten Bhumis) and on the Bhumis (on the Ten Bhumis). In conclusion, this is a question raised by the questioner who wants the Buddha-seed to be unbroken. The above uses one position to match, and below uses the position of three meanings to match. Next, the explanation is in two parts. First, the question. Then, the answer. The answer follows the first explanation. The first person can be understood. The second person is one who has joy, merit, etc. They were previously in the position of ordinary beings, neither slandering nor believing in the Buddha Dharma Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), but just staying in the middle state. What benefit do they have? They have the desire to do good and accumulate merit, but they have not yet aroused faith, so they are called unaccomplished. Now, in order to make them arise faith and understanding, so that they can enter the Ten Faiths (the initial stage of Bodhisattva practice). The third person is one who enters the profound meaning, that is, the previous two people deeply understand the cause and effect and gain faith without retreating. The fourth person is one who has already entered the position of non-retreating faith, called already attained, not despised. They constantly abide in the Dharma, are determined to be liberated from Samsara, and are capable of attaining the fruit, so they are called not despised. Entering the non-retreating position. The fifth person is one who has already obtained Shun She (already obtained the benefit), they previously had mature roots, but only after the position does not retreat, and those with pure minds, the Bodhisattvas before the position does not retreat, etc. They do not rely on others to generate fundamental wisdom (the wisdom of directly realizing the truth), they themselves realize the Dharma and enter the path. Generating subsequent wisdom (wisdom generated on the basis of fundamental wisdom), they are able to see the Dharma. After obtaining entry into the Ten Bhumis, the same is true afterwards, generating joy. There is also a second explanation. The first person is outside the Dharma, allowing them to enter the five minds before the Ten Faiths (faith, mindfulness, diligence, wisdom, and concentration). The second person is after entering the sixth mind of faith before the five minds, faith determination is called faith understanding. The first person transforms into the second person. The third person is one who enters the profound meaning, that is, the second person before the Sixth Abode (the sixth stage of the fifty-two stages of Bodhisattva), is able to enter the non-retreating position. After the Seventh Abode, it is called entering the profound meaning.
四人不退轉者。已得位不退。得入初地證不退。第五為生喜者。即是次前得入初地。根已就者名為順攝。展轉得入二三地等。若已入位不退。後人名凈心者。得入初地。合名生喜。又第三解。初人法外初入十信位。第二人業五心前得入第六信不退後。第三漸入初地。證入甚深真如法界。第四證入第八地後行不退後。第五見道已后。證不退後。名順攝。入八地名凈心。得無漏心。恒相續故。皆生歡喜。初地順攝展轉得入佛地。生歡喜。八地凈心不久得入佛位。皆生大歡喜。雖有三釋。此解似佳。由問但問因中三行今因得證後後勝品乃至成佛。具答三位諸行。從初發心。及至佛果。是前前位所修入故。今細審勘。地前凡夫唯三十心。初住法外令信入法。次在六住已前。令入七住。次在地前。令入初地。次在七地已前。令入八地。后在因中。令入佛地。各隨彼位。以釋其相。令法久住故。眾生可得入前五因。由眾生得入前五因故。法成久住故。發問者廣為六因。略為二因。余如玄記說。
結略為四。但結前五。所學教理。即法久住。故不說之。其法外人疑者。令見因果等理。發生信心。入佛法內。如已發心樂福德信未定者。能攝受信及勝解定。已信解定成就之人。攝受初地。入甚深義故。今此二名為攝受。攝受信定及
【現代漢語翻譯】 現代漢語譯本：四種不會退轉的人：第一種是已經獲得果位而不會退轉的人。第二種是證入初地（Bhumis，菩薩修行階位的第一階）而證得不退轉的人。第五種是生喜者，也就是緊隨前面證入初地的人。根基已經成就的人被稱為『順攝』，輾轉進入二地、三地等。如果已經進入果位而不退轉，後面的人名為『凈心者』，得以進入初地，合起來稱為『生喜』。 又有一種第三種解釋：第一種人是在佛法之外，初次進入十信位（Dasabhumi，菩薩信位的十個階段）的人。第二種人是在修習五停心觀（Five kinds of Cessation Meditation）之前，得以進入第六信位而不退轉的人。第三種人是逐漸進入初地，證入甚深真如法界（Tathata，如實之境）的人。第四種人是證入第八地（不動地）之後，修行不會退轉的人。第五種人是見道（見真理之道）之後，證得不退轉的人，稱為『順攝』。進入第八地稱為『凈心』，因為獲得無漏心（沒有煩惱的心），恒常相續不斷，所以都生歡喜。初地順攝，輾轉得以進入佛地（Buddha-bhumi，佛的境界），生歡喜。八地凈心，不久得以進入佛位，都生大歡喜。雖然有三種解釋，但這種解釋似乎更好。因為提問者只是詢問因地（修行階段）中的三種修行，現在因為得到證悟后，後後勝過前前，乃至成就佛果，詳細回答了三個階段的各種修行。從最初發心，乃至到達佛果，都是前前位所修入的緣故。 現在仔細審查勘驗，地前凡夫只有三十心（指修行過程中的三十種心念）。初住法外，使人信入佛法。其次在六住（菩薩六住位）之前，使人進入七住（菩薩七住位）。其次在地前，使人進入初地。其次在七地（菩薩七地）之前，使人進入八地。最後在因地中，使人進入佛地。各自隨著那個階段，來解釋它的相狀，使佛法長久住世的緣故。眾生可以進入前五種因，由於眾生得以進入前五種因的緣故，佛法成就長久住世的緣故。發問者廣說是六種因，略說是兩種因，其餘的如《玄記》所說。 總結略為四種，只是總結前面的五種。所學的教理，就是佛法長久住世，所以不說它。那些在佛法之外懷疑的人，使他們見到因果等道理，發生信心，進入佛法之內。如果已經發心，喜愛福德，但信心未定的人，能夠攝受信心及殊勝的理解和禪定。已經信解禪定成就的人，攝受初地，進入甚深的意義。現在這兩種名稱為攝受，攝受信心和禪定及...
【English Translation】 English version: There are four types of non-regressing individuals: The first is one who has attained a position and does not regress. The second is one who has entered the first Bhumi (Bhumis, the first stage of a Bodhisattva's practice) and attained non-regression. The fifth is one who experiences joy, which is the one who immediately follows the one who has entered the first Bhumi. One whose roots are already established is called 'following reception,' gradually entering the second, third Bhumis, etc. If one has already entered a position and does not regress, the person after that is called 'pure mind,' who is able to enter the first Bhumi, and together they are called 'experiencing joy'. There is also a third explanation: The first person is one who is outside the Dharma and initially enters the ten stages of faith (Dasabhumi, the ten stages of a Bodhisattva's faith). The second person is one who, before practicing the Five Kinds of Cessation Meditation (Five kinds of Cessation Meditation), is able to enter the sixth stage of faith without regressing. The third person is one who gradually enters the first Bhumi, realizing the profound realm of True Suchness (Tathata, the realm of reality as it is). The fourth person is one who, after realizing the eighth Bhumi (Immovable Ground), does not regress in practice. The fifth person is one who, after seeing the Path (seeing the path of truth), attains non-regression, called 'following reception.' Entering the eighth Bhumi is called 'pure mind' because one obtains a mind free from outflows (a mind without afflictions), constantly and continuously, so they all experience joy. The initial Bhumi follows reception, gradually able to enter the Buddha-bhumi (Buddha-bhumi, the realm of the Buddha), experiencing joy. The pure mind of the eighth Bhumi will soon be able to enter the Buddha position, all experiencing great joy. Although there are three explanations, this explanation seems better. Because the questioner is only asking about the three practices in the causal ground (the stage of practice), now because after obtaining enlightenment, each subsequent stage surpasses the previous one, even to the point of attaining Buddhahood, a detailed answer is given to the various practices of the three stages. From the initial aspiration, even to reaching Buddhahood, it is because of the practices cultivated in the previous stages. Now, upon careful examination, ordinary beings before the Bhumis only have thirty minds (referring to the thirty types of thoughts in the process of practice). Initially residing outside the Dharma, causing people to believe and enter the Dharma. Next, before the sixth stage of dwelling (the sixth stage of a Bodhisattva's dwelling), causing people to enter the seventh stage of dwelling (the seventh stage of a Bodhisattva's dwelling). Next, before the Bhumis, causing people to enter the first Bhumi. Next, before the seventh Bhumi (the seventh Bhumi of a Bodhisattva), causing people to enter the eighth Bhumi. Finally, in the causal ground, causing people to enter the Buddha-bhumi. Each follows that stage to explain its appearance, so that the Dharma may long abide in the world. Sentient beings can enter the first five causes, and because sentient beings are able to enter the first five causes, the Dharma is accomplished and long abides in the world. The questioner broadly speaks of six causes, and briefly speaks of two causes, the rest is as described in the 'Profound Record'. The summary is briefly four types, only summarizing the previous five. The teachings learned are that the Dharma will long abide in the world, so it is not mentioned. Those who doubt outside the Dharma, cause them to see the principles of cause and effect, etc., generate faith, and enter the Dharma. If one has already made an aspiration, loves merit, but their faith is not yet firm, they are able to receive faith and excellent understanding and samadhi. Those who have already accomplished faith, understanding, and samadhi, receive the first Bhumi, entering profound meaning. Now these two are called reception, receiving faith and samadhi and...
證定故。得入初地。知紹佛位。名得不輕賤。欣八地后勝品妙行。令精勤心。不生行退。八地已后無漏觀心。唸唸相續名為凈心。得入佛位。令生歡喜。此結次第依行位說。但說凈心生大歡喜。前廣釋中並說順攝。令生大喜。即入初地。順可世尊善攝受故。總令作佛。故二合說。若依次第。應依結略。略為四因中。初一因為法外入法。第二人為內凡入聖。第三為七地前入八地。第四為第八后入佛位。說信行地為初人。說凈心地為第二第三。說佛地為第四人。上來三解。依位配之。第四解作三問者。初問為初人令發心。次問為第二第三人具修行。后問為第四人令斷障。由三人各修自所求行已。凈心生喜。乃至作佛。故結略中合第二第三為一攝受。攝受行故。
解種性不斷中。自下第二解摩訶薩言。即兼解大乘義中。大義諸譯並略無摩訶薩言。大唐及隋並有七大。七大者。一法大。對法第一名境大。緣于廣大教法為境。二心大。彼第七名業大。窮生死際。示成菩提。建立佛事。三信解。大彼名智大。即了二無我。四凈心大。彼第五名方便善巧大。不住生死及於涅槃。五資糧大。彼第二名行大。行二種行。六時大。彼第四名精進大。經三大劫。修難行行。七果大。彼第六名證得大。證大功德。彼論意說。緣教起行。達
【現代漢語翻譯】 現代漢語譯本 因為已經證實和確定，所以能夠進入初地（菩薩修行階位的第一階段）。知道自己繼承了佛的地位，因此被稱為『得不輕賤』。欣喜於八地（菩薩修行階位的第八階段）之後殊勝的妙行，使精進之心不退轉。八地之後，無漏的觀照之心念念相續，這被稱為『凈心』。由此得以進入佛的果位，令人心生歡喜。這裡的總結是按照修行的階位來說的，只是說了凈心生起大歡喜。前面廣泛解釋的內容中，也說了順應和攝受，使眾生生起大歡喜，就能進入初地，因為順應了世尊的善巧攝受。總而言之，都是爲了使眾生能夠成佛，所以將兩者合在一起說。如果按照次第，應該按照總結的簡略說法。簡略為四種原因，第一種原因是從法外進入法內，第二種原因是從內凡進入聖位，第三種原因是七地之前進入八地，第四種原因是第八地之後進入佛位。說信行地是初人，說凈心地是第二第三人，說佛地是第四人。以上三種解釋，是按照階位來分配的。第四種解釋分為三個問題，第一個問題是為初人令其發心，第二個問題是為第二第三人使其具足修行，第三個問題是為第四人令其斷除障礙。由於這三類人各自修習自己所求的行，凈心生起歡喜，乃至成佛。所以在總結的簡略說法中，將第二第三類人合為一體進行攝受，因為他們都是在攝受修行。
下面解釋『種性不斷』。從這裡開始，第二部分解釋『摩訶薩』（Mahasattva，大菩薩）這個詞，同時也兼顧解釋大乘的含義。在大乘的各種譯本中，大多省略了『摩訶薩』這個詞。大唐和隋朝的譯本中，都有『七大』的說法。這七大是：一、法大，對應於法的第一，稱為境大，以廣大的教法為境界。二、心大，對應于第七，稱為業大，窮盡生死之際，示現成就菩提，建立佛事。三、信解大，對應于智大，即了達人無我和法無我。四、凈心大，對應于第五，稱為方便善巧大，不住于生死，也不住于涅槃。五、資糧大，對應于第二，稱為行大，修行兩種行。六、時大，對應于第四，稱為精進大，經歷三大阿僧祇劫，修習難行的苦行。七、果大，對應于第六，稱為證得大，證得大功德。那部論的意義是說，緣于教法而生起修行，達到...
【English Translation】 English version Because of verification and confirmation, one can enter the first Bhumi (the first stage of Bodhisattva practice). Knowing that one has inherited the position of the Buddha, one is called 'one who is not to be despised'. Rejoicing in the wonderful practices of the superior qualities after the eighth Bhumi (the eighth stage of Bodhisattva practice), one's diligent mind will not regress. After the eighth Bhumi, the uncontaminated mind of contemplation continues uninterruptedly, which is called 'pure mind'. From this, one can enter the state of Buddhahood, which brings joy. This conclusion is based on the stages of practice, only speaking of the pure mind giving rise to great joy. In the extensive explanations above, it also speaks of conforming and embracing, causing beings to generate great joy, and thus enter the first Bhumi, because of conforming to the skillful embrace of the World Honored One. In short, it is all to enable beings to become Buddhas, so the two are spoken of together. If according to the order, it should be according to the brief conclusion. Briefly, there are four reasons: the first reason is entering the Dharma from outside the Dharma, the second reason is entering the state of sainthood from within the ordinary, the third reason is entering the eighth Bhumi from before the seventh Bhumi, and the fourth reason is entering the state of Buddhahood from after the eighth Bhumi. Saying that the stage of faith and practice is the first person, saying that the stage of pure mind is the second and third person, and saying that the stage of Buddhahood is the fourth person. The above three explanations are allocated according to the stages. The fourth explanation is divided into three questions: the first question is to inspire the first person to generate the aspiration, the second question is to enable the second and third persons to fully cultivate, and the third question is to enable the fourth person to eliminate obstacles. Because these three types of people each cultivate the practice they seek, the pure mind generates joy, and even becomes a Buddha. Therefore, in the brief conclusion, the second and third types of people are combined into one for embracing, because they are all embracing practice.
Below, the explanation of 'the lineage is not interrupted'. From here, the second part explains the word 'Mahasattva' (great Bodhisattva), and also takes into account the meaning of Mahayana. In the various translations of Mahayana, the word 'Mahasattva' is mostly omitted. In the translations of the Great Tang and Sui dynasties, there is the saying of 'seven greats'. These seven greats are: first, the great of Dharma, corresponding to the first of Dharma, called the great of realm, taking the vast teachings as the realm. Second, the great of mind, corresponding to the seventh, called the great of karma, exhausting the time of birth and death, manifesting the accomplishment of Bodhi, and establishing the affairs of the Buddha. Third, the great of faith and understanding, corresponding to the great of wisdom, which is to understand the non-self of persons and the non-self of dharmas. Fourth, the great of pure mind, corresponding to the fifth, called the great of skillful means, not dwelling in birth and death, nor dwelling in Nirvana. Fifth, the great of resources, corresponding to the second, called the great of practice, cultivating two kinds of practice. Sixth, the great of time, corresponding to the fourth, called the great of diligence, experiencing three great asamkhya kalpas, cultivating difficult ascetic practices. Seventh, the great of fruit, corresponding to the sixth, called the great of attainment, attaining great merit. The meaning of that treatise is to say that practice arises from the Dharma, reaching...
甚深理。精勤長時。不滯二邊。證大勝果。窮生死際。建立佛法。故名為大。此論翻倒。或此意說。緣教發願。建立佛法事。得智達理。不同凡夫二乘有所住著。常行二利。長時精勤。便得勝果。二論意別。前後不同。更勘菩薩地十地論初卷說摩訶薩者有三種大。一愿大。二行大。三利眾生大。
第三解攝受菩薩等文中分二。初攝受。后付囑。前解攝付時初成正覺及入涅槃時及所攝付根器。天親云。根熟名攝受。未熟名付囑。而未解釋二種自性。天親但解所攝付者及攝付之意。即此種姓不斷。未釋彼自性故。今釋之。于中有二。初標問。后別解。此中分二。一善攝。二第一攝。羅什菩提流支真諦並無兩文。唯大唐本云。最勝攝受。攝受諸菩薩摩訶薩。最勝付囑。付囑諸菩薩摩訶薩。經文但以一最勝言。前文牒經文云。第一善攝攝受所有菩薩等。遂開為二。以最勝言具善攝第一兩義故。下解付囑。唯言第一付囑。道理定爾。又善攝是總出體。第一是別解義。善攝第一攝為二。第一攝中有三。一標。二列。三解。樂謂與現在利益。利謂與後世益。即差別中世間定是現樂。三乘果是后利。利樂有十義。如唯識疏。此中唯在。第四牢固。謂后益畢竟果體。現益畢竟因體。俱名畢竟。第六異相未凈菩薩者。謂地前信行地未
得凈勝意樂故。于彼菩薩不可善攝中。此善攝法最為勝上。畢竟難壞。能利自他。更無過上。為二世益解付囑中。亦三。初標問。次列。后解。善友所者。謂將入涅槃時。根熟菩薩為所入處。為根未熟者之善友故。故知天親依根未熟說后付囑。付囑與根熟。無著說在入涅槃時。解不相違。以根未熟為能入者。其根已熟。為所入處。其根已熟。法爾教化。佛教根熟。汝既得已。可轉教他。由此未熟不失善友所入之處。法爾根熟。悲愍未熟。佛令轉教。令根已熟轉生尊重求佛教故。
下解正宗。第二以發起行相總文。初二句問。后二句答。答有三意。一答。由三乘菩提果各差別。唯問大者發大乘心。最勝乘者所趣究竟果故。能廣益故。不問餘二。二答。以能化法化所化生。后得果時。有三身果別。若問發行菩薩乘者。能以三乘法化所化生。令得三菩提。二乘不能。故不為問。三由三乘者菩提有異涅槃無差別。大乘菩提斷二障。證二理。行二利。成二智。唯問趣此不得取余。三問別義如前已解。
下第三段解行所住處中文分二。初解贊印中善哉言。后解正陳。以須菩提問。順可深理。是五問中。為欲利益有情故問。佛贊其問。故言善哉。重讚歎之。然菩薩行見善說者。施言善哉。今以須菩提問契玄宗深可道理。
【現代漢語翻譯】 現代漢語譯本：因為獲得清凈殊勝的意樂，所以在那些菩薩難以善加攝受的人中，這種善加攝受的方法最為殊勝，畢竟難以破壞，能夠利益自己和他人，再也沒有比這更好的了。爲了利益今生來世，在關於解脫和付囑的部分，也分為三部分：首先是標示提問，其次是列舉，最後是解釋。『善友所』指的是，當（佛）將要進入涅槃時，根器成熟的菩薩是（佛）所進入的地方，爲了那些根器尚未成熟的人的善友的緣故。因此可知，天親菩薩是依據根器尚未成熟的人來講述後面的付囑。付囑給根器成熟的人，無著菩薩說在進入涅槃時，這兩種解釋並不矛盾。因為根器尚未成熟的人是能夠進入（佛法）的人，而根器已經成熟的人是（佛）所進入的地方。那些根器已經成熟的人，自然而然地教化（他人），佛陀教導根器成熟的人，『你既然已經得到了（佛法），就可以轉而教導他人』。因此，（根器）尚未成熟的人不會失去善友所進入的地方，（根器）自然而然成熟的人，會慈悲憐憫尚未成熟的人，佛陀讓他們轉而教導（他人），使那些根器已經成熟的人更加尊重並尋求佛法。 下面解釋正宗的部分。第二部分以發起行相的總綱。開頭兩句是提問，後面兩句是回答。回答有三重含義：第一重回答，因為聲聞乘、緣覺乘、菩薩乘的菩提果各有差別，只問大乘是因為發起大乘心，最殊勝的乘所趨向的是究竟的果位，能夠廣泛地利益眾生，所以不問其餘二乘。第二重回答，用能夠教化的法來教化所要教化的眾生，將來獲得果位時，有法身、報身、應化身三種果位的差別。如果問發起菩薩乘的人，能夠用三乘的法來教化所要教化的眾生，使他們獲得三種菩提，二乘不能做到，所以不提問。第三重回答，因為三乘的菩提有差異，涅槃沒有差別。大乘菩提斷除煩惱障和所知障，證得真如和俗諦二種真理，行自利利他和利樂有情二種利益，成就法身智和根本智二種智慧，只問趨向於此，不能取其他的。三種提問的差別含義如前面已經解釋過。 下面第三段解釋修行所住之處，文中分為兩部分：首先解釋讚歎和印可中的『善哉』一詞，然後解釋正文陳述。因為須菩提（Subhuti）的提問，順應了可以深入的道理，是五個提問中，爲了利益有情眾生而提問。佛陀讚歎他的提問，所以說『善哉』，再次讚歎他。然而菩薩修行見到善於說法的人，會說『善哉』。現在因為須菩提（Subhuti）的提問契合了玄妙的宗旨，深入而符合道理。
【English Translation】 English version: Because of obtaining pure and supreme intention and joy, among those Bodhisattvas who are difficult to be well-received, this method of well-receiving is the most supreme, ultimately indestructible, able to benefit oneself and others, and there is nothing better than this. For the benefit of this life and the next, in the section on liberation and entrustment, it is also divided into three parts: first, indicating the question; second, listing; and third, explaining. 'Good friend' refers to when (the Buddha) is about to enter Nirvana, the Bodhisattvas with mature roots are the place (the Buddha) enters, for the sake of being good friends to those whose roots are not yet mature. Therefore, it can be known that Vasubandhu (Tianqin) speaks of the subsequent entrustment based on those whose roots are not yet mature. Entrusting to those with mature roots, Asanga (Wuzhuo) said it was at the time of entering Nirvana, these two explanations do not contradict each other. Because those whose roots are not yet mature are those who can enter (the Dharma), while those whose roots are already mature are the place (the Buddha) enters. Those whose roots are already mature naturally teach (others), the Buddha teaches those with mature roots, 'Since you have already obtained (the Dharma), you can turn around and teach others.' Therefore, those whose roots are not yet mature will not lose the place where good friends enter, those whose roots naturally mature will have compassion for those who are not yet mature, the Buddha lets them turn around and teach (others), so that those whose roots are already mature will respect and seek the Buddha's teachings even more. The following explains the main section. The second part is the general outline of initiating conduct. The first two sentences are questions, and the last two sentences are answers. There are three meanings to the answer: The first answer is because the Bodhi fruits of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle are different, only the Mahayana is asked because it initiates the Mahayana mind, the most supreme vehicle leads to the ultimate fruit, and can broadly benefit sentient beings, so the other two vehicles are not asked. The second answer is to use the Dharma that can be taught to teach the sentient beings to be taught, and when the fruit is obtained in the future, there are differences in the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya. If you ask those who initiate the Bodhisattva Vehicle, they can use the Dharma of the three vehicles to teach the sentient beings to be taught, so that they can obtain the three Bodhis, which the two vehicles cannot do, so it is not asked. The third answer is because the Bodhi of the three vehicles is different, and Nirvana is not different. The Mahayana Bodhi cuts off the afflictive obscurations and the cognitive obscurations, proves the two truths of Suchness and Conventional Truth, practices the two benefits of self-benefit and benefiting others, and accomplishes the two wisdoms of Dharmakaya Wisdom and Fundamental Wisdom, only ask to go to this, and cannot take others. The different meanings of the three questions have been explained before. The following third section explains the place where practice resides, and the text is divided into two parts: first, explaining the word 'Excellent' in praise and approval, and then explaining the main text. Because Subhuti's (須菩提) question conforms to the profound principle that can be deeply understood, it is among the five questions, asked for the benefit of sentient beings. The Buddha praised his question, so he said 'Excellent', and praised him again. However, Bodhisattvas who practice will say 'Excellent' when they see someone who is good at speaking. Now, because Subhuti's (須菩提) question fits the profound purpose, it is profound and in accordance with reason.
重言善哉。準十地論第一卷解善哉云。所說法中。善具足故。善哉有三。一所緣謂凈慧。二體性謂說諸地未曾說法。三果謂具十力等無障礙。佛菩提故。此亦如是。準彼應說。
正陳之中。大分為三。初明信行地。次後卷中為證道下解凈心地。後上求佛地下解如來地。說彼彼地。令住前前下位欣趣。下皆準知。初文分四。初解攝住處在十住位。創則安其心於彼彼法。行猶未勝。故名為住。次自此後。余住處中下第二解波羅蜜多凈住處。次為欲得色身住處下第三解欲住處。合欲得色身法身二住處。為一欲住處。此上二住處在十行位。行六度諸行勝故。名之為行。次後卷初已說欲住處竟下第四解離障礙住處。在十回向位。凡所修行皆為迴向。立迴向名。依前略為八住處中。初六住處說為三地。以彼八住處中．后二住處通諸住處。非別配地故。后卷初云。今說離障礙住處有十二種障礙對治。十八住處中。合十二為第四離障故。前十六住處為信行地。分為四文。初二各一。合二為第三。合餘十二為第四故。或分為二。初解攝住處。后解餘三住處。以波羅蜜住處文初云自此後余住處中有五種等。合明以下文各以五義解之。故合為一段。初名攝住處。若遠解者。亦發大心。遠期攝受大菩提故。近解釋者。發心已攝受正法。攝
【現代漢語翻譯】 現代漢語譯本 『重言善哉』（重複說『善哉』）。依據《十地論》第一卷解釋『善哉』說，『所說法中，善具足故』（因為所說的法中，善完全具備）。『善哉』有三種含義：一是所緣，指清凈的智慧；二是體性，指宣說諸地，未曾說法；三是果，指具備十力等無障礙的佛菩提。這裡也像這樣，依據《十地論》應當這樣說。
在正式陳述中，大體分為三部分。首先闡明信行地，其次在後面的章節中，從『為證道下』開始解釋凈心地，最後從『後上求佛下』開始解釋如來地。宣說各個地，使安住於前面的下位者欣然嚮往。下面的內容都可參照理解。第一部分分為四個小部分。首先解釋攝住處，位於十住位。開始時，將心安住在各種法上，修行尚未精進，所以稱為『住』。其次，從『自此後，余住處中』開始，是第二部分，解釋波羅蜜多凈住處。再次，從『為欲得色身住處下』開始，是第三部分，解釋欲住處。合併欲得色身法身二住處，作為一個欲住處。以上兩個住處位於十行位，因為修行六度等各種行為精進，所以稱為『行』。再次，在後面的章節開頭，從『已說欲住處竟』開始，是第四部分，解釋離障礙住處，位於十回向位。凡是所修行的，都是爲了迴向，因此立名為『迴向』。依據前面簡略的八住處中，前六個住處被說為三地，因為這八個住處中，后兩個住處貫通各個住處，並非特別對應某個地。因此，後面的章節開頭說：『今說離障礙住處有十二種障礙對治。』在十八住處中，合併十二種障礙對治為第四個離障住處。前面的十六個住處為信行地，分為四個部分。前兩個部分各佔一個，合併兩個部分為第三部分，合併剩餘的十二個部分為第四部分。或者分為兩個部分，首先解釋攝住處，然後解釋其餘三個住處。因為波羅蜜住處文章開頭說『自此後，余住處中有五種等』，合併說明以下的文章各自用五種意義來解釋。因此合併爲一段。第一個名稱是攝住處。如果從長遠的角度解釋，也是發大心，長遠地期望攝受大菩提的緣故。如果從近的角度解釋，是發心后攝受正法，攝
【English Translation】 English version 『Chong Yan Shanzai』 (repeating 『Excellent』). According to the explanation of 『Shanzai』 in the first volume of the Shidi Lun (Dasabhumika Sutra), 『Suo shuo fa zhong, shan ju zu gu』 (because the Dharma that is spoken is fully equipped with goodness). 『Shanzai』 has three meanings: first, the object of focus, referring to pure wisdom; second, the nature, referring to expounding the various bhumis (stages), without having spoken the Dharma before; third, the result, referring to possessing the ten powers (dashabala) and unobstructed Buddha-bodhi. It is also like this here, and it should be said according to the Shidi Lun.
In the formal exposition, it is broadly divided into three parts. First, it clarifies the Faith-Practice Ground (xin xing di); second, in the later chapters, starting from 『For the sake of proving the Way,』 it explains the Pure Heart Ground (jing xin di); and finally, starting from 『Later, seeking Buddhahood above,』 it explains the Tathagata Ground (rulai di). Expounding each ground, it makes those who dwell in the previous lower positions yearn for it. The following content can be understood by analogy. The first part is divided into four smaller parts. First, it explains the Gathering Abode (she zhu chu), which is located in the Ten Abodes (shi zhu wei). At the beginning, the mind is settled on various Dharmas, and the practice is not yet advanced, so it is called 『Abode.』 Second, starting from 『Zi ci hou, yu zhu chu zhong』 (From this point on, in the remaining abodes), it is the second part, explaining the Paramita Pure Abode (boluomidu jing zhu chu). Third, starting from 『Wei yu de se shen zhu chu xia』 (For the sake of obtaining the Form Body Abode), it is the third part, explaining the Desire Abode (yu zhu chu). Combining the Form Body and Dharma Body Abodes, it is considered as one Desire Abode. The above two abodes are located in the Ten Practices (shi xing wei), because the practice of the six paramitas and other practices is advanced, so it is called 『Practice.』 Fourth, at the beginning of the later chapters, starting from 『Yi shuo yu zhu chu jing』 (Having finished speaking about the Desire Abode), it is the fourth part, explaining the Obstacle-Free Abode (li zhang ai zhu chu), which is located in the Ten Dedications (shi hui xiang wei). All that is practiced is for the sake of dedication, so it is named 『Dedication.』 According to the previous simplified eight abodes, the first six abodes are said to be the three grounds, because among these eight abodes, the last two abodes are common to all abodes and do not specifically correspond to any ground. Therefore, the beginning of the later chapters says: 『Now, it is said that the Obstacle-Free Abode has twelve kinds of obstacle countermeasures.』 Among the eighteen abodes, the twelve obstacle countermeasures are combined into the fourth Obstacle-Free Abode. The previous sixteen abodes are the Faith-Practice Ground, divided into four parts. The first two parts each occupy one, combining the two parts into the third part, and combining the remaining twelve parts into the fourth part. Or it is divided into two parts, first explaining the Gathering Abode, and then explaining the remaining three abodes. Because the Paramita Abode article begins by saying 『Zi ci hou, yu zhu chu zhong you wu zhong deng』 (From this point on, in the remaining abodes, there are five kinds, etc.), it combines to explain that the following articles each explain with five meanings. Therefore, it is combined into one section. The first name is Gathering Abode. If explained from a long-term perspective, it is also generating a great mind, long-term expectation of gathering and receiving great Bodhi. If explained from a near perspective, it is gathering and receiving the Dharma after generating the mind, gathering
眾生故。通二解者。發期愿。攝受正法成佛利生。近遠二攝皆在中故。前十八住處中名發心。是種性發心。初．所起行相為名。此名攝者。以當成果及能利眾生。而為名目。文分為二。初別解四心。后總答三問。依天親論。初文為四。初解廣大心即是初住。次所有眾生界施設住施設已者下解第一心即第二住。次如是無量眾生入涅槃已者解第三常心。即次四住。何以故若眾生相命人相相則不名菩薩下。解第四不顛倒心。即后四住。如中卷釋。彌勒天親總科文意。此中別釋。
釋彼所無。初文分二。初解總所有眾生文。與羅什同。單言一切眾生故。后卵生下別解三類。流支重言。所有眾生眾生所攝。大唐本云。所有諸有情。有情攝所攝。初言有情總談也。後言有情者。世間有二。一有情。二器。今有情世間類攝之所攝。不是器世間類攝之所攝。又不佛化眾生。菩薩觀行有五無量。如障廣說。一有情界無量。二法界無量。三世界無量。四所調伏界無量。五調伏方便界無量。今總言所有眾生。在五無量中。初有情界無量有情．攝所攝。是第五調伏方便界無量。此調伏方便界無量。名為能攝。是諸有情之能攝故。為此有情能攝之心所攝者。即所堪化一切有情。初總欲化度。先觀有情。有情無實。唯有諸法。以為自體。彼諸
【現代漢語翻譯】 現代漢語譯本 因為眾生的緣故。如果通達兩種解釋。發起誓願，攝受正法，成就佛果，利益眾生。遠近兩種攝受都包含在其中。前面的十八種住處中稱為發心，是種性發心。最初，所生起的行為相貌作為名稱。這個名稱的攝受，以當能成就佛果以及能夠利益眾生，而作為名稱的目的。文句分為兩部分。首先分別解釋四種心，然後總回答三個問題。依據天親菩薩的《十地經論》，第一部分分為四段。首先解釋廣大心，也就是初住。其次，『所有眾生界施設住施設已者』，解釋第一心，也就是第二住。再次，『如是無量眾生入涅槃已者』，解釋第三常心，也就是接下來的四住。『何以故若眾生相命人相相則不名菩薩下』，解釋第四不顛倒心，也就是後面的四住。如同中卷的解釋。彌勒菩薩和天親菩薩總括文句的意義，這裡分別解釋。
解釋他們所沒有的。第一部分分為兩段。首先解釋總括『所有眾生』的文句，與鳩摩羅什的譯本相同，只說『一切眾生』。然後，『卵生下』分別解釋三類眾生。流支的譯本重複說，『所有眾生眾生所攝』。玄奘的譯本說，『所有諸有情，有情攝所攝』。最初說『有情』是總的談論。後面說『有情』，世間有兩種，一是有情，二是器物。現在有情世間一類所攝的，不是器物世間一類所攝的。又不是佛所教化的眾生。菩薩的觀行有五種無量，如《瑜伽師地論》廣說。一、有情界無量，二、法界無量，三、世界無量，四、所調伏界無量，五、調伏方便界無量。現在總說『所有眾生』，在五種無量中，最初的有情界無量，有情所攝。是第五調伏方便界無量。這個調伏方便界無量，稱為能攝，是所有有情的能攝。為此有情能攝的心所攝的，就是所堪能教化的一切有情。最初總的想要教化度脫，先觀察有情。有情沒有實體，只有諸法，作為自體。那些諸法
【English Translation】 English version It is because of sentient beings. If one understands the two explanations. To generate vows, embrace the True Dharma, achieve Buddhahood, and benefit sentient beings. Both near and far embracing are included within. The previous eighteen abodes are called generating the mind (發心, fa xin), which is the seed nature of generating the mind. Initially, the arising characteristics are taken as the name. This name's embracing takes the eventual achievement of Buddhahood and the ability to benefit sentient beings as the purpose of the name. The text is divided into two parts. First, separately explain the four minds, and then answer the three questions in general. According to Vasubandhu's commentary, the first part is divided into four sections. First, explain the vast mind, which is the first abode. Second, 'All sentient beings' realms, the established abodes, having been established,' explains the first mind, which is the second abode. Third, 'Thus, countless sentient beings enter Nirvana,' explains the third constant mind, which is the subsequent four abodes. 'Why is it that if there is a characteristic of sentient beings, a characteristic of life, a characteristic of person, then it is not called a Bodhisattva,' explains the fourth non-inverted mind, which is the latter four abodes. As explained in the middle volume. Maitreya and Vasubandhu summarize the meaning of the text, and here it is explained separately.
Explaining what they do not have. The first part is divided into two sections. First, explain the general phrase 'all sentient beings,' which is the same as Kumarajiva's translation, only saying 'all sentient beings.' Then, 'born from eggs below' separately explains the three types of sentient beings. The translation of Liu Zhi repeats, 'all sentient beings, those embraced by sentient beings.' Xuanzang's translation says, 'all beings with sentience, those embraced by sentience.' Initially, saying 'sentient beings' is a general discussion. Later, saying 'sentient beings,' there are two types of worlds, one is sentient beings, and the other is objects. Now, those embraced by the category of sentient beings' worlds are not those embraced by the category of objects' worlds. Also, they are not the sentient beings taught by the Buddha. The Bodhisattva's contemplation has five immeasurables, as explained extensively in the Yogacarabhumi-sastra. One, the immeasurable realm of sentient beings; two, the immeasurable realm of Dharma; three, the immeasurable realm of worlds; four, the immeasurable realm of those to be tamed; five, the immeasurable realm of means of taming. Now, generally saying 'all sentient beings,' among the five immeasurables, the initial immeasurable realm of sentient beings is embraced by sentient beings. It is the fifth immeasurable realm of means of taming. This immeasurable realm of means of taming is called the embracer, it is the embracer of all sentient beings. Those embraced by the mind that can embrace these sentient beings are all the sentient beings who can be transformed. Initially, generally wanting to teach and liberate, first observe sentient beings. Sentient beings have no substance, only dharmas, as their own self. Those dharmas
有情必住世界。依彼界處。觀察所化性慾勝解所調伏異。然後應彼設調伏方便。由初有情。數非一故。名為無量。故經總言所有諸有情。乃至最後設調方便。亦復非一。故言所有有情攝所攝。初所有言。貫通下人法。人法即是五無量中初后二種。令初發意當成初觀。故舉初后。以例中三。廣大第一等義皆如玄記說。五無量如章說。恐繁不引。
卵生等者。別顯三類分三。初總標差別。顯前文總。次略舉三別。后配別三。受生依止二義可知。境界別者。無所有處已下乃至欲界中。除住無想天二無心定無心睡眠無心悶絕。此五有情外。余皆有粗境。有明利想。名為有想。顯五位中無六識故不緣境界。皆名無想。在有頂地。極闇劣故。即以無少所有地法。而為境界。不如於前有想地。境界粗顯。心想分明。名非有想。亦不同前五無心位全無心想。名非無想。有少細想。無粗明想。是故雙非。想能取境分齊像貌。對境名想。外道多計為生死因。故偏說想。不名有心心所等舉想。攝余諸非。色蘊色像之身。相狀易知。心以想微隱。故對依止名有色等。不名有心等。死滅為終。生起為始。因初有後無。故依生類。名為卵生等。不名卵死等。此顯初心願意所化。總說一切無不周盡。應依界趣地居止等種種義門分別此三。問何故
【現代漢語翻譯】 現代漢語譯本 有情眾生必定居住在某個世界。依據那個世界的處所，觀察所要教化的眾生，他們的勝解（信解）和所能被調伏的程度各不相同。然後針對他們設定調伏的方便法門。因為最初的有情眾生，數量不是單一的，所以稱為『無量』。因此經文中總說『所有諸有情』。乃至最後設定調伏的方便法門，也不是單一的。所以說『所有有情攝所攝』。最初的『所有』二字，貫通下面的人法。人法就是五無量心中的最初和最後兩種。使最初發心的人能夠成就最初的觀行。所以舉出最初和最後，來比擬中間的三種。廣大、第一等的含義都如玄記所說。五無量如章節所說，恐怕繁瑣，這裡不引用。
『卵生等』，是分別顯示三類眾生，分為三部分。首先總標出差別，顯示前面文句的總括性。其次簡略地舉出三種差別。最後配對這三種差別。受生和依止這兩種含義可以理解。『境界別』，指的是從無所有處以下，乃至欲界之中，除了住在無想天的眾生、處於二無心定（無想定和滅盡定）的眾生、無心睡眠的眾生、無心悶絕的眾生這五種有情之外，其餘的都有粗顯的境界，有明利的想法，稱為『有想』。顯示這五種狀態中沒有六識，所以不緣取境界，都稱為『無想』。在有頂地（非想非非想處），因為極其昏暗低劣，就以無所有處的法作為境界，不如前面的有想地，境界粗顯，心想分明，稱為『非有想』。也不同於前面的五種無心狀態，完全沒有心想，稱為『非無想』。有少許細微的想法，沒有粗顯明瞭的想法，所以稱為『雙非』。想能夠取境的分齊和像貌，對境而生名為想。外道大多認為想是生死的原因，所以偏重說『想』。不說『有心』、『心所』等，舉出『想』，就涵蓋了其餘的『非』。色蘊所包含的色像之身，相狀容易知曉。心以想為代表，微細隱蔽，所以針對依止處而說『有色』等，不說『有心』等。以死亡滅盡為終結，以生起為開始。因為先有生，後有死，所以依據生類，稱為『卵生等』，不說『卵死』等。這顯示了初心願意所教化的眾生，總說一切沒有不周遍窮盡的。應當依據界、趣、地、居止等等各種義門來分別這三種眾生。問：為什麼……
【English Translation】 English version Sentient beings must reside in a world. Based on the location of that world, observe the beings to be taught, their adhimukti (conviction) and the degree to which they can be tamed differ. Then, set up methods of taming appropriate to them. Because the number of initial sentient beings is not singular, it is called 'immeasurable'. Therefore, the sutra generally says 'all sentient beings'. Even the final setting up of methods of taming is not singular. Therefore, it says 'all sentient beings, those included and those to be included'. The initial word 'all' connects the following pudgala-dharma. Pudgala-dharma is the first and last of the five immeasurables. It enables the initial aspiration to accomplish the initial contemplation. Therefore, the first and last are mentioned to exemplify the three in the middle. The meanings of vast, foremost, etc., are all as explained in the profound notes. The five immeasurables are as explained in the chapter; fearing prolixity, they are not quoted here.
'Egg-born, etc.' separately reveals three categories, divided into three parts. First, it generally marks the differences, showing the generality of the preceding text. Second, it briefly lists three differences. Finally, it matches these three differences separately. The two meanings of birth and reliance are understandable. 'Difference in realm' refers to from the Realm of Nothingness downwards, up to the Desire Realm. Except for beings residing in the Heaven of Non-Perception, beings in the two non-mind samadhis (cessation and non-perception), beings in mindless sleep, and beings in mindless fainting, the rest all have coarse realms and clear thoughts, called 'having thought'. It shows that in these five states, there are no six consciousnesses, so they do not cognize realms and are all called 'without thought'. In the Peak of Existence (Neither Perception Nor Non-Perception), because it is extremely dark and inferior, it takes the dharma of the Realm of Nothingness as its realm, unlike the preceding realm of 'having thought', where the realm is coarse and obvious, and thoughts are clear, called 'neither having thought'. It is also different from the preceding five mindless states, where there are no thoughts at all, called 'neither without thought'. There are a few subtle thoughts, but no coarse and clear thoughts, so it is called 'both not'. Thought can grasp the boundaries and appearances of objects; arising in relation to objects is called thought. Outsiders mostly consider thought to be the cause of birth and death, so they emphasize 'thought'. Not mentioning 'having mind', 'mental factors', etc., mentioning 'thought' encompasses the rest of the 'not'. The body of form and appearance contained in the rupa-skandha is easy to know. The mind, represented by thought, is subtle and hidden, so in relation to the place of reliance, it is called 'having form', etc., not 'having mind', etc. Taking death and extinction as the end, and arising as the beginning. Because there is first birth and then death, based on the types of birth, it is called 'egg-born, etc.', not 'egg-death', etc. This shows that the initial aspiration is to teach and transform beings, generally speaking, nothing is not completely exhausted. One should distinguish these three types of beings based on various meanings such as realm, destination, ground, dwelling, etc. Question: Why...
不明界趣所化。但明此三答受生通五蘊。總也。依止於五蘊中色非色蘊。以辨差別。境界復依四非色蘊。能有境界。而顯差別。從粗至細。展轉而談。亦顯界趣。在於中矣。欲令捨生死而得涅槃。故說受生。欲令舍無常色等得常色等。故說依止。欲令斷除分別因故。故說境界。心想為分別因故。斷此疑想。成無分別智。又外道說想為生死之因。無想為涅槃之果。今說彼俱生死可度。更不說余。故論說言。受生依止境界所攝。問依勝鬘經及瑜伽三十七。有四所化。謂三乘眾及無種姓。或依楞伽。說五乘等。此中言總亦攝法盡。何故次須言。我皆令入無餘涅槃。無餘涅槃三乘眾入。非第四故。其勝鬘云。無聞非法眾生以人天善根而成就之。善戒經菩薩地亦爾。豈無種性亦入涅槃。經皆令作佛者。說一乘一道皆得作佛。應解佛意。答有三解。一解。若久學行。識知根性。于無種姓人天善化。勝鬘經文云。若初學行。未識根性。但總髮意皆令入滅。此經文是亦不想違。二解。望其願意。皆令入滅。此經文是。據實而論有無姓者人天善根成不得入滅。彼等經是。三解。彼別此總。理不相違。
解第二段第一心中分二。初解所有眾生界眾生所攝文。后解皆令入無餘涅槃。總中羅什全無。流支云。所有眾生界眾生所攝。此論云
【現代漢語翻譯】 現代漢語譯本：不明瞭界和趣所教化的對象是什麼。這裡只是說明這三種（受生、依止、境界）都包含五蘊。總的來說，是這樣。然後，爲了區分，就依據五蘊中的色蘊和非色蘊。境界又依據四種非色蘊，才能有境界，從而顯示出差別。從粗到細，層層展開來說，也顯示了界和趣就在其中了。想要讓眾生捨棄生死而得到涅槃，所以說『受生』。想要讓眾生捨棄無常的色等，得到常的色等，所以說『依止』。想要讓眾生斷除分別的因，所以說『境界』。因為心想是分別的因，所以斷除這種疑慮和想法，就能成就無分別智。另外，外道認為想是生死的因，無想是涅槃的果。現在說這兩種（有想和無想）都可以度過生死，不再說其他的了。所以論中說，受生、依止、境界所包含的。問：依據《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）和《瑜伽師地論》（Yogācārabhūmi-śāstra）第三十七卷，有四種所化對象，即三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的眾生和無種姓（agotraka）。或者依據《楞伽經》（Laṅkāvatāra Sūtra），說有五乘等。這裡說『總』，也包含了所有的法。為什麼還要說『我皆令入無餘涅槃』（nirupadhisesa-nirvana）？無餘涅槃是三乘眾生才能進入的，不是第四種（無種姓）能進入的。而且《勝鬘經》說，沒有聽聞佛法的眾生，以人天善根來成就他們。《善戒經》（Upāyakauśalya-sūtra）菩薩地也是這樣。難道無種姓也能進入涅槃嗎？經中都說要讓眾生作佛，說一乘（ekayāna）一道（ekamārga）都能作佛，應該理解佛的本意。答：有三種解釋。第一種解釋，如果長期學習修行，認識到眾生的根性，就用人天善法來教化無種姓。《勝鬘經》的經文說，如果是初學修行，還不認識眾生的根性，就總的讓他們發願進入涅槃。這個經文和這個（問題中的經文）也不想違背。第二種解釋，從他們的願望來說，都讓他們進入涅槃。這個經文是這樣說的。但從實際情況來說，有無種姓的人，即使成就了人天善根，也不能進入涅槃。那些經是這樣說的。第三種解釋，那些經是分別來說的，這個經是總的來說的，道理上不相違背。 解釋第二段第一心中的兩部分。首先解釋『所有眾生界眾生所攝』的文句，然後解釋『皆令入無餘涅槃』。總的來說，鳩摩羅什（Kumārajīva）的譯本完全沒有（後半句），菩提流支（Bodhiruci）的譯本說『所有眾生界眾生所攝』，這個論中說。
【English Translation】 English version: It is unclear what the objects of transformation are in terms of realms and destinies. Here, it is only explained that these three (birth, reliance, and realm) encompass the five skandhas (pañca-skandha). Generally speaking, that is the case. Then, to differentiate, it relies on the rūpa-skandha (form aggregate) and arūpa-skandha (formless aggregate) within the five skandhas. The realm further relies on the four arūpa-skandhas to have a realm, thereby showing the difference. From coarse to fine, unfolding layer by layer, it also shows that the realms and destinies are within it. Wanting to have sentient beings abandon birth and death and attain nirvana (nirvāṇa), therefore it says 'birth'. Wanting to have sentient beings abandon impermanent forms, etc., and attain permanent forms, etc., therefore it says 'reliance'. Wanting to have sentient beings cut off the cause of discrimination, therefore it says 'realm'. Because thought is the cause of discrimination, cutting off this doubt and thought can achieve non-discriminating wisdom. In addition, externalists say that thought is the cause of birth and death, and non-thought is the result of nirvana. Now it is said that both of these (with thought and without thought) can cross over birth and death, and nothing else is said. Therefore, the treatise says that birth, reliance, and realm are encompassed. Question: According to the Śrīmālādevī Siṃhanāda Sūtra and the Yogācārabhūmi-śāstra, volume 37, there are four types of beings to be transformed, namely the beings of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and those without the seed of enlightenment (agotraka). Or according to the Laṅkāvatāra Sūtra, it speaks of the five vehicles, etc. Here it says 'general', which also includes all dharmas. Why is it necessary to say 'I will cause them all to enter nirupadhisesa-nirvana (nirupadhisesa-nirvāṇa)'? Nirupadhisesa-nirvana is only entered by beings of the three vehicles, not by the fourth type (agotraka). Moreover, the Śrīmālādevī Sūtra says that beings who have not heard the Dharma are accomplished with the roots of goodness of humans and devas. The Upāyakauśalya-sūtra, Bodhisattva-bhūmi, is also like this. Can those without the seed of enlightenment also enter nirvana? The sutras all say to make sentient beings Buddhas, saying that the one vehicle (ekayāna) and one path (ekamārga) can all become Buddhas, and the Buddha's intention should be understood. Answer: There are three explanations. The first explanation is that if one has studied and practiced for a long time and recognizes the nature of beings, one uses the good dharmas of humans and devas to transform those without the seed of enlightenment. The text of the Śrīmālādevī Sūtra says that if one is a beginner in study and practice and does not yet recognize the nature of beings, one generally makes them vow to enter nirvana. This sutra text does not want to contradict this (the text in question). The second explanation is that, from their wishes, they are all made to enter nirvana. This sutra text says so. But in reality, there are those without the seed of enlightenment who cannot enter nirvana even if they have accomplished the good roots of humans and devas. Those sutras say so. The third explanation is that those sutras speak separately, and this sutra speaks generally, and the principles do not contradict each other. Explaining the two parts of the first thought in the second section. First, explain the sentence 'all sentient beings included in the realm of sentient beings', and then explain 'cause them all to enter nirupadhisesa-nirvana'. In general, Kumārajīva's translation completely lacks (the second half of the sentence), and Bodhiruci's translation says 'all sentient beings included in the realm of sentient beings', and this treatise says.
。所有眾生界。施設住施設已。與能斷同。能斷云。乃至有情界施設所施設。此中意說。外道尼干說。草木皆悉有命。佛則不爾。於五無量中。彼初說有情界無量是也。此中施設者名也。能詮之名。或名為想。因想起故。或名無體。但是心想之所意解。能起于想。故名為想。或名施設。法本無名。名者皆是假所施設。施設不稱法體。非但名。是法上施設。亦是世尊為異外道說草木等以為眾生。唯說若有內五蘊者以為有情。能施設者佛也。正施設體名所施設。有情之體皆欲度之。非度外道所說有情諸草木等亦欲令其入涅槃也。是此中意。論云。謂上種種等者。謂上所說三類差別。種種體相在眾生界。為世尊施設有情之名。所辨施。以為有情體者。總牒上來所說眾生。
下期化度我皆令入無餘涅槃分三。初解何故不願與余法而愿與涅槃。次解卵生濕生等愿得涅槃義。后解唯設令入無餘不說令入余義。初文問云。何故愿此樂果體通世間出世間。何故不願與世樂果。出世有二。一菩提。二涅槃。何故不願與菩提果。善戒經第一及菩薩地說。發菩提心。愿令眾生得大涅槃及如來智。何故此中唯愿與涅槃。依初解。問何故唯愿與此涅槃。不可得義。而不願與世間之樂可得之果。依第二解。問何故唯愿與此涅槃。而不願與當菩
【現代漢語翻譯】 現代漢語譯本：所有眾生界（一切有情眾生的範圍），施設住（安立）施設已（之後），與能斷（指佛陀的智慧）相同。能斷說：『乃至有情界施設所施設（直到有情眾生存在的地方都進行教化）』。這裡的意思是說，外道尼乾子（印度古代一個苦行教派）說草木都有生命，佛陀則不這樣認為。在五無量（五種無量的慈悲心）中，他們最初說有情界無量就是這個意思。這裡說的『施設』是名稱，能詮釋的名稱，或者叫做『想』，因為因想起而得名。或者說它沒有實體，只是心中所想的意念理解，能夠引起想法，所以叫做『想』。或者叫做『施設』，法（佛法）本身沒有名稱，名稱都是假借施設的。施設並不完全符合法的本體，不僅僅是名稱，也是在法上的一種施設。這也是世尊爲了區別外道，才說草木等是眾生。只說有內在五蘊（色、受、想、行、識）的才是有情。能施設的是佛陀，真正施設的本體叫做所施設，有情的本體都是佛陀想要度化的對象。不僅僅是度化外道所說的有情，如草木等，也希望它們能夠進入涅槃。這就是其中的含義。論中說：『所謂上面種種等』，指的是上面所說的三種差別，種種體相存在於眾生界，世尊施設了有情這個名稱，所辨別的施設，作為有情的本體，總括了上面所說的眾生。 現代漢語譯本：下面解釋『期化度我皆令入無餘涅槃』，分為三部分。首先解釋為什麼只願意給予涅槃，而不願意給予其他法。其次解釋卵生、濕生等眾生希望得到涅槃的意義。最後解釋只說令入無餘涅槃，而不說令入其他涅槃的意義。第一部分提問：為什麼只願意給予這種樂果（快樂的結果），這種樂果的本體貫通世間和出世間。為什麼不願意給予世間的快樂果報？出世間的果報有兩種，一是菩提（覺悟），二是涅槃（寂滅）。為什麼不願意給予菩提果？《善戒經》第一卷和《菩薩地持經》中說，發菩提心，愿令眾生得到大涅槃和如來智慧。為什麼這裡只願意給予涅槃？按照第一種解釋，提問：為什麼只願意給予這種涅槃，這種不可得的意義，而不願意給予世間的快樂這種可以得到的果報？按照第二種解釋，提問：為什麼只願意給予這種涅槃，而不願意給予當來菩提（未來的覺悟）？
【English Translation】 English version: All realms of sentient beings, having established and dwelt in (them), are the same as the 'able to sever' (referring to the wisdom of the Buddha). 'Able to sever' says: 'Even to the extent that sentient beings exist, teaching is established and implemented.' The intention here is to say that the heretic Nigantha (an ancient Indian ascetic sect) claimed that plants and trees all have life, but the Buddha does not hold this view. Among the five immeasurables (five kinds of immeasurable compassion), their initial claim that the immeasurability of the realm of sentient beings is what this refers to. Here, 'establishment' is a name, a name that can explain, or it is called 'thought,' because it is named due to arising thought. Or it is said to have no substance, but is merely a mental conception and understanding, capable of arousing thoughts, hence it is called 'thought.' Or it is called 'establishment,' the Dharma (Buddha's teachings) itself has no name, names are all provisionally established. Establishment does not fully conform to the essence of the Dharma, it is not just a name, but also an establishment upon the Dharma. This is also why the World Honored One, to differentiate from heretics, said that plants and trees are sentient beings. Only those with the inner five aggregates (form, feeling, perception, volition, consciousness) are considered sentient beings. The one who can establish is the Buddha, the true essence of establishment is called what is established, the essence of sentient beings are all objects that the Buddha wishes to liberate. Not only liberating the sentient beings mentioned by heretics, such as plants and trees, but also hoping that they can enter Nirvana. This is the meaning within it. The treatise says: 'What is meant by the various kinds above,' refers to the three kinds of differences mentioned above, various forms and characteristics exist in the realm of sentient beings, the World Honored One established the name of sentient beings, the establishment that is distinguished, as the essence of sentient beings, encompassing all the sentient beings mentioned above. English version: Below, the explanation of 'I aspire to transform and liberate them all, causing them to enter Nirvana without remainder' is divided into three parts. First, explain why one is only willing to give Nirvana, and not willing to give other Dharmas. Second, explain the meaning of beings born from eggs, moisture, etc., hoping to attain Nirvana. Finally, explain why it is only said to cause entry into Nirvana without remainder, and not said to cause entry into other Nirvanas. The first part asks: Why is one only willing to give this fruit of happiness, the essence of which pervades both the mundane and supramundane realms. Why is one not willing to give worldly fruits of happiness? There are two kinds of supramundane fruits, one is Bodhi (enlightenment), and the other is Nirvana (extinction). Why is one not willing to give the fruit of Bodhi? The first volume of the Śīla Saṃgraha Sūtra and the Bodhisattvabhūmi say, generate the mind of Bodhi, wishing to cause sentient beings to attain great Nirvana and the wisdom of the Tathagata. Why is one only willing to give Nirvana here? According to the first explanation, ask: Why is one only willing to give this Nirvana, this meaning of unobtainability, and not willing to give worldly happiness, this obtainable fruit? According to the second explanation, ask: Why is one only willing to give this Nirvana, and not willing to give future Bodhi (future enlightenment)?
提果。其不可得義。是答之文攝。依初問解答云。生所攝故無過。以皆是生故者。前說四生。而生有死。以生為苦。滅生為樂。世間樂果。增生不滅。涅槃滅生。故愿與之。故言生所攝故無過。以所度者皆是生攝故。與違生涅槃樂果。依第二問解答者。以菩提者不可得義。二乘定．性不可得菩提。一切種智故。然依所度化者。皆生所攝。故與涅槃。皆是生故為滅其生。與涅槃樂。同華嚴經初發心願言樂普令入涅槃故。非三乘者。皆得菩提故。不說與非一切生皆悉得入無餘涅槃。此中說者。如前已解。又解。雖菩提智非皆可得。瑜伽初願。一意樂普廣。二由未解故。發願與之。此文據實故不說與。更有別解。至下當知。
如所說卵生等者下解第二卵濕生等得涅槃義。謂有難言。四生之內。胎化二生人天所攝。可有令得入涅槃義。濕生卵生多分鬼畜。云何能令入涅槃也。境界三中。有想一種可令入涅槃。既住無想及非有想非無想天。云何皆入涅槃也。依彼身現身入聖涅槃義。皆悉不得。故為此問。非是餘地先已入聖。後生有頂。不能入涅槃。若依此文。不作此解。即生有頂。無入涅槃者。便與一切聖教相違。又言等者。于依止二。現住有色少分。可令入涅槃。現住無色少分。云何亦令入涅槃也。有色中地獄等。不能
【現代漢語翻譯】 現代漢語譯本：提果（Tiguo，梵文，意為『提出結果』）。其不可得的意義，是回答之文所包含的。依照最初的提問解答說，『因為都屬於生所攝，所以沒有過失，因為一切都是生』。前面說了四生（sheng，指卵生、胎生、濕生、化生），而生有死，以生為苦，滅生為樂。世間的快樂果報，增長生而不滅生，涅槃（Nirvana，佛教術語，指解脫）是滅生。所以願意給予他們涅槃，所以說『因為都屬於生所攝，所以沒有過失』，因為所要度化的人都屬於生所攝。給予違背生的涅槃快樂果報。依照第二個提問解答說，因為菩提（Bodhi，佛教術語，指覺悟）是不可得的意義。二乘（指聲聞乘和緣覺乘）的定和自性不可得菩提，因為菩提是一切種智。然而依照所要度化的人，都屬於生所攝，所以給予涅槃，因為一切都是生，爲了滅除他們的生，給予涅槃的快樂。如同《華嚴經》最初發心願言『愿普遍令眾生進入涅槃』。不是三乘（指聲聞乘、緣覺乘和菩薩乘）的人，都能得到菩提，所以不說給予，因為不是一切眾生都能進入無餘涅槃。這裡所說的，如前面已經解釋的。又解釋說，雖然菩提智慧不是都能得到，瑜伽（Yoga，意為『相應』）最初的願望，一是意樂普遍廣大，二是由於未解，所以發願給予。此文根據事實，所以不說給予。還有別的解釋，到下面應當知道。 如所說的卵生等，下面解釋第二種卵生、濕生等得到涅槃的意義。有人提出疑問說，四生之內，胎生和化生兩種是人天所攝，可以讓他們進入涅槃。濕生和卵生大部分是鬼畜，怎麼能讓他們進入涅槃呢？境界三中，有想一種可以讓他們進入涅槃。既然住在無想以及非有想非無想天，怎麼都能進入涅槃呢？依照他們的身體，現身進入聖涅槃的意義，都是不可能的。所以為此提問。不是在其他地方先已進入聖位，後生到有頂天，就不能進入涅槃。如果依照此文，不作此解釋，那麼生到有頂天，就沒有能進入涅槃的，便與一切聖教相違背。又說『等』，對於依止二，現住有色少部分，可以讓他們進入涅槃，現住無色少部分，怎麼也能讓他們進入涅槃呢？有色中地獄等，不能。
【English Translation】 English version: Tiguo (提果, Sanskrit, meaning 'presenting the result'). Its meaning of unobtainability is encompassed in the answering text. According to the answer to the initial question, 'Because all are encompassed by birth, there is no fault, because all are birth.' Previously, the four births (sheng, referring to oviparous, viviparous, moisture-born, and metamorphic) were mentioned, and birth has death, taking birth as suffering and extinguishing birth as joy. The worldly joyful karmic results increase birth without extinguishing it; Nirvana (涅槃, Buddhist term, referring to liberation) is the extinguishing of birth. Therefore, one wishes to grant them Nirvana, hence the saying 'Because all are encompassed by birth, there is no fault,' because those to be delivered are all encompassed by birth. Granting the joyful karmic result of Nirvana that contradicts birth. According to the answer to the second question, because Bodhi (菩提, Buddhist term, referring to enlightenment) is the meaning of unobtainability. The fixedness and nature of the Two Vehicles (referring to the Hearer Vehicle and the Solitary Realizer Vehicle) cannot obtain Bodhi, because Bodhi is omniscient wisdom. However, according to those to be delivered and transformed, all are encompassed by birth, so Nirvana is granted, because all are birth, in order to extinguish their birth, granting the joy of Nirvana. It is like the initial aspiration in the Avatamsaka Sutra, 'May all beings universally enter Nirvana.' Those who are not of the Three Vehicles (referring to the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle) can all attain Bodhi, so it is not said to grant it, because not all beings can enter remainderless Nirvana. What is said here has been explained previously. It is also explained that although Bodhi wisdom is not all obtainable, the initial aspiration of Yoga (意為『相應』) has two aspects: first, the intention is universally vast; second, due to not understanding, the aspiration to grant it is made. This text is based on reality, so it does not say to grant it. There are other explanations, which will be known below. Regarding what is said about oviparous beings, etc., the following explains the meaning of the second type, oviparous, moisture-born, etc., attaining Nirvana. Someone raises the question, 'Within the four births, the viviparous and metamorphic births are encompassed by humans and gods, so it is possible to allow them to enter Nirvana. The moisture-born and oviparous births are mostly ghosts and animals, how can they be allowed to enter Nirvana? Among the three realms, the realm of thought is one that can allow them to enter Nirvana. Since they dwell in the realm of non-thought and the realm of neither thought nor non-thought, how can they all enter Nirvana? According to their bodies, the meaning of manifesting the body and entering holy Nirvana is all impossible.' Therefore, this question is asked. It is not that those who have already entered the holy position in other places and are later born in the Peak of Existence cannot enter Nirvana. If according to this text, this explanation is not made, then those born in the Peak of Existence will have no one who can enter Nirvana, which would contradict all holy teachings. Also, the word 'etc.' refers to the two dependencies, those currently dwelling in the realm of form, a small portion of whom can be allowed to enter Nirvana, and those currently dwelling in the realm of formlessness, how can a small portion of them also be allowed to enter Nirvana? Among those in the realm of form, hells, etc., cannot.
入涅槃故。一一義中。皆應疏失。初問意言。如此亦有無性有情不入涅槃。此問略無。以宜聞有。不宜聞無。又初發心宜聞總有。不宜聞別無。故略不問。又彼義謂決定不得。故不須問。答有三義。隨應料簡。八難處生。待時而濟出難。根熟必化之故。如小山比丘鴿鬘比丘頂生王等。卵濕二生皆亦可化。此中據總以為問也。答中以有彼類可化之者。但約難處決定為答。
何故說無餘涅槃界等者下解皆令入無餘涅槃義有二。初問。次答。前問可知。何故不總言得一切涅槃。而但言無餘耶。然涅槃義諸教不同。涅槃經說。具足四德大般涅槃。大般涅槃具常樂我凈四勝德故。攝論但說。一無住處涅槃。又說二聲聞之人以小涅槃而般涅槃。大乘之人以大涅槃而般涅槃。十地論說二。謂同相別相。勝鬘說二。有餘無餘。金光明說三。有餘無餘及無住處涅槃。又說四。自性凈方便凈有餘無餘。唯識舊梁攝論說四。自性凈無住有餘及無餘涅槃。又說三事具足。入大涅槃。具足三事。非是三個涅槃。涅槃亦非三種。體成一涅槃。此中但簡世間六行所得彼分涅槃及有餘涅槃。不簡自性。簡中有四。一但簡彼分涅槃非擇滅者。二但簡有餘涅槃擇滅少分。三自以宿業下雙簡前二涅槃。四如是涅槃等下結釋簡不說二涅槃因。初中但總言得
【現代漢語翻譯】 現代漢語譯本：因為要進入涅槃的緣故，在每一個義理中，都應該避免疏漏和缺失。最初的提問意在說明，像這樣也有無自性的有情不能進入涅槃嗎？這個提問有些省略，因為適宜聽聞『有』，不適宜聽聞『無』。而且，初發心的人適宜聽聞總體的『有』，不適宜聽聞個別的『無』，所以省略了不問。而且，那個義理是指決定不能，所以不需要提問。回答有三種含義，根據情況加以選擇。生於八難之處的有情，等待時機成熟就能脫離困境。根機成熟的必定會被教化，例如小山比丘、鴿鬘比丘、頂生王等。卵生和濕生也都可以被教化。這裡是根據總體情況來提問的。回答中因為有那類可以被教化的人，但只是根據難處來決定回答。
『為何說無餘涅槃界等』以下解釋都令進入無餘涅槃的含義，分為兩個部分。首先是提問，然後是回答。前面的提問可以理解，為何不總說得到一切涅槃，而只說無餘涅槃呢？然而，關於涅槃的含義，各個教派的說法不同。《涅槃經》說，具足四德的大般涅槃。大般涅槃具足常、樂、我、凈四種殊勝功德。《攝大乘論》只說一種無住處涅槃。又說二乘（聲聞）之人以小涅槃而般涅槃，大乘之人以大涅槃而般涅槃。《十地經論》說兩種，即同相和別相。《勝鬘經》說兩種，有餘涅槃和無餘涅槃。《金光明經》說三種，有餘涅槃、無餘涅槃以及無住處涅槃。又說四種，自性凈、方便凈、有餘涅槃、無餘涅槃。《唯識論》（舊譯梁譯本）和《攝大乘論》說四種，自性凈、無住處涅槃、有餘涅槃以及無餘涅槃。又說具足三事，進入大涅槃。具足三事，並非是三個涅槃，涅槃也不是三種，本體是一個涅槃。這裡只是簡別世間六行所得的彼分涅槃和有餘涅槃，不簡別自性。簡別中有四種情況：一是隻簡別彼分涅槃，不是擇滅；二是隻簡別有餘涅槃，是擇滅的少分；三是從『自以宿業』開始，同時簡別前兩種涅槃；四是從『如是涅槃等』開始，總結解釋不說明兩種涅槃的原因。最初的情況是隻總說得到。
【English Translation】 English version: Because of entering Nirvana, in each and every meaning, one should avoid omissions and deficiencies. The initial question intends to clarify, are there sentient beings without self-nature who cannot enter Nirvana? This question is somewhat abbreviated, as it is appropriate to hear about 'existence' and not appropriate to hear about 'non-existence'. Moreover, for those who have just initiated their minds, it is appropriate to hear about the overall 'existence' and not appropriate to hear about individual 'non-existence', so it is omitted. Furthermore, that meaning refers to a definite impossibility, so there is no need to ask. The answer has three meanings, to be selected according to the situation. Sentient beings born in the eight difficult realms (八難處, bā nán chù, eight unfavorable conditions for practicing Dharma) can escape difficulties when the time is ripe. Those with mature roots will definitely be transformed, such as the Little Mountain Bhikshu, Pigeon Garland Bhikshu, Top-Born King, etc. Those born from eggs and moisture can also be transformed. Here, the question is based on the overall situation. The answer is based on the fact that there are those who can be transformed, but it is determined by the difficult circumstances.
The following explanation of 'Why speak of the realm of Nirvanas without remainder, etc.' aims to clarify the meaning of entering Nirvana without remainder, divided into two parts. First is the question, then the answer. The previous question can be understood: Why not say that one attains all Nirvanas, but only Nirvana without remainder? However, the meaning of Nirvana differs among various schools. The Nirvana Sutra says that the Great Parinirvana (大般涅槃, dà bān niè pán) is complete with the four virtues. The Great Parinirvana possesses the four excellent qualities of permanence, bliss, self, and purity. The Mahāyānasaṃgraha only speaks of one non-abiding Nirvana. It also says that those of the Two Vehicles (聲聞, shēng wén, Śrāvakas) attain Parinirvana with small Nirvana, while those of the Mahayana attain Parinirvana with great Nirvana. The Daśabhūmika-sūtra speaks of two types, namely similar and different aspects. The Śrīmālādevī Siṃhanāda Sūtra speaks of two types, Nirvana with remainder and Nirvana without remainder. The Suvarṇaprabhāsa Sūtra speaks of three types, Nirvana with remainder, Nirvana without remainder, and non-abiding Nirvana. It also speaks of four types: self-nature purity, expedient purity, Nirvana with remainder, and Nirvana without remainder. The Vijñaptimātratāsiddhi (old Liang translation) and the Mahāyānasaṃgraha speak of four types: self-nature purity, non-abiding Nirvana, Nirvana with remainder, and Nirvana without remainder. It also says that one enters Great Nirvana by possessing three things. Possessing three things does not mean there are three Nirvanas, and Nirvana is not of three types; the essence is one Nirvana. Here, it only distinguishes the partial Nirvana and Nirvana with remainder obtained through the six worldly practices, without distinguishing self-nature. There are four types of distinctions: first, it only distinguishes the partial Nirvana, which is not cessation through discernment (擇滅, zé miè); second, it only distinguishes Nirvana with remainder, which is a small part of cessation through discernment; third, starting from 'because of past karma', it simultaneously distinguishes the first two types of Nirvana; fourth, starting from 'such Nirvana, etc.', it summarizes and explains the reason for not explaining the two types of Nirvana. The initial situation is that it only speaks of attainment in general.
涅槃。與佛所說凡夫外道所得世間六行伏或所得非擇滅攝彼分涅槃。不異言中濫故。彼是五果中士用果。丈伕力得故。非離系果。體因所得。無佛亦得。由非究竟。故不願與此。彼分涅槃。亦名方便涅槃。行世間方便因之所得故。無餘不爾 下第二簡不說有餘涅槃。前問可知。次答云。彼共果故。彼有餘涅槃。有苦所依。身無苦所。依身皆共得之。雖解脫果非如無餘。三乘聖人要無苦依。方始能得不共之果。是故偏說令入無餘第三雙簡不說前二涅槃中。自以宿業。又值佛說而得果故。以二因解不說方便涅槃所以。又非一向故。以一因緣。解不說有餘涅槃之所由。謂世間得彼分涅槃。不但丈伕力果而非究竟。亦由宿業。數習為因。而得現入。如劫壞時任運而得。又如下地。曾習次上地定。退生次下地。生已彼下地。由宿習力。任運漸習上定現前。豈無餘滅亦宿業得。其無餘涅槃要由外緣聞法力等。值佛說得。不同彼分方便涅槃不待佛說方便而得。又無餘涅槃一得已后。圓滿安樂。更無微苦。其有餘涅槃。惑業雖盡。苦依未除。而非一向果。身苦有餘故。故但說無餘。不說二涅槃。此通三乘二涅槃義。若依佛位。有漏身智無名無餘依涅槃。無漏身智在名為有餘滅。便無是義。上來已說不說彼分有餘所由。細料簡者。由度三
【現代漢語翻譯】 現代漢語譯本 涅槃（Nirvana，指解脫的境界）。與佛陀所說的凡夫外道通過世間六行（指佈施、持戒、忍辱、精進、禪定、智慧）的伏惑或通過非擇滅（Visesa-nirodha，指通過修行斷除煩惱）所獲得的世間涅槃不同。因為如果相同，就顯得過於籠統。那種涅槃是五果（指異熟果、士用果、離系果、增上果、士用果）中的士用果（Purusa-kara-phala，指通過努力獲得的果報），是依靠丈夫（指修行者）的力量獲得的。不是離系果（Visamyoga-phala，指通過斷除煩惱獲得的解脫果），因為它是通過自身（體因）獲得的，即使沒有佛陀也能獲得。因為它不是究竟的，所以不願與此（指真正的涅槃）相提並論。那種世間涅槃也叫做方便涅槃（Upaya-nirvana），是通過世間的方便因獲得的。而無餘涅槃（Anupadhisesa-nirvana，指沒有煩惱殘餘的涅槃）不是這樣。 下面第二點，簡要說明為什麼不說有餘涅槃（Sopadhisesa-nirvana，指還有煩惱殘餘的涅槃）。前面的問題已經可以知道答案了。接下來的回答是：因為那是有餘涅槃的共同果報。有餘涅槃還有痛苦所依賴的身體，而無餘涅槃沒有痛苦所依賴的身體，這些都是共同獲得的。雖然是解脫的果報，但不如無餘涅槃。三乘（指聲聞乘、緣覺乘、菩薩乘）的聖人必須沒有痛苦的依賴，才能獲得不共的果報。所以偏重說無餘涅槃，是爲了引導眾生進入無餘涅槃。 第三點，同時簡要說明為什麼不說前面兩種涅槃。因為自己過去的業力，又遇到佛陀說法而獲得果報。用兩個原因解釋為什麼不說方便涅槃。又不是一概而論，用一個因緣解釋為什麼不說有餘涅槃的原因。世間獲得那種世間涅槃，不僅僅是丈夫努力的結果，也不是究竟的，也是因為過去的業力，多次串習作為原因，而得以顯現進入，如同劫末世界壞滅時自然而然地獲得。又如下地（指欲界、色界、無色界）曾經修習過上地（指色界、無色界）的禪定，退生到下地，生到那個下地后，由於過去串習的力量，自然而然地逐漸修習上地的禪定而顯現。難道無餘涅槃也是通過宿業獲得的嗎？無餘涅槃必須通過外緣，如聽聞佛法等力量，遇到佛陀說法才能獲得，不同於那種世間涅槃，不依賴佛陀說法也能通過方便而獲得。 而且無餘涅槃一旦獲得之後，就圓滿安樂，再也沒有絲毫痛苦。而有餘涅槃，雖然煩惱和業力已經斷盡，但痛苦的依賴還沒有消除，所以不是一概而論的果報，因為身體的痛苦還有殘餘。所以只說無餘涅槃，不說兩種涅槃。這適用於三乘的兩種涅槃的含義。如果依據佛的果位，有漏的身智稱為無餘依涅槃（nirvana with remainder），無漏的身智存在稱為有餘滅（nirvana with remainder），就沒有這個意義了。上面已經說了不說世間涅槃和有餘涅槃的原因。仔細考察，是因為度過三界。
【English Translation】 English version Nirvana (the state of liberation). It is different from the mundane Nirvana attained by ordinary people and non-Buddhists through the six worldly practices (dana, sila, ksanti, virya, dhyana, prajna) to subdue afflictions or through Visesa-nirodha (cessation through discernment), which is a type of Nirvana achieved through practice. Because if they were the same, it would be too general. That kind of Nirvana is the Purusa-kara-phala (fruit of effort) among the five fruits (Vipaka-phala, Purusa-kara-phala, Visamyoga-phala, Adhipati-phala, Nisyanda-phala), which is obtained through the power of the 'husband' (the practitioner). It is not Visamyoga-phala (fruit of separation), because it is obtained through one's own efforts (intrinsic cause), and can be obtained even without a Buddha. Because it is not ultimate, it is not desirable to compare it with this (true Nirvana). That mundane Nirvana is also called Upaya-nirvana (Nirvana of means), which is obtained through worldly expedient causes. Anupadhisesa-nirvana (Nirvana without remainder) is not like this. The second point below briefly explains why Sopadhisesa-nirvana (Nirvana with remainder) is not mentioned. The answer can be known from the previous question. The following answer is: because that is the common result of Sopadhisesa-nirvana. Sopadhisesa-nirvana still has a body on which suffering depends, while Anupadhisesa-nirvana does not have a body on which suffering depends; these are commonly obtained. Although it is the fruit of liberation, it is not as good as Anupadhisesa-nirvana. The saints of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) must be free from the dependence on suffering in order to obtain the uncommon fruit. Therefore, the emphasis is on Anupadhisesa-nirvana in order to guide sentient beings into Anupadhisesa-nirvana. The third point simultaneously briefly explains why the previous two types of Nirvana are not mentioned. Because of one's past karma and encountering the Buddha's teachings, one obtains the fruit. Two reasons are used to explain why Upaya-nirvana is not mentioned. And it is not a general rule; one cause is used to explain why Sopadhisesa-nirvana is not mentioned. The mundane Nirvana obtained in the world is not only the result of the 'husband's' efforts, nor is it ultimate, but also because of past karma, repeated practice as a cause, and thus it is manifested and entered, just as it is naturally obtained when the world is destroyed at the end of a kalpa. Also, if a lower realm (Kamadhatu, Rupadhatu, Arupadhatu) has practiced the samadhi of a higher realm (Rupadhatu, Arupadhatu), and is reborn in a lower realm, after being born in that lower realm, due to the power of past practice, one naturally and gradually practices the samadhi of the higher realm and it manifests. Is Anupadhisesa-nirvana also obtained through past karma? Anupadhisesa-nirvana must be obtained through external conditions, such as hearing the Dharma, and encountering the Buddha's teachings, which is different from that mundane Nirvana, which can be obtained through expedients without relying on the Buddha's teachings. Moreover, once Anupadhisesa-nirvana is obtained, it is complete and blissful, and there is no more suffering. However, in Sopadhisesa-nirvana, although afflictions and karma have been exhausted, the dependence on suffering has not been eliminated, so it is not a general result, because the suffering of the body still remains. Therefore, only Anupadhisesa-nirvana is mentioned, and the two types of Nirvana are not mentioned. This applies to the meaning of the two types of Nirvana in the Three Vehicles. If based on the Buddha's position, the contaminated body and wisdom are called nirvana with remainder, and the uncontaminated body and wisdom existing are called nirvana with remainder, then there is no such meaning. The reasons for not mentioning mundane Nirvana and Sopadhisesa-nirvana have been stated above. Upon careful examination, it is because of crossing the three realms.
乘。不說令得大般涅槃及無住處及三別相自性清凈並大菩提。論中以經說發大心所度令得三乘通化。故但簡二。今彼如有餘三乘。通得。余非涅槃。論亦自說非究竟第四結釋不說二涅槃所以。初牒二涅槃。次別以四因結。后總結是故說無餘。一丈伕力果故。二非究竟果故。即前習業果。其究竟果必加行因得故。此二因結釋不說方便涅槃。一是共果故。二非一向果故。此二因結釋不說方便有餘涅槃。總結是故但說無餘便無是過。其無住處及大般涅槃。大乘得。二乘定性皆所不得。亦不說與。然菩薩地及善戒經第一卷。初發心願大般涅槃及大菩提。與此全別。此同華嚴經初發心位愿得無餘。略有三解。一云彼即同此說。大乘無餘涅槃勝故。影彰亦得菩提。二云。此依種性。非皆得佛。故得無餘。彼說意。想愿作佛亦不相違。三云。初猶未解。彼愿皆得。此依種性。不說菩提。此皆發願。故略不問。亦不願得自性清凈涅槃。彼已舊成。不須問說。故但簡二。
第三段解常心中分三。初解經牒已所度生。次正顯常行。后釋成常義。初文可知。無有眾生得涅槃者下顯經常行。初牒經文。問可知。解云。如菩薩自得涅槃。無別眾生。雖度入滅。如菩薩身自入涅槃。不見身外別有眾生。故是常行。何以故。若菩薩等者第三釋成
【現代漢語翻譯】 現代漢語譯本：
乘。不說令得大般涅槃（maha-parinirvana，大滅度）及無住處及三別相自性清凈並大菩提（maha-bodhi，大覺悟）。論中以經說發大心所度令得三乘通化。故但簡二。今彼如有餘三乘。通得。余非涅槃。論亦自說非究竟。第四結釋不說二涅槃所以。初牒二涅槃。次別以四因結。后總結是故說無餘。一丈伕力果故。二非究竟果故。即前習業果。其究竟果必加行因得故。此二因結釋不說方便涅槃。一是共果故。二非一向果故。此二因結釋不說方便有餘涅槃。總結是故但說無餘便無是過。其無住處及大般涅槃。大乘得。二乘定性皆所不得。亦不說與。然菩薩地及善戒經第一卷。初發心願大般涅槃及大菩提。與此全別。此同華嚴經初發心位愿得無餘。略有三解。一云彼即同此說。大乘無餘涅槃勝故。影彰亦得菩提。二云。此依種性。非皆得佛。故得無餘。彼說意。想愿作佛亦不相違。三云。初猶未解。彼愿皆得。此依種性。不說菩提。此皆發願。故略不問。亦不願得自性清凈涅槃。彼已舊成。不須問說。故但簡二。
第三段解常心中分三。初解經牒已所度生。次正顯常行。后釋成常義。初文可知。無有眾生得涅槃者下顯經常行。初牒經文。問可知。解云。如菩薩自得涅槃。無別眾生。雖度入滅。如菩薩身自入涅槃。不見身外別有眾生。故是常行。何以故。若菩薩等者第三釋成 English version:
'Vehicle.' It does not speak of attaining Maha-parinirvana (great extinction), the state of non-abiding, the self-nature purity of the three distinct characteristics, and Maha-bodhi (great enlightenment). The treatise uses the sutra to say that those who generate great aspiration are led to attain the common transformation of the three vehicles. Therefore, it only omits two. Now, those with the remaining three vehicles can attain it in common. The rest is not Nirvana. The treatise itself also says it is not ultimate. The fourth concluding explanation does not speak of the reason for the two Nirvanas. First, it cites the two Nirvanas. Then, it concludes separately with four causes. Finally, it concludes that therefore it speaks of no remainder. First, because of the fruit of a great person's effort. Second, because it is not an ultimate fruit, which is the fruit of previous habitual actions. The ultimate fruit must be attained through the cause of diligent practice. These two causes conclude the explanation without speaking of expedient Nirvana. First, because it is a common fruit. Second, because it is not a one-sided fruit. These two causes conclude the explanation without speaking of expedient Nirvana with remainder. In conclusion, therefore, it only speaks of no remainder, and there is no fault. The state of non-abiding and Maha-parinirvana are attained by the Mahayana. Those of the two vehicles with fixed nature cannot attain them, nor are they given. However, in the Bodhisattva-bhumi and the first volume of the Good Precepts Sutra, the initial aspiration is for Maha-parinirvana and Maha-bodhi, which is completely different from this. This is the same as the Avatamsaka Sutra, where in the initial aspiration stage, one wishes to attain no remainder. There are roughly three explanations. First, it says that it is the same as this, because the Mahayana's Nirvana without remainder is superior. The reflection also manifests Bodhi. Second, it says that this depends on the lineage. Not all attain Buddhahood, so they attain no remainder. The meaning of that saying is that the thought and aspiration to become a Buddha are not contradictory. Third, it says that initially, it is not yet understood that they all attain it. This depends on the lineage and does not speak of Bodhi. These are all aspirations, so it is briefly not asked. Nor do they aspire to attain self-nature purity Nirvana, which is already established and does not need to be asked or spoken of. Therefore, it only omits two.
The third section explains the constant mind in three parts. First, it explains the sutra's citation of the beings already liberated. Second, it directly reveals the constant practice. Third, it explains and establishes the meaning of constancy. The first part is understandable. 'There are no sentient beings who attain Nirvana' below reveals the constant practice. First, it cites the sutra text. The question is understandable. The explanation says that just as the Bodhisattva attains Nirvana himself, there are no separate sentient beings. Although they are liberated into extinction, just as the Bodhisattva's body enters Nirvana itself, no separate sentient beings are seen outside the body. Therefore, it is a constant practice. Why? 'If Bodhisattvas, etc.' is the third explanation and establishment.
【English Translation】 'Vehicle.' It does not speak of attaining Maha-parinirvana (great extinction), the state of non-abiding, the self-nature purity of the three distinct characteristics, and Maha-bodhi (great enlightenment). The treatise uses the sutra to say that those who generate great aspiration are led to attain the common transformation of the three vehicles. Therefore, it only omits two. Now, those with the remaining three vehicles can attain it in common. The rest is not Nirvana. The treatise itself also says it is not ultimate. The fourth concluding explanation does not speak of the reason for the two Nirvanas. First, it cites the two Nirvanas. Then, it concludes separately with four causes. Finally, it concludes that therefore it speaks of no remainder. First, because of the fruit of a great person's effort. Second, because it is not an ultimate fruit, which is the fruit of previous habitual actions. The ultimate fruit must be attained through the cause of diligent practice. These two causes conclude the explanation without speaking of expedient Nirvana. First, because it is a common fruit. Second, because it is not a one-sided fruit. These two causes conclude the explanation without speaking of expedient Nirvana with remainder. In conclusion, therefore, it only speaks of no remainder, and there is no fault. The state of non-abiding and Maha-parinirvana are attained by the Mahayana. Those of the two vehicles with fixed nature cannot attain them, nor are they given. However, in the Bodhisattva-bhumi and the first volume of the Good Precepts Sutra, the initial aspiration is for Maha-parinirvana and Maha-bodhi, which is completely different from this. This is the same as the Avatamsaka Sutra, where in the initial aspiration stage, one wishes to attain no remainder. There are roughly three explanations. First, it says that it is the same as this, because the Mahayana's Nirvana without remainder is superior. The reflection also manifests Bodhi. Second, it says that this depends on the lineage. Not all attain Buddhahood, so they attain no remainder. The meaning of that saying is that the thought and aspiration to become a Buddha are not contradictory. Third, it says that initially, it is not yet understood that they all attain it. This depends on the lineage and does not speak of Bodhi. These are all aspirations, so it is briefly not asked. Nor do they aspire to attain self-nature purity Nirvana, which is already established and does not need to be asked or spoken of. Therefore, it only omits two.
The third section explains the constant mind in three parts. First, it explains the sutra's citation of the beings already liberated. Second, it directly reveals the constant practice. Third, it explains and establishes the meaning of constancy. The first part is understandable. 'There are no sentient beings who attain Nirvana' below reveals the constant practice. First, it cites the sutra text. The question is understandable. The explanation says that just as the Bodhisattva attains Nirvana himself, there are no separate sentient beings. Although they are liberated into extinction, just as the Bodhisattva's body enters Nirvana itself, no separate sentient beings are seen outside the body. Therefore, it is a constant practice. Why? 'If Bodhisattvas, etc.' is the third explanation and establishment.
常行。初牒經文。問可知。唯言有眾生想。對自明他。故唯說一。不說餘名。解云。若菩薩于眾生所。起他身想。不作攝他。同已想者。不名菩薩。下解證道等中。由諸菩薩證真智。后得攝諸有情同自性意。令初發心設雖未證亦依此解。由無此彼。不生勞倦。故能常度。若見身外有別眾生。無同體意。執生勞倦。便不能度。設度不常。故辨中邊十六空中畢竟空云。為常益有情。由觀有情畢竟皆空。故能常益。此亦如是。不見身外有眾生故。
第四解不顛倒心中有三初牒經文問。次正解。后成之。所牒經中流支何以故下有非字。餘三本及此論皆無。由上來再個何以故皆乘前起問。方起下文。此後何以故徴。逐有非字。何以故非菩薩。能斷之中。初何以故。后所以者何。此本及流支說三。謂眾生命人。羅什本四。增我。能斷說八。唯說三者。但說所化別有三世三界等異。他三界身三世身多異故。不說自我。說有四者。順上下文。自他總別通說故。四說有八者。依貞觀年中玉華所譯。杜行顗本說有八故。后顯慶年。于玉華寺所翻大般若。勘四梵本。皆唯說四。然瑜伽論攝釋分中亦解經八。以此準知。經本自有廣略中異。杜顗廣本。能斷文是略。于闐本羅什文同。中者是天竺本。與真諦流支本同。玉華更譯。文亦相似。
【現代漢語翻譯】 現代漢語譯本：經常實行。首先引用經文，提問是否可知。只說有眾生之想，針對自明和他，所以只說一個，不說其他名稱。解釋說：如果菩薩對於眾生，生起他身之想，不去做攝受他人的事，如同對待自己一樣，就不能稱為菩薩。下面的解釋，在證道等內容中，由於諸位菩薩證悟了真智，後來才能攝受所有的有情眾生，視他們與自己本性相同。爲了讓初發心的菩薩即使沒有證悟，也能依照這個理解，因為沒有彼此的分別，就不會產生疲勞厭倦，所以能夠經常度化眾生。如果看到自身之外有別的眾生，沒有同體的想法，執著于這種分別，就會產生疲勞厭倦，便不能度化眾生，即使度化也不能持久。所以《辨中邊論》的十六空中，在講到畢竟空時說：爲了經常利益有情眾生，因為觀察到有情眾生畢竟是空性的，所以能夠經常利益他們。這裡也是如此，因為沒有看到自身之外有眾生。 第四種解釋，在不顛倒心中，有三個部分：首先引用經文提問，其次是正式解釋，最後是總結。所引用的經文中，流支（Liuzhi）譯本的『何以故』下面有『非』字，其餘三個版本和這部論都沒有。因為上面兩次的『何以故』都是承接前面的提問，才引出下面的文字。這裡的『何以故』是徵詢，所以有『非』字。『何以故非菩薩』，在『能斷』之中，第一個『何以故』，後面是『所以者何』。這個版本和流支（Liuzhi）的譯本說了三種，即眾生、命、人。鳩摩羅什（Kumarajiva）的譯本說了四種，增加了『我』。『能斷』說了八種。只說三種的，只是說所教化對像有三世、三界等不同，他們的三界身、三世身有很多差異，所以沒有說『我』。說有四種的，是順應上下文，將自他總別都包括在內。說有八種的，是依據貞觀年間玉華寺所翻譯、杜行顗（Du Xingyi）整理的版本說的，所以有八種。後來顯慶年間，在玉華寺所翻譯的《大般若經》，對照四個梵文字，都只說了四種。然而，《瑜伽師地論》的攝釋分中也解釋了經中的八種。由此可以推知，經本自身就有廣略的不同。杜顗（Du Yi）的版本是廣本，『能斷』的文字是略本，于闐（Yutian）的版本與鳩摩羅什（Kumarajiva）的文字相同。中間的版本是天竺（India）的版本，與真諦（Paramartha）、流支（Liuzhi）的版本相同。玉華寺重新翻譯的版本，文字也相似。
【English Translation】 English version: Constantly practicing. First, quoting the sutra text, asking if it can be known. It only speaks of the thought of sentient beings, addressing self-understanding and others, therefore only one is mentioned, and no other names are given. The explanation says: If a Bodhisattva towards sentient beings, gives rise to the thought of another's body, and does not act to embrace others as they would themselves, they cannot be called a Bodhisattva. The following explanation, in the content of enlightenment and so on, is because the Bodhisattvas have realized true wisdom, and later can embrace all sentient beings, viewing them as having the same nature as themselves. To allow those who have just begun to aspire to enlightenment, even if they have not yet realized it, to follow this understanding, because there is no distinction between self and other, no fatigue or weariness arises, therefore they can constantly liberate sentient beings. If one sees sentient beings outside of oneself, without the thought of being of the same essence, clinging to this distinction, fatigue and weariness will arise, and they will not be able to liberate sentient beings, and even if they do liberate, it will not be constant. Therefore, in the sixteen emptinesses of the Madhyāntavibhāga (Distinguishing the Middle from the Extremes), when discussing ultimate emptiness, it says: In order to constantly benefit sentient beings, because one observes that sentient beings are ultimately empty, therefore one can constantly benefit them. This is also the case here, because one does not see sentient beings outside of oneself. The fourth explanation, in the mind of non-perversion, has three parts: first, quoting the sutra text and asking; second, the formal explanation; and third, the conclusion. In the quoted sutra text, the Liuzhi (Name of a translator) version has the word 'non' after 'Why?', while the other three versions and this treatise do not. Because the previous two 'Why?' questions were connected to the preceding questions, they introduced the following text. The 'Why?' here is an inquiry, so it has the word 'non'. 'Why is it not a Bodhisattva?', in 'The Diamond Sutra', the first 'Why?', followed by 'What is the reason?'. This version and the Liuzhi (Name of a translator) version mention three, namely sentient beings, life, and person. Kumarajiva's (Name of a translator) version mentions four, adding 'self'. 'The Diamond Sutra' mentions eight. Those who only mention three are only saying that the objects of teaching have differences such as the three times, the three realms, etc., and their bodies in the three realms and three times have many differences, so they do not mention 'self'. Those who mention four are following the context, including both self and others, general and specific. Those who mention eight are based on the version translated in the Zhenguan era at Yuhua Temple, compiled by Du Xingyi (Name of a compiler), so there are eight. Later, in the Xianqing era, the Mahaprajnaparamita Sutra translated at Yuhua Temple, compared with the four Sanskrit versions, all only mentioned four. However, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) also explains the eight in the section on interpretation. From this, it can be inferred that the sutra texts themselves have differences in length. Du Yi's (Name of a compiler) version is the extensive version, the text of 'The Diamond Sutra' is the abbreviated version, the Yutian (Name of an ancient kingdom) version is the same as Kumarajiva's (Name of a translator) text. The middle version is the Indian version, which is the same as the Paramartha (Name of a translator) and Liuzhi (Name of a translator) versions. The version re-translated by Yuhua Temple is also similar in text.
今于慈恩梵經臺。具有諸本。但以前帝敕行能斷。未容閏飾已所于代。恐更極謬。遂后隱於玉華復譯。所以諸本增減不同。學者知矣。
正釋中若以煩惱心。取所度生。起三想者。彼能化菩薩便有自他二種相轉。乃起顛倒。云何名為菩薩．也。釋成云菩薩于彼不轉者。證真菩薩于彼所化不起他身眾生想故。由二因緣。不於他身眾生想轉。一已斷我見。得無我故。煩惱無也。得自行平等想故。法執無也。故下論云。得粗惡平等。故能信解自他平等。勸發心者。亦應如是。通結成云。彼菩薩非眾生命人取見者者。非者無也。由諸菩薩無眾生等執取故。無自他能所化度。是經之義。故不顛倒。若有如是能取見心。乃名顛倒。能斷更結。善現是故無有少法名為發趣菩薩乘者。結成無我。所化無故。能化亦無。餘本無此。又羅什本。于經文中。但有一文。即非菩薩闕無初結合爲文故。其天親論唯以一頌。配解此經。菩薩地說。最初發心有二奇法不共世間。一攝諸眾生。皆為眷屬。上來解是。二攝眷屬過所不能染。由無增損染違順故。于彼眾生。發生利益。安樂意樂。離惡進善。拔苦與樂故。此最初發生四意。
解攝住處中第二段指答。三問中分二。初指文。後重釋次愿。即攝廣大第一二文為欲愿。答初問。正求思念
【現代漢語翻譯】 現代漢語譯本：現在在慈恩寺的梵經臺上，我手頭有各種不同的版本。但因為之前皇帝下令推行的《能斷金剛經》，不允許隨意增刪改動，所以我當時沒有進行修訂。後來我擔心錯誤會越來越嚴重，所以在玉華寺重新翻譯。因此，各個版本之間有所增減，學者們應該瞭解這一點。
在解釋經文時，如果菩薩以煩惱心來度化眾生，並因此產生三種妄想，那麼這位菩薩就會有自、他兩種對立的相狀轉變，從而產生顛倒。這樣的人怎麼能被稱為菩薩呢？解釋是說，真正的菩薩不會在這種情況下發生轉變，因為真正的菩薩對於所要度化的眾生，不會產生『他是另一個身體』的眾生之想。由於兩個原因，菩薩不會在他身眾生之想上發生轉變：一是已經斷除了我見，證得了無我，所以沒有煩惱；二是證得了自行平等的想法，所以沒有法執。因此，《瑜伽師地論》中說，證得了粗惡平等，才能信解自他平等。勸人發菩提心的人，也應該這樣做。總結來說，這位菩薩不是把眾生看作生命、人，並執取這些概念的人。這裡的『非』，表示『沒有』。由於諸位菩薩沒有對眾生等的執取，所以沒有自、他，能度化、被度化的分別。這才是經文的真正含義，所以不會產生顛倒。如果有人有這樣的能取見心，那才叫做顛倒。《能斷金剛經》進一步總結說，善現（Subhuti），因此沒有任何法可以稱為發趣菩薩乘。總結來說，就是無我。因為沒有被度化的對象，所以也沒有能度化的人。其他的版本沒有這些內容。另外，鳩摩羅什（Kumarajiva）翻譯的版本中，經文里只有一句『即非菩薩』，缺少了最初的結合，所以不能成為完整的文句。天親（Vasubandhu）的《金剛經論》只用了一個偈頌來解釋這段經文。《瑜伽師地論·菩薩地》中說，最初發菩提心有兩種奇特的、不與世間共通的功德：一是攝取一切眾生，都作為自己的眷屬。上面解釋的就是這個。二是攝取的眷屬不會被煩惱所染污，因為沒有增損、染污、違逆、順從等分別。對於這些眾生，菩薩會生起利益、安樂的意樂，讓他們離惡向善，拔除痛苦，給予快樂。這就是最初發生的四種意樂。
在解釋『攝住處』中的第二段，是指示回答。在三個問題中，分為兩個部分：首先是指示經文，然後重新解釋次第愿。也就是把『攝廣大』的第一、二句經文作為欲愿，來回答第一個問題。真正要追求的是思念。
【English Translation】 English version: Now, at the Sanskrit Sutra Platform of Ci'en Temple, I have various versions at hand. However, because the 'Diamond Sutra' (Neng Duan Jin Gang Jing) promoted by the previous imperial decree was not allowed to be arbitrarily added to or altered, I did not revise it at that time. Later, I was worried that the errors would become more and more serious, so I re-translated it at Yuhua Temple. Therefore, there are differences in additions and subtractions among the various versions, which scholars should be aware of.
In explaining the sutra, if a Bodhisattva uses an afflicted mind to liberate sentient beings and thus generates three kinds of deluded thoughts, then this Bodhisattva will have two kinds of opposing appearances of self and other, thereby generating inversion. How can such a person be called a Bodhisattva? The explanation is that a true Bodhisattva will not undergo such a transformation in this situation, because a true Bodhisattva does not generate the thought of 'he is another body' regarding the sentient beings to be liberated. Due to two reasons, a Bodhisattva will not transform into the thought of other sentient beings: first, he has already severed the view of self, attained non-self, so there is no affliction; second, he has attained the thought of self-equalization, so there is no attachment to dharma. Therefore, the Yogacarabhumi-sastra says that one who attains equality of coarse and evil can believe and understand the equality of self and other. Those who encourage others to generate Bodhicitta should also do so. To summarize, this Bodhisattva is not one who regards sentient beings as life, people, and clings to these concepts. The 'not' here means 'without'. Because all Bodhisattvas do not have attachment to sentient beings, etc., there is no distinction between self and other, one who liberates and one who is liberated. This is the true meaning of the sutra, so there will be no inversion. If someone has such a mind of grasping views, that is called inversion. The Diamond Sutra further concludes, 'Subhuti (善現), therefore, there is no dharma that can be called embarking on the Bodhisattva vehicle.' In summary, it is non-self. Because there is no object to be liberated, there is also no one who can liberate. Other versions do not have these contents. In addition, in the version translated by Kumarajiva (鳩摩羅什), there is only one sentence 'then it is not a Bodhisattva' in the sutra, lacking the initial combination, so it cannot become a complete sentence. Vasubandhu's (天親) Diamond Sutra Commentary only uses one verse to explain this passage. The Yogacarabhumi-sastra, Bodhisattva-bhumi says that initially generating Bodhicitta has two unique merits that are not common to the world: first, to gather all sentient beings as one's own family. The above explanation is about this. Second, the gathered family will not be defiled by afflictions, because there is no distinction between increase and decrease, defilement, opposition, and compliance. For these sentient beings, the Bodhisattva will generate the intention of benefit and happiness, allowing them to leave evil and turn to good, removing suffering and giving happiness. These are the four intentions that initially arise.
In explaining the second section of 'gathering and dwelling place', it refers to indicating the answer. In the three questions, it is divided into two parts: first, indicating the sutra text, and then re-explaining the sequential vows. That is, taking the first and second sentences of 'gathering the vast' as the desire-vow to answer the first question. What is truly to be pursued is contemplation.
故。以常心為等至。答第二問。略無經文。實無眾生得滅度者。若依羅什。無初重即非菩薩文。便無此答。正起無分別定。故答修行。后翻不名菩薩。設住散心。無分別。答第三問。文有三。初配文。次釋義。后成前。釋中爾涅槃者。境界也。定位觀諸境相。都無自他故。在散位如在定中住觀境界。亦無他相。后卻成前修行雲。是故無眾生得涅槃者。此義得成就。
重釋欲愿中有三。初顯勝。二顯行。三顯不說。初文意說。欲說利行。先欲希愿滿足。次修正行。修正行者。應于定散一切時位。伏除執障。執障不除。行不能修。行不能修。欲愿不滿。故以欲愿。攝諸住處。而為最勝。進善滅惡之勝首故。顯行中但行無相無分別定滅諸執障。行諸住處。與定．相應。其所欲愿決定成滿。住有分別。不除執障。謂浪自濟生隨自後生廣大欲愿。無由滿足。顯文不說欲愿勝義。其文可知。若依天親。上來合是唯答初問云何住。問無著天親共遣慈氏。內稱昆季。外號師資。俱釋經文。併爲人范。何因弟制兩週。別酬先問。兄分三段。總答前徴。成依地而漸修。或釋疑而顯起玄宗。便異粗梗概。以為言識義殘文故。不可而言。[矛牟]盾以為師義。師文固不可而言也。既而[矛牟]盾。前哲如何華萼。后賢愿辨指南。以駿
【現代漢語翻譯】 現代漢語譯本 因此，以常心作為等至（Samāpatti，禪定）。回答第二個問題，大致沒有經文依據。實際上沒有眾生得到滅度。如果依照鳩摩羅什（Kumārajiva）的譯本，沒有最初的『重』，就不是菩薩的經文，也就沒有這個回答。正是生起無分別定，所以回答修行。後來的翻譯本不稱為菩薩。假設住在散亂心中，沒有分別。回答第三個問題。經文有三部分。首先是配文，其次是解釋意義，最後是成就前文。解釋中所謂的涅槃，是境界。在定位中觀察各種境相，都沒有自己和他人，所以在散亂位就像在禪定中一樣住觀境界，也沒有其他的相狀。後來卻成就前文的修行說，『因此沒有眾生得到涅槃』，這個意義得以成就。 關於『愿』，有三個方面。首先是顯示殊勝，其次是顯示修行，最後是顯示不說。初文的意思是說，想要說利益眾生的行為，首先要希望願望滿足，其次是修正修行。修正修行的人，應該在禪定和散亂的一切時位，降伏和消除執著和障礙。執著和障礙不消除，修行就不能修成。修行不能修成，願望就不能滿足。所以用願望來攝持各種住處，而作為最殊勝的，是增進善行和滅除惡行的殊勝開端。顯示修行中，只是修行無相無分別定來滅除各種執著和障礙，修行各種住處，與禪定相應，那麼所希望的願望一定能夠成就圓滿。住在有分別心中，不消除執著和障礙，就像浪花想要自己救濟自己，隨著自己後來的生生世世，廣大的願望，沒有辦法滿足。顯示經文不說願望的殊勝意義，經文的意思可以知道。如果依照天親（Vasubandhu），上面合起來只是回答第一個問題『如何住』。問題是無著（Asanga）和天親共同派遣慈氏（Maitreya），內部稱呼兄弟，對外號稱師資，都解釋經文，並且作為人們的典範。為什麼弟弟（天親）制定了兩週，分別回答先前提出的問題，哥哥（無著）分成三段，總的回答前面的提問。成就依靠地而逐漸修行，或者解釋疑惑而顯示生起玄妙的宗旨，就不同於粗略的梗概，認為言語認識意義是殘缺的經文，所以不可以這樣說。用矛盾來作為師父的意義，師父的經文字來就不可以這樣說。既然是矛盾，前代的哲人如何像花萼一樣互相輝映，後來的賢人希望辨別指南針一樣找到方向，用駿馬一樣快速。
【English Translation】 English version Therefore, taking the ordinary mind as Samāpatti (equanimity; meditative absorption). Answering the second question, there is roughly no scriptural basis. In reality, there are no sentient beings who attain liberation. If based on Kumārajiva's translation, without the initial 'repetition,' it is not a Bodhisattva's text, and thus there would be no such answer. It is precisely arising from non-discriminating concentration (Samādhi) that answers the practice. Later translations do not call it Bodhisattva. Suppose one dwells in a scattered mind, without discrimination. Answering the third question. The text has three parts. First, matching the text; second, explaining the meaning; and third, completing the preceding. In the explanation, Nirvāṇa is a state of being. In a state of concentration, observing all aspects of reality, there is neither self nor other, so in a scattered state, one dwells and observes reality as if in concentration, without other appearances. Later, it completes the preceding practice by saying, 'Therefore, there are no sentient beings who attain Nirvāṇa,' this meaning is accomplished. Regarding 'Vows,' there are three aspects. First, showing the excellence; second, showing the practice; and third, showing what is not said. The meaning of the initial text is to say that, wanting to speak of actions that benefit sentient beings, one must first hope that the vows are fulfilled, and second, correct the practice. Those who correct the practice should, in all states of concentration and scattering, subdue and eliminate attachments and obstacles. If attachments and obstacles are not eliminated, practice cannot be accomplished. If practice cannot be accomplished, vows cannot be fulfilled. Therefore, using vows to encompass all abodes, it is the most excellent, the excellent beginning of increasing good deeds and eliminating evil deeds. Showing the practice, one merely practices non-dualistic, non-discriminating concentration to eliminate all attachments and obstacles, practicing all abodes, corresponding with concentration, then the desired vows will surely be accomplished and fulfilled. Dwelling in a discriminating mind, without eliminating attachments and obstacles, is like a wave wanting to save itself, following its own subsequent lives, vast vows cannot be fulfilled. Showing that the text does not speak of the excellent meaning of vows, the meaning of the text can be known. If based on Vasubandhu, the above combined only answers the first question, 'How to abide.' The question is that Asanga and Vasubandhu together dispatched Maitreya, internally calling each other brothers, externally known as teacher and disciple, both explaining the scriptures and serving as models for people. Why did the younger brother (Vasubandhu) formulate two weeks, separately answering the previously raised questions, while the older brother (Asanga) divided it into three sections, answering the preceding questions in general. Accomplishing gradual practice based on the ground, or explaining doubts and revealing the arising of profound principles, is different from a rough outline, considering that language recognizing meaning is incomplete scripture, so it cannot be said this way. Using contradiction as the meaning of the teacher, the teacher's text originally cannot be said this way. Since it is a contradiction, how did the previous sages reflect each other like flower calyxes, and later sages hope to distinguish the compass and find direction, as fast as a steed.
未悟。為辨指歸。以駿來悟。答為謀日積久。應彼道同。入室歲盈。信成風靡。此中三問。第一問弟制兩週者。是先德之迷宗。兄分三段者。乃今修之悟旨。無著稟偈于彌勒。天親受旨于賢兄。何得兄說一週弟分兩遍。天親亦一週而說解者。自迷云。爾有別解。已如前釋。又第二問弟別酬先問兄總答前徴者。弟隨文增以制答。兄逐義具而酬問。又兄隨利根以釋文。弟逐鈍品而解義。又弟逐初學以申宗。兄隨久修陳旨。由此不同。不相違也。又第三問。兄依地而漸修弟釋疑而顯起者聽者但隨信定。即說進善滅惡之門。聞者有疑生。即逐他情。以陳妙道。兄隨前義。依地漸修。弟遂后說。釋疑顯起。又兄但依宗以釋義。弟乃假說。以明生文。二制狀似不同。理實非相[矛*牟]盾。大同小異。應釋二文。如下當說。
此中發心有二問答。一問或有種性而發大心。或無種性亦發大心。既俱發心。云何應知。當得佛果。二種有異。答菩薩地說。若有六度種性相者。發心得佛。不爾不得。謂有施種性相者。性樂均布廣大慧舍。無財慚恥。贊勸隨喜。受寄無差。他債不抵。共財無負雖求財位。意樂廣大。設得速厭。濟拔怖畏。好說無罪。有戒種性相者。性成軟品不善三業。不極暴惡。不損惱他。起惡速悔。多行愛受。應敬不
【現代漢語翻譯】 現代漢語譯本： 未開悟的人，爲了辨明修行的最終目標（指歸），憑藉快速的途徑來開悟。回答是：爲了謀求開悟，需要日積月累的修行，這樣才能與『道』相合。進入精舍修行，時間長了，自然會建立起信心，像風一樣傳播開來。這裡有三個問題。 第一個問題是：弟弟（指天親Vasubandhu）將《瑜伽師地論》分為兩週來講解，這是因為先德對宗義的迷惑。哥哥（指無著Asanga）分為三段來講解，這是如今修行者開悟的宗旨。無著從彌勒菩薩那裡接受偈頌，天親從哥哥那裡接受旨意。為什麼哥哥說一週，弟弟卻分為兩遍？天親也只用一週來解釋，這是因為自己迷惑。你如果有別的解釋，已經像前面解釋的那樣了。 第二個問題是：弟弟分別回答先前提出的問題，哥哥總括地回答之前的徵詢。弟弟隨著經文的增加而制定回答，哥哥根據義理全面地回答問題。哥哥根據利根之人來解釋經文，弟弟根據鈍根之人來解釋義理。弟弟根據初學者來闡述宗義，哥哥根據長期修行者來陳述宗旨。因為這些原因，所以不同，但並不互相矛盾。 第三個問題是：哥哥依據『地』（Bhumi，瑜伽行者的修行階段）而漸次修行，弟弟解釋疑惑而顯明發起。聽者只要隨順信心而堅定，就說這是增進善行、滅除惡行的門徑。聽者如果產生疑惑，就順應他們的想法，來陳述微妙的道理。哥哥順著前面的義理，依據『地』而漸次修行。弟弟順著後面的說法，解釋疑惑而顯明發起。哥哥只是依據宗義來解釋義理，弟弟則是假借言說，來闡明經文的產生。兩種方式看起來不同，但實際上並非互相矛盾，只是大同小異。應該這樣解釋這兩段經文，如下面將要說的。 這裡關於發菩提心有兩個問答。第一個問題是：有的人具有種性而發大菩提心，有的人沒有種性也發大菩提心。既然都發了菩提心，應該如何知道誰能證得佛果？這兩種情況有什麼不同？回答是：在《菩薩地持經》中說，如果具有六度（Paramita，佈施、持戒、忍辱、精進、禪定、般若）的種性之相，那麼發菩提心就能證得佛果，否則就不能。所謂具有佈施種性之相的人，天性喜歡平等地施捨，具有廣大的智慧和舍心，沒有財富時會感到慚愧，讚歎勸導他人佈施並隨喜，接受寄託的東西不會有差錯，不會用別人的債務來抵償自己的債務，不會侵佔公共的財物，即使追求財富和地位，內心也樂於廣大的佈施。即使得到了財富，也會很快厭倦，救濟那些處於恐懼中的人，喜歡說沒有罪過的言語。所謂具有持戒種性之相的人，天性溫和，不做不善的三業（身、口、意），不極其暴惡，不損害惱亂他人，做了惡事會很快懺悔，多行愛語和接受他人的愛語，應該恭敬的人會恭敬。
【English Translation】 English version: The unenlightened, in order to discern the ultimate goal of practice (指歸, zhǐ guī), rely on expedient means to attain enlightenment. The answer is: to seek enlightenment, one needs to accumulate practice day by day, so as to be in harmony with the 'Dao' (道). Entering a monastery for practice, over time, will naturally build up faith, spreading like the wind. Here are three questions. The first question is: the younger brother (天親 Vasubandhu) divides the Yogacarabhumi-sastra into two weeks to explain, this is because the former sages were confused about the tenets of the school. The elder brother (無著 Asanga) divides it into three sections to explain, this is the current practitioners' enlightened purpose. Asanga received verses from Maitreya (彌勒), Vasubandhu received the meaning from his elder brother. Why does the elder brother say one week, but the younger brother divides it into two? Vasubandhu also only uses one week to explain, this is because he himself is confused. If you have other explanations, it is already as explained before. The second question is: the younger brother answers the previously raised questions separately, the elder brother answers the previous inquiries comprehensively. The younger brother formulates answers as the scriptures increase, the elder brother answers questions comprehensively according to the meaning. The elder brother explains the scriptures according to those with sharp faculties, the younger brother explains the meaning according to those with dull faculties. The younger brother expounds the tenets according to beginners, the elder brother states the purpose according to long-term practitioners. Because of these reasons, they are different, but they are not contradictory. The third question is: the elder brother relies on the 'Bhumi' (地, stages of practice for Yogis) for gradual practice, the younger brother explains doubts and clearly initiates. Listeners, as long as they follow faith and are firm, it is said that this is the path to increase good deeds and eliminate evil deeds. If listeners have doubts, they follow their thoughts to state the subtle principles. The elder brother follows the previous meaning, relying on the 'Bhumi' for gradual practice. The younger brother follows the subsequent statement, explaining doubts and clearly initiating. The elder brother only relies on the tenets to explain the meaning, the younger brother borrows speech to clarify the origin of the scriptures. The two methods seem different, but in reality they are not contradictory, only slightly different. These two passages of scripture should be explained in this way, as will be said below. Here are two questions and answers regarding the generation of Bodhicitta (菩提心, the aspiration for enlightenment). The first question is: some people have the seed nature and generate great Bodhicitta, some people do not have the seed nature and also generate great Bodhicitta. Since both have generated Bodhicitta, how should one know who can attain Buddhahood (佛果)? What is the difference between these two situations? The answer is: in the Bodhisattvabhumi (菩薩地持經), it is said that if one has the characteristics of the seed nature of the six Paramitas (六度, Dana, Sila, Ksanti, Virya, Dhyana, Prajna), then generating Bodhicitta can attain Buddhahood, otherwise it cannot. Those who have the characteristics of the seed nature of Dana (佈施, giving) are naturally fond of giving equally, have great wisdom and a giving heart, feel ashamed when they have no wealth, praise and encourage others to give and rejoice in their giving, will not make mistakes in accepting entrusted things, will not use other people's debts to offset their own debts, will not encroach on public property, even if they pursue wealth and status, their hearts are happy to give greatly. Even if they obtain wealth, they will quickly become tired of it, relieve those who are in fear, and like to say words that are without fault. Those who have the characteristics of the seed nature of Sila (持戒, morality) are naturally gentle, do not commit unwholesome three karmas (身, body, 口, speech, 意, mind), are not extremely violent, do not harm or disturb others, quickly repent when they have done evil deeds, often speak loving words and accept the loving words of others, and will respect those who should be respected.
慢。所作機捷。善順他心。先言悅視。知恩質直。如理希求。喜修福業。見苦深愍。過於自身。小罪重怖。如法同事。非法不同。廢已成人。愛德謙自。有忍種性相者。性被他害。無返報心。陳謝速受。不久壞怨。遭苦能忍。能印善說。有精進種性相者。性自翹勤。夙興晚寤。所作勇決。方便究竟。善事堅固。于真理心不怯弱。于求勝果不自輕蔑。難業無畏。大事無倦。有靜慮種性相者。性思法義。常樂寂靜。愛慕出離。纏蓋輕微。惡思不擾。見苦深愍。隨力拔濟。樂施利樂。記法無忘。有慧種性相者。成俱生慧。能入明處。性不頑鈍昏昧愚癡。于放逸處。乃能思擇。若先有此六度習相。發菩提心。當得佛果。無種性者。無是本習。雖復發心。當不得佛。二問若有種性先成。何故不速作佛。答由四因緣故。不得作佛。一不逢善友說菩提道。二雖遇為說倒執倒學。三雖無此倒。方便慢緩。懈怠懶墮。不勤精進。四雖勤精進。善根未熟。資糧未滿。亦未長時修菩提分。無此便得。此初發心有五德相。一者最初發心所有正愿。普攝一切。其餘正愿。是故發心以初正愿。為其自性。二者謂起愿言。愿我決定。當證無上正等菩提。作能有情一切義利。畢竟安處究竟涅槃及以如來廣大智中。是故發心決定希求為其行相。三者以大菩
【現代漢語翻譯】 慢（傲慢）。所作機捷（所做的事情迅速敏捷）。善順他心（善於順應他人的心意）。先言悅視（先說令人喜悅的話）。知恩質直（知恩圖報，為人正直）。如理希求（如理如法地追求）。喜修福業（喜歡修習善業）。見苦深愍（見到眾生的苦難，深感憐憫）。過於自身（勝過對自己）。小罪重怖（對微小的罪過也感到深深的恐懼）。如法同事（按照佛法共同行事）。非法不同（不與非法之事同流合污）。廢已成人（幫助已經廢棄修行的人重新開始）。愛德謙自（喜愛德行，謙虛待人）。 有忍種性相者（具有忍辱種性的人），性被他害（天性即使受到他人傷害），無返報心（也不會有報復之心）。陳謝速受（接受道歉很快）。不久壞怨（不會長久懷恨在心）。遭苦能忍（遇到苦難能夠忍受）。能印善說（能夠認可並贊同善妙的說法）。 有精進種性相者（具有精進種性的人），性自翹勤（天性自覺勤奮）。夙興晚寤（早起晚睡）。所作勇決（所做的事情勇敢果斷）。方便究竟（善用各種方法達到究竟）。善事堅固（對於善事堅持不懈）。于真理心不怯弱（對於真理之心毫不怯懦）。于求勝果不自輕蔑（在追求殊勝的果報時不輕視自己）。難業無畏（對於困難的事業無所畏懼）。大事無倦（對於重大的事情不感到厭倦）。 有靜慮種性相者（具有禪定種性的人），性思法義（天性思考佛法的意義）。常樂寂靜（常常喜愛寂靜）。愛慕出離（愛慕出離世俗）。纏蓋輕微（煩惱輕微）。惡思不擾（不會被惡念所困擾）。見苦深愍（見到眾生的苦難，深感憐憫）。隨力拔濟（盡力幫助解脫）。樂施利樂（樂於佈施，利益眾生）。記法無忘（記憶佛法不會忘記）。 有慧種性相者（具有智慧種性的人），成俱生慧（成就與生俱來的智慧）。能入明處（能夠進入光明之處）。性不頑鈍昏昧愚癡（天性不頑固遲鈍，不昏昧愚癡）。于放逸處（即使在放逸之處），乃能思擇（也能夠進行思考和選擇）。 若先有此六度習相（如果先前具有這六度的習性），發菩提心（發起菩提心），當得佛果（就能夠證得佛果）。無種性者（沒有這些種性的人），無是本習（沒有這些根本的習性），雖復發心（即使發起菩提心），當不得佛（也不能證得佛果）。 二問（第二個問題）：若有種性先成（如果具有種性已經形成），何故不速作佛（為什麼不能快速成佛）？ 答（回答）：由四因緣故（由於四種因緣的緣故），不得作佛（不能成佛）。一不逢善友說菩提道（沒有遇到善知識宣說菩提道）。二雖遇為說倒執倒學（即使遇到善知識宣說，卻顛倒執著，顛倒學習）。三雖無此倒（即使沒有這種顛倒），方便慢緩（修行的方法緩慢），懈怠懶墮（懈怠懶惰），不勤精進（不勤奮精進）。四雖勤精進（即使勤奮精進），善根未熟（善根尚未成熟），資糧未滿（資糧尚未圓滿），亦未長時修菩提分（也沒有長時間修習菩提分）。無此便得（沒有這些障礙就能證得佛果）。 此初發心有五德相（這最初發菩提心有五種德相）。一者最初發心所有正愿（第一，最初發心所具有的正確願望），普攝一切（普遍攝受一切），其餘正愿（其餘的正確願望）。是故發心以初正愿（所以發菩提心以最初的正確願望），為其自性（作為它的自性）。二者謂起愿言（第二，就是發起願望說），愿我決定（愿我一定），當證無上正等菩提（證得無上正等菩提），作能有情一切義利（做能夠利益一切有情的事情），畢竟安處究竟涅槃及以如來廣大智中（最終安置在究竟涅槃以及如來廣大的智慧之中）。是故發心決定希求（所以發菩提心以決定希求），為其行相（作為它的行相）。三者以大菩（第三，以大菩）
【English Translation】 English version Arrogance. Acting swiftly and nimbly. Being good at accommodating others' minds. Speaking pleasing words first. Knowing gratitude and being honest. Seeking righteously. Delighting in cultivating meritorious deeds. Seeing suffering with deep compassion, more than for oneself. Fearing even small sins greatly. Acting together according to the Dharma. Not associating with what is not the Dharma. Helping those who have abandoned practice to start again. Loving virtue and being humble. Those with the seed of patience, by nature, even when harmed by others, have no thought of retaliation. They quickly accept apologies. They do not harbor resentment for long. They can endure suffering. They can affirm and praise good teachings. Those with the seed of diligence, by nature, are diligent on their own. They rise early and retire late. What they do is courageous and decisive. They skillfully use various methods to reach the ultimate. They are steadfast in good deeds. Their minds are not timid towards the truth. They do not belittle themselves in seeking superior results. They are fearless in difficult tasks. They do not tire of great matters. Those with the seed of meditative concentration, by nature, contemplate the meaning of the Dharma. They always delight in tranquility. They admire renunciation. Their afflictions are light. They are not disturbed by evil thoughts. Seeing suffering with deep compassion, they help to liberate others to the best of their ability. They delight in giving and benefiting others. They remember the Dharma without forgetting. Those with the seed of wisdom, achieve innate wisdom. They can enter into the realm of light. By nature, they are not stubborn, dull, confused, or foolish. Even in situations of indulgence, they can think and choose. If one has previously cultivated these habits of the six perfections, and generates the Bodhi mind (Bodhicitta), one will attain Buddhahood. Those without these seeds, lacking these fundamental habits, even if they generate the Bodhi mind, will not attain Buddhahood. Second question: If one has the seed already formed, why does one not quickly become a Buddha? Answer: Due to four causes, one cannot become a Buddha. First, one does not encounter a good friend who explains the path to Bodhi. Second, even if one encounters such a friend, one clings to distorted views and learns in a distorted way. Third, even if one is free from such distortions, one's methods are slow and lax, one is lazy and indolent, and one does not diligently strive. Fourth, even if one diligently strives, one's roots of virtue are not yet mature, one's accumulations of merit are not yet complete, and one has not cultivated the factors of enlightenment for a long time. Without these obstacles, one can attain Buddhahood. This initial generation of Bodhi mind has five virtuous aspects. First, the correct aspiration that one initially generates, universally encompasses everything, including all other correct aspirations. Therefore, the initial generation of Bodhi mind takes this initial correct aspiration as its nature. Second, it involves making the vow, 'I will definitely attain unsurpassed, perfect enlightenment, and I will accomplish all that benefits sentient beings, ultimately placing them in ultimate Nirvana and in the vast wisdom of the Tathagata.' Therefore, the generation of Bodhi mind takes determined aspiration as its characteristic. Third, with great Bodhi...
提有情為境。故有所緣。四者此初發心攝諸妙行。能違有情一切惡行。故與一切功德相應。五者此初正愿于諸世間出世間愿。最上第一。此初發心即名趣入無上菩提。在初劫內。預在大乘諸菩薩數。能為無上菩提根本。大悲等流故。分為一切學之所依止。從此已后。或有退屈。或無退屈。明退還修。有退不修。此初發心由四種緣。一見聞佛等有大神通力。二聽聞宣說菩薩藏教。三見法將滅。念言法久住。能滅眾苦。我應當發心。當作是利。四末劫末時見惡眾生十煩惱多愚癡等之所惱亂。念言於此發二乘心。尚難可得。況大菩提。我當發心令他學我。復即四因。一具足種性。二善友攝受。三悲愍眾生。四難行無怯。攝大乘雲。清凈增上力堅固心勝進。名菩薩初修無數三大劫。大菩提心以善根而為自體。名清凈力。降伏所除障故。以善友為緣。名增上力。以不退屈為策發。名堅固力。雖遇惡友方便阻壞。終不棄捨大菩提心。所修善法運運增長。如此勝進。齊是名為最初發意。從發意后新熏有漏聞思種子。辨所資長無漏種子。合二名為習所成種。于生死海。作出限量。不久定當速證彼岸。故所修行法名波羅蜜多。所遇善友有四種相應。當了知親近受學。一聰明點慧不墮惡見。二不教放逸不授彼具。三不教惡行不授彼緣。四不
【現代漢語翻譯】 現代漢語譯本： 以有情眾生作為所觀境界，因此心有所緣。第四，這種最初發心包含所有殊勝的修行，能夠違背有情眾生的一切惡行，因此與一切功德相應。第五，這種最初的誓願，在世間和出世間的願望中，是最上和第一的。這種最初發心就叫做趣入無上菩提（supreme enlightenment）。在最初的劫數之內，就預先進入大乘（Mahayana）菩薩的行列，能夠成為無上菩提的根本。由於大悲心的等流作用，所以成為一切學問所依賴的基礎。從此以後，或者有人退縮，或者沒有人退縮。說明退還修行的情況，有退縮而不修行的。這種最初發心由四種因緣產生：一是見聞佛等具有大神通力；二是聽聞宣說菩薩藏教（Bodhisattva Pitaka teachings）；三是見到佛法將要滅亡，心想佛法長久住世，能夠滅除眾多的痛苦，我應當發心，做這樣的利益；四是在末劫末世，見到惡劣的眾生被十種煩惱和愚癡等所惱亂，心想在這種時候，要發起二乘（the Two Vehicles）之心，尚且難以得到，更何況是無上菩提？我應當發心，讓他們學習我。又有四種原因：一是具足種性；二是善友的攝受；三是悲憫眾生；四是難行而不怯懦。《攝大乘論》（Compendium on the Mahayana）中說：『清凈增上力，堅固心勝進。』叫做菩薩最初修行無數三大阿僧祇劫（asamkhya kalpas）。大菩提心以善根作為自身，叫做清凈力，因為能夠降伏和去除障礙。以善友作為助緣，叫做增上力。以不退縮作為策勵，叫做堅固力。即使遇到惡友，用種種方法阻撓破壞，最終也不會捨棄大菩提心。所修的善法不斷增長，這樣殊勝的精進，就叫做最初發意。從發意之後，新熏有漏的聞思種子，辨別所資助增長的無漏種子，合二為一叫做習所成種。在生死苦海中，作出**，不久必定能夠迅速證得彼岸。因此所修行的法叫做波羅蜜多（paramita，perfection）。所遇到的善友有四種相應的條件，應當瞭解並親近受學：一是聰明敏銳，不墮入惡見；二是不教導放逸，不授予他們工具；三是不教導惡行，不授予他們因緣；四是不……
【English Translation】 English version: Taking sentient beings as the object of contemplation, hence the mind has something to focus on. Fourth, this initial aspiration encompasses all excellent practices, capable of counteracting all evil deeds of sentient beings, thus corresponding to all merits. Fifth, this initial vow is the supreme and foremost among worldly and other-worldly aspirations. This initial aspiration is called entering into Anuttara-Samyak-Sambodhi (supreme enlightenment). Within the initial kalpa, one is pre-enrolled in the ranks of Mahayana (Great Vehicle) Bodhisattvas, capable of becoming the root of Anuttara-Samyak-Sambodhi. Due to the outflow of great compassion, it serves as the foundation upon which all learning depends. From this point onward, some may regress, while others may not. It explains the situation of retreating from practice, with some regressing and not practicing. This initial aspiration arises from four conditions: first, witnessing the great supernatural powers of Buddhas, etc.; second, hearing the teachings of the Bodhisattva Pitaka (Bodhisattva Treasury); third, seeing that the Dharma is about to perish, thinking that the Dharma abiding for a long time can eliminate many sufferings, I should make the aspiration to do such benefits; fourth, in the final age of the final kalpa, seeing evil sentient beings troubled by the ten afflictions and ignorance, etc., thinking that in this time, to generate the mind of the Two Vehicles (Sravakayana and Pratyekabuddhayana) is already difficult to obtain, let alone Anuttara-Samyak-Sambodhi? I should make the aspiration to let them learn from me. There are also four causes: first, possessing the lineage; second, being embraced by good friends; third, having compassion for sentient beings; fourth, being fearless in difficult practices. The Compendium on the Mahayana (Mahāyānasaṃgraha) says: 'Purity, increasing power, firm mind, and superior progress.' It is called the initial practice of a Bodhisattva for countless great asamkhya kalpas. The great Bodhicitta (mind of enlightenment) takes good roots as its essence, called the power of purity, because it can subdue and remove obstacles. Taking good friends as the condition, it is called increasing power. Taking non-regression as encouragement, it is called firm power. Even if encountering evil friends who obstruct and destroy by various means, one will ultimately not abandon the great Bodhicitta. The good deeds cultivated continuously increase, such superior progress is called the initial aspiration. From the moment of aspiration, newly perfuming the seeds of conditioned hearing and thinking, distinguishing the unconditioned seeds that are aided and grown, combining the two is called the seed formed by habit. In the sea of samsara (birth and death), making a ** (unable to translate due to missing word), one will surely quickly attain the other shore. Therefore, the practice is called Paramita (perfection). The good friends encountered have four corresponding conditions, one should understand, approach, and learn from them: first, being intelligent and sharp-witted, not falling into evil views; second, not teaching negligence, not giving them tools; third, not teaching evil deeds, not giving them causes; fourth, not...
勸舍先所修勝法令修劣者。乃至終不勸舍大乘令修二乘。與此相違。是惡友相。應當遠離。廣應分別發心住差別因緣功德多少等。皆廣如華嚴經第五十七卷並善戒經第一菩薩地第一等釋。
解信行地。大文分三。初攝住處是十住位竟。次二住處是十行位。波羅蜜凈住處是初六行。其欲住處是后四行。波羅蜜中初明佈施是初五行。不住相想是初六行。欲住處是四行。欲得色身是第七行。欲言說身是第八行。欲智相身是第九行。欲福相法身是第十行。或分四。
上來解攝住處竟。自下第二波羅蜜多凈住處。文分為二。初標五義通解下住處。後方解施行或信行地大文分二。
上來已解攝住處竟。自下方解餘三住處。文分為二。初標五種通諸住處。后別解三住處。初文分三。一標五種隨文與彼五義相應之處。即配解釋。次列五名。后釋其義。問何故上說攝住處中。不以此五各別配文也。答道理皆有。謂應生如是心依義。顯示對治不失心故。我皆令入無餘涅槃等。是說相。即此令入無餘涅槃。是攝持。攝持心即欲愿。實無眾生得滅度者。是安立第一義。若有我相人相眾生壽者相。即不名菩薩為顯現。是相應三昧及攝散心。但以前問有三。答文皆具三義。初且釋配三答。不以五種配文。非前文中無此五義據增說
【現代漢語翻譯】 現代漢語譯本：勸人捨棄先前所修習的殊勝佛法，轉而修習低劣的佛法，乃至最終勸人捨棄大乘佛法，轉而修習二乘佛法，與此相反的行為，都是惡友的相狀，應當遠離。 應當廣泛地分辨發心、住位的差別，以及因緣、功德的多少等等，這些都詳細地記載在《華嚴經》（Avatamsaka Sutra）第五十七卷，以及《善戒經》（Suvarnaprabhasottama Sutra）第一菩薩地第一等處。
解釋信行地。大的方面分為三部分。首先，攝住處是十住位結束的地方。其次，二住處是十行位。波羅蜜凈住處是前六行，其欲住處是后四行。波羅蜜中，首先闡明佈施是前五行，不住相想是前六行。欲住處是四行，欲得色身是第七行，欲言說身是第八行，欲智相身是第九行，欲福相法身是第十行。或者可以分為四部分。
上面已經解釋了攝住處。下面開始解釋第二部分，波羅蜜多凈住處。文章分為兩部分。首先，標出五種含義，普遍地解釋下面的住處。然後才解釋施行，或者信行地，大的方面分為兩部分。
上面已經解釋了攝住處。下面開始解釋其餘三種住處。文章分為兩部分。首先，標出五種含義，普遍地適用於各種住處。然後分別解釋三種住處。首先，第一部分分為三點。第一點，標出五種含義，隨著文章的內容，與那五種含義相應的地方，就配合解釋。第二點，列出五種名稱。第三點，解釋它們的含義。有人問：為什麼上面在解釋攝住處的時候，不把這五種含義分別地配合到文章中呢？回答是：道理都是有的。意思是說，應該生起這樣的心，依據含義，顯示對治，不失去發心。『我都要讓他們進入無餘涅槃』等等，這是說相，也就是讓他們進入無餘涅槃，這是攝持。攝持心就是欲愿。實際上沒有眾生能夠得到滅度，這是安立第一義。『如果有人有我相、人相、眾生相、壽者相，就不叫做菩薩』，這是爲了顯現相應三昧以及攝散心。但是以前面的提問有三個，回答的內容都具備三種含義。首先，姑且解釋配合三種回答，不以五種含義配合文章，不是說前面的文章中沒有這五種含義，而是根據增上的說法。
【English Translation】 English version: To persuade someone to abandon the superior Dharma (Buddha's teachings) they have previously cultivated and instead practice inferior Dharma, or even to ultimately persuade them to abandon Mahayana (Great Vehicle) Buddhism and instead practice Hinayana (Lesser Vehicle) Buddhism, is the opposite of good friendship and should be avoided. One should extensively distinguish the differences in aspiration (bodhicitta), abodes (viharas), as well as the amount of causes, conditions, merits, and so on. All of these are extensively described in the Avatamsaka Sutra (Flower Garland Sutra), volume 57, and the Suvarnaprabhasottama Sutra (Golden Light Sutra), first chapter of the first Bodhisattva Ground, and so on.
Explaining the Stage of Faith and Practice. The main text is divided into three parts. First, the 'gathering abode' (samgraha-vihara) is the end of the Ten Abodes. Second, the 'two abodes' are the Ten Practices. The 'pure abode of paramitas' (perfection) is the first six practices, and the 'desire abode' (iccha-vihara) is the last four practices. Within the paramitas, first, the explanation of giving (dana) is the first five practices, and the thought of non-attachment is the first six practices. The desire abode is the four practices: the desire to obtain a body of form is the seventh practice, the desire to obtain a body of speech is the eighth practice, the desire to obtain a body of wisdom is the ninth practice, and the desire to obtain a Dharma body of blessed qualities is the tenth practice. Or it can be divided into four parts.
The 'gathering abode' has been explained above. Below begins the explanation of the second part, the 'pure abode of paramitas'. The text is divided into two parts. First, it marks five meanings, universally explaining the abodes below. Then it explains the practice of giving, or the Stage of Faith and Practice, which is divided into two main parts.
The 'gathering abode' has been explained above. Below begins the explanation of the remaining three abodes. The text is divided into two parts. First, it marks five types, universally applicable to all abodes. Then it separately explains the three abodes. First, the first part is divided into three points. The first point marks five meanings, and wherever the content of the text corresponds to those five meanings, it is explained accordingly. The second point lists the five names. The third point explains their meanings. Someone asks: Why, when explaining the 'gathering abode' above, were these five meanings not separately matched to the text? The answer is: There are reasons for all of this. It means that one should generate such a mind, according to the meaning, revealing the antidote, without losing the aspiration. 'I will cause them all to enter nirvana without remainder,' and so on, this is the 'speaking aspect' (vacana-rupa), which is causing them to enter nirvana without remainder, this is 'grasping' (samgraha). Grasping the mind is desire and aspiration. In reality, there are no beings who can attain liberation, this is 'establishing the ultimate meaning' (paramartha-sthapana). 'If someone has the perception of self, person, sentient being, or life-span, they are not called a Bodhisattva,' this is to reveal the corresponding samadhi (concentration) and gathering of the scattered mind. However, since the previous question has three parts, the content of the answer possesses all three meanings. First, let's explain the matching of the three answers. Not matching the text with the five meanings does not mean that the previous text lacks these five meanings, but it is according to the augmented explanation.
故。如天親解。初文答初問。施文答第二問。非無餘義隨增為答。亦不相違。又為影顯中間之文。顯具五義。影顯前文。理亦具五。故略不說。依義對治即所斷障住處。安立即所證理。初問欲愿即攝持。后二問相應三昧及攝散心。是顯現。即所問行等。總為說相。三問但問能對治行。略無所對治障及所證理並總說相。影顯問故。彰理難故。逐易問故。答皆具明。欲令解故。斷修證三。皆具答故。對法等云。真如聖道。煩惱不生。今明因三亦當得彼故。隨住應說。釋義中解此經所明。諸住處內。此所對治為依義。依其所對治。方說能治行。能治行者即次愿等。故所治者。名為依義。其總所明住處之行。為所說相。所說相者即是欲愿等持攝散三種行也。每欲修行。初生欲愿。為能攝持。能攝持故。所攝持行等持攝散方得成滿。住處之內。第一義諦為所安立。內證實際名非安立。今以言說。施設真如勝義諦理。故名安立。前所對治能對治法無分別定。名為顯現。正是經中初欲願心所顯。宗趣無分別心。名為顯現。攝伏散時亦是此攝。文中略故。準下定體。前說欲愿名能攝持。無分別心攝伏散時。是所攝持。此說等持攝散二位。名所顯現。彰前欲愿。是能顯現。前後名別。影顯勝故。行彼行時。無分別定。名曰相應。所對治障
【現代漢語翻譯】 因此，正如Vasubandhu（天親）所解釋的，第一段文字回答了第一個問題，『施』（Dāna，佈施）的文字回答了第二個問題。並非沒有其他的意義隨著增加而作為回答，也不是相互矛盾的。此外，這也是爲了隱約地顯示中間的文字，顯示其中具備五種意義。隱約地顯示前面的文字，道理上也具備五種意義，所以簡略地沒有說。依據意義的對治，就是所要斷除的障礙的『住處』（Vihāra，住所，此處指禪修的境界）。『安立』（Pratiṣṭhā，建立）就是所要證悟的道理。第一個問題是關於『欲』（Chanda，意願）和『愿』（Praṇidhāna，誓願），也就是攝持。後面的兩個問題是關於相應的『三昧』（Samādhi，禪定）以及攝散亂的心，這是『顯現』（Gocara，境界）。也就是所問的『行』（Cara，行為）等等，總的來說是『說相』（Lakṣaṇa，相狀）。第三個問題只是問能對治的『行』，省略了所對治的障礙以及所證悟的道理，以及總的說相。因為是隱約地顯示所問的，彰顯道理是困難的，追逐容易的問題，所以回答都詳細地說明。想要讓人理解的緣故，斷、修、證三者，都詳細地回答。如《對法》（Abhidharma）等所說，『真如』（Tathatā，如實）和『聖道』（Āryamārga，八正道）中，煩惱不會產生。現在說明因為三者也應當得到那個，所以隨著『住』（sthiti，安住）應當說。在解釋意義中解釋這部經所闡明的，在諸多的『住處』之內，這個所對治的是依據意義。依據其所對治的，才說能對治的『行』。能對治的『行』，就是其次的『愿』等等。所以所對治的，名為依據意義。其總的所闡明的『住處』的『行』，是所說相。所說相，就是『欲』、『愿』、『等持』（Samāhita，專注）、『攝散』（Vyavakīrṇa，散亂）這三種『行』。每次想要修行，最初產生『欲』和『愿』，作為能攝持。因為能攝持的緣故，所攝持的『行』、『等持』、『攝散』才能成就圓滿。在『住處』之內，第一義諦是所安立的。內在證悟實際，名為非安立。現在用言語，施設『真如』的勝義諦理，所以名為『安立』。前面所對治的能對治法，『無分別定』（Nirvikalpa-samādhi，無分別禪定），名為『顯現』。正是經中最初的『欲』和『愿』的心所顯現的。宗趣『無分別心』，名為『顯現』。攝伏散亂時也是這個攝。文中省略了，準照下面的禪定體性。前面說『欲』和『愿』，名為能攝持。『無分別心』攝伏散亂時，是所攝持。這裡說『等持』和『攝散』二位，名所顯現。彰顯前面的『欲』和『愿』，是能顯現。前後名稱不同，隱約地顯示殊勝的緣故。行彼『行』時，『無分別定』，名叫相應。所對治的障礙 因此，正如天親（Vasubandhu）所解釋的，第一段文字回答了第一個問題，『施』（Dāna，佈施）的文字回答了第二個問題。並非沒有其他的意義隨著增加而作為回答，也不是相互矛盾的。此外，這也是爲了隱約地顯示中間的文字，顯示其中具備五種意義。隱約地顯示前面的文字，道理上也具備五種意義，所以簡略地沒有說。依據意義的對治，就是所要斷除的障礙的『住處』（Vihāra，住所，此處指禪修的境界）。『安立』（Pratiṣṭhā，建立）就是所要證悟的道理。第一個問題是關於『欲』（Chanda，意願）和『愿』（Praṇidhāna，誓願），也就是攝持。後面的兩個問題是關於相應的『三昧』（Samādhi，禪定）以及攝散亂的心，這是『顯現』（Gocara，境界）。也就是所問的『行』（Cara，行為）等等，總的來說是『說相』（Lakṣaṇa，相狀）。第三個問題只是問能對治的『行』，省略了所對治的障礙以及所證悟的道理，以及總的說相。因為是隱約地顯示所問的，彰顯道理是困難的，追逐容易的問題，所以回答都詳細地說明。想要讓人理解的緣故，斷、修、證三者，都詳細地回答。如《對法》（Abhidharma）等所說，『真如』（Tathatā，如實）和『聖道』（Āryamārga，八正道）中，煩惱不會產生。現在說明因為三者也應當得到那個，所以隨著『住』（sthiti，安住）應當說。在解釋意義中解釋這部經所闡明的，在諸多的『住處』之內，這個所對治的是依據意義。依據其所對治的，才說能對治的『行』。能對治的『行』，就是其次的『愿』等等。所以所對治的，名為依據意義。其總的所闡明的『住處』的『行』，是所說相。所說相，就是『欲』、『愿』、『等持』（Samāhita，專注）、『攝散』（Vyavakīrṇa，散亂）這三種『行』。每次想要修行，最初產生『欲』和『愿』，作為能攝持。因為能攝持的緣故，所攝持的『行』、『等持』、『攝散』才能成就圓滿。在『住處』之內，第一義諦是所安立的。內在證悟實際，名為非安立。現在用言語，施設『真如』的勝義諦理，所以名為『安立』。前面所對治的能對治法，『無分別定』（Nirvikalpa-samādhi，無分別禪定），名為『顯現』。正是經中最初的『欲』和『愿』的心所顯現的。宗趣『無分別心』，名為『顯現』。攝伏散亂時也是這個攝。文中省略了，準照下面的禪定體性。前面說『欲』和『愿』，名為能攝持。『無分別心』攝伏散亂時，是所攝持。這裡說『等持』和『攝散』二位，名所顯現。彰顯前面的『欲』和『愿』，是能顯現。前後名稱不同，隱約地顯示殊勝的緣故。行彼『行』時，『無分別定』，名叫相應。所對治的障礙
【English Translation】 Therefore, as explained by Vasubandhu (天親), the initial text answers the first question, and the text on 『Dāna』 (施, giving) answers the second question. It is not that there are no additional meanings that are added as answers, nor are they contradictory. Furthermore, this is also to subtly reveal the intermediate text, showing that it possesses five meanings. Subtly revealing the preceding text, the principle also possesses five meanings, so it is briefly not mentioned. The antidote based on meaning is the 『abode』 (住處, Vihāra, dwelling, here referring to the state of meditation) of the obstacles to be eliminated. 『Establishment』 (安立, Pratiṣṭhā, to establish) is the principle to be realized. The first question is about 『desire』 (欲, Chanda, intention) and 『vow』 (愿, Praṇidhāna, aspiration), which is to hold. The latter two questions are about the corresponding 『Samādhi』 (三昧, concentration) and the mind that gathers scattered thoughts, which is 『manifestation』 (顯現, Gocara, realm). That is, the asked-about 『conduct』 (行, Cara, behavior) and so on, generally speaking, is 『characteristic』 (說相, Lakṣaṇa, characteristic). The third question only asks about the antidotal conduct, omitting the obstacles to be eliminated and the principle to be realized, as well as the general characteristic. Because it subtly reveals what is asked, and it is difficult to manifest the principle, pursuing the easier questions, the answers are explained in detail. Because it is intended to make people understand, the three aspects of cutting off, cultivating, and realizing are answered in detail. As the 『Abhidharma』 (對法) and others say, in 『Tathatā』 (真如, suchness) and the 『Āryamārga』 (聖道, Noble Eightfold Path), afflictions do not arise. Now it is explained that because the three aspects should also attain that, it should be spoken according to 『abiding』 (住, sthiti, abiding). In the explanation of meaning, it explains what this sutra clarifies, that within the many 『abodes』, what is being counteracted is based on meaning. Based on what is being counteracted, the antidotal conduct is spoken. The antidotal conduct is the subsequent 『vow』 and so on. Therefore, what is being counteracted is called based on meaning. The conduct of the 『abode』 that is generally clarified is the characteristic being spoken. The characteristic being spoken is the three types of 『conduct』: 『desire』, 『vow』, 『concentration』 (等持, Samāhita, focused), and 『gathering scattered thoughts』 (攝散, Vyavakīrṇa, scattered). Every time one wants to practice, initially 『desire』 and 『vow』 arise, serving as the ability to hold. Because of the ability to hold, the 『conduct』 that is being held, 『concentration』, and 『gathering scattered thoughts』 can be accomplished and fulfilled. Within the 『abode』, the ultimate truth is what is established. Inner realization of actuality is called non-establishment. Now, using language, the ultimate truth of 『Tathatā』 is established, so it is called 『establishment』. The antidotal dharma that counteracts what was previously counteracted, 『non-discriminating concentration』 (無分別定, Nirvikalpa-samādhi, non-discriminating samadhi), is called 『manifestation』. It is precisely what is manifested by the initial 『desire』 and 『vow』 in the sutra. The purpose of 『non-discriminating mind』 is called 『manifestation』. Subduing scattered thoughts is also this gathering. It is omitted in the text, referring to the nature of the samadhi below. Previously, 『desire』 and 『vow』 were said to be the ability to hold. When 『non-discriminating mind』 subdues scattered thoughts, it is what is being held. Here, the two states of 『concentration』 and 『gathering scattered thoughts』 are called what is being manifested. Manifesting the preceding 『desire』 and 『vow』 is the ability to manifest. The names before and after are different, subtly revealing the superior reason. When practicing that 『conduct』, 『non-discriminating concentration』 is called corresponding. The obstacles to be counteracted
相應之定。是修行者所相應定。亦是無分別智相應定。亦是真境相應之定。名為相應。五瑜伽中攝四或五。能修行者。名曰瑜祇。
解波羅蜜凈住處經文。
施行中分二。初解五義。以答三問。后何以故菩薩不住相下釋此疑難。準天親論。初明施行答第二問。不住相下答第三問。答第三問中復二。初正答問。何以故下方釋此疑。彼隨文相增明。以辨答。此隨義具以明於答。亦不相違。各據一義。初解五義答三問中。據義具五。論自配文。答問分二。初三不住施答初問欲愿。后不住相答后兩問。答初問中。義具四種。三不住者是依義。三行施者是說相。即此行施。是攝持即此不住。是安立。當審尋文。自應悟解。依義文可知。三不住皆依義。皆除住著執故。
解說相中分三。初總配屬說相經文。次解唯說施行所以。后彼諸波羅蜜下解不住施行差別。配說相者。三不住中。所行施者。皆所說相。發心已后應修諸行。故以施行為發心后所說之相。
次解唯說施行所以中有二。初總標釋。后別顯釋。謂即有難言。菩薩妙業經陳八萬四千。何此中唯說佈施。故此總標六波羅蜜。攝在一切檀那行自性故。此中文倒。應云一切檀那行自性攝六波羅蜜故。此經中唯說施度。一切已周。問此若爾者。乃至般若亦
【現代漢語翻譯】 現代漢語譯本：相應的禪定，是修行者所相應的禪定，也是與無分別智相應的禪定，也是與真實境界相應的禪定，這被稱為『相應』。在五種瑜伽中，它包含四種或五種。能夠修行這種禪定的人，被稱為『瑜祇』（修行者）。
解釋《波羅蜜凈住處經》的經文。
關於佈施的部分，分為兩部分。首先解釋五種含義，以回答三個問題。然後，『何以故菩薩不住相下』解釋這個疑問。參照天親菩薩的《論》，首先闡明佈施，回答第二個問題。『不住相下』回答第三個問題。在回答第三個問題中，又分為兩部分。首先是正面回答問題，『何以故下方』解釋這個疑問。天親菩薩的《論》隨著經文的表面意思來增補說明，以此來辨別回答。而這裡隨著義理的完備來闡明回答，兩者並不互相違背，各自依據一個方面。最初解釋五種含義來回答三個問題，依據義理具備五種含義。《論》自己配合經文，回答問題分為兩部分。最初的『三不住施』回答第一個問題，關於願望。後面的『不住相』回答後面的兩個問題。在回答第一個問題中，義理具備四種。『三不住』是依據義理，『三行施』是說明相狀。即此『行施』，是『攝持』，即此『不住』，是『安立』。應當仔細尋思經文，自然應當領悟理解。依據義理的經文是可以理解的，三種『不住』都依據義理，都去除住著執念的緣故。
解釋相狀的部分，分為三部分。首先總體地配合歸屬說明相狀的經文，其次解釋只說佈施的原因，然後『彼諸波羅蜜下』解釋不住佈施的差別。配合說明相狀的經文，在三種『不住』中，所實行的佈施，都是所說的相狀。發菩提心之後，應當修習各種行為，因此用佈施行為作為發菩提心后所說的相狀。
其次解釋只說佈施的原因，分為兩部分。首先總的標明解釋，然後分別顯示解釋。就是有人會提問說，《菩薩妙業經》陳述了八萬四千法門，為什麼這裡只說佈施呢？因此這裡總的標明六波羅蜜（六度：佈施Dāna，持戒Śīla，忍辱Kṣānti，精進Vīrya，禪定Dhyāna，般若Prajñā），都包含在一切佈施行為的自性中。這裡的文句是倒裝的，應當說『一切佈施行為的自性包含六波羅蜜』。這部經中只說佈施這一法門，就已經周遍包含了所有。如果這樣的話，乃至般若（智慧）也是如此。
【English Translation】 English version: The corresponding Samādhi (concentration), is the Samādhi that corresponds to the practitioner, it is also the Samādhi that corresponds to non-discriminating wisdom, and it is also the Samādhi that corresponds to the true realm. This is called 'corresponding'. Among the five Yogas, it includes four or five. Those who can practice this Samādhi are called 'Yogis' (practitioners).
Explaining the text of the Sūtra of Pure Abiding Place of Perfection of Wisdom (波羅蜜凈住處經).
Regarding the section on giving, it is divided into two parts. First, explain the five meanings to answer the three questions. Then, 'Why do Bodhisattvas not abide in form?' explains this doubt. Referring to Vasubandhu's (天親) commentary, first clarify giving to answer the second question. 'Not abiding in form' answers the third question. In answering the third question, it is further divided into two parts. First, directly answer the question, 'Why below' explains this doubt. Vasubandhu's commentary supplements the explanation according to the surface meaning of the text, thereby distinguishing the answers. Here, the explanation is clarified according to the completeness of the meaning, and the two do not contradict each other, each based on one aspect. The initial explanation of the five meanings to answer the three questions, according to the meaning, possesses five meanings. The commentary itself matches the text, and answering the questions is divided into two parts. The initial 'three non-abiding giving' answers the first question, regarding wishes. The subsequent 'not abiding in form' answers the latter two questions. In answering the first question, the meaning possesses four aspects. 'Three non-abiding' is based on meaning, 'three giving practices' is describing the appearance. This 'giving practice' is 'embracing', and this 'non-abiding' is 'establishing'. One should carefully ponder the text, and naturally one should realize and understand. The text based on meaning is understandable, and all three 'non-abiding' are based on meaning, all removing attachment and clinging.
The section explaining appearance is divided into three parts. First, generally match and attribute the text explaining appearance, second, explain the reason for only speaking of giving, and then 'Those perfections below' explains the difference of non-abiding giving. Matching the text explaining appearance, among the three 'non-abiding', the giving that is practiced is all the appearance that is spoken of. After generating Bodhicitta (發菩提心), one should cultivate various practices, therefore using the practice of giving as the appearance spoken of after generating Bodhicitta.
Next, explain the reason for only speaking of giving, divided into two parts. First, generally state the explanation, then separately reveal the explanation. That is, someone may ask, the Bodhisattva's Wonderful Deeds Sūtra (菩薩妙業經) states eighty-four thousand Dharma doors, why does this only speak of giving? Therefore, here it is generally stated that the six Pāramitās (六度: Dāna (佈施), Śīla (持戒), Kṣānti (忍辱), Vīrya (精進), Dhyāna (禪定), Prajñā (般若)) are all included in the nature of all giving practices. The sentence here is inverted, it should be said 'the nature of all giving practices includes the six Pāramitās'. In this Sūtra, only the Dharma door of giving is spoken of, and it already completely encompasses everything. If this is the case, then even Prajñā (wisdom) is also like this.
攝六度行。何以故。不但說一慧攝於一切。答施為修行之初。粗而易習。體又廣而包總。故唯說此。亦顯而包。總標經名。據勝慧而為目。答修行舉初業而為名。然觀文意。百千諸行唯說施者。以施攝於一切行也。前攝住處是十住位。此波羅蜜凈住處等是十行位。說歡喜行等。各各次修一。略故唯說施。攝於六度。不說。施行攝一切行故。又菩薩行有四。一菩提分。二波羅蜜。三諸神通。四成就有情。今舉初行。以明攝彼。亦不相違。下當配文別釋有二。初標施有三。后隨別釋。此中三種。天親論中各別解釋。玄記之中亦會同異。應尋攬之。法施中有三。初標列。次顯相。后結成。
彼諸波羅蜜有二種果下解經文中三不住施。差別有三。初標列。次隨釋。后配經。隨別釋中。施得大福報。謂多財富增上果。戒得自身釋梵等。生尊貴身異就果。忍行得大伴大眷屬。精進得果不斷。定得身不可壞並增上果。慧得根利。是等流果。多悅樂果有二。一無為離系果。二大眾中得自在士用果。現在果有二。一得信。敬供養。是增上等流士用三果。昔施於他。今得他施。位等流果。二得現法涅槃。謂世間六行所得非擇滅。似無為等現法涅槃。法謂道理。現世滅粗重。得非擇滅理。是士用果故。前說言丈伕力得故。又現法涅槃有
【現代漢語翻譯】 現代漢語譯本 攝持六波羅蜜（Paramita，到彼岸）。為什麼這麼說呢？難道不是隻說一個智慧就能攝持一切嗎？回答是，佈施是修行的開始，粗淺而容易學習，而且它的本體廣大而包容一切，所以只說佈施。這也顯現了佈施的包容性。總的來說，經名是根據殊勝的智慧而設立的。回答是，修行以最初的行業作為名稱。然而，觀察文中的意思，百千種修行只說佈施，是因為佈施能攝持一切修行。前面所說的攝住處是指十住位，這裡的波羅蜜清凈住處等是指十行位。說歡喜行等，各自依次修習一種。因為簡略的緣故，所以只說佈施，攝持六度。不說佈施，是因為佈施能攝持一切修行。另外，菩薩的修行有四種：一、菩提分（Bodhipaksa，菩提的組成部分），二、波羅蜜，三、諸神通，四、成就眾生。現在舉出最初的修行，來表明能攝持其他修行，這也不相違背。下面將要配合經文分別解釋，分為兩部分：首先標明佈施有三種，然後分別解釋。這三種佈施，在天親（Vasubandhu）的《攝大乘論釋》中各有不同的解釋。《玄記》中也彙集了相同和不同的觀點，應該去查閱。法佈施中有三種：首先是標列，其次是顯現相狀，最後是總結。 那些波羅蜜有兩種果報。下面解釋經文中的三種不住施。差別有三種：首先是標列，其次是隨文解釋，最後是配合經文。在隨文解釋中，佈施能得到大的福報，指的是多財富的增上果。持戒能得到自身，例如釋梵天等，生於尊貴之身，這是異熟果。忍辱能得到大的同伴和大的眷屬。精進能得到果報不斷。禪定能得到身體不可破壞以及增上果。智慧能得到根器銳利，這是等流果。多悅樂果有兩種：一是無為離系果，二是在大眾中得到自在，這是士用果。現在果有兩種：一是得到信任、尊敬和供養，這是增上果、等流果和士用果三種果報。過去佈施給他人，現在得到他人的佈施，這是位等流果。二是得到現法涅槃，指的是世間六行所得的非擇滅，類似於無為等的現法涅槃。法指的是道理，現世滅除粗重，得到非擇滅的道理，這是士用果。所以前面說是因為丈夫的力量才能得到。另外，現法涅槃有
【English Translation】 English version Embracing the Six Paramitas (Paramita, to the other shore). Why is this so? Is it not said that one wisdom alone can encompass everything? The answer is that giving is the beginning of practice, it is coarse and easy to learn, and its essence is vast and all-encompassing, so only giving is mentioned. This also reveals the inclusiveness of giving. In general, the name of the sutra is based on supreme wisdom. The answer is that practice takes the initial activity as its name. However, observing the meaning of the text, among hundreds of thousands of practices, only giving is mentioned because giving can encompass all practices. The previously mentioned dwelling place refers to the Ten Abodes (Dasabhumi), while the pure dwelling place of the Paramitas here refers to the Ten Practices. Saying the Joyful Practice, etc., each cultivates one in sequence. Because of brevity, only giving is mentioned, encompassing the six Paramitas. Giving is not mentioned because giving can encompass all practices. Furthermore, the practice of a Bodhisattva has four aspects: 1. Bodhipaksa (Bodhipaksa, components of enlightenment), 2. Paramitas, 3. Various supernormal powers, 4. Accomplishing sentient beings. Now, the initial practice is mentioned to indicate that it can encompass other practices, and this is not contradictory. The following will be explained separately in accordance with the text, divided into two parts: first, stating that there are three types of giving, and then explaining them separately. These three types of giving are explained differently in Vasubandhu's commentary on the Mahāyānasaṃgraha. The Xuánjì also gathers the similarities and differences, which should be consulted. There are three aspects to Dharma giving: first, listing them; second, revealing their characteristics; and finally, concluding. Those Paramitas have two kinds of fruits. The following explains the three non-abiding givings in the sutra text. There are three differences: first, listing them; second, explaining them accordingly; and finally, matching them with the sutra. In the explanation, giving can obtain great blessings, referring to the increasing fruit of abundant wealth. Upholding precepts can obtain oneself, such as Sakra (Śakra, the ruler of the Trāyastriṃśa Heaven) and Brahma (Brahmā, the creator god), being born in a noble body, which is the Vipāka fruit. Patience can obtain great companions and a large retinue. Diligence can obtain continuous fruits. Samadhi (Samādhi, concentration) can obtain an indestructible body and increasing fruits. Wisdom can obtain sharp faculties, which is the Nisyanda fruit. There are two kinds of fruits of great joy: one is the unconditioned liberation fruit, and the other is obtaining freedom among the masses, which is the Purusakara fruit. There are two kinds of present fruits: one is obtaining trust, respect, and offerings, which are the Adhipati fruit, Nisyanda fruit, and Purusakara fruit. In the past, giving to others, now receiving giving from others, which is the Visayaphalanisanda fruit. The second is obtaining Nirvana (Nirvāṇa, enlightenment) in this life, referring to the non-selective cessation obtained by the six worldly practices, similar to the unconditioned Nirvana in this life. Dharma refers to the principle, eliminating grossness in this life, obtaining the principle of non-selective cessation, which is the Purusakara fruit. Therefore, it was said earlier that it can only be obtained through the power of a man. In addition, there is Nirvana in this life
五。一現得五欲樂。餘四引得色界四靜慮現在前。與輕安俱除少粗重。亦名現法涅槃。俱名現在果。隨其所應施等所得。配經三不住施中有三。施未來果為一。餘五度未來果為一。現在果為一。然色等五塵與法塵別。遂離為二。信敬供養等。五塵攝故。五現涅槃。法塵攝故。解攝持中。經言應行佈施者。即上來說三應行佈施。解安立中。不住行施者。亦是上來三不住也。文分為二。初屬經文。后釋初第一義相。以不住故者。無住著是第一義故。如所有事第一義者。即三種施中不住是第一義。如所有事者。謂前說一於事施不住二無所住施三於六塵施不住。如此三種所有事中。皆不住施。名第一義。故論結云。所不住物等。是所有事等言。顯示舉初事。等取無所住於六塵施。合此三種。名所有事。於此三事等中不住。名第一義諦故。
上來行施。解初四義。下解第五等持及攝散心。文易可知。相者境。想者心。天親論云。施者受者物等。隨應六度三事之相。取此三相。名為相想。即是想倒。謂有七倒。即常．樂．我．凈想心。見倒。今明想倒。攝心見等。觀三事空。起三輪凈。故名不住。能斷云。如不住相想。上來欲愿尚不住著。其等至等持攝。散亦爾。應如初不住施也。故有如言。或依真理。性無住著故。應施想
【現代漢語翻譯】 現代漢語譯本 五、當下獲得五欲之樂。其餘四種（指四禪）引導獲得四靜慮（色界四禪的合稱）的當下呈現，與輕安一同去除微少的粗重（煩惱），也稱為現法涅槃（指證得阿羅漢果）。這些都稱為現在果。隨其所應，佈施等所得的果報，在經文的三不住施中有所對應，其中施未來果為一種，其餘五度（佈施、持戒、忍辱、精進、禪定）的未來果為一種，現在果為一種。然而，色等五塵（色、聲、香、味、觸）與法塵（意識所緣之境）有所區別，因此分離為二。信敬供養等屬於五塵所攝，五現涅槃屬於法塵所攝。在解攝持中，經文說『應行佈施』，就是上面所說的三種應行佈施。在解安立中，『不住行施』，也是上面所說的三不住施。文分為二，初屬經文，后解釋初第一義相。『以不住故』，因為無住著是第一義的緣故。『如所有事第一義者』，就是三種施中不住是第一義。『如所有事者』，指前面所說的一於事施不住，二無所住施，三於六塵施不住。如此三種所有事中，都不住施，名為第一義。所以論總結說，『所不住物等』，是所有事等言，顯示舉出最初的事，等取無所住於六塵施。合此三種，名所有事。於此三事等中不住，名第一義諦的緣故。 上來解釋行施，解釋了最初的四種意義。下面解釋第五種等持（禪定）以及攝散心。文義容易理解。相者，指境界。想者，指心。天親（Vasubandhu）論說，施者、受者、物等，隨其所應是六度（佈施、持戒、忍辱、精進、禪定、般若）的三事之相。取此三相，名為相想，即是想倒。所謂有七倒，即常、樂、我、凈想心，見倒。現在說明想倒，攝心見等，觀三事空，發起三輪體空的清凈，所以名不住。能斷經說，如不住相想，上面對於欲愿尚且不住著，其等至（禪定）等持（禪定）攝（收攝）散（散亂）也應如此。應該像最初的不住施一樣。所以有『如』字。或者依據真理，自性沒有住著的緣故，應該施想。
【English Translation】 English version V. One immediately obtains the joy of the five desires. The remaining four (referring to the four Dhyanas) lead to the present manifestation of the four meditative absorptions (collectively referring to the four Dhyanas of the Form Realm), accompanied by lightness and ease, removing slight coarseness (afflictions). This is also called Nirvana in this life (referring to attaining Arhatship). These are all called present fruits. According to what is appropriate, the rewards obtained from giving, etc., correspond to the three non-abiding giving in the sutras. Among them, giving for future fruits is one type, the future fruits of the remaining five perfections (giving, morality, patience, diligence, and meditation) are one type, and present fruits are one type. However, the five sense objects (form, sound, smell, taste, and touch) are different from the dharma objects (objects of consciousness), so they are separated into two. Faith, respect, offerings, etc., are included in the five sense objects, while the five present Nirvanas are included in the dharma objects. In the explanation of 'embracing and upholding,' the sutra says 'one should practice giving,' which is the three types of giving that should be practiced mentioned above. In the explanation of 'establishing,' 'non-abiding giving' is also the three non-abiding giving mentioned above. The text is divided into two parts: the first belongs to the sutra text, and the second explains the first ultimate meaning. 'Because of non-abiding,' because non-attachment is the ultimate meaning. 'The ultimate meaning of things as they are' refers to the non-abiding in the three types of giving as the ultimate meaning. 'Things as they are' refers to the previously mentioned non-abiding in giving to things, non-abiding giving without any attachment, and non-abiding in giving to the six sense objects. In these three types of things as they are, not abiding in giving is called the ultimate meaning. Therefore, the treatise concludes by saying, 'The things not abided in, etc.,' are the words 'things as they are,' showing the initial thing, and including non-abiding in giving to the six sense objects. Combining these three is called 'things as they are.' Not abiding in these three types of things is called the ultimate truth. The above explains the practice of giving, explaining the initial four meanings. The following explains the fifth, Samadhi (meditative concentration), and gathering the scattered mind. The meaning of the text is easy to understand. 'Appearance' refers to the realm. 'Thought' refers to the mind. Vasubandhu's (天親) treatise says that the giver, the receiver, the object, etc., are the aspects of the three things of the six perfections (giving, morality, patience, diligence, meditation, and wisdom), as appropriate. Taking these three aspects is called 'thought of appearance,' which is the inverted thought. There are seven inversions, namely the thought of permanence, joy, self, and purity, and the inverted view. Now explaining the inverted thought, gathering the mind and view, etc., contemplating the emptiness of the three things, and arousing the purity of the three wheels being empty in nature, so it is called non-abiding. The Diamond Sutra says, 'Like not abiding in the thought of appearance,' above, one does not even abide in desires and wishes, so the Samapatti (禪定), Samadhi (禪定), gathering (收攝), and scattering (散亂) should also be like this. It should be like the initial non-abiding giving. Therefore, there is the word 'like.' Or, according to the truth, the nature is without attachment, so one should give thought.
如理不住。依天親解。若降伏心而除障者。如所修行不住相想。障心自斷。此隨義具總答三問。天親論主依初行者漸次而修。文相增明。別答三問。如上來說。天親論中解三不住施。與此差別。云自身及報恩果報斯不著自身果報是此未來果報。恩者是此現在果。雖大體相似。然所望有別。義出百途。亦不相違也。依此義故。真諦經云。不著已類而行佈施。不著所餘。行於佈施等。上解五義以答三問。解初五行竟后解何以故若菩薩不住相佈施下釋疑難。
次明第六行。文分二。初徴。后釋。天親論云。此中有疑。若離施等相想。云何能成就施福。謂有疑雲。三事不空。施可有福。既空三事。施福應無。故此論云。或有菩薩。貪福德故。於此不堪。由貪福德。能行於施。聞此三事空。不能堪忍而行施等。故次徴云。何以故。后釋經文分三。論中分二。初釋法。后解喻。不解法說。解喻中初因不住相施。如空遍滿。相無相果皆得依故。住相施不然。不得無相。故非遍滿。次因寬曠。無住相施。后得果時。形上下高。無漏之法過三界故。形橫曠大。滿十方故。住相施不然。后得果時。但在三界。非十方故。或含容故。名為寬曠。后因無盡。順無相理。廣運眾生。無窮盡故。住相不然。不順真理。非遍益故。經結說中。真
【現代漢語翻譯】 現代漢語譯本： 『如理不住』。依據Vasubandhu（天親）的解釋。如果降伏自心而去除障礙，就像修行時不住于表相的念想，障礙自會斷除。這概括性地回答了以上三個問題。Vasubandhu（天親）論師依據初行者的漸進修行次第，用更詳細的文字分別回答了這三個問題，如上所述。Vasubandhu（天親）的論著中對『三不住施』的解釋與此有所不同，認為不執著于自身以及報恩的果報。不著自身果報是指未來的果報，而恩是指現在的果。雖然大體相似，但所期望的目標有所區別，意義可以有多種解釋，並不互相矛盾。依據這個意義，真諦經中說：『不執著于已有的類別而行佈施，不執著于其餘的事物，而行於佈施等。』以上解釋了五種意義來回答三個問題。解釋了最初的五行之後，接下來解釋『何以故若菩薩不住相佈施』，以下解釋疑難。
接下來闡明第六行。文章分為兩部分：首先是提問，然後是解釋。Vasubandhu（天親）的論著中說：『這裡有一個疑問，如果遠離佈施等的表相念想，如何能夠成就佈施的福德？』也就是說，有人懷疑，如果三事（施者、受者、施物）不空，佈施才可能有福德；既然三事皆空，佈施的福德應該就沒有了。因此，論中說：『或者有菩薩，因為貪求福德的緣故，對此不能接受。』因為貪求福德，才能行佈施。聽到三事皆空，就不能接受而行佈施等。所以接下來提問說：『何以故？』後面解釋經文分為三部分，論中分為兩部分：首先解釋法，然後解釋比喻。不解釋法說，解釋比喻中，首先因為不住相的佈施，像虛空一樣遍滿，有相和無相的果報都可以依附於它；而住相的佈施則不然，不能得到無相的果報，所以不是遍滿的。其次因為寬廣，無住相的佈施，後來得到果報的時候，形態上下高遠，因為無漏之法超越了三界；形態橫向寬廣，充滿十方。而住相的佈施則不然，後來得到果報的時候，只在三界之內，不是十方的。或者因為包含容納，所以稱為寬廣。最後因為無窮盡，順應無相的道理，廣泛地救度眾生，沒有窮盡。住相的佈施則不然，不順應真理，不能普遍利益。經文的結論中，真實地說明了這一點。
【English Translation】 English version: 'Not dwelling in accordance with principle.' According to Vasubandhu's (天親) explanation. If one subdues the mind and removes obstacles, just as in practice one does not dwell on the thought of appearances, the obstacles will naturally be cut off. This comprehensively answers the three questions above. Master Vasubandhu (天親), based on the gradual practice sequence for beginners, uses more detailed language to answer the three questions separately, as mentioned above. Vasubandhu's (天親) treatises explain 'three non-dwelling giving' differently, believing that one should not be attached to oneself and the karmic rewards of repaying kindness. Not being attached to the karmic rewards of oneself refers to future karmic rewards, while kindness refers to the present. Although generally similar, the goals expected are different, and the meaning can have multiple interpretations without contradicting each other. According to this meaning, the Sutra of Paramartha says: 'Do not be attached to existing categories when giving, do not be attached to other things, but practice giving, etc.' The above explains five meanings to answer the three questions. After explaining the first five lines, the next explanation is 'Why, if a Bodhisattva practices giving without dwelling on appearances,' the following explains the difficulties.
Next, the sixth line is explained. The article is divided into two parts: first, the question, and then the explanation. Vasubandhu's (天親) treatises say: 'Here is a question, if one is far from the thought of appearances such as giving, how can one achieve the merit of giving?' That is to say, some people doubt that if the three things (giver, receiver, and gift) are not empty, giving may have merit; since the three things are all empty, the merit of giving should be gone. Therefore, the treatise says: 'Or there are Bodhisattvas who, because of greed for merit, cannot accept this.' Because of greed for merit, one can practice giving. Hearing that the three things are all empty, one cannot accept and practice giving, etc. So the next question is asked: 'Why?' The following explanation of the scriptures is divided into three parts, and the treatise is divided into two parts: first, explain the Dharma, and then explain the metaphor. Without explaining the Dharma, in explaining the metaphor, first, because giving without dwelling on appearances is as pervasive as emptiness, both conditioned and unconditioned karmic rewards can depend on it; while giving with dwelling on appearances is not, and cannot obtain unconditioned karmic rewards, so it is not pervasive. Secondly, because of its breadth, giving without dwelling on appearances, when one later obtains karmic rewards, the form is high and far above, because the unconditioned Dharma transcends the three realms; the form is wide and broad horizontally, filling the ten directions. But giving with dwelling on appearances is not, and when one later obtains karmic rewards, it is only within the three realms, not in the ten directions. Or because it contains and accommodates, it is called broad. Finally, because it is endless, it conforms to the principle of non-appearance, and widely saves sentient beings without end. Giving with dwelling on appearances is not, it does not conform to the truth, and cannot universally benefit. The conclusion of the scriptures truly explains this point.
諦無但應等文。與中天梵本同。餘本皆有。此論牒經不解。故知亦無其結。無住相施。福德皆多。諸本同有。
次第三解欲住處。此依八住處解。依十八解。此中有二。初欲得色身是第七行。后欲得法身是后三行。初經文有三。初問。次答。后成。問中有二。依義說相。成中有三。攝持安立顯現三種。答中全無。不異初後文義相故。取佛說故。欲得色身住處者。初學菩薩多有相修。乍聞無相三輪凈施。便生疑惑。且如釋迦佛。身既有生住異滅相然。故知有相施因。還成有相之果故。天親論云。云何生疑。若不住於法。行於佈施。云何為佛菩提行於佈施。彼以釋迦生滅之身。為菩提依身行有相施得。若行無相不住法因。應還得彼不住相果。云何得彼生滅果耶。今此論中不以有疑。但說行者初修學故。未悟無相。行有相因。希求佛位。釋迦有相生滅之身。此是色身相好身故。以此相身。為佛菩提勝所依止。故論說言欲得色身。彼論解意由。因前說無相施因。以生疑慮。為彼破此疑故。有下經正破彼疑。此論意說。由初行者有相施欲得釋迦等有相之身。即以化相身。為真身體。得少功德。謂是真身多功德體。故言為欲得色身對治色身之慢。得少有相功德之身。謂得真實多功德身。是增上慢。為破此慢。故有下經。故合
【現代漢語翻譯】 現代漢語譯本： 『諦無但應等文』與中天梵本相同，其他版本都有。這部論典引用經文卻不解釋，因此可知也沒有那段結論。『無住相施』，福德都很多，各個版本都有。
接下來按順序解釋『欲住處』。這裡是按照八住處來解釋。另一種是按照十八住處來解釋。這裡面包含兩種情況。首先是想要獲得色身，對應第七行；然後是想要獲得法身，對應後面三行。最初的經文有三個部分：首先是提問，然後是回答，最後是總結。提問部分包含兩個方面：根據意義說明現象。總結部分包含三個方面：攝持、安立、顯現三種。回答部分完全沒有，因為它與前後文的意義相同。因為是引用佛所說的話。想要獲得色身的住處，是因為初學的菩薩大多是有相的修行。乍一聽到無相三輪清凈佈施，便產生疑惑。例如釋迦牟尼佛，他的身體既有生、住、異、滅的現象，因此可知有相的佈施是原因，還會成為有相的結果。所以天親菩薩的論典中說：『為什麼會產生疑惑？如果不住於法，而行佈施，怎麼能爲了佛菩提而行佈施呢？』他們認為釋迦牟尼佛生滅的身體，是依靠有相佈施而得到的菩提依身。如果行無相不住法的因，應該也只能得到不住相的果。怎麼能得到生滅的果呢？現在這部論典中沒有提出疑問，只是說修行者最初學習的緣故，還沒有領悟無相，行有相的因，希望得到佛位，即釋迦牟尼佛有相生滅的身體。這是色身相好之身。因此以這種相身，作為佛菩提殊勝的依靠。所以論典說想要獲得色身。那部論典解釋的意思是，因為前面說了無相施因，所以產生疑慮。爲了破除這種疑慮，所以有下面的經文來正式破除這種疑慮。這部論典的意思是說，因為最初的修行者有相佈施，想要得到釋迦牟尼佛等有相的身體，就把化相身當作真身體，得到少許功德，就認為是真身多功德體。所以說爲了想要獲得色身，來對治對色身的執著，得到少許有相功德之身，就認為得到了真實多功德身，這是增上慢。爲了破除這種增上慢，所以有下面的經文。所以總結起來
【English Translation】 English version: 『Di wu dan ying deng wen』 (諦無但應等文 - These words beginning with 'Di wu dan ying') is the same as the Central Indian Sanskrit version, while other versions have it. This treatise quotes the sutra but does not explain it, so it is known that it also lacks that conclusion. 『Wu zhu xiang shi』 (無住相施 - Giving without attachment), the merits are all great, all versions have it.
Next, explain the 『yu zhu chu』 (欲住處 - places to abide) in order. Here it is explained according to the eight abodes. Another explanation is according to the eighteen abodes. There are two situations included here. First, wanting to obtain the Rupakaya (色身 - Form Body) corresponds to the seventh line; then, wanting to obtain the Dharmakaya (法身 - Dharma Body) corresponds to the last three lines. The initial sutra text has three parts: first is the question, then the answer, and finally the conclusion. The question part contains two aspects: explaining the phenomena according to meaning. The conclusion part contains three aspects: upholding, establishing, and manifesting. The answer part is completely absent because it has the same meaning as the preceding and following text. Because it is quoting the words spoken by the Buddha. Wanting to obtain the abode of the Rupakaya is because most beginner Bodhisattvas practice with form. Upon first hearing about the pure giving of the three wheels without form, they become doubtful. For example, Shakyamuni Buddha, his body has the phenomena of birth, abiding, change, and extinction, so it is known that giving with form is the cause, and it will also become a result with form. Therefore, in Vasubandhu's treatise, it says: 『Why does doubt arise? If one does not abide in the Dharma, but practices giving, how can one practice giving for Buddha's Bodhi?』 They believe that Shakyamuni Buddha's body of birth and death is the Bodhi-dependent body obtained through giving with form. If one practices the cause of giving without form and without abiding in the Dharma, one should only obtain the result of non-abiding form. How can one obtain the result of birth and death? Now, this treatise does not raise a question, but only says that because practitioners are initially learning, they have not yet realized non-form, practice the cause of form, and hope to obtain the Buddha's position, which is Shakyamuni Buddha's body of birth and death with form. This is the Rupakaya with excellent marks. Therefore, this form body is taken as the supreme reliance for Buddha's Bodhi. So the treatise says wanting to obtain the Rupakaya. The meaning of that treatise's explanation is that because the cause of giving without form was mentioned earlier, doubt arises. In order to dispel this doubt, there is the following sutra text to formally dispel this doubt. The meaning of this treatise is that because initial practitioners give with form, wanting to obtain the body with form like Shakyamuni Buddha, they regard the manifested body as the true body, and obtaining a small amount of merit, they think it is the true body with great merit. Therefore, it is said that in order to want to obtain the Rupakaya, to counteract the attachment to the Rupakaya, obtaining a small amount of the body with form and merit, they think they have obtained the true body with great merit, which is increased arrogance. In order to dispel this increased arrogance, there is the following sutra text. Therefore, in summary
兩論。今兩乘前文。以生或名疑。悕偽相。以為真稱慢。為破疑慢二或。故說下經。初修行者。定不定姓。大乘異生疑或。是煩惱障。亦兼所知障。初修行者。聖人發心。便通二障。有學通煩惱。無學唯法執。如舍利弗聞法華經。方斷疑悔及憂惱等。此亦如是。即由上來所說義故。諸人不悟謂天親論乖無著說。應審觀察。此會同意。實不相違。故天親云。自此已下一切修多羅示現斷。生疑心。故知彼論依因前說初學疑起。生下經文。以破彼疑。此論依于初學希后。非真實功德。而修於行者。為破彼慢。生下經文。不相違也。又彼論依利根初學多生前疑。故說下經。此論依于鈍根初學多生后慢。故說下經。又彼論中。依文相增。前後三文以答三問。故別作道理。以生下經。說破疑起。今此論中依義具足。文文之中。皆答三問。故非異道理。以生下經。說為除慢。實不相違。又彼依破不定煩惱初學者疑。以生下經。此依初學。斷決定煩惱增上慢故。以生下經。上來四義且依同義。以會二論。依異義者。復有四義。此論依為樂廣聞者。故說三地。從凡至佛。皆具說之。文文具答。生慢起文。彼論依為樂略聞者別答三問后皆斷疑。又此論依為利根之人一聞即悟。故說三地。一週說經。文文具答。生慢起文。次第不同。彼論依為
【現代漢語翻譯】 現代漢語譯本：這兩部論著（指《攝大乘論》和《顯揚聖教論》）。之前的兩乘（指聲聞乘和緣覺乘）經文，因為眾生或者產生疑惑，希求虛假的表相，認為真實的功德是傲慢。爲了破除疑惑和傲慢這兩種情況，所以宣說了下面的經文。最初的修行者，有的是未決定種性，大乘的凡夫會產生疑惑，這是煩惱障，也兼有所知障。最初的修行者，聖人發心，便能通達二障。有學位的人通達煩惱障，無學位的人只通達法執。例如舍利弗聽聞《法華經》后，才斷除了疑惑、後悔以及憂愁等。這裡的情況也是如此。正是由於上面所說的意義，人們不明白，認為天親菩薩的論著違背了無著菩薩的說法。應該仔細觀察，這次集會的意見是相同的，實際上並不矛盾。所以天親菩薩說，從這裡以下的一切修多羅（Sutra，經），都顯示了斷除眾生疑心的作用。由此可知，他的論著是依據前面所說的初學者產生疑惑的情況，而產生了下面的經文，用來破除他們的疑惑。這部論著是依據初學者希望獲得虛假的、非真實的功德，而進行修行的情況，爲了破除他們的傲慢，產生了下面的經文，兩者並不矛盾。而且，那部論著是依據利根的初學者容易產生前面的疑惑，所以宣說了下面的經文。這部論著是依據鈍根的初學者容易產生後面的傲慢，所以宣說了下面的經文。另外，那部論中，依據文句的增加，前後三段文字用來回答三個問題，所以分別闡述道理，從而產生了下面的經文，宣說破除疑惑的產生。現在這部論中，依據義理的完備，每一段文字中，都回答了三個問題，所以沒有不同的道理，從而產生了下面的經文，宣說爲了去除傲慢。實際上並不矛盾。還有，那部論是依據破除未決定的煩惱的初學者的疑惑，而產生了下面的經文。這部論是依據初學者斷除決定的煩惱的增上慢，所以產生了下面的經文。以上四種意義，姑且依據相同的意義，來會通這兩部論著。依據不同的意義，還有四種意義。這部論是依據爲了喜歡廣泛聽聞的人，所以宣說了三地（指資糧位、加行位、正性位），從凡夫到佛，都詳細地說明了，每一段文字都完整地回答了，產生了傲慢的經文。那部論是依據爲了喜歡簡略聽聞的人，分別回答三個問題后，都斷除了疑惑。而且這部論是依據爲了利根之人，一聽就能領悟，所以宣說了三地，一週就宣說了經文，每一段文字都完整地回答了，產生了傲慢的經文，次第不同。那部論是依據爲了
【English Translation】 English version: These two treatises (referring to the Śikṣāsamuccaya and the Abhidharmasamuccaya). The previous texts of the two vehicles (referring to the Śrāvakayāna and Pratyekabuddhayāna), because sentient beings either generate doubts, hoping for false appearances, and considering true merit as arrogance. In order to dispel these two situations of doubt and arrogance, the following sutras are expounded. The initial practitioners, some are of undetermined lineage, and ordinary beings of the Mahāyāna will generate doubts, which is the affliction obstacle (kleśāvaraṇa), and also includes the knowledge obstacle (jñeyāvaraṇa). The initial practitioners, when a sage generates the aspiration for enlightenment (bodhicitta), can penetrate both obstacles. Those with learning (śaikṣa) penetrate the affliction obstacle, and those without learning (aśaikṣa) only penetrate the attachment to dharma (dharmagraha). For example, Śāriputra, after hearing the Lotus Sutra, then eliminated doubts, regrets, and sorrows, etc. The situation here is also like this. It is precisely because of the meaning mentioned above that people do not understand and think that the treatises of Vasubandhu contradict the teachings of Asaṅga. It should be carefully observed that the opinions of this assembly are the same, and in reality, they do not contradict each other. Therefore, Vasubandhu said that all the sutras (Sutra) from here onwards show the function of cutting off the doubts of sentient beings. From this, it can be known that his treatise is based on the situation of initial learners generating doubts as mentioned earlier, and the following sutras are generated to dispel their doubts. This treatise is based on the situation of initial learners hoping to obtain false and unreal merits and practicing, in order to dispel their arrogance, the following sutras are generated, and the two do not contradict each other. Moreover, that treatise is based on the fact that initial learners with sharp faculties are prone to generate the previous doubts, so the following sutras are expounded. This treatise is based on the fact that initial learners with dull faculties are prone to generate the later arrogance, so the following sutras are expounded. In addition, in that treatise, based on the increase of sentences, the three paragraphs of text before and after are used to answer three questions, so the principles are explained separately, and thus the following sutras are generated, expounding the arising of dispelling doubts. Now in this treatise, based on the completeness of the meaning, each paragraph of text answers three questions, so there is no different principle, and thus the following sutras are generated, expounding the removal of arrogance. In reality, they do not contradict each other. Also, that treatise is based on dispelling the doubts of initial learners who have not determined their afflictions, and thus the following sutras are generated. This is based on the initial learners cutting off the arrogance of determined afflictions, so the following sutras are generated. The above four meanings are tentatively based on the same meaning to reconcile these two treatises. Based on different meanings, there are also four meanings. This treatise is based on those who like to hear widely, so the three grounds (referring to the stage of accumulation, the stage of application, and the stage of certainty) are expounded, from ordinary beings to Buddhas, they are explained in detail, each paragraph of text completely answers, and the sutras that generate arrogance are generated. That treatise is based on those who like to hear briefly, and after answering three questions separately, they all cut off doubts. Moreover, this treatise is based on those with sharp faculties who can understand as soon as they hear it, so the three grounds are expounded, and the sutras are expounded in one week, each paragraph of text completely answers, and the sutras that generate arrogance are generated, and the order is different. That treatise is based on
鈍根之人再方聞者解。故兩週說。別答三問。余皆破疑。又此論依為初來利根一週而說。故說生慢。彼論依為後來鈍根兩週而說。故說破疑。又理出百途。何勞一徹。破執生慢。各各不同。一會之中。樂有廣略。根有利鈍。聞有單重。理有多徹。種種別故。兩論解異。不爾。無著受偈于彌勒。下付天親。命其造釋。無著豈乖于慈氏。天親茍異於賢兄者乎。無著論初歸敬偈言。智者所說教及義。聞已轉為我等說。故知聞已為我說者。即是慈氏所說偈。天親論中所釋偈。是彌勒作故。天親頌云。大智通達教我等。頂禮無比功德身。正與此論敘敬皆同。應會如前解三問中及攝住處。總應說此。以此和會下諸經文。應當決了。下文但當釋其文相。更下會釋。
論文。準釋經文三。初解問文中有二。初屬經釋依義。后論文解說相。此中具足。即流支成就。義同名異。真諦經云。諸相勝德。成就有為相。佛菩提身故。具足成就是正所翻。勝德者以有為相。為佛勝德之體。是義翻之。下觀諸相。謂相好。天親論解。乃四相相。謂是有為三種相故。不說住相。如唯識說。須菩提懸解佛意。故言不爾也。不可以有為三相成就得見佛之真身。所說有為非法身相。法身相者。無相為相。三有為相是有為相故。行無相因。還得無為無相實
【現代漢語翻譯】 現代漢語譯本：對於根器遲鈍的人，需要多次聽聞才能理解。因此，《兩週說》分別回答了三個問題，其餘部分都是爲了破除疑惑。而且，這部論是為初來乍到、根器敏利的人用一週時間而說的，所以說會產生傲慢。而那部論是為後來才來、根器遲鈍的人用兩週時間而說的，所以說要破除疑惑。而且，道理有百種途徑可以理解，何必一定要一次性徹底明白呢？破除執著和產生傲慢，各有不同。一次法會之中，有人喜歡廣博，有人喜歡簡略；根器有利有鈍，聽聞有單有重；道理有多種理解方式，種種不同，所以兩部論的解釋才會有差異。如果不是這樣，無著（Asanga）從彌勒（Maitreya）那裡接受偈頌，然後傳給世親（Vasubandhu），命他造論解釋。無著難道會違背彌勒的意思嗎？世親難道會和他的哥哥（無著）不同嗎？無著的論在開頭的歸敬偈中說：『智者所說的教義，聽聞之後轉為我們說。』所以知道聽聞之後為我說的人，就是彌勒所說的偈頌。世親論中所解釋的偈頌，是彌勒所作。所以世親的頌說：『大智通達教我等，頂禮無比功德身。』這和這部論的敘述敬意完全相同。應該像前面解釋三個問題以及攝住處那樣來理解，總應該這樣說。用這個來調和下面的經文，應當明確瞭解。下面的文字只是解釋經文的表面意思，更下面的文字再進行會通解釋。
論文。根據解釋經文分為三部分。首先解釋問文，其中有兩部分。第一部分屬於根據經文解釋義理，第二部分根據論文解釋說法的方式。這裡面都具備了，就是流支（Ruchi）的成就。義理相同，名稱不同。真諦（Paramārtha）的經中說：『諸相勝德，成就有為相。佛菩提身故。』具足成就才是正確的翻譯。勝德是用有為相作為佛勝德的本體，這是義譯。下面觀察諸相，指的是相好。世親論的解釋，是四相的相，指的是有為的三種相，所以沒有說住相。就像《唯識》（Vijñānavāda）所說。須菩提（Subhūti）預先理解了佛的意思，所以說『不爾也』。不可以用有為的三相成就來得見佛的真身。所說的有為不是法身相，法身相是以無相為相。三有為相是有為相的緣故，修行無相的因，才能得到無為無相的實相。
【English Translation】 English version: Those of dull faculties understand only after hearing repeatedly. Therefore, the 'Two Weeks Discourse' answers three questions separately, and the rest is to dispel doubts. Moreover, this treatise was spoken for those who came initially with sharp faculties, taking one week, hence it speaks of generating arrogance. That treatise was spoken for those who came later with dull faculties, taking two weeks, hence it speaks of dispelling doubts. Furthermore, there are hundreds of paths to understanding the principle, why bother to grasp it thoroughly at once? Dispelling attachments and generating arrogance are different in each case. Within one assembly, some enjoy the extensive, some enjoy the concise; faculties are sharp or dull, hearing is single or multiple; principles have multiple levels of understanding, all kinds of differences, hence the different interpretations of the two treatises. If not so, Asanga (無著) received verses from Maitreya (彌勒), then passed them to Vasubandhu (世親), ordering him to create a commentary. Would Asanga deviate from the meaning of Maitreya? Would Vasubandhu differ from his wise brother (Asanga)? Asanga's treatise says in the opening verse of homage: 'The teachings and meanings spoken by the wise, having heard, turn to speak for us.' Therefore, knowing that the one who speaks for us after hearing is the verse spoken by Maitreya. The verses explained in Vasubandhu's treatise were composed by Maitreya. Therefore, Vasubandhu's verse says: 'Great wisdom thoroughly teaches us, paying homage to the body of incomparable merit.' This is exactly the same as the description of reverence in this treatise. It should be understood as before in the explanation of the three questions and the 'Collection of Abodes,' and it should be said in general. Use this to reconcile the sutra texts below, and it should be clearly understood. The following text will only explain the superficial meaning of the sutra, and the text further below will reconcile and explain it.
The treatise. According to the explanation of the sutra text, it is divided into three parts. First, explain the question text, which has two parts. The first part belongs to explaining the meaning according to the sutra text, and the second part explains the manner of speaking according to the treatise. All of this is included, which is the accomplishment of Ruchi (流支). The meaning is the same, but the name is different. The sutra of Paramārtha (真諦) says: 'All characteristics are superior virtues, the accomplishment has conditioned characteristics. Therefore, the Buddha's Bodhi body.' Complete accomplishment is the correct translation. Superior virtue uses conditioned characteristics as the substance of the Buddha's superior virtue, which is a meaning translation. Below, observing all characteristics refers to the marks and excellences. Vasubandhu's treatise explains that it is the characteristic of the four characteristics, referring to the three characteristics of the conditioned, so the abiding characteristic is not mentioned. As the Vijñānavāda (唯識) says. Subhūti (須菩提) understood the Buddha's meaning in advance, so he said 'Not so.' The true body of the Buddha cannot be seen by the accomplishment of the three characteristics of the conditioned. The conditioned that is spoken of is not the Dharma body characteristic, the Dharma body characteristic takes no characteristic as a characteristic. The three conditioned characteristics are the cause of conditioned characteristics, cultivating the cause of no characteristic can attain the reality of the unconditioned and no characteristic.
法身果。非行無相因而得有為有相假化身報。后佛為成滿前徴次答之義。故重告之。分三。初凡所有相皆是虛妄。是攝持欲愿。顯有為相。是虛妄。翻明異此虛妄無相之相非是虛妄。令其攝持后發生欲愿。非是欲愿攝持有相虛妄之法。有相虛妄非是無分別定修行攝持二。云意欲愿是初行者。妄行有相之惡。欲愿非是般若無相。欲愿般若無相。欲愿求無相。故論所言。欲愿攝持是無相定。攝散二心根本欲愿。故此欲愿是正行者。無相欲愿。次第二云。若見諸相非相。則非虛妄。是安立第一義。相者為虛妄化身。非相為真實法身。見化身諸有為相非法身之無相。則非虛妄。彼以化身有相。為真實身相。故是虛妄。
后第三結。諸化有相。非真無相。則見法身如來。此為顯現。正是所說無分別定及攝散時。有相中非是真實法身相見。故見如來。此觀見如來。應勘無垢稱經觀如來品說。下解欲住處。準前十八住處中。文分二。初解欲得言說法身。后解欲得法身。欲得法身。因果雖別。正法身體諸功德法所依止故。佛果三身及因福慧俱是法身所攝言說。聲教非是法身。法身之因。亦名法身。如說般若。實相觀照正是般若。文字般若能生能顯般若。亦名般若。此亦如是文字能顯能生法身。故稱言說。亦名法身。文字般若從能
【現代漢語翻譯】 現代漢語譯本：法身之果，並非通過執著于有相之行而獲得。有相之行只能帶來有為、有相的假化身之報。後來的佛爲了圓滿之前的提問，再次回答，分為三個部分。首先，『凡所有相，皆是虛妄』，這是爲了攝持（約束）慾念和願望，表明有為之相是虛妄的。反過來，這說明與虛妄之相不同的無相之相併非虛妄，從而引導人們攝持（約束）後來的慾念和願望，而不是被慾念和願望所攝持，執著于有相的虛妄之法。執著于有相的虛妄之法，並非是無分別定修行所攝持的。其次，『若見諸相非相，則非虛妄』，這是爲了安立第一義諦。『相』指的是虛妄的化身，『非相』指的是真實的法身。如果能認識到化身所具有的各種有為之相併非法身的無相，那就不是虛妄。那些把化身有相當作真實身相的人，才是虛妄的。 最後，總結說，各種化身都是有相的，並非真實的無相，因此，通過有相之行無法見到法身如來。這表明，無論是處於無分別定中，還是在攝散之時，在有相之中都無法真正見到法身的真實相。因此，要正確地觀見如來，應該參考《維摩詰所說經》中的《觀如來品》。下面解釋想要安住的地方。參照前面十八住處的內容，分為兩個部分。首先解釋想要獲得言說法身，然後解釋想要獲得法身。想要獲得法身，雖然因和果不同，但正法身體是各種功德法所依止的基礎。佛果的三身以及因地的福慧都屬於法身所攝。言說和聲教並非法身，但法身之因也可以稱為法身，例如般若。實相觀照是真正的般若，而文字般若能夠生起和顯現般若，因此也可以稱為般若。這裡也是如此，文字能夠顯現和生起法身，因此稱言說也為法身。文字般若從能...
【English Translation】 English version: The fruit of Dharmakaya (Dharmakaya: the body of the Dharma, the ultimate nature of reality) is not obtained through clinging to conditioned actions with characteristics. Conditioned actions with characteristics only bring the reward of impermanent, characterized, and illusory transformation bodies. The later Buddha, in order to fulfill the meaning of the previous question, answers again, dividing it into three parts. First, 'All forms are unreal' (凡所有相，皆是虛妄), this is to restrain desires and wishes, showing that conditioned forms are unreal. Conversely, this explains that the formless aspect, which is different from the unreal form, is not unreal, thereby guiding people to restrain later desires and wishes, rather than being controlled by desires and wishes, clinging to the unreal Dharma with characteristics. Clinging to the unreal Dharma with characteristics is not restrained by non-discriminating meditative practice. Second, 'If all forms are seen as not forms, then they are not unreal' (若見諸相非相，則非虛妄), this is to establish the first principle. 'Forms' refer to illusory transformation bodies, and 'not forms' refers to the true Dharmakaya. If one can recognize that the various conditioned forms possessed by the transformation body are not the formlessness of the Dharmakaya, then it is not unreal. Those who regard the characterized transformation body as the true form are unreal. Finally, it concludes that various transformation bodies are characterized and not the true formlessness. Therefore, one cannot see the Dharmakaya Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) through characterized actions. This shows that whether in non-discriminating meditation or during distraction, one cannot truly see the real form of the Dharmakaya in characterized forms. Therefore, to correctly observe the Tathagata, one should refer to the 'Seeing the Tathagata' chapter in the Vimalakirti Sutra (維摩詰所說經). The following explains the place where one desires to abide. Referring to the content of the previous eighteen abodes, it is divided into two parts. First, it explains wanting to obtain the Dharmakaya of speech, and then it explains wanting to obtain the Dharmakaya. Wanting to obtain the Dharmakaya, although the cause and effect are different, the body of the true Dharma is the foundation upon which all meritorious Dharmas rely. The three bodies of the Buddha's fruit and the merits and wisdom of the causal ground are all included in the Dharmakaya. Speech and teachings are not the Dharmakaya, but the cause of the Dharmakaya can also be called the Dharmakaya, such as Prajna (般若: wisdom). The contemplation of reality is the true Prajna, and the written Prajna can generate and manifest Prajna, so it can also be called Prajna. It is the same here, words can manifest and generate the Dharmakaya, so speech is also called the Dharmakaya. Written Prajna from the ability to...
詮。辨能依作用。以立其名。言說法身從能詮表所依能依體用和合。以立其名。聲名等合名言說故。問何故前說欲得色身。名之為慢。今下文說。欲得法身。不名為慢。答欲得色身為真身者。全不順理。故名為慢。欲得法身不違道理。雖因前說而生疑起。非全不順。不與慢名。由此欲得色身等已下文。不名離障。但名欲得。非疑極障。故說欲得色身是慢障法。隔欲得法身非慢障法。不與離障之名。天親論中依為破疑。生下經文。謂前所說不住行施。是因深義。次說法身非有為相。是果深義。因深果遠。義旨難知。未來像法欲滅之時。惡世眾生。能生信不於前好世正法之時。信不須疑。末法惡生。不信不惑。但問像法欲滅之時能生信不。信經時說。行十法行。非末法故。以有持戒定慧等行皆非勝故。故作此徴。末法更無有三學者。故不為問。彼論依文前說疑起。此論依因欲得言說法身而證得法身之本。當來流行於世。以生后經。故不相違。
文分為三。初配經文。次釋問文。后釋答文。欲得言說法身者。顯經來意。須菩提聞法深妙實相難知。佛在可然。信者極眾。時機病行驗勝可知。佛無已后頗能信不。時機病行皆非勝故。須菩提欲得此教言說法身現在當來俱流行世故。問來世惡世惡生能信不。望佛答有。難末代
尚能深信。況乎今者。何故不信。故言欲得言說法身。此文來也。初文有二。初配經。后釋難。釋難中。修多羅句說者。謂所有義。句為能詮。七句說是所說之義理也。即流支真諦羅什等雲章句。是明義句所明理。此中名說。能斷經云。色經典句。色是類義。所詮義類。非但問此金剛般若。大般若等咸在問中。故言色類。經典句者。能詮教也。此義色類能詮經句。當來惡世能生信不。此有二意。初明不信所因。后正興問。不信所因有二。一時惡。二經深。時惡惡生。經深實相。於此經句。頗生信解。為實相不。為正興問。故真諦經名為真實相。此及能斷云。生實想不。經言稱正理。名為真實。於此經中。頗生真實想解以不。想者取像之能信心。取信以為真實之像貌已不。羅什云。生實信不。名異意同。釋問文中須菩提以惡代惡生經義深妙無能信者故。為此問。
釋問來意。解佛答有二。初總答有。為遮此故。世尊言有也。后別解有義。別解有義分二。初廣別解答有義。后釋以是義故下解法身要義。初文復二。初廣釋經。後於中言當生實相者下配五種義。初文分二。初釋有時。次釋有因。及釋由此能生實相。正法欲滅時者。謂修行漸滅時。此釋有時。善現總問未來難信。世尊別答修行欲滅于經有信。翻顯已前理多
【現代漢語翻譯】 現代漢語譯本： 還能深深地相信，更何況是現在呢？為什麼不相信呢？所以說想要得到言說法身，這段文字就是為此而來的。最初的文字分為兩部分，首先是配合經文，然後是解釋疑問。在解釋疑問中，『修多羅句說者』，是指所有的意義，句子是能夠詮釋的。七句說是所說的義理。也就是流支、真諦、鳩摩羅什等人所說的章句，是闡明意義的句子所闡明的道理。這裡稱為『說』。能斷金剛經中說，『色經典句』，『色』是種類義，所詮釋的意義種類，不僅僅是問這部金剛般若，大般若等都在問題之中，所以說『色類』。『經典句者』，是能夠詮釋教義的。這個意義是，色類能夠詮釋經句，當未來的惡世能夠產生信心嗎？這裡有兩層意思，首先說明不相信的原因，然後正式提出疑問。不相信的原因有兩個，一是時代邪惡，二是經文深奧。時代邪惡，邪惡的事情就會產生；經文深奧，是因為講的是實相。對於這部經的經句，能夠產生信心和理解嗎？是爲了實相嗎？是爲了正式提出疑問。所以真諦翻譯的經名為『真實相』。這部經和能斷金剛經都說，『產生實想嗎？』經文所說的符合正理，就稱為真實。對於這部經，能夠產生真實的想像和理解嗎？『想』是攝取形象的能力，信心，已經攝取信心作為真實的形象了嗎？鳩摩羅什翻譯為，『產生真實的信心嗎？』名稱不同，意思相同。在解釋疑問的文字中，須菩提認為因為邪惡的時代，邪惡的事情產生，經義深奧玄妙，沒有人能夠相信，所以才提出這個問題。
解釋提出疑問的來意。解釋佛的回答分為兩部分，首先是總的回答『有』，爲了遮止這種想法，世尊才說『有』。然後是分別解釋『有』的意義。分別解釋『有』的意義分為兩部分，首先是廣泛地分別解答『有』的意義，然後解釋『以是義故』以下，解釋法身的重要意義。最初的文字又分為兩部分，首先是廣泛地解釋經文，然後在其中說『當生實相者』以下，配合五種意義。最初的文字分為兩部分，首先是解釋『有時』，其次是解釋『有因』，以及解釋由此能夠產生實相。『正法欲滅時者』，是指修行逐漸衰滅的時候。這是解釋『有時』。善現總的提問未來難以相信，世尊分別回答修行將要衰滅的時候，對於經文有信心，反過來顯現以前的道理很多。
【English Translation】 English version: They can still deeply believe. How much more so now? Why not believe? Therefore, it is said that wanting to attain the 'speech-Dharma-body', this passage comes for this reason. The initial text has two parts: first, matching the sutra; second, explaining the difficulties. In explaining the difficulties, 'Sutra sentences speaking' refers to all meanings; the sentence is what can express. The seven sentences speak of the meaning and principles that are spoken of. That is, the chapters and sentences spoken of by people like Liuzhi (name of a translator), Paramārtha (meaning 'Ultimate Truth'), and Kumārajīva (meaning 'Copper Life'), are the principles that the sentences clarifying the meaning clarify. This is called 'speaking'. The Diamond Sutra that can cut through says, 'Form, sutra sentences', 'form' is the meaning of category, the meaning category that is explained. It is not only asking about this Vajra Prajna, the Great Prajna and others are all in the question, so it is said 'form category'. 'Sutra sentences' are the teachings that can be explained. The meaning of this is that form categories can explain sutra sentences. Can faith arise in the evil world of the future? There are two meanings here: first, clarifying the cause of disbelief; second, formally raising the question. There are two causes of disbelief: one is the evil of the times, and the other is the depth of the sutra. The evil of the times causes evil to arise; the depth of the sutra is because it speaks of true reality (Skt. tathātā). Regarding the sentences of this sutra, can faith and understanding arise? Is it for true reality? Is it for formally raising the question? Therefore, the sutra translated by Paramārtha is named 'True Reality'. This sutra and the one that can cut through both say, 'Does a real thought arise?' What the sutra says conforms to right reason is called true reality. Regarding this sutra, can a real thought and understanding arise? 'Thought' is the ability to grasp images, faith. Has faith already been grasped as a real image? Kumārajīva translates it as, 'Does real faith arise?' The names are different, but the meaning is the same. In the text explaining the question, Subhuti (meaning 'Good Existence') believes that because of the evil times, evil things arise, and the meaning of the sutra is profound and subtle, no one can believe it, so he raises this question.
Explaining the intention of raising the question. Explaining the Buddha's answer is divided into two parts: first, the general answer 'yes'; to prevent this thought, the World Honored One says 'yes'. Then, separately explaining the meaning of 'yes'. Separately explaining the meaning of 'yes' is divided into two parts: first, broadly and separately answering the meaning of 'yes'; then explaining 'Because of this meaning' below, explaining the essential meaning of the Dharma-body. The initial text is again divided into two parts: first, broadly explaining the sutra; then saying within it, 'Those who will give rise to real thought' below, matching the five kinds of meanings. The initial text is divided into two parts: first, explaining 'sometimes'; second, explaining 'cause', and explaining that from this, real thought can arise. 'When the Right Dharma is about to perish' refers to when practice gradually declines. This is explaining 'sometimes'. Subhuti generally asks about the difficulty of believing in the future; the World Honored One separately answers that when practice is about to decline, there is faith in the sutra, which in turn reveals that there are many previous principles.
信者。有教有行。有得果證。名為正法。有教有行。不得果證。名為像法。有教無餘行。名為末法。然依大乘大集經中。以五百歲為配。初五百年解脫堅固。第二五百年禪定堅固。第三五百年多聞堅固。第四五百年福德堅固。第五五百年斗諍堅固。小乘不依五百為配。如記正法住經及傳並摩訶摩耶經等。佛所記事但以一百二百而為配故。今依大乘。故此經言。后五百歲。以五百歲為分配故。佛之法教。正像末等皆名正法。非是初時有證解脫。名正法也。時尚解脫。況無信者。故不為答。佛初記別正法一千年像法一千年。末法一萬年。由度女人。滅減正法唯五百年。于中兩說。一云正法。今者但五百年由度女人。減五百年。歲雖說八敬不減正法。由彼不行正法還滅。故經有說。及薩婆多等宗皆唯正法。俱五百年。若依彼義。此中正法欲滅之時者。謂修行漸滅時。非是前時。初五百歲有解脫故。行盛興故。亦非后時行已無故。今說修行漸欲滅時。即是第三五百年時。此于像法一千年中。后五百年行方漸滅。當此惡時。尚有于經當生實相。況以前位。而無信者。自此已后。時遠人澆。少有生信。故經不說。故能斷云。后時後分。后五百歲正法將滅時。分轉時。后時者初五百年。後分者第二五百年。后五百歲者。第三五百年。
【現代漢語翻譯】 現代漢語譯本： 信者，有教、有行、有得果證，名為正法（Saddharma，真正的佛法）。有教、有行，不得果證，名為像法（Saddharma-pratirūpaka，類似於正法的佛法）。有教無行，名為末法（Dharma-vipralopa，衰落的佛法）。 然而，依據大乘《大集經》（Mahāsaṃnipāta Sūtra）中，以五百年為一個階段的劃分：最初五百年解脫堅固，第二個五百年禪定堅固，第三個五百年多聞堅固，第四個五百年福德堅固，第五個五百年斗諍堅固。 小乘不依據五百年為一個階段的劃分。如《記正法住經》（Saddharma-smṛtyupasthāna Sūtra）及《傳》（the Transmission）並《摩訶摩耶經》（Mahāmāyā Sūtra）等，佛所記載的事情，只是以一百年、二百年為一個階段的劃分。現在依據大乘，所以此經說：『后五百歲』，以五百年為一個階段的分配。 佛的法教，正法、像法、末法等都名為正法。不是最初時有證得解脫，才名為正法。時代尚且有解脫，何況沒有信者？所以不作回答。佛最初記別正法一千年，像法一千年，末法一萬年。由於度女人出家，滅減正法唯有五百年。其中有兩種說法，一種說法是正法，現在只有五百年，由於度女人出家，減去五百年。雖然說了八敬法，但不減少正法，由於她們不行持，正法還是會滅亡。所以經中有說，及薩婆多部（Sarvāstivāda）等宗派都認為只有正法，都是五百年。若依據他們的意義，此中正法將要滅亡的時候，是指修行漸漸滅亡的時候，不是最初時，最初五百年有解脫的緣故，修行盛行之故，也不是後來修行已經沒有的緣故。現在說修行漸漸將要滅亡的時候，就是第三個五百年的時候。這在像法一千年之中，后五百年修行才漸漸滅亡。當此惡時，尚且有人對於經義能夠生起實相，何況以前的階段，而沒有信者？ 自此以後，時代久遠，人心澆薄，很少有人生起信心，所以經中不說。所以能斷金剛經說：『后時後分，后五百歲正法將滅時。』分轉時，后時者，最初五百年；後分者，第二個五百年；后五百歲者，第三個五百年。
【English Translation】 English version: Believers, those who have teaching, practice, and attain fruit and realization, are called Saddharma (the True Dharma). Those who have teaching and practice but do not attain fruit and realization are called Saddharma-pratirūpaka (resemblance of the True Dharma). Those who have teaching but no practice are called Dharma-vipralopa (the decline of the Dharma). However, according to the Mahāsaṃnipāta Sūtra (Great Collection Sutra) of the Mahayana tradition, the allocation is based on five-hundred-year periods: the first five hundred years are firm in liberation, the second five hundred years are firm in meditation, the third five hundred years are firm in learning, the fourth five hundred years are firm in merit, and the fifth five hundred years are firm in strife. The Hinayana tradition does not rely on five-hundred-year periods for allocation. As in the Saddharma-smṛtyupasthāna Sūtra (Sutra on the Establishment of Mindfulness of the True Dharma) and the Transmission, along with the Mahāmāyā Sūtra (Great Māyā Sutra), the events recorded by the Buddha are allocated in periods of one hundred or two hundred years. Now, according to the Mahayana, this sutra says: 'The last five hundred years,' allocating based on five-hundred-year periods. The Buddha's teachings, including the Saddharma, Saddharma-pratirūpaka, and Dharma-vipralopa, are all called Saddharma. It is not that only the initial period with the attainment of liberation is called Saddharma. If there is still liberation in this era, how could there be no believers? Therefore, it is not answered. The Buddha initially predicted one thousand years for the Saddharma, one thousand years for the Saddharma-pratirūpaka, and ten thousand years for the Dharma-vipralopa. Because of ordaining women, the Saddharma is reduced to only five hundred years. Among these, there are two views. One view is that the Saddharma now only lasts for five hundred years because of ordaining women, reducing it by five hundred years. Although the Eight Garudhammas (Eight Special Rules for Nuns) are mentioned, they do not reduce the Saddharma, because if they are not practiced, the Saddharma will still perish. Therefore, it is said in the sutra, and the Sarvāstivāda (the 'All Exist' school) and other schools all believe that there are only five hundred years of Saddharma. If according to their meaning, when the Saddharma is about to perish, it refers to the gradual decline of practice, not the initial period, because there is liberation in the first five hundred years, and practice is flourishing. Nor is it the later period when practice has already disappeared. Now, it is said that when practice is gradually about to perish, it is the third five-hundred-year period. Within the one thousand years of the Saddharma-pratirūpaka, practice gradually declines in the last five hundred years. Even in this evil time, there are still those who can generate the true nature of reality from the sutras, how much more so in the earlier stages, could there be no believers? From this point onward, as time goes on and people become more superficial, few will generate faith, so the sutra does not mention it. Therefore, the Diamond Sutra says: 'The later time, the later part, when the Saddharma is about to perish in the last five hundred years.' The time of division and transition, the later time is the first five hundred years; the later part is the second five hundred years; the last five hundred years is the third five hundred years.
即行正法將滅時也。第二說云。正法一千年。若不說八敬。全無行者。正法欲滅。既有行者。正法依定。大眾部等皆作此說。若依彼說。即是第四五百年時。名為修行漸欲滅時。於此惡時。尚生實相。況以前位。而無信者。已后惡時少有生信。故經不說。其能斷云后時者。顯佛滅后。非但佛在位。言後分者明非正法一千年內即證果時。言后五百年者。于其像法一千年內行欲滅時。非初五百年行盛興時。此後分四。一后時。初五百年。二後分。次五百年。三后五百歲。第三五百年。四正法將滅時分轉時。第四五百年。即行正法。后將滅時。由有二解。經文不同。流支羅什。總奄合說當來末世。不識三后之深義。故真諦經云。現時及未來世。以此為誤矣。不問勝時。問惡時故。又云。于未來世后五十歲。以一當十。五百即五十。亦不相違。算家有此差別門故。
上釋有時。下釋有因。及釋由此當生實相。文復分二。初明有四因故生實相。后別配經。四因者。次前時後佛。為于如是惡時之中顯有四因。一久修三學行。二遇佛集勝因。三為佛所攝受。四雖無三學集因攝受。由與福德果報相應。故能生信。即是彼人。于彼無法障。故福會生信。惡世由具四因。故能如是。于實相法中能生實相。天親論意。由未來世有菩薩者
【現代漢語翻譯】 現代漢語譯本：即正法將要滅亡的時候。第二種說法是，正法有一千年。如果沒人宣講八敬法，就沒有修行者。正法將要滅亡，是因為有修行者，正法才能依附而存在。大眾部等都這樣說。如果按照他們的說法，那就是第四個五百年時期，稱為修行逐漸衰落的時候。在這樣的惡劣時期，尚且有人能生起對實相的信心，更何況之前的時期，怎麼會沒有人相信呢？之後的惡劣時期，很少有人能生起信心，所以經中沒有提及。經文中所說的『后時』，指的是佛陀滅度之後，不僅僅是佛陀在世的時候。所說的『後分』，明確指出不是正法一千年內就能證得果位的時期。所說的『后五百年』，指的是像法一千年內修行將要衰落的時期，而不是最初五百年修行興盛的時期。這『後分』分為四種：一是『后時』，指最初的五百年；二是『後分』，指接下來的五百年；三是『后五百歲』，指第三個五百年；四是正法將要滅亡，開始衰退的時期，指第四個五百年，即修行正法，但正法即將滅亡的時候。由於有兩種解釋，經文也有所不同。流支（Rucira，人名）和鳩摩羅什（Kumārajīva，人名）將所有說法混合在一起，說的是未來的末世，不理解這三重『后』的深刻含義。所以真諦（Paramārtha，人名）所翻譯的經書中說，『現在和未來世』，這是個錯誤。因為經中問的是惡劣時期，而不是興盛時期。又說，『在未來世的后五十年，以一當十，五百就是五十』，這也不矛盾，因為算術家有這種差別的演算法。 上面解釋的是時間，下面解釋的是原因，以及解釋由此會生起對實相的信心。這段文字又分為兩部分。首先說明有四種原因，所以能生起對實相的信心。然後分別對應經文。這四種原因是指，在之前的時期之後，佛陀之後，在這樣的惡劣時期中，顯現有四種原因。一是長期修習三學（戒、定、慧）的修行；二是遇到佛陀，積累殊勝的因緣；三是被佛陀所攝受；四是雖然沒有修習三學，沒有積累因緣，沒有被佛陀攝受，但由於與福德果報相應，所以能夠生起信心。這就是說，那個人，在那時沒有障礙，所以福德會讓他生起信心。惡劣的世道，由於具備這四種原因，所以能夠這樣，在實相法中生起對實相的信心。天親（Vasubandhu，人名）菩薩的論述意思是，由於未來世有菩薩。
【English Translation】 English version: This refers to the time when the True Dharma is about to perish. The second explanation says that the True Dharma lasts for one thousand years. If the Eight Respects are not preached, there will be no practitioners. The True Dharma is about to perish because there are practitioners, and the True Dharma relies on them to exist. The Mahāsāṃghika school and others all say this. If we follow their explanation, then it is the fourth five-hundred-year period, called the time when practice is gradually declining. In such an evil time, there are still people who can generate faith in the true nature of reality (śūnyatā), let alone in the previous periods, how could there be no believers? In the later evil times, few people can generate faith, so the scriptures do not mention it. The 'later time' mentioned in the scriptures refers to after the Buddha's Parinirvana, not just when the Buddha was in the world. The 'later part' clearly indicates that it is not the time within the one thousand years of the True Dharma when one can attain fruition. The 'later five hundred years' refers to the time within the one thousand years of the Semblance Dharma (image dharma) when practice is about to decline, not the time of the first five hundred years when practice is flourishing. This 'later part' is divided into four: first, 'later time,' referring to the first five hundred years; second, 'later part,' referring to the next five hundred years; third, 'later five hundred years,' referring to the third five hundred years; and fourth, the time when the True Dharma is about to perish and begins to decline, referring to the fourth five hundred years, that is, practicing the True Dharma, but the True Dharma is about to perish. Because there are two explanations, the scriptures are also different. Rucira and Kumārajīva mixed all the sayings together, talking about the future degenerate age, not understanding the profound meaning of these three 'later' periods. Therefore, the scriptures translated by Paramārtha say, 'the present and future worlds,' which is a mistake. Because the scriptures ask about the evil times, not the flourishing times. It also says, 'In the later fifty years of the future world, one is equivalent to ten, and five hundred is fifty,' which is not contradictory, because mathematicians have this kind of differential calculation. The above explains the time, and the following explains the cause, and explains that from this, faith in the true nature of reality will arise. This passage is further divided into two parts. First, it explains that there are four causes, so faith in the true nature of reality can arise. Then, it corresponds to the scriptures separately. These four causes refer to, after the previous period, after the Buddha, in such an evil time, there are four causes that are manifested. First, the practice of the Three Learnings (śīla, samādhi, prajñā) for a long time; second, encountering the Buddha and accumulating excellent causes and conditions; third, being embraced by the Buddha; fourth, although not practicing the Three Learnings, not accumulating causes and conditions, not being embraced by the Buddha, but because it corresponds to the blessings and karmic rewards, one can generate faith. This means that that person, at that time, has no obstacles, so blessings will cause him to generate faith. The evil world, because it possesses these four causes, can be like this, generating faith in the true nature of reality in the Dharma of the true nature of reality. The meaning of Vasubandhu Bodhisattva's treatise is that because there are Bodhisattvas in the future world.
內具三學之德。即此菩薩外遇良緣。于諸佛所。種三種因。當知是人能生實相。故頌說言。于彼惡世時。菩薩三德備。不空以有實。即此菩薩佛。悉知見。有持戒修福德。取生福德。由有智慧。佛悉知見。無人法執。各四八過。經言。有戒有功德者明修行。初配經文。后逐難釋。此中三學有四法跡。無貪無嗔是戒學跡。正念是定學跡。正定是慧學跡。由對三根。三藏所說各有異故。但說三學。又戒出惡道因。定出欲界因。慧出三界因。又聲聞多學戒。獨覺多習定。菩薩多學慧。又戒能離惡因。定能修善因。慧能利生因。又戒得勝自體。定能離惡。慧能攝善因。如是等種種別義故說三學。應勘攝論及瑜伽等。功德者少欲等功德為初。乃至三摩地等。此逐難釋。如遺教經。持戒有六。即是瑜伽六支。一持戒。二制心。三知量。四懈愧。五安忍。六直心。皆是戒學所攝。正定亦六。八大人覺中攝初六故。一少欲。二知足。三遠離。四精進。五不妄念。六正定。正慧攝二。一者智慧。二不戲論。持戒智慧易。不重釋。正定相隱。重解之。以功德言。奄含說故。即八大人覺中。少欲為初。等至為后。攝此六法。以為功德。前六后二唯知戒慧。更應勘瑜伽聲聞地涅槃經及八大人覺經等以配遺教。具三學者。以經為實教順理故。能生
【現代漢語翻譯】 現代漢語譯本：內在具備戒、定、慧三學之德。即此菩薩外在遇到殊勝的因緣，在諸佛處，種下三種成佛之因。應當知道這個人能夠證悟實相。所以偈頌說：『在那惡世之時，菩薩三德完備，不空且真實。』即此菩薩，佛完全知曉並看見。有持戒修福德者，獲取福德的果報，由於具有智慧，佛完全知曉並看見，無人法二執，各有四種和八種過失。經文說：『有戒有功德者，表明在修行。』先配合經文，后逐一解釋疑難。這其中三學有四種法跡：無貪、無嗔是戒學之跡，正念是定學之跡，正定是慧學之跡。由於針對不同根器的眾生，三藏所說的各有不同，所以只說三學。另外，戒能出離惡道之因，定能出離欲界之因，慧能出離三界之因。又，聲聞乘修行者多學習戒律，獨覺乘修行者多修習禪定，菩薩乘修行者多學習智慧。又，戒能遠離惡因，定能修習善因，慧能利益眾生。又，戒能獲得殊勝的自體，定能遠離惡行，慧能攝取善因。像這樣種種不同的意義，所以說三學。應該參考《攝大乘論》及《瑜伽師地論》等。功德，以少欲等功德為開始，乃至三摩地等。這是逐一解釋疑難。如《遺教經》所說，持戒有六種，即是《瑜伽師地論》的六支：一、持戒，二、制心，三、知量，四、慚愧，五、安忍，六、直心，都是戒學所攝。正定也有六種，包含在八大人覺中的前六種：一、少欲，二、知足，三、遠離，四、精進，五、不妄念，六、正定。正慧包含兩種：一者智慧，二者不戲論。持戒和智慧容易理解，不再重複解釋。正定的相狀隱晦，著重解釋它。用功德一詞，概括性地說明，即八大人覺中，以少欲為開始，以等至為結束，包含這六種法，作為功德。前六種和后兩種只知道戒和慧，更應該參考《瑜伽師地論》、《聲聞地》、《涅槃經》及《八大人覺經》等來配合《遺教經》。具備三學者，因為經是真實的教導，順應真理，能夠產生實相。
【English Translation】 English version: Inwardly possessing the virtues of the three learnings of Śīla (morality), Samādhi (concentration), and Prajñā (wisdom). That is, this Bodhisattva outwardly encounters excellent conditions, and in the presence of all Buddhas, plants the three causes for Buddhahood. It should be known that this person is able to generate true reality (Śūnyatā). Therefore, the verse says: 'In that evil age, the Bodhisattva is equipped with the three virtues, not empty but real.' This Bodhisattva, the Buddha fully knows and sees. Those who uphold the precepts and cultivate meritorious deeds obtain the fruit of meritorious deeds. Because they possess wisdom, the Buddha fully knows and sees, without the two attachments to self and dharma, each having four and eight faults. The Sutra says: 'Those who have precepts and merit indicate practice.' First, match the Sutra text, then explain the difficulties one by one. Among these three learnings, there are four traces of Dharma: non-greed and non-hatred are traces of Śīla learning, right mindfulness is a trace of Samādhi learning, and right Samādhi is a trace of Prajñā learning. Because the Tripiṭaka (three baskets of Buddhist scriptures) speaks differently according to the different capacities of beings, only the three learnings are mentioned. Furthermore, Śīla is the cause of escaping evil realms, Samādhi is the cause of escaping the desire realm, and Prajñā is the cause of escaping the three realms. Also, Śrāvakas (listeners) mostly study Śīla, Pratyekabuddhas (solitary Buddhas) mostly practice Samādhi, and Bodhisattvas mostly study Prajñā. Also, Śīla can abandon evil causes, Samādhi can cultivate good causes, and Prajñā can benefit sentient beings. Also, Śīla can obtain a superior self-nature, Samādhi can abandon evil deeds, and Prajñā can gather good causes. Because of such various different meanings, the three learnings are spoken of. One should refer to the Mahāyānasaṃgraha and Yogācārabhūmi-śāstra etc. Meritorious deeds begin with the meritorious deeds of few desires, and extend to Samādhi etc. This is to explain the difficulties one by one. As the Sūtra of the Buddha's Last Teaching says, there are six aspects of upholding the precepts, which are the six branches of Yoga: 1. Upholding the precepts, 2. Controlling the mind, 3. Knowing moderation, 4. Shame and remorse, 5. Patience, 6. Straightforwardness, all of which are included in Śīla learning. Right Samādhi also has six aspects, included in the first six of the Eight Great Realizations: 1. Few desires, 2. Contentment, 3. Seclusion, 4. Diligence, 5. Non-false mindfulness, 6. Right Samādhi. Right Prajñā includes two aspects: 1. Wisdom, 2. Non-playful speech. Upholding the precepts and wisdom are easy to understand, so they are not explained again. The characteristics of right Samādhi are obscure, so they are explained in detail. The term 'meritorious deeds' is used to comprehensively explain, that is, among the Eight Great Realizations, starting with few desires and ending with equanimity, including these six dharmas as meritorious deeds. The first six and the last two only know Śīla and Prajñā, and one should further refer to the Yogācārabhūmi-śāstra, Śrāvakabhūmi, Nirvana Sutra, and Sutra of the Eight Great Realizations etc. to match the Sūtra of the Buddha's Last Teaching. Those who possess the three learnings, because the Sutra is the true teaching and accords with the truth, are able to generate true reality.
信心。信心即是真實相也。
二經言已得供養等者下解集勝因。文分二。初配經文。后逐難釋。由逢諸佛集二種因。一財供養。二行供養。行供養者種善根是以財供養。經但名為修行供養。供養為十。一現前。二不現前。三現前不現前。四自。五他。六俱。七財敬。八廣大。九無染。此上九種經中。名為修行供養。十正行供養。此中名為種諸善根。集是十因。名集因也。逐難釋云。一心凈信尚得如是業。何況生實相者。此解經中乃至一念凈信之言。非唯逢少數之佛即能于經生一念信。翻顯由逢千萬諸佛供養樹善方能于經生一念信。信難生故。故經初非供養少佛。後方顯由供養多數佛。如是一念凈信之業。尚由前世遍供多佛。何況于經廣生實相。不於前世遇供養多佛。以于廣經能生實相為首。于經少句。一念凈信為終。略去中間修行。不信。故言。乃至乃至一信尚由前遇多佛供養。況生廣信。
三經言如來悉知等者下第三解佛所攝受分二。初散解。后配文。顯現有異。以明心別。知者知名身。意識知四蘊。見者見色身。五識知色蘊。威儀三業皆知。故言一切。行住所作中知其心。見其依止。天親釋言。佛非見果知。愿智力現見。謂佛非見果。比知由有愿智。現．前見故。言悉知者簡非眼見。言悉見者簡非比
【現代漢語翻譯】 現代漢語譯本 信心。信心就是真實相的體現。
二經所說的『已得供養等』，下面解釋積累殊勝之因。文分兩部分。首先是配合經文，然後逐一解釋疑難。由於遇到諸佛，積累兩種因：一是財物供養，二是修行供養。修行供養就是種植善根，也即是財物供養。經中只稱為修行供養。供養分為十種：一、現前供養；二、不現前供養；三、現前不現前供養；四、自身供養；五、他人供養；六、俱供養；七、財敬供養；八、廣大供養；九、無染供養。以上九種在經中稱為修行供養。十、正行供養，此中稱為種植諸善根。積累這十種因，名為集因。逐一解釋疑難，說：『一心清凈的信心尚且能得到這樣的業果，何況是證得實相的人呢？』這是解釋經中『乃至一念凈信』的話。並非僅僅遇到少數的佛就能對經產生一念信心，而是反過來顯示，由於遇到千萬諸佛的供養和種植善根，才能對經產生一念信心。因為信心難以產生。所以經文開始並非供養少數的佛，後面才顯示由於供養多數的佛。像這樣一念清凈信心的業果，尚且由於前世普遍供養眾多佛。何況對於經文廣泛地產生實相。如果不於前世遇到供養眾多佛，以對於廣大的經文能夠產生實相為開始，對於經文的少量語句，以一念清凈信心為終結，省略了中間的修行和不信。所以說，乃至一念信心尚且由於之前遇到眾多佛的供養，何況產生廣大的信心。
三經所說的『如來悉知等』，下面第三部分解釋佛所攝受，分為兩部分。首先是分散解釋，然後是配合經文，顯示存在差異，用以表明心識的差別。『知』是知名身，意識知四蘊。『見』是見色身，五識知色蘊。威儀三業都知道，所以說『一切』。在行住坐臥中知道其心，見到其所依止。天親解釋說：佛不是通過見到果來知曉，而是憑藉愿智的力量顯現而見。意思是說，佛不是通過見到果，然後通過比量來知曉，而是由於具有愿智，能夠現前見到。說『悉知』是爲了區別于眼見，說『悉見』是爲了區別于比量。
【English Translation】 English version Faith. Faith is the manifestation of true reality.
The 'already obtained offerings, etc.' mentioned in the second scripture, below explains accumulating superior causes. The text is divided into two parts. First, matching the scripture text, and then explaining the difficulties one by one. Because of encountering all Buddhas, two kinds of causes are accumulated: one is material offerings, and the other is practice offerings. Practice offerings are planting good roots, which is also material offerings. In the scripture, it is only called practice offerings. Offerings are divided into ten types: 1. Present offering; 2. Non-present offering; 3. Present and non-present offering; 4. Self offering; 5. Other offering; 6. Both offering; 7. Material respect offering; 8. Extensive offering; 9. Undefiled offering. The above nine types are called practice offerings in the scripture. 10. Right practice offering, which is called planting all good roots here. Accumulating these ten causes is called accumulating causes. Explaining the difficulties one by one, it says: 'Even a mind of pure faith can obtain such karmic results, how much more so for those who realize true reality?' This is explaining the words 'even a single thought of pure faith' in the scripture. It is not that merely encountering a few Buddhas can generate a single thought of faith in the scripture, but rather it shows that due to encountering the offerings of thousands of Buddhas and planting good roots, one can generate a single thought of faith in the scripture. Because faith is difficult to generate. Therefore, the scripture does not begin with offering to a few Buddhas, but later shows that due to offering to many Buddhas. Like this, the karmic result of a single thought of pure faith is due to universally offering to many Buddhas in previous lives. How much more so for extensively generating true reality in the scripture. If one does not encounter offering to many Buddhas in previous lives, starting with being able to generate true reality in the vast scripture, and ending with a single thought of pure faith in the few sentences of the scripture, omitting the practice and disbelief in between. Therefore, it is said that even a single thought of faith is due to previously encountering the offerings of many Buddhas, how much more so to generate vast faith.
The 'Tathagata knows everything, etc.' mentioned in the third scripture, below the third part explains the Buddha's acceptance, divided into two parts. First, a scattered explanation, and then matching the scripture text, showing that there are differences, in order to indicate the difference in consciousness. 'Know' is to know the name and form (nama-rupa), consciousness knows the four aggregates (skandha). 'See' is to see the form body (rupa-kaya), the five consciousnesses know the form aggregate (rupa-skandha). All three karmas of deportment are known, so it is said 'everything'. Knowing their mind and seeing their reliance in walking, dwelling, sitting, and lying down. Vasubandhu explains: The Buddha does not know by seeing the result, but by the power of the vow wisdom (pranidhana-jnana), he manifests and sees. It means that the Buddha does not know by seeing the result and then inferring, but because he has vow wisdom, he can see it directly. Saying 'knows everything' is to distinguish it from seeing with the eyes, saying 'sees everything' is to distinguish it from inference.
知。為防此二故說知見。然諸本中皆唯二悉知悉見。能斷經中乃有三悉。更有悉覺。天親論具。彼經本略。論云。求供養恭敬。彼人不能說。彼自釋云。若人慾得供養恭敬。自稱己身有持戒等。彼人不能自說己身能生實相。是人自謂有智。起增上慢故。為簡彼故。文言如來悉覺。是人但名有戒等。佛皆善知於此經中能生凈信。論既具解。故知經略。唯能斷中具此三悉。其流支經下為離寂靜味中亦有三悉。準下知上應有悉覺。此等顯善友所攝。屬配經文。
四經言生取無量福聚等者。解第四攝持福德。初配屬經。后逐難釋。經中別言生如是取如是。合今牒之。故言生取無量福德。逐難釋云。生者福正起時。謂由現行正起福德。取者即彼滅時。攝持種子故。謂由先造福德事故。今雖不起。由有福德種子。隨逐現行。滅己身中但有攝持種子。故天親云。生者能生因故。現行能熏名能生因。取者熏修自體。果義。現行滅已。唯有所熏修種子自體。是現行因所生果義。二論無別。或彼論中翻此說。然觀經意。像法欲滅。有持戒等眾生。生在彼時。能生實相。即于惡時。有惡眾生。不言愿生能生實相。法華經說。于惡時中。行十法行。行於法等。當知此人是大菩薩發願生。此豈法華經勝此般若。彼愿生持。此實生持耶。答此
【現代漢語翻譯】 現代漢語譯本 知。爲了防止這兩種情況，才說知見（jñāna-darśana，智與見）。然而各種版本中都只有二悉知悉見。能斷金剛經中有三悉，更有悉覺。天親菩薩的論著中對此有詳細解釋，而經文字身則比較簡略。論中說：『（有人）爲了求得供養恭敬，（就）說自己不能說。』他自己解釋說：『如果有人想要得到供養恭敬，就自稱自己有持戒等等功德，但他不能說自己能生實相。』這種人自認為有智慧，生起增上慢的緣故。爲了簡別這種人，經文中說如來悉覺。這種人只是有名義上的戒等等，佛都善於知道。對於這部經，能生起清凈的信心。』論中已經詳細解釋，所以知道經文比較簡略，只有能斷金剛經中完整地包含了這三悉。其流支經的下文，爲了遠離寂靜味，也有三悉。根據下文推斷，上文應該有悉覺。這些都顯示了善友所攝，屬於經文的配屬。
四、經文說『生取無量福聚』等等，是解釋第四種攝持福德。首先配屬經文，然後逐一解釋疑難。經文中分別說了『生如是』、『取如是』，現在合起來引用，所以說『生取無量福德』。逐一解釋疑難說：『生』是指福德正在生起的時候，指的是由現行而正生起福德。『取』是指福德滅去的時候，是攝持種子。指的是由於先前造作福德的緣故，現在雖然沒有生起，但由於有福德的種子，隨逐現行，滅去之後，自身中只有攝持的種子。所以天親菩薩說：『生，是能生之因的緣故，現行能熏習，名為能生之因。取，是熏修自體，是果的意義。現行滅去之後，只有所熏修的種子自體，是現行之因所生的果的意義。』兩種論述沒有區別。或許是那部論中翻譯了這種說法。然而觀察經文的意思，在像法將要滅亡的時候，有持戒等等的眾生，生在那個時候，能生實相。就在惡世中，有惡的眾生，不說愿生能生實相。法華經說，在惡世中，行十法行，行於法等等，應當知道這個人是大菩薩發願往生。難道法華經比這部般若經更殊勝嗎？法華經是愿生而持，這部經是實生而持嗎？回答是：
【English Translation】 English version Knowing. To prevent these two, 'knowing and seeing' (jñāna-darśana, knowledge and vision) are spoken of. However, in all versions, there are only two: 'knowing all' and 'seeing all'. The Diamond Sutra of Cutting Off Afflictions has three 'all's, and even 'knowing all'. Vasubandhu's (Tianqin) treatise explains this in detail, while the sutra text itself is more concise. The treatise says: '(Someone), in order to seek offerings and respect, (says) that he cannot speak.' He himself explains: 'If someone wants to receive offerings and respect, he claims to have precepts, etc., but he cannot say that he can generate true reality.' This person thinks he is wise and arises with arrogance. To distinguish this person, the sutra says that the Tathagata 'knows all'. This person only has precepts, etc., in name only, and the Buddha knows this well. Regarding this sutra, one can generate pure faith.' The treatise has explained it in detail, so it is known that the sutra text is more concise. Only the Diamond Sutra of Cutting Off Afflictions fully contains these three 'all's. In the lower part of the Śrīmālādevī Siṃhanāda Sūtra, in order to be apart from the taste of tranquility, there are also three 'all's. Based on the lower part, it can be inferred that the upper part should have 'knowing all'. These all show that they are included by good friends and belong to the allocation of the sutra text.
Four, the sutra says 'generating and taking immeasurable accumulations of merit', etc., which explains the fourth type of upholding merit. First, allocate the sutra text, and then explain the difficulties one by one. The sutra separately says 'generating like this' and 'taking like this', and now they are quoted together, so it says 'generating and taking immeasurable merit'. Explaining the difficulties one by one, it says: 'Generating' refers to the time when merit is being generated, referring to the merit being generated by present action. 'Taking' refers to the time when merit is extinguished, which is upholding the seed. It refers to the fact that due to previous actions of creating merit, although it is not generated now, there is a seed of merit that follows the present action. After it is extinguished, only the seed of upholding is in oneself. Therefore, Vasubandhu says: 'Generating is the cause of being able to generate, and present action can perfume, which is called the cause of being able to generate. Taking is the perfumed self, which is the meaning of the result. After the present action is extinguished, only the perfumed seed self is the meaning of the result generated by the cause of the present action.' There is no difference between the two treatises. Perhaps that treatise translated this statement. However, observing the meaning of the sutra, when the semblance dharma is about to perish, there are sentient beings who uphold precepts, etc., who are born at that time and can generate true reality. In the evil world, there are evil sentient beings who do not say that they wish to be born and can generate true reality. The Lotus Sutra says that in the evil world, practicing the ten dharma practices, practicing the dharma, etc., one should know that this person is a great Bodhisattva who has vowed to be reborn. Is the Lotus Sutra more superior to this Prajna Sutra? The Lotus Sutra is wishing to be born and upholding, and this sutra is actually born and upholding? The answer is:
論像季。彼論末法。又此同彼愿生。彼同於此實作俱出末法像季二時互影顯故。兩經無別。俱深妙故。又此說一念凈信。彼說廣能受持。若持一句。二俱實生。若能廣持。兩俱愿生。又此經直深實作。彼經曲深愿生。亦不相違。
經言是諸菩薩等者下解故生實想。文分三。初總配屬經。次別解經文。後重釋我執。別解經中。由經有二何以故。論亦分二。初何以故徴顯前說有三學等能生實相之所由。后何以故顯有法執我執隨逐。初文復二。初明對治五種耶取。別屬經文。后此中顯了有戒等者。釋文來意。初有三。一標。二顯。三結。此言五耶取者。初三依人辨取。后二依境辨取。故合為五執。人雖有四。總說一無。故此合說。天親論中依取行想。以辨差別。故成八義。我執法執各有四故。外道異生多起分別。計三世等。執實有我。故四我執皆稱外道。轉者起也。執想生故。內道凡夫猶處下位。並聲聞等多執法。有一類頓悟菩薩及不定性迴向大乘。多執法空。名增上慢。此三依人以辨執取。初一我執。次二法執。法執有空攝一切執。執所執為有執。二性無故。執取世間共相定者。名有相轉。下之靜慮下三無色全。第四靜慮及非想非非想少分。名有想定。欲界有想。不生執取為勝涅槃。故不說。但說共想定。不說無想
定。第四靜慮及非想非非想少分名無想。外道二乘隨應執取。以為勝果。欲界雖有睡眠閟絕無心。以非定位。非勝不執。故此不說。但言無想定。於法執中。分別起者。多緣此二。以起緣執。故此偏說。例顯可知。結對治。言是諸菩薩于彼皆不轉者。釋經二執皆說無言。隨應人法取說無非義故。天親論中解四法執。與此差別。初二有空與此相似。后二金剛。頌云。一切空無物。釋云。有所取能取。一切法無。故言無法想。以無物故。遍計所執執有能取所取體性。名為法相。今說空無。名無法相。頌雲實有。釋云。彼法無我空。實有故言亦非無法相真如圓成體性實有。彼撥為無。名無法相。今說為有。性非全無。故言亦非無法相。頌云不可說。釋云。彼空無物。而此不可說有無。故言無相。即此勝義諦性離言說。非空不空。執為有空。名之為相。今雙非彼。故言無相。顯此真理不可說為有空相故。頌云。依言詞而說。是法相四種。釋云。依言詞而說。故言亦非無相。顯勝義諦。因空所顯。亦名為空。談體實有。亦名不空。非全無體。故言亦非無相。總結四句。顯除四謗。初句除增益謗。第二句除損滅謗。第三句除相違謗。第四句除戲論謗。唯依行相。通而依起人。故與此別。由是文等。龍猛無著師宗不同。各應準立。此
中顯了有戒等釋文來意。此說無彼人法二取故。顯了前說于彼惡世時有持戒等故生取福德。若迴心無學。我執先無。法執今伏。若余有學一切異生有持戒等。云何人法二執皆無。
經言何以故者等者。顯有法執我執隨逐。分二。初釋意。后屬經。取法相轉者。取有也。取非法相轉者。取空也。此經意說。于彼惡世。諸異生等雖修正行而起善心。若起法執。執空有時。由我執種尚未斷故。必有我執之所隨逐。設於此位。法執心中無現行我執。亦為我執種子隨逐。后必現起。名有我取。故論釋云。但起空有二法執時。非皆起煩惱執我等想。以取我想及所依癡此時不轉。粗易伏故。此於我想。由有隨眠種子不斷。隨法執故。亦得名為有我取也。故天親云。但有無明使無現行粗煩惱。示無我見。無我見者。現行不起也。想既不轉。俱時所依。癡亦不行。故此論云。以想及依止不轉。有彼種子。名有隨眠。亦名為使。名有我等取。或復此時亦起我執。我執必隨法執起故。乍可獨起法而無我執。如二乘等。我執種子先以斷故。此中不依有學等聖說。彼時無故。故云。若取法執等。即爲著我等取。唯依惡時異生等說。故知煩惱障以法執為本。故斷法執。煩惱不行。是此深意。屬經可知。然此論釋經能斷。真諦皆於法執。說法非
【現代漢語翻譯】 現代漢語譯本： 以上解釋了有戒等釋文的來意，說明了其中沒有對人法二者的執取。這表明，之前所說的在惡劣的世道中，因為持有戒律等而產生對福德的執取是存在的。如果迴心向無學，那麼我執先前就沒有了，法執現在也被降伏了。如果其餘的有學之人以及一切凡夫俗子持有戒律等，又怎麼能說他們對人法二者的執取都沒有了呢？
經文中所說的『何以故者等者』，表明有法執和對我的執著相隨相伴。分為兩部分來解釋：首先解釋其含義，然後歸屬於經文。『取法相轉者』，是執取『有』；『取非法相轉者』，是執取『空』。這段經文的意思是說，在那個惡劣的世道中，那些凡夫俗子即使修正修行而生起善心，如果生起法執，執著于『空』，由於我執的種子尚未斷除，必定會有我執相隨相伴。即使在這個階段，法執心中沒有顯現的我執，也會有我執的種子潛伏著，之後必然會顯現出來，這就叫做『有我取』。所以論中解釋說，只是生起對『空』和『有』這兩種法的執著時，並非都會生起煩惱，執著于『我』等等的想法，因為執取『我』的想法以及其所依賴的愚癡此時沒有發生轉變，因為它們粗糙而容易被降伏。對於執取『我』的想法，由於有隨眠的種子沒有斷除，隨著法執，也可以稱之為『有我取』。所以天親菩薩說，只是有無明煩惱存在，沒有顯現粗重的煩惱，這表明沒有『我見』，『無我見』是指現行的『我見』沒有生起。既然執取『我』的想法沒有轉變，同時所依賴的愚癡也不會發生作用。所以此論說，因為執取『我』的想法以及其所依賴的愚癡沒有轉變，有它們的種子存在，就叫做有隨眠，也叫做使，叫做有『我』等等的執取。或者在這個時候也會生起我執，因為我執必定隨著法執而生起。或許可以單獨生起法執而沒有我執，比如二乘等，因為他們我執的種子先前已經斷除了。這裡不是依據有學等聖人所說，因為他們那時沒有我執。所以說，如果執取法執等等，就是執著于『我』等等的執取。只是依據惡劣世道中的凡夫俗子所說。所以知道煩惱障以法執為根本，所以斷除法執，煩惱就不會發生作用，這是此處的深刻含義。歸屬於經文的部分可以自己理解。然而此論解釋經文能夠斷除，真諦都在於法執，說法並非如此。
【English Translation】 English version: The above explains the intention of the commentary on precepts, etc., indicating that there is no attachment to either persons or dharmas (phenomena). This shows that the previous statement about generating attachment to merit by upholding precepts, etc., in an evil age is valid. If one turns their mind towards non-learning (no-śaikṣa), then the ego-grasping (ātma-graha) is initially absent, and the dharma-grasping (dharma-graha) is now subdued. If other learners (śaikṣa) and all ordinary beings (pṛthag-jana) uphold precepts, etc., how can it be said that they are free from both ego-grasping and dharma-grasping?
The phrase in the sutra, 'What is the reason, etc.,' indicates that dharma-grasping and ego-grasping accompany each other. This is explained in two parts: first, the meaning; second, its relation to the sutra. 'Taking the aspect of dharma as turning' means grasping 'existence' (bhāva). 'Taking the aspect of non-dharma as turning' means grasping 'emptiness' (śūnyatā). The meaning of this sutra is that in that evil age, even if ordinary beings cultivate virtuous practices and generate good intentions, if they generate dharma-grasping, clinging to emptiness, because the seed of ego-grasping has not yet been severed, there will inevitably be ego-grasping accompanying them. Even if, at this stage, there is no manifest ego-grasping in the mind of dharma-grasping, there will be a seed of ego-grasping latent, which will inevitably manifest later, and this is called 'having ego-grasping'. Therefore, the treatise explains that when only grasping the two dharmas of emptiness and existence arises, it does not necessarily give rise to afflictions, clinging to the idea of 'I', etc., because the idea of grasping 'I' and the ignorance (moha) on which it depends do not transform at this time, as they are coarse and easily subdued. Regarding the idea of grasping 'I', because there is a dormant seed that has not been severed, following dharma-grasping, it can also be called 'having ego-grasping'. Therefore, Vasubandhu (Tiantian) says that only having latent ignorance (avidyā), without manifest coarse afflictions, indicates no 'self-view' (ātma-dṛṣṭi); 'no self-view' means that the manifest 'self-view' does not arise. Since the idea of grasping 'I' does not transform, the ignorance on which it depends at the same time also does not function. Therefore, this treatise says that because the idea and its basis do not transform, having their seeds is called having dormancy (anuśaya), also called 'anuśaya', called having 'I', etc., grasping. Or at this time, ego-grasping may also arise, because ego-grasping inevitably arises following dharma-grasping. Perhaps dharma-grasping can arise alone without ego-grasping, such as in the case of the Two Vehicles (śrāvakayāna and pratyekabuddhayāna), because the seed of their ego-grasping has been severed earlier. This is not based on the teachings for learners (śaikṣa) and other noble ones, because they do not have ego-grasping at that time. Therefore, it is said that if one grasps dharma-grasping, etc., it is clinging to 'I', etc., grasping. It is only based on what is said about ordinary beings in an evil age. Therefore, it is known that the affliction-obstacle (kleśa-āvaraṇa) has dharma-grasping as its root, so severing dharma-grasping prevents afflictions from arising; this is the profound meaning here. The part belonging to the sutra can be understood by oneself. However, this treatise explains that the sutra can sever, and the ultimate truth lies in dharma-grasping; the teaching is not like this.
法。空有雙陳。流支本中雖有二文。乃言取法相及有法相。二文何別。羅什本中有三。何以故。初何以故同此。以何義故具足四因便生實相。第二何以故下。言若心取相。總顯取法必定執生。若取法相。與流支同取有也。第三何以故下。方言若取非法相。言顯取空。微執順理故。尚有其執。何況執有。執不生。何以故。徴義可知也。不應之上。便無何以故。並剩一文。若心取相。由如此也。
此我等想轉中。余義猶未說等者下。重解我執。分二。初標未說方欲重明。后正顯示。由法執中。既別配屬。我執四種猶未解。故標重解。正顯示四義我執。別有二解。一云。與彼天親論別。自體之我。從前際來。相續不斷。取名我相。他身有情。是自體我之所取。故名眾生想。若取現在自我乃至壽住。名壽者相。若執取今身死已復生余趣。名人想。第二顯他我為實有。餘三執自我三世實有。故成四執。皆分別執。故外道起。天親頌曰。差別相續體。不斷至命住。后趣于異道。是我相四種。初句我相。但執五蘊。以為我故。不斷是第二句。執體前世。以至今故。至命住是第三句。現存活故。后趣于異道是第四句。取未來故。彼依三世總別執取。以分四執。與此不同。二云。此與彼同。此中取自體相續是我相者。即計五蘊為我
【現代漢語翻譯】 現代漢語譯本 法。空有雙陳（同時闡述空性和有性）。流支（譯者名）的譯本中有兩段文字，說的是『取法相』和『有法相』。這兩段文字有什麼區別？鳩摩羅什（譯者名）的譯本中有三段，這是為什麼？第一個『何以故』（為什麼）與此相同，即『以何義故具足四因便生實相』（因為什麼原因具足四種因緣就能產生真實相）。第二個『何以故』之後，說『若心取相』（如果心執取相），總的來說是顯示執取法必定會產生執著。如果執取法相，與流支的譯本相同，都是執取『有』。第三個『何以故』之後，才說『若取非法相』（如果執取非法相），意思是顯示執取『空』。即使是稍微執著于順應道理的『空』，尚且還有執著，更何況是執著于『有』呢？執著于『不生』，『何以故』的疑問可以自己理解。『不應之上』，就沒有『何以故』了，是多餘的一段文字。『若心取相』，就是這樣。
『此我等想轉中，余義猶未說等者下』（在『此我等想轉中』，還有一些含義沒有說）之後，重新解釋我執，分為兩部分。首先標明未說，現在想要重新說明。然後正式顯示。因為在法執中，已經分別分配了，而我執的四種還沒有解釋，所以標明重新解釋。正式顯示四種我執的含義，有兩種解釋。一種說法是，與天親（菩薩名）的論述不同，自體之我，從前世而來，相續不斷，取名為我相。他身有情（其他眾生的有情），是自體我所執取的，所以名為眾生想。如果執取現在的自我，乃至壽命存續，名為壽者相。如果執著於今生死了之後又會轉生到其他趣（輪迴的去處），名為人想。第二種是顯示他我是真實存在的，其餘三種是執著自我三世真實存在，所以形成四種執著，都是分別執著，所以外道才會產生。天親的頌詞說：『差別相續體，不斷至命住，后趣于異道，是我相四種。』第一句『我相』，只是執著五蘊（構成個體的五種要素），認為是『我』。『不斷』是第二句，執著於前世的身體，直到現在。『至命住』是第三句，執著于現在存活。『后趣于異道』是第四句，執著于未來。他（天親）依據三世總別執取，來區分四種執著，與這裡不同。另一種說法是，這裡與天親的論述相同。這裡所說的執取自體相續是我相，就是計較五蘊為我。
【English Translation】 English version Dharma. Simultaneously expounding emptiness and existence. In the version by Liuzhi (translator's name), there are two passages, referring to 'grasping the Dharma-characteristic' and 'having Dharma-characteristic'. What is the difference between these two passages? In Kumarajiva's (translator's name) version, there are three passages. Why is this? The first 'Why' is the same as this, meaning 'For what reason, with the complete four causes, does the true form arise?' After the second 'Why', it says, 'If the mind grasps at characteristics', generally showing that grasping at the Dharma will inevitably lead to attachment. If grasping at the Dharma-characteristic, it is the same as Liuzhi's version, grasping at 'existence'. After the third 'Why', it says, 'If grasping at the non-Dharma-characteristic', meaning showing grasping at 'emptiness'. Even slightly clinging to 'emptiness' that accords with reason still involves attachment, let alone clinging to 'existence'? Clinging to 'non-arising', the question of 'Why' can be understood by oneself. 'Above the should not', there is no 'Why', it is a superfluous passage. 'If the mind grasps at characteristics', it is like this.
'In 'This transformation of the thought of self, etc.', the remaining meanings have not yet been explained, etc.' Afterwards, re-explaining the self-attachment, dividing into two parts. First, indicating what has not been said, now wanting to re-explain. Then, formally showing. Because in the Dharma-attachment, it has already been separately allocated, but the four types of self-attachment have not yet been explained, so indicating re-explanation. Formally showing the meaning of the four types of self-attachment, there are two explanations. One explanation is that it differs from Vasubandhu's (Bodhisattva's name) treatise, the self of the self-entity, coming from the past, continuously without interruption, is named the self-aspect (Atma-samjna). Sentient beings (Sattva) in other bodies are what the self-entity grasps at, so it is named the thought of sentient beings (Sattva-samjna). If grasping at the present self, even to the duration of life, it is named the life-sustainer aspect (Jiva-samjna). If clinging to the idea that after dying in this life, one will be reborn in other realms (destinations of reincarnation), it is named the person-aspect (Pudgala-samjna). The second is showing that the other self is truly existent, the remaining three are clinging to the self as truly existent in the three times (past, present, future), so forming four attachments, all are discriminating attachments, so heretical paths arise. Vasubandhu's verse says: 'Difference, continuity, entity, without interruption, until life dwells, afterwards going to different paths, are the four aspects of self.' The first phrase 'self-aspect', only clings to the five aggregates (Skandha), considering them as 'self'. 'Without interruption' is the second phrase, clinging to the body of the previous life, until now. 'Until life dwells' is the third phrase, clinging to present existence. 'Afterwards going to different paths' is the fourth phrase, clinging to the future. He (Vasubandhu) relies on the general and specific grasping of the three times to distinguish the four attachments, which is different from here. Another explanation is that here it is the same as Vasubandhu's treatise. What is said here about grasping at the self-entity continuity as the self-aspect is calculating the five aggregates as self.
想也。執現在我從前世我流轉至今。前世我是現在我之所取執。名眾生相。非是執他我而我所取。餘二可知。故知此論與彼論同。翻文稍異義意無別。此依執者。合稱外道。彼依行相。故分四種。諸經兩論皆唯四我。唯能斷中。初對四法以明無我。乃有九無。后明執法若空若有。我執隨逐。但有四我。故此二論皆唯計四。三世總別自他異故。依單行相勝作用故。初但有九。如樞要說。上來二執顯多伏。或有智慧者。故能生信。天親論云。謂離人法相。是故說有智慧。有智慧便足。何故復說持戒功德。為示現生實相差別義故。頌曰。彼人依信心。恭敬生實相。顯彼眾生唯無智慧無彼二執。但持戒等。信心恭敬亦生實相。故作是說。
于中言當生實相者下。配五種義。修行集因中生實相言是依義。即此中修多羅句說是說相。即前當生實相是攝持。其二無我是安立。不應取法等是顯現。天親解云。不應取法者。不應如聲取法。除所執故。非不取法者。隨順第一義智。正說如是取。又非離言說可求第一義智。第一義智順教生故。此論意言。不應取法者。若所執有法及法無我。並不分別。如言執著。皆不應取。不應取非法者。論雖不解。翻顯離言。說外亦不可求順教便生第一義智證真義故。正與彼同。又解不應取法。謂取
【現代漢語翻譯】 現代漢語譯本： 想也是這樣。執著于現在的我，認為是從前世的我流轉至今。前世的我就是現在我所取執的對象，也就是所謂的眾生相（Sattvas）。這並非是執著于其他的我，而是我自身所取執的。其餘兩種情況可以依此類推得知。因此可知，此論與彼論的觀點相同，只是翻譯的文字稍有不同，但意義和意圖沒有區別。這裡是依據執著的對象來總稱外道（Tirthika），而彼論是依據行為的相狀，所以分為四種。諸經和兩部論典都只提到四種我。只有在《唯能斷經》中，最初針對四法闡明無我（Anatta），才出現了九種無我。後來闡明，無論是空還是有，只要有我執（Atmagraha），我執就會隨之而來，但仍然只有四種我。所以這兩部論典都只計算了四種我，因為三世（過去、現在、未來）的總體、個別、自身和他人的差異。依據單一的行為相狀和殊勝的作用，最初只有九種無我，如《樞要》所說。以上兩種執著顯示了多數潛在的執著，或許有些有智慧的人，因此能夠產生信心。世親（Vasubandhu）論師說：『所謂遠離人法二相（Pudgala-dharma-nairatmya），所以說有智慧。』有智慧就足夠了，為什麼還要說持戒的功德呢？這是爲了顯示眾生所生的真實相的差別意義。頌文說：『那些人依靠信心，恭敬地生起真實相。』這顯示了那些眾生只有無智慧，沒有那兩種執著，但通過持戒等行為，信心和恭敬也能生起真實相，所以這樣說。
在『于中言當生實相者』之後，配以五種意義。修行集因中生實相，這是『依』的意義。即此中的修多羅（Sutra）語句，說是『說相』。即前面所說的『當生實相』是『攝持』。其二無我是『安立』。『不應取法』等是『顯現』。世親解釋說：『不應取法，是不應像聽聲音那樣去理解法，因為要去除所執著的。』『非不取法，是隨順第一義智（Paramarthajnana），正確地說應當這樣取。』又不能離開言說去尋求第一義智，因為第一義智是順應教義而產生的。此論的意思是說，『不應取法』，是指無論所執著的是有法還是法無我，都不應分別，如言語執著，都不應取。『不應取非法』，論中雖然沒有解釋，但可以反過來理解，離開言說之外，也不可尋求，順應教義才能產生第一義智，證得真義，與彼論相同。又解釋『不應取法』，是指取
【English Translation】 English version: It is also thought to be so. Attachment to the present 'I' is considered to have flowed from the past 'I' to the present. The past 'I' is what the present 'I' grasps and clings to, which is the so-called 'being' (Sattva). This is not clinging to another 'I', but what 'I' myself grasps. The other two situations can be inferred by analogy. Therefore, it can be known that this treatise and that treatise have the same viewpoint, only the translated words are slightly different, but the meaning and intention are no different. Here, 'outsiders' (Tirthika) are generally referred to based on the object of attachment, while that treatise is divided into four types based on the appearance of behavior. The sutras and the two treatises only mention four types of 'I'. Only in the 'Only Cessation Sutra', the initial explanation of 'no-self' (Anatta) in relation to the four dharmas gives rise to nine types of 'no-self'. Later, it is explained that whether it is emptiness or existence, as long as there is 'self-grasping' (Atmagraha), 'self-grasping' will follow, but there are still only four types of 'I'. Therefore, these two treatises only calculate four types of 'I', because of the differences in the totality, individuality, self, and others of the three times (past, present, future). Based on the single appearance of behavior and the superior function, there are only nine types of 'no-self' initially, as stated in the 'Essentials'. The above two attachments reveal the majority of potential attachments, and perhaps some wise people can therefore generate faith. Vasubandhu said: 'So-called being apart from the two characteristics of person and dharma (Pudgala-dharma-nairatmya), therefore it is said to have wisdom.' Having wisdom is enough, why also talk about the merit of upholding precepts? This is to show the difference in the meaning of the real aspect that beings are born with. The verse says: 'Those people rely on faith, respectfully generating the real aspect.' This shows that those beings only lack wisdom and do not have those two attachments, but through actions such as upholding precepts, faith and respect can also generate the real aspect, so it is said.
After 'In the words 'when the real aspect is born'', it is matched with five meanings. In the practice of accumulating causes, the real aspect is born, which is the meaning of 'reliance'. That is, the sutra (Sutra) sentence in this, saying it is the 'appearance of saying'. That is, the previously mentioned 'when the real aspect is born' is 'gathering and holding'. The two 'no-self' are 'establishing'. 'One should not grasp the dharma' etc. is 'manifestation'. Vasubandhu explains: 'One should not grasp the dharma, is not to understand the dharma like hearing a sound, because one must remove what is grasped.' 'It is not that one should not grasp the dharma, is to follow the supreme wisdom (Paramarthajnana), and correctly say that one should grasp it in this way.' Also, one cannot seek the supreme wisdom apart from words, because the supreme wisdom arises in accordance with the teachings. The meaning of this treatise is that 'one should not grasp the dharma' refers to not distinguishing whether what is grasped is an existing dharma or the 'no-self' of dharma, such as verbal attachment, one should not grasp it. 'One should not grasp what is not dharma', although the treatise does not explain it, it can be understood in reverse, one cannot seek it apart from words, and one can only generate the supreme wisdom and attain the true meaning by following the teachings, which is the same as that treatise. Also explains 'one should not grasp the dharma', referring to grasping
法體。如言執實。不應取故。不應取非法者。謂此教說法無我性。順教便生第一義智。不應離教以求真義證法無我故。不應依教而生執著法體分別。亦不應離教外覓法無我執著分別。亦與彼同。文牒經。雖略但牒不應取法。解中便具不應取非法。
又言說法身義者下。佛別答有義中。第二牒解法身要義分三。初牒經。次釋義。后結成。法尚應舍者。初生實相緣教而生。依之漸修。便得證智。得證智已。舍先假解所緣之教。此所緣教。名之為法。如欲渡海。假筏而渡。度已舍。未生證智。假教而生解。得證智已。便舍教門。假解亦除。況乎教跡。得魚忘筌之喻。獲菟舍蹄之方。皆同此矣。法為順理之跡。證理尚須舍之。非法背真之行。未證理。先須棄。故言法尚應舍何況非法。由此不應如言取法。又亦不應離教取非法。法尚應舍。實想生故。由依教法實相得生。實想證真已。更不須教故。此教法證真尚舍。何況非法。非法之事。理不應留教外別求。背真理故。理應除棄。天親解同能斷經文。法尚應斷。斷者除舍之義。名別義同。準前應舍教與假解。今正舍教。故下解欲得法身。亦名證法身。法身有因有果。因果位別。佛果真證。果圓滿身。十地位中。亦分證彼地前菩薩。熏習種子仍未現行。未證真理。能起能顯十
【現代漢語翻譯】 現代漢語譯本 法體（Dharma-kaya，佛的法性之身）。如果執著于實在的法，那是不應該的。不應該執著于非法，因為此教義說法是無我性的。順應教義就能產生第一義智（paramārtha-jñāna，勝義智）。不應該脫離教義去尋求真義，以證得法無我（dharma-nairātmya，諸法無我）的境界。不應該依賴教義而產生對法體的執著分別，也不應該脫離教義之外去尋找法無我，因為執著分別與前者相同。文牒經雖然簡略，但只是抄錄了不應該執著於法的觀點，解釋中便包含了不應該執著于非法。
又說『說法身義』以下的內容，是佛陀分別回答『有義』中的第二部分，抄錄並解釋法身（Dharma-kaya，法身）的重要意義，分為三部分：首先是抄錄經文，其次是解釋意義，最後是總結。『法尚應舍』，最初的實相（tathatā，真如）是因教義而生，依靠教義逐漸修行，便能證得證智（jñāna，智慧）。得到證智后，就應該捨棄先前通過學習教義而產生的理解。這種通過學習教義而產生的理解，就叫做『法』。如同想要渡海，藉助木筏而渡過，渡過之後就捨棄木筏。未生起證智之前，藉助教義而生起理解；得到證智之後，就應該捨棄教義，先前通過學習教義而產生的理解也應該去除，更何況是教義的痕跡呢？這就像得到魚就忘記魚筌，抓到兔子就捨棄捕兔的網一樣。法是順應真理的痕跡，證悟真理尚且需要捨棄它，非法是背離真理的行為，未證悟真理之前，就必須先拋棄它。所以說『法尚應舍，何況非法』。因此，不應該像所說的那樣執著於法，也不應該脫離教義去執著于非法。法尚且應該捨棄，是因為實相由此而生。由於依靠教法，實相才能產生，實相證悟真理之後，就不再需要教法了。這種教法在證悟真理后尚且要捨棄，更何況是非法呢？非法之事，理應不應在教外別求，因為它背離真理，理應去除拋棄。天親（Vasubandhu）的解釋與《能斷金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）的經文相同，『法尚應斷』，『斷』是去除捨棄的意思，名稱不同但意義相同。按照前面的解釋，應該捨棄教義和通過學習教義而產生的理解，現在正是捨棄教義的時候。所以下面的解釋說，想要得到法身，也叫做證得法身。法身有因有果，因果的位次不同。佛果是真正的證悟，是果位圓滿之身。在十地（bhūmi，菩薩修行的十個階段）中，也分別證悟，在地前菩薩階段，熏習的種子仍然沒有顯現，沒有證悟真理，能夠生起和顯現十地。
【English Translation】 English version Dharma-kaya (the Dharma-body of the Buddha). If one clings to the reality of Dharma, it should not be taken. One should not grasp what is non-Dharma, because this teaching speaks of selflessness. Following the teaching gives rise to the first principle wisdom (paramārtha-jñāna). One should not seek true meaning apart from the teaching to realize Dharma-nairātmya (selflessness of phenomena). One should not rely on the teaching to generate attachment to the concept of Dharma, nor should one seek Dharma-nairātmya outside the teaching, as clinging and discrimination are the same. Although the text is brief, it only records the view that one should not grasp Dharma, and the explanation includes that one should not grasp non-Dharma.
Furthermore, the section 'explaining the meaning of Dharma-kaya' is the Buddha's separate answer to the second part of 'having meaning,' which records and explains the essential meaning of Dharma-kaya in three parts: first, recording the sutra text; second, explaining the meaning; and third, summarizing. 'Even Dharma should be abandoned,' the initial tathatā (suchness) arises from the teaching, and by relying on the teaching, one gradually cultivates and attains jñāna (wisdom). Having attained wisdom, one should abandon the previous understanding gained through learning the teaching. This understanding gained through learning the teaching is called 'Dharma.' It is like wanting to cross the sea, using a raft to cross, and abandoning the raft after crossing. Before arising wisdom, understanding arises through learning the teaching; after attaining wisdom, one should abandon the teaching, and the previous understanding gained through learning the teaching should also be removed, let alone the traces of the teaching? This is like forgetting the fish trap after catching the fish, and abandoning the net after catching the rabbit. Dharma is the trace of following the truth, and even realizing the truth requires abandoning it. Non-Dharma is the act of deviating from the truth, and before realizing the truth, one must first abandon it. Therefore, it is said, 'Even Dharma should be abandoned, let alone non-Dharma.' Therefore, one should not cling to Dharma as it is said, nor should one cling to non-Dharma apart from the teaching. Dharma should be abandoned because tathatā arises from it. Because tathatā arises by relying on the Dharma, and after tathatā realizes the truth, Dharma is no longer needed. This Dharma should be abandoned even after realizing the truth, let alone non-Dharma? One should not seek non-Dharma outside the teaching, because it deviates from the truth and should be removed and abandoned. Vasubandhu's explanation is the same as the text of the Vajracchedikā Prajñāpāramitā Sūtra, 'Even Dharma should be cut off,' 'cutting off' means removing and abandoning, the name is different but the meaning is the same. According to the previous explanation, one should abandon the teaching and the understanding gained through learning the teaching, and now is the time to abandon the teaching. Therefore, the following explanation says that wanting to attain Dharma-kaya is also called realizing Dharma-kaya. Dharma-kaya has cause and effect, and the positions of cause and effect are different. The Buddha-fruit is true realization, the perfect body of the fruit position. In the ten bhūmis (stages of bodhisattva practice), there are also separate realizations, and in the pre-bhūmi bodhisattva stage, the seeds of habituation have not yet manifested, and without realizing the truth, they can arise and manifest the ten bhūmis.
地佛位真法身故。亦名法身。前之言說。近為因中法身之因。遠為佛果法身之因。亦名法身。地前異生及十地位。因聞四句為他說。勝福田便生。名福相法身。可樂故名福。慧劣故不名智。若至佛位。名智相法身。理強從說。非無福也。故論前說。證得法身。分為智福。初地前勝福。證得因生故。十地已上。正證得故。由此下文分之為二。初明智相顯在佛位。后明福相顯在因位。天親論云。自此已下為遮異疑。前說如來非有為相。若爾云何釋迦稱佛而得菩提。為生說法。說法是有相之徴。證覺非無相之術。即是此中欲得智相。如來既非有為之相。無得無說。今勵已修。希有證說。證說智相。云何可得。生彼欣心。故名欲得智相身。智相身者有二。一自利智即菩提。二利他智即說法。菩提有二。一能證道。此名為得。是能證得道諦體故。二所證滅。此名菩提。是所證得。滅諦體故。無有菩提。二證無相之體不成。既有說法。兩利有相初已顯。行者欣求智相。所以勵已勸修。聞證無相之身。疑生乖其欲得破疑。順其所欲。故有下經文起。
分二。初問。后答。解問之中有二。一依義。二說相。菩提內證。而無外取。今既翻于能證正覺所證菩提執外實有。能取所取。故所對治是為依義。由此內證。故無少法如來可說。
【現代漢語翻譯】 現代漢語譯本： 因為是證得佛位的真實法身，所以也稱為法身。前面所說的，是就近來說，是作為因地中法身之因；從長遠來說，是作為佛果法身之因，因此也稱為法身。在初地之前的凡夫和十地菩薩，因為聽聞四句偈而為他人宣說，殊勝的福田因此產生，這被稱為福相法身。因為令人喜樂，所以稱為『福』，但因為智慧不足，所以不稱為『智』。如果到達佛位，就稱為智相法身。這是因為理的力量強大而這樣說，並非沒有福德。所以《論》前面說，證得法身，分為智慧和福德。初地之前是殊勝的福德，因為證得因地而生；十地以上，是真正證得。因此，下面的經文將法身份為兩個方面來闡述：首先闡明智相顯現在佛位，然後闡明福相顯現在因位。《天親論》（Vasubandhu's Shastra）說：『從這裡以下是爲了消除不同的疑惑。前面說如來不是有為之相，如果是這樣，為什麼釋迦（Shakya，釋迦牟尼佛）被稱為佛而證得菩提（Bodhi，覺悟）？爲了生起說法，說法是有相的徵兆，證覺不是無相的法術。』這正是這裡想要得到的智相。如來既然不是有為之相，就沒有獲得和宣說。現在勉勵已經修行的人，希望能夠證得和宣說，證說智相，怎樣才能得到呢？生起他們欣喜的心，所以稱為『想要得到智相身』。智相身有兩種：一是自利智，即菩提；二是利他智，即說法。菩提有兩種：一是能證之道，這稱為『得』，因為是能證得道諦（Marga Satya，道之真諦）的本體；二是所證之滅，這稱為菩提，因為是所證得滅諦（Nirodha Satya，滅之真諦）的本體。如果沒有菩提，二證無相的本體就不能成立。既然有說法，兩利有相的開端已經顯現，修行者欣求智相，所以勉勵自己勸人修行。聽到證得無相之身，產生疑惑，違背了他們想要得到的願望，爲了消除疑惑，順應他們的願望，所以有了下面的經文。 分為兩部分：首先是提問，然後是回答。在解釋提問的部分，又分為兩個方面：一是依據意義，二是說明相狀。菩提是內在證悟的，而不是從外在獲取的。現在既然顛倒了能證的正覺和所證的菩提，執著于外在實有，能取和所取，所以所要對治的就是依據意義。由此內在證悟，所以沒有少許法是如來可以宣說的。
【English Translation】 English version: Because it is the true Dharmakaya (Dharmakaya, the body of the Dharma) of attaining Buddhahood, it is also called Dharmakaya. What was said before, in the near term, is the cause of Dharmakaya in the causal stage; in the long term, it is the cause of Dharmakaya in the fruit of Buddhahood, so it is also called Dharmakaya. Before the first Bhumi (Bhumi, stages of Bodhisattva) are ordinary beings and the Bodhisattvas of the ten Bhumis, because they hear the four-line verse and speak it for others, the supreme field of merit arises, which is called the Dharmakaya of the aspect of merit. Because it is pleasing, it is called 'merit', but because wisdom is insufficient, it is not called 'wisdom'. If one reaches the Buddha position, it is called the Dharmakaya of the aspect of wisdom. This is said because the power of reason is strong, not that there is no merit. Therefore, the Shastra (Shastra, treatise) said earlier that attaining the Dharmakaya is divided into wisdom and merit. Before the first Bhumi is supreme merit, because it is attained in the causal stage; above the ten Bhumis, it is truly attained. Therefore, the following text divides the Dharmakaya into two aspects: first, it clarifies that the aspect of wisdom is manifested in the Buddha position, and then it clarifies that the aspect of merit is manifested in the causal stage. Vasubandhu's Shastra says: 'From here onwards, it is to eliminate different doubts. It was said earlier that the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) is not an aspect of conditioned phenomena. If so, why is Shakya called Buddha and attains Bodhi? In order to generate the Dharma teaching, the Dharma teaching is a sign of conditioned phenomena, and enlightenment is not an unconditioned technique.' This is exactly the aspect of wisdom that is desired here. Since the Tathagata is not an aspect of conditioned phenomena, there is no attainment or speaking. Now encourage those who have already cultivated, hoping to attain and speak, to testify to the aspect of wisdom. How can it be obtained? Generate their joyful hearts, so it is called 'wanting to obtain the Dharmakaya of the aspect of wisdom'. There are two types of Dharmakaya of the aspect of wisdom: one is self-benefiting wisdom, which is Bodhi; the other is other-benefiting wisdom, which is Dharma teaching. There are two types of Bodhi: one is the path that can be attained, which is called 'attainment', because it is the body of the Truth of the Path (Marga Satya); the other is the cessation that is attained, which is called Bodhi, because it is the body of the Truth of Cessation (Nirodha Satya). If there is no Bodhi, the body of the two proofs of the unconditioned cannot be established. Since there is Dharma teaching, the beginning of the two benefits with aspects has already been manifested. Practitioners desire the aspect of wisdom, so they encourage themselves to persuade others to cultivate. Hearing about the body of attaining the unconditioned, doubts arise, violating their desire to obtain. In order to eliminate doubts and comply with their desires, there is the following scripture. Divided into two parts: first is the question, then the answer. In the part explaining the question, there are two aspects: one is based on meaning, and the other is explaining the appearance. Bodhi is internal enlightenment, not obtained from the outside. Now that the enlightenment that can be attained and the Bodhi that is attained are reversed, clinging to external reality, what can be taken and what is taken, so what needs to be countered is based on meaning. Because of this internal enlightenment, there is not a single Dharma that the Tathagata can speak of.
可說可證是所執故。能執所執皆所對治。阿耨菩提是為說相。能得所得至極真覺。皆此攝故。至后卷解。為正覺中當具顯示。
無有定法者下解答文分三。初解總答文是攝持。次解初何以故是安立。后解第二何以故下是顯現。初文有三。初解文來意。初上坐善現說佛心故。次顯欲愿菩提是所證。滅得證道。大智度論云。說智及智處。皆名為般若。解深密經云。菩提菩提斷。俱名為菩提故。由世俗諦方便引接。說有位諦。故說菩提。故瑜伽說。若勝義諦已立為諦。何須復說安立諦耶。為后證得之方便故。正與此同。若如佛言。勝義諦中。二俱非有。彼論復問。若安立諦已立為諦。何須復說非安立諦耶。若不爾者。已得世間第四靜慮。應斷二執。不應后時二執還起。廣如彼說。正與此同。
后指經成經云何以故如來所說法等者下解初何以故。是安立分三。初總屬經。次釋妨難。后逐難釋初文可知。天親論云。應化非真佛等。佛有三種。謂法報化。釋迦如來是化身。佛不證菩提。亦不說法。故無實法可取可說。勝義諦中無取說故。如無垢稱難彌勒說。由說法由故下釋妨難。謂有難言。何故經言。佛所說法不可取說。不言佛所證知見覺等法皆不可取說耶。今釋之云。由外說法深妙難量。知內得覺。唯于說法。安立
【現代漢語翻譯】 現代漢語譯本：能說和能證明的事物都是被執著的對象。能執著的主體和被執著的客體都是需要對治的。阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）是這樣宣說的狀態。能獲得的主體和所獲得的客體，直至達到最極的真實覺悟，都被包含在這裡面。至於後面的章節會解釋，在正覺中應當具備這些內容。
『無有定法者』以下是解答經文，分為三部分。首先解釋總的回答，是攝持。其次解釋『何以故』是安立。最後解釋『何以故』以下是顯現。第一部分有三點。首先解釋經文的來意，因為上座善現（Subhūti）宣說了佛的心意。其次顯示想要證得菩提（bodhi，覺悟）是所要證明的。滅除煩惱才能證得道。大智度論中說：『說智和智的處所，都叫做般若（prajñā，智慧）。』解深密經中說：『菩提和菩提的斷除，都叫做菩提。』由於世俗諦（saṃvṛti-satya，世俗諦）的方便引導，才說有位諦，所以才說菩提。所以瑜伽行派（Yoga）說：『如果勝義諦（paramārtha-satya，勝義諦）已經成立為諦，為什麼還要再說安立諦呢？』這是爲了以後證得的方便。這和這裡的意思相同。如果像佛所說，在勝義諦中，兩者都沒有。那個論又問：『如果安立諦已經成立為諦，為什麼還要再說非安立諦呢？』如果不是這樣，已經獲得世間第四禪定，就應該斷除二執（二種執著），不應該後來二執又生起。詳細的解釋在那個論中。這和這裡的意思相同。
後面指經文成就，經文說『何以故如來所說法等』以下解釋『何以故』是安立，分為三部分。首先總的歸屬於經文。其次解釋妨難。最後隨著妨難來解釋。第一部分的內容可以知道。天親（Vasubandhu）的論中說：『應化非真佛等。』佛有三種，即法身（dharmakāya）、報身（saṃbhogakāya）和化身（nirmāṇakāya）。釋迦如來（Śākyamuni）是化身佛，不證菩提，也不說法，所以沒有真實法可以取和可以說。勝義諦中沒有取和說。就像無垢稱（Vimalakīrti）為難彌勒（Maitreya）一樣。『由說法由故』以下解釋妨難，意思是有人提問：為什麼經文說佛所說的法不可取不可說，而不說佛所證知的見解覺悟等法都不可取不可說呢？現在解釋說，因為向外宣說的法深奧微妙難以衡量，向內證知的覺悟，只有在說法上，才安立。
【English Translation】 English version: What can be spoken and what can be proven are objects of attachment. The subject that attaches and the object that is attached are both what need to be counteracted. Anuttarā-samyak-saṃbodhi (unexcelled, complete and perfect enlightenment) is the state being described. The subject that can attain and the object that is attained, up to the ultimate true awakening, are all included within this. As for the later chapters, they will explain what should be possessed within perfect enlightenment.
The following, from 'There is no fixed Dharma,' is the answer to the sutra, divided into three parts. First, it explains the overall answer, which is upholding. Second, it explains 'Why is it?' as establishment. Third, it explains 'Why is it?' below as manifestation. The first part has three points. First, it explains the intention of the sutra, because the elder Subhūti spoke the mind of the Buddha. Second, it shows that wanting to attain bodhi (enlightenment) is what is to be proven. Eliminating afflictions is how one attains the path. The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) says: 'Speaking of wisdom and the place of wisdom are both called prajñā (wisdom).' The Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra) says: 'Bodhi and the cessation of bodhi are both called bodhi.' Because of the expedient guidance of saṃvṛti-satya (conventional truth), it is said that there is a positional truth, so bodhi is spoken of. Therefore, the Yogācāra school says: 'If paramārtha-satya (ultimate truth) has already been established as truth, why is it necessary to speak of establishing truth again?' This is for the convenience of future attainment. This is the same meaning as here. If, as the Buddha said, in paramārtha-satya, both are non-existent. That treatise further asks: 'If established truth has already been established as truth, why is it necessary to speak of non-established truth again?' If it were not so, having already attained the fourth dhyāna (meditative absorption) of the world, one should have eliminated the two attachments (two kinds of attachments), and the two attachments should not arise again later. A detailed explanation is in that treatise. This is the same meaning as here.
Later, it refers to the sutra becoming complete, the sutra says 'Why is it that what the Tathāgata speaks of, etc.' Below, it explains 'Why is it?' as establishment, divided into three parts. First, it generally belongs to the sutra. Second, it explains the objections. Third, it explains following the objections. The content of the first part can be known. Vasubandhu's treatise says: 'The manifested transformation is not the true Buddha, etc.' There are three kinds of Buddhas, namely dharmakāya (dharma body), saṃbhogakāya (enjoyment body), and nirmāṇakāya (emanation body). Śākyamuni (Sage of the Shakya Clan) is a nirmāṇakāya Buddha, does not attain bodhi, and does not speak Dharma, so there is no real Dharma that can be taken or spoken of. In paramārtha-satya, there is no taking or speaking. Just like Vimalakīrti (Stainless Fame) challenged Maitreya (Loving One). 'Because of speaking Dharma, etc.' Below, it explains the objections, meaning someone asks: Why does the sutra say that the Dharma spoken by the Buddha cannot be taken or spoken of, and not say that the views and awakenings, etc., that the Buddha has realized cannot be taken or spoken of? Now it is explained that because the Dharma spoken outwardly is profound and subtle and difficult to measure, the awakening realized inwardly, only in speaking Dharma, is it established.
第一義。依能斷經。乃云如來所證所說所思惟法。便無此妨。諸本唯言。佛所說法。更無餘故。若依能斷。諸義．具足。所證身也。所說語也。所思意也。三業所履之法。皆不可取說。此中論文。應言由說法等外三業勝知內得菩提。以於三業說法利生最為勝故。論中偏說。天親論云。何故唯言說不言證。有言說者。即成證義故。若不證者。即不能說故。以外說法。悉知內證。如入無量義處三昧方說法法華。即內有證故。能外說法。互相表故。正與此同。于中不可取者。謂正聞時。此在聽者。不可說者。謂演說時。此在說者。夫說法者。無說無示。夫聽法者。無聞無得故。法皆不可若取若說。非法者分別性。分別性謂遍計所執。體性都無。虛妄所執。法謂真理。彼非真理。故名非法。故說非法。名分別性。非非法者。法無我故。法無我性。道理是有。即非虛妄有。即名非非法。虛妄所執名非法故。天親論云。說法不二。取無說離言相者。聽者不取法不取非法。說者亦不說法非法故。何以故。彼法非法非非法。依真如義說故。此名安立。非法者。一切法無體故。遍計所執都無體故。非非法者。彼真如無我相實有故。
經言。何以故以無為等者下。解第二何以故。以是顯現分二。初解經。後生下文諸下經文皆解無為得
【現代漢語翻譯】 現代漢語譯本：第一義。依據《能斷金剛經》（Prajñāpāramitā Sūtra，般若波羅蜜多經），如來所證悟、所宣說、所思惟的法，便沒有這種妨礙。各版本只說，佛所說的法，沒有其他的緣故。如果依據《能斷金剛經》，各種意義就都具足了。所證是身業，所說是語業，所思是意業。身、語、意三業所實踐的法，都不可執取、不可言說。此處的論文，應該說由說法等外在的身、語、意三業，殊勝地了知內在而獲得菩提。因為在三業中，說法利生最為殊勝的緣故。論中偏重於說。世親（Vasubandhu）的論著說：『為什麼只說「說」而不說「證」？』因為有言說，就成就了證悟的意義。如果不證悟，就不能說。因為向外說法，完全了知內在的證悟，如進入無量義處三昧（Samādhi，三摩地）才說《法華經》（Lotus Sūtra）。即是內心有證悟，才能向外說法，互相表述的緣故。這與此處的意義相同。其中不可執取，是指正在聽法的時候，這是在聽法者方面。不可說，是指正在演說的時候，這是在說法者方面。說法的人，是無說無示；聽法的人，是無聞無得。所以法都不可執取、不可言說。非法是指分別性（vikalpa-svabhāva，遍計所執性），分別性是指遍計所執，體性完全沒有，是虛妄的執著。法是指真理，它不是真理，所以名為非法。所以說非法，名為分別性。非非法是指，法無我（dharma-nairātmya，法無我）的緣故。法無我的體性，道理是存在的，即不是虛妄的，即名為非非法。虛妄所執著，名為非法。世親的論著說：『說法是不二的，執取無說、離言語相的人，聽法者不執取法，不執取非法，說法者也不說法，不非法。』為什麼呢？因為那法、非法、非非法，是依據真如（tathatā，如如）的意義說的緣故。這叫做安立。非法是指，一切法沒有自體的緣故，遍計所執完全沒有體性的緣故。非非法是指，那真如無我相是真實存在的緣故。 經文說：『何以故以無為等者下』，解釋第二個『何以故』。『以是顯現分二』，首先解釋經文，然後產生下文，下面的經文都是解釋無為得（Asamskrta，無為）。
【English Translation】 English version: The ultimate meaning. According to the Prajñāpāramitā Sūtra (Diamond Sutra), the Dharma (法) that the Tathagata (如來) has realized, spoken, and contemplated does not have this obstacle. The various versions only say that the Dharma spoken by the Buddha has no other reason. If based on the Prajñāpāramitā Sūtra, all meanings are complete. What is realized is the body karma (身業), what is spoken is the speech karma (語業), and what is contemplated is the mind karma (意業). The Dharma practiced by the three karmas of body, speech, and mind cannot be grasped or spoken. The thesis here should say that through the external three karmas of speaking the Dharma, etc., one supremely knows the inner and attains Bodhi (菩提). Because among the three karmas, speaking the Dharma to benefit sentient beings is the most supreme. The treatise focuses on speaking. Vasubandhu's (世親) treatise says: 'Why only speak of 'speaking' and not 'realizing'?' Because having speech accomplishes the meaning of realization. If one does not realize, one cannot speak. Because speaking the Dharma outwardly fully knows the inner realization, such as entering the Samādhi (三摩地) of the Immeasurable Meaning and then speaking the Lotus Sūtra (法華經). That is, one has inner realization, and then can speak the Dharma outwardly, expressing each other. This is the same meaning here. Among them, what cannot be grasped refers to when one is listening to the Dharma, which is on the listener's side. What cannot be spoken refers to when one is expounding the Dharma, which is on the speaker's side. The one who speaks the Dharma is without speaking or showing; the one who listens to the Dharma is without hearing or attaining. Therefore, the Dharma cannot be grasped or spoken. What is 'non-Dharma' refers to the vikalpa-svabhāva (分別性, the nature of discrimination), which refers to what is completely grasped by discrimination, whose essence is completely non-existent, and is a false attachment. Dharma refers to truth; it is not truth, so it is called 'non-Dharma.' Therefore, speaking of 'non-Dharma' is called the nature of discrimination. What is 'neither non-Dharma' is because of dharma-nairātmya (法無我, the selflessness of Dharma). The nature of the selflessness of Dharma exists in principle, which is not false, and is called 'neither non-Dharma.' What is falsely attached is called 'non-Dharma.' Vasubandhu's treatise says: 'Speaking the Dharma is non-dual; for those who grasp the aspect of no-speaking and being beyond words, the listener does not grasp Dharma, does not grasp non-Dharma, and the speaker also does not speak Dharma or non-Dharma.' Why? Because that Dharma, non-Dharma, and neither non-Dharma are spoken according to the meaning of tathatā (真如, suchness). This is called establishment. 'Non-Dharma' refers to the fact that all Dharmas have no self-nature, because what is completely grasped by discrimination has no essence. 'Neither non-Dharma' refers to the fact that the aspect of no-self in that suchness is truly existent. The sutra says: 'Why is it because of the unconditioned, etc. below?' This explains the second 'Why.' 'Because it is manifested in two parts,' first explains the sutra text, and then generates the following text. The following sutra texts all explain Asamskrta (無為, the unconditioned).
名聖人所以。初文中初解無為義。后解一切聖人。無為者無分別義也。謂不生不滅擇滅真如。名無分別義。義謂義理。此解無為義。是故菩薩有學得名。分證真如。猶有修故。無起無作中。如來轉依。名為清凈。是故如來無學得名。此真如理體無生故無起。無造者故無作。於此理中。如來已舍有垢障法。名為轉依。離垢清凈。是故如來無學得名者。無所修故。此解一切聖人。能斷經云。以諸賢聖皆是無為之所顯故。由證無為有分滿故。天親論云。此句明何義。彼法是說因故。由諸聖人皆內證真如。真如妙理不可取說。順真如故。說者如來無說無示。聽者菩薩無聞無取。此為所因。方顯聖人如彼所證尚不可說況其聽者而可取也。由彼真如離言語相非可說事故。何故不云佛乃說一切聖人。以諸聖人皆依真如清凈得名故。如來具足清凈。菩薩如分清凈。正與此同前說。菩薩有學得名。于真如中。分清凈故。依此論說。于中初無為義。三摩缽帝相應等顯了。此配五義。由在因位尚有定散過失時生。由修上定以證無為折伏散位。故初無為。名為等至攝伏散時。第二如來無學得名。于真如中。具足清凈。唯在勝義佛果之中無上覺故。非修等至及攝伏心。等至攝心皆在因位。非極果位故。
自此已后一切住處中等者。生下經文
。諸下經文皆解無為。得名聖人所以。上諸住處雖說無為。未說聖人。以無為得名。此方說故。在佛果位。無為得名。此中說意。因猶未了。下當顯示。下解欲得福相法身。前說諸法不可取說一切聖人無為得名。持經及說。應無有福。欣彼福．故。名為欲得。天親釋伏疑雲。雖不可取說而不空故。雖在因位持說。能生福相之身。上在地前初生位也。
文分為二。初總問答解文來意。后別解釋。初中初問后答。由在因位受持法及說一四句偈。生福甚多。況在果位。所有至得。福相法身多。因中有智。智劣福強。佛果有福。以智為名。佛但名智相。因但名福相。非在果因無福智也。別釋經中文分三。初問。次答。后結。論中亦三。初解結中出生等言。次配五義。后解難義。初中．有二。初問。次答。言說之法。聲名為體。實非法身。何故於此非身之中。說能生福。此為問意。一四句偈諸解不同。上說各取當經所明之正宗。顯義周圓。名之為句。顯義四句不定字數。名為一偈。短一句者三四字。長一句者七九字不長不短者。五字梵本。不長短者。阿耨瑟陀制多即八字。極多三十二字。極少八字已下名一句。漢法不定。答中阿耨菩提從此出者。但說真如名無上覺。此經中普集十法行。行阿含故。謂十行者。辨中邊論說。
【現代漢語翻譯】 現代漢語譯本：以下所有經文都解釋了『無為』（Nirvana，不生不滅的境界）。這是聖人之所以得名的原因。前面提到的各種境界雖然也說了『無為』，但沒有說明聖人是因為『無為』而得名。這是因為此地的說法，是在佛的果位上，『無為』才成為名稱。這裡所說的意思，是因為原因還沒有完全明瞭，下面將會顯示。下面解釋想要獲得福相法身的方法。前面說諸法不可執取，說一切聖人因『無為』而得名，那麼受持經典和解說，應該沒有福報。因為欣求那樣的福報，所以名為『欲得』。天親（Vasubandhu）的解釋是爲了消除疑惑，說雖然不可執取和言說，但不是空無，所以在因位受持和解說，能生出福相之身。上面說的是在地前初生位。
文分為二部分。首先是總問答，解釋文的來意；然後是分別解釋。在第一部分中，先問后答。因為在因位受持法和解說一句四句偈，產生的福報非常多，更何況在果位。所有達到獲得的福相法身更多。因位中有智慧，但智慧不如福報強大。佛果有福報，以智慧為名。佛只是名為智相，因位只是名為福相。並非在果位和因位沒有福報和智慧。
分別解釋經文分為三部分。首先是提問，其次是回答，最後是總結。論中也是三部分。首先解釋總結中的出生等言，其次是配合五義，最後是解釋難義。在第一部分中，有兩部分。首先是提問，其次是回答。言說的法，聲音和名稱是其本體，實際上不是法身。為什麼在這裡，在這個非身之中，說能生福報？這是提問的意思。一句四句偈的各種解釋不同。前面說各自選取該經所闡明的正宗，顯義周全圓滿，名為一句。顯義四句不定字數，名為一偈。短的一句三四個字，長的一句七八個字，不長不短的，五個字。梵本，不長不短的，『阿耨瑟陀制多』（Anusmriti，隨念）就是八個字。最多三十二個字，最少八個字以下名為一句。漢法不定。回答中，『阿耨菩提』（Anuttara-samyak-sambodhi，無上正等正覺）從此而出，只是說真如名為無上覺。此經中普集十法行，行阿含故。所謂十行，辨中邊論說。
【English Translation】 English version: All the following scriptures explain 'Nirvana' (the state of non-birth and non-death). This is the reason why a sage is named. Although the various states mentioned above also spoke of 'Nirvana', they did not explain that the sage is named because of 'Nirvana'. This is because the saying here is that 'Nirvana' becomes a name in the state of Buddhahood. The meaning here is because the reason is not yet fully understood, and it will be shown below. Below explains the method of wanting to obtain the blessed form Dharmakaya (Dharma Body). Earlier it was said that all dharmas (teachings) cannot be grasped, and that all sages are named because of 'Nirvana', then holding the scriptures and explaining them should not have blessings. Because of seeking such blessings, it is called 'wanting to obtain'. Vasubandhu's explanation is to eliminate doubts, saying that although it cannot be grasped and spoken, it is not empty, so holding and explaining in the causal position can produce a blessed form body. The above said is the initial birth position before the ground.
The text is divided into two parts. The first is the general question and answer, explaining the meaning of the text; and the second is the separate explanation. In the first part, first ask and then answer. Because holding the Dharma and explaining a four-line verse in the causal position produces a lot of blessings, let alone in the fruit position. All the blessed form Dharmakaya that is attained is even more. There is wisdom in the causal position, but wisdom is not as strong as blessings. Buddhahood has blessings, and is named after wisdom. Buddha is only named as the wisdom aspect, and the causal position is only named as the blessed aspect. It is not that there are no blessings and wisdom in the fruit and causal positions.
The separate explanation of the scriptures is divided into three parts. The first is the question, the second is the answer, and the last is the conclusion. The treatise is also in three parts. The first is to explain the words of birth, etc. in the conclusion, the second is to match the five meanings, and the last is to explain the difficult meanings. In the first part, there are two parts. The first is the question, and the second is the answer. The Dharma of speech, sound and name are its body, but in reality it is not the Dharmakaya. Why is it said here, in this non-body, that it can produce blessings? This is the meaning of the question. The various explanations of a four-line verse are different. Earlier it was said that each selects the orthodox sect clarified by the scripture, and the meaning is complete and perfect, which is called a sentence. The four sentences of meaning are not fixed in the number of words, which is called a verse. A short sentence has three or four words, a long sentence has seven or eight words, and a sentence that is neither long nor short has five words. The Sanskrit version, which is neither long nor short, 'Anusmriti' is eight words. The most is thirty-two words, and the least is eight words or less is called a sentence. The Han method is not fixed. In the answer, 'Anuttara-samyak-sambodhi' comes from this, it only says that Suchness (true thusness) is called unsurpassed enlightenment. In this scripture, the ten Dharma practices are universally gathered, and the Agamas are practiced. The so-called ten practices, the Discrimination between the Middle and the Extremes says.
一書寫。二供養。三施他。四聽聞。五披讀。六受持。七開演。八諷誦。九思惟。十修習。初八聞慧。次一思慧。后一修慧。於此經中。普皆集故。又自利十行。經說受持。皆已集故。利他十行。經陳演說。亦已集故。已相資助無不盡故。但標持說。阿含者阿笈摩也。此經教是三世十方供傳說故。即顯此經十方三世諸佛傳說十行定故。能顯出諸佛法身。此依第一義諦。顯出法身。諸佛世尊從此生者。于報化菩提正覺。此依世諦出生報化。能顯妙理。能生真智。報法既成。外化斯備。但問三種為三身之因。具三答說三問之果。隨其次第。以說三身。故說此經。為諸佛母。由此二並。故名佛法佛法。無為菩提。有為報佛。二法別故。重言佛法。天親論云。于實爲了因。亦為餘生因。唯獨諸佛故。言佛法。即此佛法餘人不得。是不共義故。言即非佛法。故此持說。福成第一。施福不然。故非第一。
複次已下配經五義。無量阿僧祇者。華嚴經第四十五心王菩薩問阿僧祇品。有一百二十二數。無一十百千萬五數。以百千為首。百千百千名一。拘梨。如是倍倍積至第一百三。名阿僧祇。第一百十六名無量。無量阿僧祇者。即以無量數阿僧祇也。結中重言福聚者。以持說于經。是一福聚。佈施大千世界七寶。是一福聚雙二福
【現代漢語翻譯】 現代漢語譯本：一、書寫（將經文抄寫下來）。二、供養（以虔誠心供奉經文）。三、施他（將經文佈施給他人）。四、聽聞（聽聞經文的內容）。五、披讀（打開閱讀經文）。六、受持（接受並牢記經文）。七、開演（為他人講解經文的意義）。八、諷誦（背誦經文）。九、思惟（深入思考經文的含義）。十、修習（按照經文的教導修行）。最初的八項屬於聞慧（通過聽聞獲得的智慧），第九項屬於思慧（通過思考獲得的智慧），第十項屬於修慧（通過修行獲得的智慧）。這部經中，全部包含了以上這些內容。此外，自利（利益自己）的十種行為，經中說受持，都已經包含在內。利他（利益他人）的十種行為，經中陳述演說，也已經包含在內。因為互相資助，沒有不完備的。只是標明『持』（受持）和『說』（演說）。阿含（Agama），就是阿笈摩（Agama）。這部經的教義是三世十方諸佛共同傳說的，因此顯示這部經是十方三世諸佛傳說的十種行為所決定的。能夠顯現出諸佛的法身（Dharmakaya）。這是依據第一義諦（Paramartha-satya），顯現出法身。諸佛世尊從此而生，對於報身（Sambhogakaya）、化身（Nirmanakaya）、菩提（Bodhi，覺悟）、正覺（Samyak-sambodhi，正等正覺），這是依據世俗諦（Samvriti-satya）出生報身和化身。能夠顯現微妙的道理，能夠產生真正的智慧。報身和法身既然成就，外在的化身也就具備了。只是問三種（因）作為三身（Trikaya）的原因，具備三種回答來說明三種（果）。隨著它們的次第，來說明三身。所以說這部經，是諸佛之母。由此二者並存，所以名為佛法（Buddha-dharma）。佛法是無為的菩提，有為的報佛，兩種法有所區別，所以重複說佛法。天親（Vasubandhu）論中說，對於實相是爲了因，也是爲了其餘的生因。唯獨諸佛才具有，所以說佛法。即此佛法其餘人無法獲得，是不共的意義，所以說即非佛法。因此受持和演說這部經，福德成就第一。佈施的福德不是這樣，所以不是第一。 其次，以下配合經文的五種意義。無量阿僧祇（Asamkhya）是指，《華嚴經》（Avatamsaka Sutra）第四十五品《心王菩薩問阿僧祇品》中，有一百二十二個數，沒有一、十、百、千、萬這五個數，以百千作為開始。百千個百千，名為一拘梨（Koti）。這樣倍倍積累，直到第一百零三個數，名為阿僧祇。第一百十六個數，名為無量。無量阿僧祇，就是用無量數來計算阿僧祇。總結中重複說福聚，是因為受持和演說這部經，是一種福聚。佈施大千世界（Trisahasra-Mahasahasra-lokadhatu）的七寶（Seven Treasures），是一種福聚，雙倍的福德。
【English Translation】 English version: 1. Writing (copying the sutra). 2. Offering (reverently offering the sutra). 3. Giving to others (distributing the sutra to others). 4. Listening (listening to the content of the sutra). 5. Reading (opening and reading the sutra). 6. Receiving and upholding (accepting and firmly remembering the sutra). 7. Explaining (explaining the meaning of the sutra to others). 8. Reciting (reciting the sutra). 9. Contemplating (deeply contemplating the meaning of the sutra). 10. Practicing (practicing according to the teachings of the sutra). The first eight belong to learning wisdom (wisdom gained through listening), the ninth belongs to thinking wisdom (wisdom gained through thinking), and the tenth belongs to practice wisdom (wisdom gained through practice). This sutra contains all of the above. In addition, the ten actions of benefiting oneself, the sutra says upholding, are all included. The ten actions of benefiting others, the sutra states explaining, are also included. Because they mutually assist each other, nothing is incomplete. It only indicates 'upholding' and 'explaining'. Agama is also Agamma. The teachings of this sutra are commonly transmitted by the Buddhas of the three times and ten directions, thus showing that this sutra is determined by the ten actions transmitted by the Buddhas of the three times and ten directions. It can reveal the Dharmakaya (Dharmakaya, the body of the Dharma) of the Buddhas. This is based on the Paramartha-satya (Paramartha-satya, the ultimate truth), revealing the Dharmakaya. The Buddhas arise from this, regarding the Sambhogakaya (Sambhogakaya, the enjoyment body), Nirmanakaya (Nirmanakaya, the emanation body), Bodhi (Bodhi, enlightenment), and Samyak-sambodhi (Samyak-sambodhi, complete and perfect enlightenment), this is based on the Samvriti-satya (Samvriti-satya, conventional truth) to give rise to the Sambhogakaya and Nirmanakaya. It can reveal subtle principles and generate true wisdom. Since the Sambhogakaya and Dharmakaya are accomplished, the external Nirmanakaya is also equipped. It only asks about the three (causes) as the reason for the Trikaya (Trikaya, the three bodies), equipped with three answers to explain the three (effects). Following their order, to explain the three bodies. Therefore, it is said that this sutra is the mother of all Buddhas. Because these two coexist, it is called Buddha-dharma (Buddha-dharma). Buddha-dharma is the unconditioned Bodhi, and the conditioned Sambhogakaya, the two dharmas are different, so repeat Buddha-dharma. Vasubandhu (Vasubandhu) said in his treatise that, for reality it is the causal cause, and also the remaining cause of birth. Only the Buddhas possess it, so it is called Buddha-dharma. This Buddha-dharma cannot be obtained by others, it is the meaning of uncommon, so it is said that it is not Buddha-dharma. Therefore, upholding and explaining this sutra, the merit is the first. The merit of giving is not like this, so it is not the first. Secondly, the following matches the five meanings of the sutra. Asamkhya (Asamkhya, countless) refers to the forty-fifth chapter of the Avatamsaka Sutra (Avatamsaka Sutra), 'Heart King Bodhisattva Asks Asamkhya Chapter', which has one hundred and twenty-two numbers, without the five numbers of one, ten, hundred, thousand, and ten thousand, starting with hundreds of thousands. Hundreds of thousands of hundreds of thousands are called one Koti (Koti). Accumulating in this way, until the one hundred and third number, it is called Asamkhya. The one hundred and sixteenth number is called Immeasurable. Immeasurable Asamkhya is to calculate Asamkhya with an immeasurable number. The summary repeats the accumulation of blessings, because upholding and explaining this sutra is an accumulation of blessings. Giving the Seven Treasures (Seven Treasures) of the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, great chiliocosm) is an accumulation of blessings, double the blessings.
故。說重言福德聚。即非福聚者。天親云。福不趣菩提。二能趣菩提故。佈施之福不趣菩提。感世果故。持說幅聚。能趣菩提。是持說之福。勝彼佈施非趣菩提之福。故牒之言。佈施福德。即非趣菩提之福德。后便雙結福德聚福德聚。能斷經中初雙牒二福。次單非一佈施福。后雙結二福。佛法亦爾。然世俗言福德福德。佛亦如是。于諸經中。數數宣說福德福德。今牒數說言福聚福聚。結亦如是。但可單非安立勝義。佈施之福。不趣菩提。名第一義。此非迴向施故。不作菩提因。天親又云。聚有二種。一積聚。如重擔。二進趣。如收質。佈施如重擔。故名為聚。無收質義。持演如收質故。與福聚名。如世收質數進利得。故俱舍云。汝三蘊還我當與汝。是收質義。顯現易了。故不重釋。舍分別心。名相應定。及攝散故。下解難義甚多。婆伽婆即足何須。又說甚多修伽他耶。初言甚多世尊。顯示攝心故。以攝自心命不散故。即顯自利。故說受持一四句偈。後言甚多善逝者。顯示持心。命他持心不外散亂。故言為他演說。解釋句味即是文顯名句故。如樞要說。欲顯持說二勝福聚。令自今他。於此經中。攝心持心。專意求學。不散亂故。由此二論真諦流支羅什三經皆但受持演說。故此屬當攝心持心。能斷經中。說有五種法。若善
【現代漢語翻譯】 現代漢語譯本 因此，說積累功德（福德聚，fú dé jù）。如果不是趨向菩提（bú tí，enlightenment）的功德積累，正如天親（Tiān qīn，Vasubandhu）所說：『福不趣菩提』，因為佈施的福報不能直接導向菩提，它只能帶來世間的果報。而受持和演說佛經的功德積累，能夠導向菩提。因此，受持和演說的福報，勝過那不能導向菩提的佈施之福。所以特別指出，佈施的福德，不是趨向菩提的福德。後面便雙重總結『功德聚』、『功德聚』。能斷金剛經（Néng duàn jīngāng jīng，Diamond Sutra）中，開始雙重指出兩種福德，接著單獨否定佈施的福德，最後雙重總結兩種福德。佛法也是如此。然而世俗之人常說『福德』、『福德』，佛也一樣，在許多經典中，多次宣說『福德』、『福德』。現在特別指出多次宣說的『功德聚』、『功德聚』，總結也是如此。但可以單獨否定安立勝義諦（shèng yì dì，ultimate truth）的佈施之福，不能導向菩提，這是第一義諦（dì yī yì dì，paramārtha）。因為這不是迴向的佈施，所以不能作為菩提的因。天親又說，『聚』有兩種，一是積累，如重擔；二是進趣，如收取抵押品。佈施如重擔，所以名為『聚』，沒有收取抵押品的意義。而受持和演說，如收取抵押品，所以給予『福聚』之名。如世間收取抵押品，不斷增進利益。所以《俱舍論》（Jù shè lùn，Abhidharmakośa）說：『你把三蘊（sān yùn，three skandhas）還給我，我應當給你。』這就是收取抵押品的意義。顯現容易理解，所以不再重複解釋。捨棄分別心，名為相應定（xiāng yìng dìng，samāhita），以及攝取散亂的心。下面解釋疑問很多：『婆伽婆（Pó qié pó，Bhagavan）已經足夠了，為何還要說很多修伽他（xiū jiā tā，śloka）呢？』開始說『很多世尊（shì zūn，World Honored One）』，顯示攝取心，因為攝取自己的心，使之不散亂，即顯示自利。所以說受持一四句偈（sì jù jì，four-line verse）。後面說『很多善逝（shàn shì，Sugata）』，顯示持心，命令他人持心，不向外散亂。所以說為他人演說。解釋句子的意味，就是文字顯現名句。如樞要所說，想要顯示受持和演說兩種殊勝的功德積累，使自己和他人，在這部經中，攝取心和持心，專心求學，不散亂。因此，真諦（Zhēn dì，Paramārtha）、流支（Liú zhī，Bodhiruci）、羅什（Luó shí，Kumārajīva）三位譯者的經典，都只是受持和演說。所以這屬於應當攝取心和持心。能斷金剛經中，說有五種法，如果善於
【English Translation】 English version Therefore, it is said that the accumulation of merit (Fú dé jù). If it is not the accumulation of merit that leads to Bodhi (enlightenment), as Vasubandhu (Tiān qīn) said: 'Merit does not lead to Bodhi,' because the merit of giving cannot directly lead to Bodhi; it can only bring worldly rewards. However, the accumulation of merit from upholding and expounding the scriptures can lead to Bodhi. Therefore, the merit of upholding and expounding surpasses the merit of giving, which cannot lead to Bodhi. So it is specifically pointed out that the merit of giving is not the merit that leads to Bodhi. Later, the 'accumulation of merit' and 'accumulation of merit' are doubly concluded. In the Diamond Sutra (Néng duàn jīngāng jīng), the two kinds of merit are doubly pointed out at the beginning, then the merit of giving is singularly negated, and finally the two kinds of merit are doubly concluded. The Dharma is also like this. However, worldly people often say 'merit' and 'merit,' and the Buddha is the same, repeatedly proclaiming 'merit' and 'merit' in many scriptures. Now, it is specifically pointed out that the 'accumulation of merit' and 'accumulation of merit' are repeatedly mentioned, and the conclusion is also like this. But it can singularly negate the merit of giving that establishes the ultimate truth (shèng yì dì), which cannot lead to Bodhi; this is the ultimate meaning (dì yī yì dì). Because this is not giving with dedication, it cannot be the cause of Bodhi. Vasubandhu also said that there are two kinds of 'accumulation': one is accumulation like a heavy burden, and the other is advancement like collecting collateral. Giving is like a heavy burden, so it is called 'accumulation,' without the meaning of collecting collateral. However, upholding and expounding are like collecting collateral, so they are given the name 'accumulation of merit.' Just as in the world, collecting collateral constantly increases benefits. Therefore, the Abhidharmakośa (Jù shè lùn) says: 'If you return the three skandhas (sān yùn) to me, I should give them to you.' This is the meaning of collecting collateral. The manifestation is easy to understand, so it is no longer repeatedly explained. Abandoning the discriminating mind is called samāhita (xiāng yìng dìng), and gathering the scattered mind. Below, there are many explanations of doubts: 'Bhagavan (Pó qié pó) is already sufficient, why say so many ślokas (xiū jiā tā)?' At the beginning, saying 'many World Honored Ones (shì zūn),' shows gathering the mind, because gathering one's own mind and not scattering it shows benefiting oneself. Therefore, it is said to uphold a four-line verse (sì jù jì). Later, saying 'many Sugatas (shàn shì),' shows holding the mind, ordering others to hold the mind and not scatter it outward. Therefore, it is said to expound for others. Explaining the meaning of the sentences is the textual manifestation of names and phrases. As the essentials say, wanting to show the two kinds of superior merit accumulation of upholding and expounding, so that oneself and others, in this scripture, gather the mind and hold the mind, focus on learning, and do not scatter. Therefore, the scriptures translated by Paramārtha (Zhēn dì), Bodhiruci (Liú zhī), and Kumārajīva (Luó shí) all only uphold and expound. So this belongs to the mind that should be gathered and held. In the Diamond Sutra, it is said that there are five kinds of Dharma, if one is good at
男子或善女人。於此法門乃至四句伽他。一受持。二讀。三誦。四為他演說。五如理作意。與諸本不同。初三自利。后二利他。令他於此經如理作意。計有十行。略言二五。諸經誦本。各各不同。不須和會。亦猶諸本說四我執能斷說九。論但解一本略者。不解廣故。無量阿僧祇言。如前已說。
金剛般若論會釋卷上 大正藏第 40 冊 No. 1816 金剛般若論會釋
般若波羅蜜論等卷中
基撰
廣說六住處中。上已說三。下解第四。合此已前四種住處。為信行地。前一大阿僧祇劫異生位也。大文分三。初結前生后。以發論端。次徴列名。后隨列釋。此中所明雖有異行。離障為首。從勝立名。如說發心及修度行。雖皆離障。但以勝位。而為其名。大菩提心。以善根為自體。降伏所治障。故云波羅蜜。能裂慳吝乃至愚癡。故皆除障發心。攝受大菩提果。六波羅蜜凈修諸行。各勝為名。此亦如是。隱異行不說。此十二障次第生起。攝四二行果因初后。至下當知。為離無巧便。下及無教授下合解釋故。初文可知。
列名之中。但列障名。此於二障。何障所攝。至下當知。
第三段隨列釋中。即分十二。
初離慢中有二種。一我慢。二邪慢。亦下當知。初文有二。初配
【現代漢語翻譯】 現代漢語譯本 男子或善女人，對於此《金剛般若波羅蜜經》法門，乃至僅僅是四句偈，如果能夠做到：第一，接受並奉持；第二，讀誦；第三，背誦；第四，為他人講解演說；第五，如理作意（即按照正確的道理去思考和實踐）。這與其他的版本有所不同，前三種行為是自利，后兩種行為是利他，使他人能夠對此經如理作意。總計有十種修行方式，簡略地說就是二和五。各種經書的誦本，各有不同，不需要強行統一。這就像各種版本中，有的說斷除四種我執，有的說斷除九種。論典只解釋一種版本，是因為簡略的說法不能完全解釋廣博的內容。至於『無量阿僧祇』的說法，前面已經解釋過了。
《金剛般若論會釋》捲上 大正藏第40冊 No. 1816 《金剛般若論會釋》
《般若波羅蜜論》等卷中
基 撰
廣泛地解釋六住處中，上面已經說了三種，下面解釋第四種。將這之前的四種住處合起來，作為信行地，也就是第一個大阿僧祇劫的異生位。大的段落分為三部分：首先，總結前面，引出後面，作為發起討論的開端；其次，列出名稱；最後，隨著所列出的名稱進行解釋。這裡所闡明的，雖然有不同的修行方式，但以遠離障礙為首要。因為殊勝而立名，就像說發菩提心以及修六度萬行，雖然都是爲了遠離障礙，但都以殊勝的地位作為名稱。大菩提心，以善根為自身，降伏所要對治的障礙，所以稱為波羅蜜（Paramita，到彼岸）。能夠破除慳吝乃至愚癡，所以都能夠去除障礙。發菩提心，是爲了攝受大菩提果。六波羅蜜清凈地修習各種行為，各自以殊勝的方面作為名稱，這裡也是這樣，隱藏了不同的修行方式而不說。這十二種障礙依次產生，包含了四種和兩種修行方式的果、因、初、后，到下面自然會明白。爲了遠離沒有方便善巧，下面以及沒有教授，下面合起來解釋，所以第一段文字容易理解。
在列出名稱的部分，只列出了障礙的名稱，這屬於兩種障礙中的哪一種，到下面自然會明白。
第三段隨著所列出的名稱進行解釋的部分，分為十二個方面。
首先，在遠離慢心中，有兩種：第一，我慢（conceit）；第二，邪慢（wrong conceit）。下面也會提到。第一段文字分為兩個部分：首先，配對。
【English Translation】 English version A man or a virtuous woman, with regard to this Dharma-gate of the Vajra Prajna Paramita Sutra, even just four lines of a gatha (verse), if they can: first, receive and uphold; second, read; third, recite; fourth, explain and expound it to others; fifth, contemplate it with proper mindfulness (ru li zuo yi, contemplating in accordance with the truth). This differs from other versions. The first three actions benefit oneself, while the latter two benefit others, enabling others to contemplate this sutra with proper mindfulness. In total, there are ten practices, briefly summarized as two and five. The recited versions of various sutras differ from each other, and there is no need to force them into uniformity. This is like how some versions say to sever four types of self-attachment, while others say to sever nine. The treatise only explains one version because a brief explanation cannot fully explain the extensive content. As for the saying 'immeasurable asamkhyas (countless),' it has already been explained earlier.
Vajra Prajna Treatise with Commentary, Volume 1 Taisho Tripitaka, Volume 40, No. 1816, Vajra Prajna Treatise with Commentary
Prajna Paramita Treatise, etc., Volume Middle
Composed by Ji
In extensively explaining the six abodes, the above has already discussed three, and the following explains the fourth. Combining these previous four abodes, they form the stage of faith and practice, which is also the stage of ordinary beings in the first great asamkhya kalpa (aeon). The large section is divided into three parts: first, summarizing the previous and introducing the following, as the beginning of initiating the discussion; second, listing the names; and third, explaining according to the listed names. What is elucidated here, although there are different practices, takes the removal of obstacles as the foremost. Establishing the name because of the superior aspect, just like saying generating bodhicitta (the thought of enlightenment) and cultivating the practices of the six paramitas (perfections), although all are for removing obstacles, they all take the superior position as the name. Great bodhicitta takes good roots as its self-nature, subduing the obstacles to be treated, therefore it is called paramita (reaching the other shore). Being able to break through stinginess and even ignorance, therefore all can remove obstacles. Generating bodhicitta is for gathering the great fruit of bodhi (enlightenment). The six paramitas purely cultivate various practices, each taking the superior aspect as the name, and it is the same here, concealing the different practices and not speaking of them. These twelve obstacles arise in sequence, encompassing the results, causes, beginning, and end of the four and two types of practices, which will naturally be understood below. In order to be apart from lacking skillful means, the following and lacking instruction, the following are combined to explain, therefore the first paragraph is easy to understand.
In the part of listing the names, only the names of the obstacles are listed. Which of the two obstacles does this belong to, will naturally be understood below.
The third part, the part of explaining according to the listed names, is divided into twelve aspects.
First, in being apart from pride, there are two types: first, mana (conceit); second, mithya-mana (wrong conceit). This will also be mentioned below. The first paragraph is divided into two parts: first, matching.
四義上坐已下後釋難義。經文有二。初問答四果。以釋離慢。后引已為識。四果為四。一一有二。初問。后答。此問四果。正人觀時。頗作是念。我得果。不以明離慢。善現答中。能斷經內初果後果。皆言我能得果。即為有執。中二果無。略舉初后。例中間故。餘本皆唯第四果有。例前三果。若爾。無學尚說。執生。何因有學不說執起。故能斷正。天親疑雲。向說聖人無為得名。彼法不可取說。若爾。云何預流果等。能自知我得彼果。如是證為他說。即是四果可取可說。以成疑意故。此論前捲雲。為修道得勝中無慢故。經言等即彼疑同。若以無為不可取說。云何四果。言得可說。彼既有疑。于無得無說之中。謂有得說。我者我慢。踞仿性故。或是我見得者于無所得中。謂有所得功德。是邪慢說。亦如是所說。皆利眾生中所說。我見我慢為根本故。邪慢等生。故此論言。若有我相。則為有慢等。菩薩所應斷。正是法執。舉煩惱名。以顯法執。下皆唯知。今此總言為離此慢故經言等。意顯入證無為之時。四果皆不言我得我說。出觀已後方言。我能證得此果。又后得智觀前所證。所證深妙。觀之不著觀證。前加行行相。逐依行相。而宣說之。言有得證。非實真智。正證無為。言有得證。前之三果若言得證。以有種子煩惱隨逐
。此時雖無現行煩惱。由有種故。應二執隨生。故言即為。有我等執。第四果人若有得證。唯所知障種子隨逐。正起四智。我生已盡。梵行已立等。雖非現執。由執種逐。言我等者。應法執起。故天親言。以有使煩惱。非行煩惱。何以故。彼于證時。離取我等煩惱。是故無如是心。我能得果等。此顯證時。若言我既證有種隨逐。應起現行我煩惱等。如余起時。論言使者。是種子故。四果證時。既不言取說。明知有取之慢皆應離也。今為離此。故此文生。須陀洹等。羅什文別。余經多同。釋名斷或。皆如理知。
配四義中分三。初解依義。次解說相及攝持。后解第一義。后釋難義中有三。初解經文。由根本我相。方生邪慢等。次解上坐須菩提自顯所由。后解說二無諍行所以。自顯之中釋經。何故須菩提自顯得無諍三昧第一及阿羅漢共有功德者。謂說是離欲。離欲阿羅漢。阿羅漢者。得無為功德。離欲得故。由離貪慾。內證無為。外行無諍。故無諍是外行。證無為是內德。然羅什流支皆言。世尊佛說得無諍及離欲。真諦能斷皆言。世尊及初三號。說得無諍。自顯離欲。又諸本皆言無諍三昧。唯能斷言無諍住者。如八解脫中第三第八。獨言身作證具足住。餘六便無。此亦如是。顯諸三昧此為最勝。世尊為多自住。故標
【現代漢語翻譯】 現代漢語譯本：此時，即使沒有正在發生的煩惱，由於存在煩惱的種子，仍然會有我執和法執隨之產生。所以說，『即為有我等執』。對於證得第四果（阿羅漢）的人來說，只有所知障的種子還會跟隨。當真正生起四智時，他們會說『我生已盡，梵行已立』等等。雖然這些不是正在發生的執著，但由於執著的種子還在，所以說『我等』，指的是法執的生起。因此，天親菩薩說，這是因為還有『使』（煩惱的種子），而不是『行』（正在發生的）煩惱。為什麼呢？因為他們在證悟的時候，已經脫離了對『我』等的執著，所以不會有『我能得果』這樣的想法。這表明在證悟的時候，如果說我已經證悟了，但還有種子跟隨，那麼應該會生起正在發生的我煩惱等等，就像其他煩惱生起時一樣。論中說『使』，是因為它是種子。四果阿羅漢證悟時，既然沒有說『取』，就說明有『取』的慢心都應該脫離。現在爲了脫離這些，所以有了這段經文。須陀洹等，鳩摩羅什的譯本不同，其他經文大多相同。解釋名稱，斷除或者，都是如理如實地知曉。 在四義的分配中，分為三部分。首先解釋『依義』，其次解釋『說相』和『攝持』，最後解釋『第一義』。後面解釋『難義』中也有三部分。首先解釋經文，由於根本的我相，才會產生邪慢等等。其次解釋上座須菩提自己顯現的原因。最後解釋說二無諍行的原因。在自己顯現之中解釋經文，為什麼須菩提自己顯現得到無諍三昧第一以及阿羅漢共有的功德呢？因為說的是離欲，離欲的阿羅漢。阿羅漢，得到無為的功德，因為離欲而得到。由於脫離貪慾，內心證得無為，外在行為無諍。所以無諍是外在行為，證無為是內在功德。然而，鳩摩羅什和流支都說，世尊佛說得到無諍和離欲。真諦和能斷都說，世尊以及最初的三號，說得到無諍，自己顯現離欲。而且各種版本都說無諍三昧，只有能斷說無諍住，就像八解脫中第三和第八，只說身作證具足住，其餘六種就沒有。這裡也是這樣，顯示各種三昧中這個最為殊勝。世尊爲了更多地自己安住，所以標明。
【English Translation】 English version: At this time, although there are no currently active afflictions, due to the presence of seeds of affliction, the clinging to 'self' (Atma-graha) and 'dharma' (Dharma-graha) will still arise accordingly. Therefore, it is said, 'it is immediately the clinging to self, etc.' For those who have attained the fourth fruit (Arhat), only the seeds of the obscuration of knowledge (Jnana-avarana) still follow. When the four wisdoms truly arise, they will say, 'Birth is exhausted, the holy life has been lived,' etc. Although these are not currently active attachments, because the seeds of attachment are still present, the term 'self, etc.' refers to the arising of Dharma-graha. Therefore, Vasubandhu (Tianqin) says that it is because there are 'anusaya' (latent tendencies), not 'paryavasthana' (active) afflictions. Why? Because at the time of realization, they have abandoned the clinging to 'self,' etc., so they do not have thoughts like 'I can attain the fruit.' This shows that at the time of realization, if it is said that I have already realized, but there are still seeds following, then active afflictions of 'self,' etc., should arise, just as when other afflictions arise. The term 'anusaya' in the treatise refers to the seeds. Since it is not said that the fourth fruit Arhats 'take' at the time of realization, it is clear that all pride of 'taking' should be abandoned. Now, in order to abandon these, this passage of scripture arises. The translations of Srotaapanna (Xutuohuan), etc., differ in Kumarajiva's version, but most other scriptures are the same. Explaining the names, cutting off, or, is all knowing in accordance with reality. In the allocation of the four meanings, it is divided into three parts. First, explain the 'meaning of reliance' (依義, Yi-yi), second, explain the 'characteristics of explanation' (說相, Shuo-xiang) and 'retention' (攝持, She-chi), and finally, explain the 'supreme meaning' (第一義, Di-yi-yi). There are also three parts in the later explanation of 'difficult meanings' (難義, Nan-yi). First, explain the scripture, because of the fundamental self-image (我相, Wo-xiang), perverse pride, etc., arise. Second, explain the reason why the elder Subhuti (Xūpútí) himself manifests. Finally, explain the reason for speaking of the two non-contention practices (無諍行, Wu-zheng-xing). In the self-manifestation, explain the scripture, why does Subhuti himself manifest that he has obtained the foremost non-contention samadhi (無諍三昧, Wu-zheng-sanmei) and the common merits of an Arhat? Because it speaks of detachment from desire (離欲, Li-yu), the Arhat who is detached from desire. The Arhat obtains the merit of non-action (無為, Wu-wei) because he obtains it through detachment from desire. Because of detachment from greed, one internally realizes non-action, and externally practices non-contention. Therefore, non-contention is external practice, and realizing non-action is internal merit. However, Kumarajiva and Liuzhi both say that the World Honored One Buddha (世尊佛, Shizun Fo) said that he obtained non-contention and detachment from desire. Paramartha (Zhendi) and Nengduan both say that the World Honored One and the first three titles said that he obtained non-contention, and he himself manifested detachment from desire. Moreover, all versions say non-contention samadhi, only Nengduan says non-contention dwelling, just like the third and eighth of the eight liberations (八解脫, Ba-jie-tuo), only saying that the body testifies to complete dwelling, the other six do not have it. This is also the case here, showing that this is the most excellent of all samadhis. The World Honored One marks it because he dwells in it more often himself.
住名。或處定義。由含二義。故翻為住。以己所證。為令信故。引此為證。天親亦言。自嘆得記。以自身證果。為于彼義中生信心故。何故唯說無諍一行。佛多住功德。天親論為二說。一為明勝功德故。令生欣求。二為生深信。此論唯一解為令信故。后解說二無諍行。所以內證真理。離我所執。住無諍理。無有少法。得阿羅漢。外住無諍。都無所行。行無諍行。由理及行。二種無諍故。經重說無諍無諍行。以無少法及無所行。名為安立第一義也。天親云。依彼善吉者。說離二種障者。一煩惱障。二三昧障。離彼二障故。言無所行。二障現前。有所行故。由離煩惱障。內證真理。得理無諍。此之功德。諸阿羅漢皆悉共有。故此論言。及阿羅漢共有功德。名初無諍。離三昧障。及外住彼定而行。名后無諍。彼依離二論障說二。此論依得理事二無諍故。重說二定故。不相違。
第二為離少聞中分二。初屬經離障后指可觀知。經文分二。初問。后答。天親論云。此中有疑。釋迦如來昔住第八地。逢燃燈佛。為說授記。彼佛有說。此佛有受。云何言法不可取說。今此論意。言有取說者。由不遇善友離佛出世法。不廣聞解。由少聞故。言于彼時此佛彼佛有取有說。今為除此少聞之障。故有下經。前卷為外不遇善友。故有下經
【現代漢語翻譯】 現代漢語譯本：『住』這個詞，或者說『處』的定義，因為它包含兩種含義，所以翻譯為『住』。爲了使他人相信自己所證悟的境界，所以引用這個作為證據。天親菩薩也說，自己讚歎被授記，以自身證得的果位，爲了使他人對其中的意義生起信心。為什麼只說『無諍』這一種修行呢？佛陀安住于多種功德之中。天親菩薩的論述分為兩種說法：一是為闡明殊勝的功德，使人生起欣慕追求之心；二是為使人生起深刻的信心。此論只解釋為使人生起信心。後面的解釋說明了兩種無諍的修行。所以內在證悟真理，遠離對『我』的執著，安住于無諍的真理之中，沒有絲毫的法可以獲得阿羅漢果。外在安住于無諍，沒有任何行為，奉行無諍的修行。由於真理和修行這兩種無諍的緣故，經文重複說『無諍無諍行』。以沒有絲毫的法和沒有任何行為，稱為安立第一義諦。天親菩薩說，依據那些善良吉祥的人，說遠離兩種障礙的人：一是煩惱障，二是三昧障。因為遠離這兩種障礙，所以說『無所行』。兩種障礙現前時，就會有所行。由於遠離煩惱障，內在證悟真理，獲得真理的無諍，這種功德，所有的阿羅漢都共同具有。所以此論說，以及阿羅漢共同具有的功德，名為最初的無諍。遠離三昧障，以及外在安住于禪定而修行，名為後來的無諍。他們依據遠離兩種論障來說明兩種無諍，此論依據獲得真理和事相兩種無諍的緣故，重複說兩種禪定，所以不相違背。 第二部分是爲了遠離少聞的障礙，分為兩個部分。第一部分屬於經文，指遠離障礙，第二部分指可以觀察和了解。經文分為兩個部分，首先是提問，然後是回答。天親菩薩的論述說，這裡有疑問，釋迦如來過去住在第八地時，遇到燃燈佛（Dipamkara Buddha），為他授記。燃燈佛有所說，釋迦牟尼佛有所接受。為什麼說『法』不可取說呢？現在此論的意義是，說有取說的人，是因為沒有遇到善友，遠離佛陀出世的教法，不廣泛地聽聞和理解。因為少聞的緣故，說在那個時候，此佛彼佛有取有說。現在爲了去除這種少聞的障礙，所以有下面的經文。前一卷是爲了說明外在沒有遇到善友的情況，所以有下面的經文。
【English Translation】 English version: The term 'abiding,' or the definition of 'dwelling,' is translated as 'abiding' because it contains two meanings. To make others believe in the realm one has realized, this is cited as evidence. Vasubandhu (Tianqin) also said that he praised being prophesied, using the fruit attained by himself as evidence, to generate faith in the meaning within it. Why is only the practice of 'non-contention' mentioned? The Buddha abides in many merits. Vasubandhu's treatise presents two explanations: one is to clarify the supreme merits, causing people to generate a desire for them; the other is to generate deep faith. This treatise only explains it as generating faith. The subsequent explanation clarifies the two practices of non-contention. Therefore, internally realizing the truth, being free from attachment to 'self,' abiding in the truth of non-contention, there is not the slightest dharma by which one can attain Arhatship. Externally abiding in non-contention, there is no action whatsoever, practicing the practice of non-contention. Because of these two types of non-contention, truth and practice, the sutra repeatedly says 'non-contention, non-contention practice.' With not the slightest dharma and no action whatsoever, it is called establishing the ultimate truth. Vasubandhu said that according to those who are virtuous and auspicious, it is said that those who are free from two kinds of obscurations: one is the obscuration of afflictions (klesha-avarana), and the other is the obscuration of samadhi (samadhi-avarana). Because of being free from these two obscurations, it is said 'no action.' When the two obscurations are present, there will be action. Because of being free from the obscuration of afflictions, internally realizing the truth, attaining the non-contention of truth, this merit is shared by all Arhats. Therefore, this treatise says, and the merits shared by Arhats are called the initial non-contention. Being free from the obscuration of samadhi, and externally abiding in that samadhi and practicing, is called the later non-contention. They explain the two non-contentions based on being free from the two obscurations of treatises. This treatise repeatedly speaks of the two samadhis because of attaining the two non-contentions of truth and phenomena, so they are not contradictory. The second part is to be free from the obscuration of little learning, divided into two parts. The first part belongs to the sutra, referring to being free from obscurations, and the second part refers to being able to observe and understand. The sutra is divided into two parts, first the question, then the answer. Vasubandhu's treatise says that there is a doubt here. Shakyamuni Buddha (Shijia Rulai) in the past lived in the eighth bhumi (eighth stage of Bodhisattva path), encountered Dipamkara Buddha (Randeng Fo), and was prophesied by him. Dipamkara Buddha had something to say, and Shakyamuni Buddha had something to receive. Why is it said that 'dharma' cannot be taken and spoken? Now the meaning of this treatise is that those who say there is taking and speaking are because they have not encountered good friends, are far from the teachings of the Buddha's appearance in the world, and do not widely hear and understand. Because of little learning, it is said that at that time, this Buddha and that Buddha had taking and speaking. Now, in order to remove this obscuration of little learning, there is the following sutra. The previous chapter was to explain the situation of not encountering good friends externally, so there is the following sutra.
令逢善友。此卷為內有所知障。𨷂多聞故。有少聞障。故說下經。令學多聞。故經中說。多聞能斷或多聞能引樂。多聞舍無義。多聞得涅槃。又論言。多聞熏習。是出世心之種子。由此少聞。是所知障。疑生通二障。牒彼論疑。從前起。此論依自少聞不逢善友。各望一義。亦不相違。若遇善友。得逢諸佛。廣學多聞。便知釋迦于燃燈佛所。真實義中無少法可得。不生分別。言于彼時有取有說。起此分別。由不遇佛。有少聞障。為令遇善友離分別障而學多聞。故經文起。世俗諦中有得有說。勝義諦中便無此事。二論三文各望一說。諸本皆同。唯流支本云。昔在燃燈所。得阿耨多羅三藐三菩提法不有。是意于勝義諦中。有所得不說此本緣。如過去現在因果經第一。善慧仙人作五夢等。婆沙論有少不同。疏中當解。
第三為離小攀緣作念修道中。天親疑雲。聖人既以無為得名。不可取說。云何諸菩薩取嚴凈土。佛為說之。即前卷為愿佛凈土。小菩薩所修行。愿此佛凈土。是小攀緣作念修道。求生凈土。作凈相求。即令眾生欲生西方。皆作此愿。今為離此小念修道。故有下經文。實愿生凈土。應修無相嚴凈自心。廣如無垢稱經說嚴土相。天親疑。從前起此卷。愿及色形。前卷愿生嚴相。亦不相違。小攀緣者。執有色相而
修凈土。亦是法執貪愛生故。亦是煩惱。是此論意。彼從前無為疑起。故不相違。
經文分二。初明嚴凈土。勸舍有相果莊嚴。后勸生心。令修無相因之飾。論文分二。初配屬經。勸舍有相。后敘分別。令修無相。佛地經云。勝出世間。善根所起。廣大自在。凈識為相。天親論云。智習唯識。通如是取佛土。非形第一體。非嚴莊嚴意。上半偈解第二令修無相文。下半偈解初勸舍有相文。學無分別智。善根為因。內證法身法性真土無相理土。既圓無相。報土便滿。不可智知。不可言說。外為利物。方現他受用土及變化土故。諸凈土凈識為相。勝善根為因。故成佛時。殊勝眾生復感凈剎。故維摩云。欲嚴佛土。先嚴自心。初學不知以五塵為土體。發願希求。小念修道。而行有相。今為除此。初學疑生初文。起非形莊嚴為第一嚴。真莊嚴者。習無相識。真實智慧便通無相清凈佛土。佛依無相。以為舍故。言莊嚴土。為不實語。天親論解。以無相有相莊嚴。故重標能斷經中雙牒雙結。流支雙牒單結。真諦羅什皆單牒結。所言即非莊嚴者。以有相嚴。非真莊嚴故。凈土差別有三有四。如章中說。
解第二文有三。初標令修無相。應無所住生心。次顯所不住。五塵心即所離小念修道。后應無所住結成真心。餘本皆同。
【現代漢語翻譯】 現代漢語譯本：修習凈土，也是因為對法的執著和貪愛而產生，這也是一種煩惱。這是本論的意旨。因為之前對無為法有所懷疑，所以（修凈土）並不相違背。
經文分為兩部分。首先闡明莊嚴凈土，勸人捨棄有相的果報莊嚴；然後勸人發起菩提心，修習無相的因地之莊嚴。論文也分為兩部分。首先配合經文，勸人捨棄有相；然後敘述分別，使人修習無相。《佛地經》說：『勝過世間的，由善根所生起，廣大自在，以清凈的識為相。』天親菩薩的《往生論》說：『以智慧修習唯識，才能通達並如實地理解佛土，並非指有形的、第一義的色身，也不是指用外在的嚴飾來作為莊嚴的本意。』上半偈解釋了第二部分『使人修習無相』的文義，下半偈解釋了第一部分『勸人捨棄有相』的文義。學習無分別智，以善根為因，內證法身法性的真土，也就是無相的理體之土。既然圓滿了無相，報身土也就圓滿了，不可用思慮去認知，也不可用言語去表達。爲了利益眾生，才示現他受用土和變化土。所以，諸佛的凈土以清凈的識為相，以殊勝的善根為因。因此，成佛的時候，殊勝的眾生才能再次感得清凈的剎土。所以《維摩詰經》說：『想要莊嚴佛土，先要莊嚴自己的心。』初學者不知道以五塵（色、聲、香、味、觸）為土的本體，發願希求，以小念頭修道，而行持有相之法。現在爲了去除這種疑惑，初學者對第一段經文產生疑問，認為非形體的莊嚴才是第一莊嚴。真正的莊嚴，是修習無相的識，真實的智慧才能通達無相清凈的佛土。佛依于無相，作為捨棄（有相）的緣故，說莊嚴土，是不真實的說法。天親菩薩的論述解釋說，以無相和有相來莊嚴。所以經中再次標明，雙重地陳述，雙重地總結。菩提流支是雙重地陳述，單重地總結。真諦和鳩摩羅什都是單重地陳述和總結。所說的『即非莊嚴』，是因為有相的莊嚴，不是真正的莊嚴。凈土的差別有三種或四種，如章節中所說。
解釋第二段經文有三個方面。首先標明使人修習無相，應無所住而生其心。其次顯示所不住的，五塵之心就是所要遠離的小念修道。最後應無所住，總結成就真心。其餘版本都相同。
【English Translation】 English version: Cultivating Pure Land is also due to attachment to the Dharma and craving, which are also afflictions. This is the meaning of this treatise. Because of previous doubts about non-action (Wuwei), it is not contradictory.
The sutra text is divided into two parts. The first clarifies the adornment of the Pure Land, advising people to abandon the adornment of conditioned (with form) karmic rewards; the second advises people to generate the Bodhi mind and cultivate the adornment of the unconditioned (without form) cause. The treatise is also divided into two parts. The first part corresponds to the sutra, advising people to abandon the conditioned; the second part narrates the distinctions, enabling people to cultivate the unconditioned. The Buddhabhumi Sutra says: 'Surpassing the mundane, arising from wholesome roots, vast and unhindered, with pure consciousness as its characteristic.' Vasubandhu's Rebirth Treatise says: 'By cultivating consciousness-only with wisdom, one can understand and truly comprehend the Buddha-land; it does not refer to the physical, ultimate body, nor does it mean using external adornments as the essence of adornment.' The first half of the verse explains the second part, 'enabling people to cultivate the unconditioned,' while the second half of the verse explains the first part, 'advising people to abandon the conditioned.' Learning non-discriminating wisdom, with wholesome roots as the cause, internally realizing the true land of Dharmakaya and Dharmata, which is the unconditioned principle-land. Since the unconditioned is perfected, the reward-body land is also perfected, which cannot be known by thought or expressed by words. For the benefit of sentient beings, the Sambhogakaya-land and Nirmanakaya-land are manifested. Therefore, the Pure Lands of all Buddhas have pure consciousness as their characteristic and excellent wholesome roots as their cause. Therefore, at the time of attaining Buddhahood, excellent sentient beings can once again perceive the pure Buddha-field. Therefore, the Vimalakirti Sutra says: 'If you wish to adorn the Buddha-land, first adorn your own mind.' Beginners do not know that the five dusts (form, sound, smell, taste, touch) are the substance of the land, make vows and aspirations, cultivate the path with small thoughts, and practice conditioned dharmas. Now, in order to remove this doubt, beginners have doubts about the first passage of the sutra, thinking that non-physical adornment is the first adornment. True adornment is cultivating unconditioned consciousness, and true wisdom can penetrate the unconditioned pure Buddha-land. The Buddha relies on the unconditioned as the reason for abandoning (the conditioned), so saying 'adorn the land' is an untrue statement. Vasubandhu's treatise explains that adornment is done with both the unconditioned and the conditioned. Therefore, the sutra restates it again, stating it twice and concluding it twice. Bodhiruci states it twice and concludes it once. Paramartha and Kumarajiva both state it once and conclude it once. What is said as 'is not adornment' is because conditioned adornment is not true adornment. The differences in Pure Lands are three or four, as mentioned in the chapter.
There are three aspects to explaining the second passage of the sutra. First, it indicates that one should cultivate the unconditioned, generating the mind without dwelling anywhere. Second, it shows what one should not dwell on: the mind of the five dusts is the small-thought cultivation that should be abandoned. Finally, one should not dwell anywhere, concluding with the accomplishment of the true mind. The remaining versions are the same.
唯能斷經。于所不住中。言不住於色不住非色。諸本意說。以粗五塵。為凈土體。而修求者。非真嚴土。故但令其不住五塵。能斷經具說。住五塵及住非五塵。餘五蘊等。但生住著而求凈土。皆非真嚴。要無住著。習真智者。為真嚴故。由同內有情及外器界出凈土體故。不住二身。不住具足。是此嚴凈土。義門廣大。不可略說。廣如凈土章無垢疏解。能斷云。功德莊嚴佛土。直示嚴者。無勝德故。遂增功德。莊嚴佛土。
第四為離舍眾生中。天親云。若諸聖人無為得名。云何受樂報佛。取自法王身。云何余世間復取彼是法王身耶。此疑報身能取自體勝身大身他人亦取為勝大之身。能化眾生。有非聖人無為得名。若以無為得名。不取勝大身者。便無諸佛利眾生事。即成諸法斷滅。既無大身。舍利眾生。今為釋此故。下文由此標云。為離舍眾生故經言等。然佛方便善巧。有十二種。一悲心顧戀。二了知諸行。三欣佛妙智。四不捨生死輪。五回不染。六熾然精進。七以少善成無量果。八以少力攝。攝大善根。九增聖教者除其恚惱。十處中住者令其趣入。十一已趣入者令其成就。十二已成熟者令其解脫。故佛菩薩不捨眾生。舍即為障。又四障中。緣覺舍心。為正為障也。彼以聖人無為得名。便無報佛勝大之身利眾生事。
【現代漢語翻譯】 現代漢語譯本： 《唯能斷經》說，在『不住』的狀態中，指的是不住於色，也不住于非色。各種版本的經文都表明，如果將粗糙的五塵（色、聲、香、味、觸）作為凈土的本體，並以此來修求凈土，那就不是真正的莊嚴凈土。因此，只是要讓修行者不住於五塵。《能斷經》詳細地闡述了，如果住於五塵，或者住于非五塵，以及其他的五蘊等等，只是產生執著而求凈土，都不是真正的莊嚴。必須要無所執著，修習真智的人，才是爲了真正的莊嚴。因為（凈土）與內在的有情眾生和外在的器世界具有相同的本體，所以不住於二身（法身和色身），不住于具足（一切功德）。這就是莊嚴凈土的含義。這個義理非常廣大，不能簡單地說完。詳細的內容可以參考《凈土章無垢疏解》。《能斷經》說，『功德莊嚴佛土』，直接顯示莊嚴，是因為沒有比這更殊勝的功德了，所以才增加功德來莊嚴佛土。
第四，關於『離舍眾生』。天親菩薩說：『如果聖人以無為而得名，那麼報身佛如何接受快樂的果報？又如何從自法王身中獲取（果報）？其他世間的人又如何從他那裡獲取法王身呢？』這裡是懷疑報身佛能夠從自體勝身大身中獲取（果報），其他人也能獲取這種殊勝的大身，從而能夠化度眾生。如果不是聖人，就不能以無為而得名。如果以無為而得名，卻不獲取殊勝的大身，那麼諸佛利益眾生的事業就無法實現，就會導致諸法斷滅。既然沒有大身，就無法舍離眾生。現在爲了解釋這個問題，下文由此標明說：『爲了離舍眾生，所以經中說等等。』然而，佛陀的方便善巧有十二種：一是悲心顧戀，二是了知諸行，三是欣佛妙智，四是不捨生死輪迴，五是回不染，六是熾然精進，七是以少善成就無量果，八是以少力攝取大善根，九是增長聖教者，消除其恚惱，十是處於中道者，令其趣入，十一是已經趣入者，令其成就，十二是已經成熟者，令其解脫。所以佛菩薩不捨棄眾生，捨棄就是障礙。在四種障礙中，緣覺的舍心，是正是障礙呢？他們認為聖人以無為而得名，就沒有報身佛殊勝的大身來利益眾生。
【English Translation】 English version: The Vimalakirti Sutra states that in the state of 'non-abiding,' it refers to not abiding in form (rupa), nor abiding in non-form. Various versions of the sutra indicate that if the coarse five dusts (form, sound, smell, taste, and touch) are taken as the essence of the Pure Land and used to cultivate and seek the Pure Land, then it is not a truly adorned Pure Land. Therefore, it is only to prevent practitioners from abiding in the five dusts. The Diamond Sutra elaborates that if one abides in the five dusts, or abides in non-five dusts, and other five aggregates (skandhas) etc., merely generating attachment and seeking the Pure Land, it is not true adornment. One must be without attachment, and those who practice true wisdom are for true adornment. Because (the Pure Land) has the same essence as the inner sentient beings and the outer world, therefore, one does not abide in the two bodies (Dharmakaya and Rupakaya), and does not abide in completeness (all merits). This is the meaning of adorning the Pure Land. This principle is very vast and cannot be fully explained simply. Detailed content can be found in the Unstained Commentary on the Pure Land Chapter. The Diamond Sutra says, 'Merit adorns the Buddha Land,' directly showing adornment, because there is no more supreme merit than this, so increasing merit adorns the Buddha Land.
Fourth, regarding 'abandoning sentient beings.' Vasubandhu (Tianqin) said: 'If sages are named by non-action (wuwei), then how does the Reward Body Buddha (Baoshen Fo) receive the reward of happiness? And how does one obtain (rewards) from the Self-Dharma King Body? How do other worlds obtain the Dharma King Body from him?' Here, it is doubted that the Reward Body Buddha can obtain (rewards) from the Self-Superior Body Great Body, and others can also obtain this superior Great Body, thereby being able to transform sentient beings. If one is not a sage, one cannot be named by non-action. If one is named by non-action but does not obtain the superior Great Body, then the Buddhas' activities of benefiting sentient beings cannot be realized, which would lead to the annihilation of all dharmas. Since there is no Great Body, one cannot abandon sentient beings. Now, to explain this problem, the following text indicates: 'In order to abandon sentient beings, therefore, the sutra says, etc.' However, the Buddha's skillful means have twelve types: first is compassionate care, second is understanding all actions, third is rejoicing in the Buddha's wonderful wisdom, fourth is not abandoning the cycle of birth and death, fifth is returning without defilement, sixth is blazing diligence, seventh is achieving immeasurable results with little good, eighth is gathering great roots of goodness with little effort, ninth is increasing the Holy Teachings and eliminating their anger, tenth is leading those who are in the middle path to enter, eleventh is enabling those who have already entered to achieve, and twelfth is liberating those who have already matured. Therefore, Buddhas and Bodhisattvas do not abandon sentient beings; abandonment is an obstacle. Among the four obstacles, is the Pratyekabuddha's mind of abandonment right or an obstacle? They believe that sages are named by non-action, and there is no Reward Body Buddha's superior Great Body to benefit sentient beings.
故名舍利益眾生。今為離此分別執著。故有下經。前卷直爾云。為成就眾生故經云等。雖以無為聖人得名由無分別如山王等。而佛亦能成就眾生。天親論疑從前起。前卷明有彼行。此中為破彼執者。各據一說。故不相違。執有大身。是法執障。舍離眾生言無大悲。
經文分二。初問。后答。論亦分二。初標配經。后問答釋。後文有二。初解問文。經言已下。方解答文。此何所顯示問也。此中問意。初地菩薩所見報佛。坐百葉華。身稱華座。化身不定。此中說喻。何所顯示。此說報身。以破他疑。舉大身說。喻無所顯。且舉報身一小量喻。為成就欲界眾生故。且舉報身。如彼羅睺阿修羅王等者。等取毗摩質多羅王等。華嚴經第五十卷偈中說。如阿修羅化作身。金剛地上安其足。海水至深僅半身。其身廣大。如須彌。佛之報身為化欲界眾生。現如於彼須彌山量。由無分別。尚不應見其自體。何況其餘。為化十地而現大身。浪生分別。而見自體。今者論中釋云。佛經說指如須彌。為是誰也。而彼羅睺阿修羅王化身。實如須彌山量。故佛指喻化身。化量雖能為大。所化人天居土小。不應見大。故身如須彌。但是報身。此中假說為化欲界人天所現報身耳。以此遠準阿彌陀佛身長六十萬億那由他由旬。非是地前凡夫所見化身
【現代漢語翻譯】 現代漢語譯本 因此（佛）被稱為舍利益眾生者。現在爲了去除這種分別執著，所以有了下面的經文。前一卷直接說，『爲了成就眾生，經中說』等等。雖然無為的聖人因無分別而得名，如同山王等，但佛也能成就眾生。天親菩薩的《論》中的疑問是從前面提出的。前一卷闡明了有這種行為，而這裡是爲了破除那種執著，各自依據一種說法，所以不互相矛盾。執著于有大身，是法執的障礙。舍離眾生則意味著沒有大悲。
經文分為兩部分。首先是提問，然後是回答。《論》也分為兩部分。首先是標明與經文的對應關係，然後是問答解釋。後面的內容分為兩部分。首先是解釋提問的經文，從『經言』以下開始。然後是解答經文。『此何所顯示問也』，這是什麼顯示的提問呢？這裡提問的含義是，初地菩薩所見到的報身佛，坐在百葉蓮花上，身量與蓮花座相稱，而化身是不定的。這裡說這個比喻，顯示了什麼呢？這是說報身，爲了破除他人的疑惑。舉出大身來說，比喻沒有什麼顯示。且舉出報身的一個小量比喻，爲了成就欲界眾生。且舉出報身，如羅睺（Rāhu，阿修羅王名）阿修羅王等，『等』字包括毗摩質多羅王（Vemacitrin，阿修羅王名）等。《華嚴經》第五十卷的偈頌中說，『如阿修羅化作身，金剛地上安其足，海水至深僅半身，其身廣大，如須彌（Sumeru，山名）』。佛的報身爲了化度欲界眾生，顯現得像須彌山那麼大。由於沒有分別，尚且不應該見到其自體，更何況是其餘的。爲了化度十地菩薩而顯現大身，產生分別，而見到自體。現在《論》中解釋說，佛經所說的像須彌山，是爲了誰呢？而那羅睺阿修羅王所化的身，實際上像須彌山那麼大，所以佛用化身來比喻。化身的量雖然可以很大，但所化的人天居住的地方小，不應該見到那麼大。所以身像須彌山，但這只是報身。這裡假說是爲了化度欲界人天所顯現的報身罷了。以此來推斷阿彌陀佛（Amitābha，佛名）身長六十萬億那由他由旬，不是地前凡夫所能見到的化身。
【English Translation】 English version Therefore, (the Buddha) is named as one who relinquishes (舍) to benefit sentient beings (利益眾生). Now, in order to be free from this discriminating attachment, the following sutra exists. The previous chapter directly states, 'For the sake of accomplishing sentient beings, the sutra says,' and so on. Although non-active (無為) sages are named due to non-discrimination, like Mountain Kings (山王) and others, the Buddha is also able to accomplish sentient beings. Vasubandhu's (天親) commentary raises doubts from the previous section. The previous chapter clarifies that there are such practices, while this section aims to refute that attachment, each based on a different explanation, so they do not contradict each other. Attachment to having a large body is an obstacle of Dharma attachment (法執). Relinquishing sentient beings implies a lack of great compassion.
The sutra text is divided into two parts: first, the question; then, the answer. The commentary is also divided into two parts: first, marking the correspondence with the sutra; then, the question-and-answer explanation. The latter part has two sections: first, explaining the questioning text, starting from '經言' (the sutra says) onwards; then, answering the text. '此何所顯示問也' (What does this display, the question asks?), what is the meaning of the question here? The meaning of the question here is that the Reward Body Buddha (報身佛) seen by a First Ground Bodhisattva (初地菩薩) sits on a hundred-leaf lotus, with the body size matching the lotus seat, while the Emanation Body (化身) is not fixed. What does this metaphor display? This speaks of the Reward Body, in order to dispel others' doubts. Mentioning the large body, the metaphor displays nothing. Let's take a small measure metaphor of the Reward Body, for the sake of accomplishing beings in the Desire Realm (欲界). Let's mention the Reward Body, like Rāhu (羅睺, name of an Asura king) Asura King and others; 'others' include Vemacitrin (毗摩質多羅, name of an Asura king) King and others. The verse in the fiftieth chapter of the Avatamsaka Sutra (華嚴經) says, 'Like an Asura transforming a body, placing its feet on the Vajra ground, the seawater only reaches half its body, its body is vast, like Sumeru (須彌, name of a mountain)'. The Buddha's Reward Body, in order to transform beings in the Desire Realm, appears as large as Mount Sumeru. Due to non-discrimination, one should not even see its own body, let alone the rest. Manifesting a large body in order to transform the Ten Grounds Bodhisattvas (十地菩薩) generates discrimination and sees its own body. Now, the commentary explains, what does the sutra mean by saying it is like Sumeru? And that Rāhu Asura King's transformed body is actually as large as Mount Sumeru, so the Buddha uses the Emanation Body as a metaphor. Although the measure of the Emanation Body can be large, the place where the transformed humans and devas live is small, and they should not see it as large. So the body is like Sumeru, but this is only the Reward Body. Here, it is hypothetically said that it is the Reward Body manifested to transform humans and devas in the Desire Realm. From this, we can infer that Amitābha's (阿彌陀佛, name of a Buddha) body is sixty hundred thousand nayuta yojanas long, which is not the Emanation Body that ordinary beings before the Grounds can see.
佛也。
解答文中分三。初解佛說非身言。次解彼身非身言。后明所顯之法。初文如來說為非體者。顯示法無我。故天親云。此說受樂報佛體。同彼須彌山王。映象義故。此說報佛。如須彌山王。勢力高遠。故名為大。如鏡中之像。智識影故。而不取彼山王自體我是山王。無分別故。報佛亦爾。以得無上法王體。故名大。而不取彼法王自體我是法王。以無分別故。有分別者。是煩惱等橫心是有漏。法王離漏。法證無我。故無分別故。彼論言。若如是無有物。無有物者。無分別故。意言佛說法王所現大身。非是有漏分別之身。是名大身。彼身不利眾生故。法王所現大身由證無為法無我理。無分別故。而不捨棄利眾生事。彼體非體顯示法體無生無作故。天親云。若如是即名有物。以唯有清凈身故。以遠離有為法故。以是義故。實有我體。以不依他緣住故者。彼論意說。彼受樂報佛體唯清凈身。由如是故。名為有物。所言非身。二種身。一非依他有漏之身。名為非身報身。二非惡業所為之身。故名非身。前非身者非是煩惱所縛。后非身者非是惡業所為之身。故論說言遠離有為。遠離有為者顯佛報身。非是遠離因緣之身。因緣起故。此身無為。如對法說。非是惡業之所為故。又即由此非惡業為故。所遠離遍計所執。實有
【現代漢語翻譯】 現代漢語譯本： 佛陀是這樣解釋的。
解答分為三個部分。首先解釋佛所說的『非身』之義，其次解釋『彼身非身』之義，最後闡明所要顯現的法。首先，如來所說的『非體』，是爲了顯示法無我。所以天親菩薩說：『這是指受用快樂果報的佛身，如同須彌山王，是映象的緣故。』這是說報身佛，如同須彌山王，勢力高遠，所以稱為『大』。如同鏡中的影像，是智識的顯現，所以不執取須彌山王自體，認為『我是山王』，因為沒有分別。報身佛也是這樣，因為證得了無上的法王之體，所以稱為『大』，但不執取法王自體，認為『我是法王』，因為沒有分別。有分別心的人，是煩惱等橫生的心，是有漏的。法王遠離有漏，以法證得無我，所以沒有分別。天親菩薩的論中說：『如果這樣，就是沒有物。』『沒有物』，是因為沒有分別。意思是說，佛所說的法王所顯現的大身，不是有漏分別的身，這叫做大身。那個身不能利益眾生。法王所顯現的大身，因為證得了無為法無我的道理，沒有分別，所以不捨棄利益眾生的事業。那個『非體』之體，顯示了法體無生無作的道理。天親菩薩說：『如果這樣，就叫做有物，因為只有清凈身。』因為遠離了有為法。因為這個緣故，實有我體，因為不依賴他緣而住。』天親菩薩的論意是說，那個受用快樂果報的佛身，唯是清凈身。因為這樣，所以叫做『有物』。所說的『非身』，是指兩種身：一是非依他而有的有漏之身，叫做『非身報身』；二是非惡業所造之身，所以叫做『非身』。前者『非身』，不是被煩惱所束縛；後者『非身』，不是被惡業所造。所以論中說『遠離有為』。『遠離有為』，是顯示佛的報身，不是遠離因緣的身，因為是因緣所生。此身是無為的，如《對法》中所說，不是惡業所造。又因為不是惡業所造，所以遠離了遍計所執，是真實存在的。
【English Translation】 English version: Thus spoke the Buddha.
The explanation in the text is divided into three parts. First, explaining the Buddha's saying of 'non-body'. Second, explaining the saying of 'that body is non-body'. Finally, clarifying the Dharma to be revealed. Firstly, the Tathagata's saying of 'non-essence' is to reveal the Dharma's non-self. Therefore, Vasubandhu (Bodhisattva) said: 'This refers to the Buddha's body that enjoys the reward of happiness, like Mount Sumeru (king of mountains, representing stability and height), because it is like a reflection.' This refers to the Reward Body Buddha, like Mount Sumeru, with high and far-reaching power, hence called 'Great'. Like an image in a mirror, it is a manifestation of wisdom and knowledge, so it does not grasp the self of Mount Sumeru, thinking 'I am the mountain king', because there is no discrimination. The Reward Body Buddha is also like this, because he has attained the supreme Dharma King's body, hence called 'Great', but does not grasp the self of the Dharma King, thinking 'I am the Dharma King', because there is no discrimination. Those with discriminating minds are afflicted with defilements and are conditioned. The Dharma King is free from defilements and attains non-self through Dharma, so there is no discrimination. Vasubandhu's treatise says: 'If so, then there is no thing.' 'No thing' is because there is no discrimination. It means that the great body manifested by the Dharma King, as spoken by the Buddha, is not a conditioned body of discrimination, this is called the Great Body. That body cannot benefit sentient beings. The great body manifested by the Dharma King, because it has attained the principle of non-conditioned Dharma and non-self, without discrimination, does not abandon the work of benefiting sentient beings. That 'non-essence' body reveals the principle of the Dharma body being unborn and uncreated. Vasubandhu said: 'If so, then it is called a thing, because there is only a pure body.' Because it is far from conditioned dharmas. For this reason, there is truly a self-essence, because it does not rely on other conditions to abide.' Vasubandhu's treatise means that the Buddha's body that enjoys the reward of happiness is only a pure body. Because of this, it is called 'a thing'. The 'non-body' refers to two kinds of bodies: one is the conditioned body that is not dependent on others, called the 'non-body Reward Body'; the other is the body not created by evil karma, hence called 'non-body'. The former 'non-body' is not bound by afflictions; the latter 'non-body' is not created by evil karma. Therefore, the treatise says 'far from conditioned'. 'Far from conditioned' reveals that the Buddha's Reward Body is not a body far from causes and conditions, because it arises from causes and conditions. This body is unconditioned, as said in the Abhidharma, it is not created by evil karma. Also, because it is not created by evil karma, it is far from the conceptual constructs, and is truly existent.
我體。不依他緣。自然住故。法王報身猶如映象。非彼身。故為大身。體既非實。何更有生及實作者。然今此論及能斷中說身為體。體依聚義。總說為身。體同名異。然能斷中雲。如有士夫具身大身。真諦本云。譬如有人體相勝大。二本無別。具身者即是勝義。具足大夫相故。大者形量大故。餘本皆闕。有大無勝義。又真諦本云。如來說非有名為有身。此非是有。身初非有。故說有身。初非有者。非有漏分別。后非有者。非有為分別。名異義同。明所顯法中。此顯示自性身者。所證法無我理法身也。與相者報身映象也。差別者。謂唯有漏有為之身。遍計所執實有我。身唯在所。非但依他所執二我差別。三身異故。有此三種。由內所證法無我理。所現報身而無分別。非是有漏有為之身。亦非所執實我身。故名大身。
第五為離樂外論散亂中。前卷有隨順言。由順外論。便散亂生。此有樂者。即是隨順亦不相違。準天親論下第二校量中分二。初校量勝劣。后顯勝劣所由。勝劣所由有四。初明般若居處則處勝居人即人尊施福不爾。二顯般若諸佛同說非唯一佛說施福不爾。三世界等喻明施福煩惱染因般若不爾。四明般若當得法身亦成相好施福不爾。即攬此論三文。取第六觀行第七供養並此第五。合為一文。彼以校量勝劣
【現代漢語翻譯】 現代漢語譯本：我的身體不依賴其他因緣，自然存在。法王報身（Dharmaraja Sambhogakaya，佛的報應身）猶如映象，並非真實之身，因此稱為大身。身體既然不是真實的，又哪裡會有產生和實際的作者呢？然而，現在這部論以及《能斷金剛經》（Vajracchedika Prajnaparamita Sutra）中說身體是『體』，這裡的『體』是聚集的意思，總的來說就是『身』。『體』的名稱雖然不同，但意義相同。然而，《能斷金剛經》中說，『如有士夫具身大身』，《真諦本》說，『譬如有人體相勝大』，兩個版本沒有區別。『具身』就是勝義，因為具足大丈夫相。『大』是因為形體量大。其他版本都缺少，只有『大』而沒有『勝義』。另外，《真諦本》說，『如來說非有名為有身』，這並非是有，身體最初並非是有，所以說『有身』。最初並非是有，不是有漏分別；後來並非是有，不是有為分別。名稱不同，意義相同。在闡明所顯之法中，這裡顯示自性身（Svabhavakakaya，佛的自性身）是指所證的法無我之理法身。與相者，指報身（Sambhogakaya，佛的報應身）如映象。差別在於，只有有漏有為之身，遍計所執（Parikalpita，虛妄分別）實有我。身只存在於所，不僅僅是依他所執（Paratantra，依他起性）的二我差別。因為三身（Trikaya，佛的三身）不同，所以有這三種。由內心所證的法無我之理，所顯現的報身沒有分別，不是有漏有為之身，也不是所執的實我身，所以稱為大身。
第五，關於離樂外論的散亂。前一卷有『隨順言』，因為隨順外論，就會產生散亂。這裡的『有樂』，就是隨順，也不相違背。按照天親（Vasubandhu）論下第二校量中的分法，分為兩部分。首先是校量勝劣，然後是顯示勝劣的原因。勝劣的原因有四個。首先，說明般若（Prajna，智慧）所居之處，則此處殊勝，居住之人即是人中尊者，施福則不是這樣。第二，顯示般若為諸佛共同宣說，並非只有一佛宣說，施福則不是這樣。第三，用世界等比喻說明施福是煩惱染污的原因，般若不是這樣。第四，說明般若當得法身（Dharmakaya，佛的法身），也能成就相好，施福則不是這樣。即採納此論的三段文字，取第六觀行、第七供養以及這第五段，合為一段文字。他們用校量勝劣。
【English Translation】 English version: My body does not depend on other conditions, it exists naturally. The Dharmaraja Sambhogakaya (the reward body of the Buddha) is like a mirror image, not a real body, therefore it is called the Great Body. Since the body is not real, where would there be production and an actual creator? However, this treatise and the Vajracchedika Prajnaparamita Sutra (Diamond Sutra) say that the body is the 'essence'. Here, 'essence' means gathering, and generally refers to the 'body'. The names of 'essence' are different, but the meanings are the same. However, the Diamond Sutra says, 'If there is a man with a body and a great body', the 'Paramartha Version' says, 'For example, someone whose body appearance is superior and great', the two versions are not different. 'Having a body' is the ultimate meaning, because it possesses the characteristics of a great man. 'Great' is because the shape and size are large. Other versions are missing, only 'great' without 'ultimate meaning'. In addition, the 'Paramartha Version' says, 'The Tathagata says that what is called having a body is not having', this is not having, the body was not originally having, so it is said to 'have a body'. Originally not having, not having defilements; later not having, not having conditioned phenomena. The names are different, the meanings are the same. In clarifying the Dharma to be revealed, the self-nature body (Svabhavakakaya, the self-existent body of the Buddha) shown here refers to the Dharma body of the principle of non-self that is realized. The appearance refers to the Sambhogakaya (the reward body of the Buddha) like a mirror image. The difference lies in that only the body with defilements and conditioned phenomena, the falsely conceived (Parikalpita, imaginary) truly existing self. The body only exists in what is, not only the difference between the two selves of dependent origination (Paratantra, dependent nature). Because the three bodies (Trikaya, the three bodies of the Buddha) are different, there are these three types. The Sambhogakaya manifested by the principle of non-self realized within the heart has no distinctions, it is not a body with defilements and conditioned phenomena, nor is it the truly existing self that is grasped, therefore it is called the Great Body.
Fifth, regarding the distraction from external doctrines that are detached from bliss. The previous volume has 'following words', because following external doctrines will lead to distraction. 'Having bliss' here means following, and it is not contradictory. According to the division in the second comparison in Vasubandhu's treatise, it is divided into two parts. First is comparing superiority and inferiority, and then showing the reasons for superiority and inferiority. There are four reasons for superiority and inferiority. First, it explains that the place where Prajna (wisdom) resides is superior, and the person who resides there is the most honored among people, which is not the case with giving blessings. Second, it shows that Prajna is commonly spoken by all Buddhas, not only spoken by one Buddha, which is not the case with giving blessings. Third, using metaphors such as the world to explain that giving blessings is the cause of defilement, while Prajna is not. Fourth, it explains that Prajna will attain the Dharmakaya (the Dharma body of the Buddha) and also achieve excellent marks, which is not the case with giving blessings. That is, adopting three paragraphs from this treatise, taking the sixth contemplation, the seventh offering, and this fifth paragraph, combining them into one paragraph. They use comparing superiority and inferiority.
同故。合而爲一。此以觀行流轉別故。開之為三。此論初文中經文有九。問答等。初五問答校量勝劣。正破隨順外論散亂。后四問答破如言執義。然論但解初中第五佛告之文。並解後文如言執義。真諦譯本名恒河江。以在南翻。南人以河為江。如河已北。說水為河。在河已南。說河為水。說江亦爾。天親論云。何故不先說此校量喻。為漸化眾生令生信心。上妙義故。又前未顯以何等勝功德能得大菩薩。故以此喻成彼功德。是故重說勝喻。
論中分二。初解破隨順外論散亂文。后顯示此下解破如言執義。初文分三。初標列。次隨解。后釋說。校世間有人隨順世俗書典外論以為深奧。而為散亂不習內經。今破之人言。滿爾所恒河沙七寶。持用佈施。尚不如於此經以一四句偈受持為他說。隨外論而生散亂。又少聞人多修施福。名隨外論散亂。不修持此經而為慧因。今為除此。假以爾數恒河界施。亦不如持一句為他說復多也。故別經言。若恒河世界珍寶滿其中。以施諸如來。不如以法施。施寶雖無量。不如一法施一偈福尚勝。況多如經典議。今為除此故。有下文隨外論散。即法華經安樂行品所遮。不聽習外書論也。六散亂中隨應。一攝通所知及煩惱障。有四因緣。顯示內法勝異書論及佈施攝福。二可解供養之中。真諦流
【現代漢語翻譯】 現代漢語譯本 同樣的原因。合起來成為一個整體。這是因為觀行流轉的差別，所以分開為三個方面。此論的最初部分，經文有九個，包括問答等。最初的五個問答，是比較衡量勝劣，主要爲了破除隨順外道理論的散亂。後面的四個問答，是爲了破除執著于字面意義的理解。然而，本論只解釋了最初部分中的第五個佛告之文，並且解釋了後面執著于字面意義的理解。真諦翻譯的版本名為恒河江（Ganga River），因為是在南方翻譯的。南方人把河叫做江，就像在黃河以北，把水叫做河；在黃河以南，把河叫做水，說江也是這樣。天親（Vasubandhu）的論著說，為什麼不先說這個比較衡量的比喻呢？爲了逐漸教化眾生，使他們生起信心，因為這個比喻非常微妙。而且，前面沒有顯示用什麼樣的殊勝功德才能得到大菩薩（Mahābodhisattva）的果位，所以用這個比喻來成就那些功德。因此，再次說這個殊勝的比喻。 論中分為兩個部分。第一部分是解釋破除隨順外道理論的散亂之文，第二部分是顯示並解釋破除執著于字面意義的理解。第一部分又分為三個部分：首先是標明列出，其次是隨文解釋，最後是解釋說明。校量世間有人隨順世俗的書籍典籍和外道理論，認為它們深奧，因而產生散亂，不學習內道的經典。現在破斥這種觀點的人說，即使用相當於爾所恒河沙（Ganges River sand）數量的七寶（seven treasures）來佈施，也不如對此經中的一個四句偈（four-line verse）受持併爲他人宣說。隨順外道理論會產生散亂，而且少聞佛法的人多修佈施的福報，這叫做隨順外道理論的散亂。不修持此經作為智慧的因，現在爲了消除這種情況，假設用相當於爾所恒河界（Ganges River world）的佈施，也不如受持一句偈併爲他人宣說更多。所以別的經典說，如果恒河世界（Ganges River world）充滿珍寶，用來佈施給諸如來（Tathāgata），也不如以法佈施（Dharma-dāna）。佈施珍寶雖然無量，也不如一次法佈施，一句偈的福報尚且殊勝，何況像經典那樣多。現在爲了消除這種情況，所以有下文隨順外道理論的散亂，也就是《法華經·安樂行品》（Lotus Sutra, chapter on Peaceful Practices）中所遮止的，不允許學習外道的書籍理論。六種散亂中隨順相應，一是攝取通達所知障（cognitive obscurations）和煩惱障（klesha obscurations），有四種因緣，顯示內道的殊勝，不同於書籍理論和佈施攝取的福報。二是可解釋供養之中，真諦（Paramārtha）的流派。
【English Translation】 English version The same reason. Combined into one. This is because of the difference in the flow of contemplation and practice, hence it is divided into three aspects. In the initial part of this treatise, there are nine passages of scripture, including questions and answers, etc. The first five questions and answers compare and measure superiority and inferiority, mainly to refute the distractions that arise from following externalist theories. The latter four questions and answers are to refute the attachment to literal interpretations. However, this treatise only explains the fifth passage of the Buddha's statement in the initial part, and explains the subsequent attachment to literal interpretations. The version translated by Paramārtha is named Heng He Jiang (Ganga River), because it was translated in the South. People in the South call rivers 'Jiang,' just as north of the Yellow River, water is called 'He' (river); south of the Yellow River, rivers are called 'Shui' (water), and the same applies to 'Jiang.' Vasubandhu's treatise says, why not first explain this analogy of comparison and measurement? It is to gradually transform sentient beings and generate faith in them, because this analogy is very subtle. Moreover, it was not previously shown what kind of superior merit can be obtained to achieve the state of a great Bodhisattva (Mahābodhisattva), so this analogy is used to accomplish those merits. Therefore, the superior analogy is repeated. The treatise is divided into two parts. The first part explains and refutes the distractions that arise from following externalist theories, and the second part shows and explains the refutation of attachment to literal interpretations. The first part is further divided into three parts: first, it is labeled and listed; second, it is explained according to the text; and third, it is explained and clarified. It is measured that some people in the world follow secular books and externalist theories, considering them profound, and thus become distracted and do not study the inner teachings. Now, those who refute this view say that even if one were to use seven treasures (seven treasures) equal to the number of sands in the Ganges River (Ganges River sand) for almsgiving, it would not be as good as upholding and reciting a four-line verse (four-line verse) from this scripture and explaining it to others. Following externalist theories leads to distraction, and those who hear little of the Dharma but cultivate much merit through almsgiving are said to be distracted by following externalist theories. Not cultivating this scripture as a cause for wisdom, now to eliminate this situation, suppose one were to use almsgiving equal to the number of worlds in the Ganges River (Ganges River world), it would still not be as good as upholding and reciting a single verse and explaining it to others. Therefore, other scriptures say that if the Ganges River world (Ganges River world) were filled with treasures and used to give alms to all Tathāgatas (Tathāgata), it would not be as good as giving the Dharma (Dharma-dāna). Although giving treasures is immeasurable, it is not as good as a single Dharma-dāna; the merit of a single verse is still superior, let alone as much as a classic. Now, to eliminate this situation, there is the following text on the distraction of following externalist theories, which is what is prohibited in the 'Peaceful Practices' chapter of the Lotus Sutra (Lotus Sutra, chapter on Peaceful Practices), not allowing the study of externalist books and theories. Among the six distractions, following accordingly, one is to encompass and understand the cognitive obscurations (cognitive obscurations) and afflictive obscurations (klesha obscurations), there are four causes and conditions, showing the superiority of the inner teachings, different from the merit taken by books and theories and almsgiving. Second, it can be explained among the offerings, the school of Paramārtha (Paramārtha).
支羅什唯有持說。能斷有五。謂讀誦持說及作意。此論唯三。一說。二授。三釋。乃是說而無受持。準前但應一持二說。或十法行說五及三。誦者異故。支提者。即能斷云靈廟。餘本云塔廟也。梵云制多。訛云支提。窣堵波高顯義。支提者為靈廟。此顯在處。即處貴也。難作者。顯彼行者與理相應。故為難作。起念者。有法身佛。或報化身佛不在。相似報化身在此亦說。此故可尊重。弟子亦復如是。能斷有三。一大師所住。二尊重處所。有此經處。即是祇恒精舍等故。三同梵行者。謂菩薩聲聞于中說者等。解經所說。說授差別。餘本但說。而無授義。天親論云。此義云何。尊重於二處。因習證大體。一所說處隨何等處說。此經令生尊重奇特相故。二能說人隨何等人。能持說與佛證諸法。作證因故。初天等供養為處尊。次成希有。是人勝。後起念中雙說二勝。
破如言執義中。初結前顯法勝異已前。後重生下文分三。初明諸佛共說此般若。非唯一釋迦如來獨說此般若。不可如言我釋迦佛說般若故。即謂我獨說。獨說不可尊。共說可重故。次明不唯般若是諸佛共說。非唯一說。亦無有一佛法唯一釋迦說。諸佛不共說者。翻明餘一切佛說諸佛共說。非唯一佛釋迦所說。故天親云。此義云何。無有一法唯獨如來說余佛不
【現代漢語翻譯】 現代漢語譯本：鳩摩羅什（Kumarajiva）認為只有『持說』才能斷除五種障礙，即讀誦、受持、講說和作意。而此論只包含三種：一、講說；二、傳授；三、解釋。這只是講說而沒有受持。按照之前的說法，應該只有一種受持和兩種講說。或者在十法行中，講說佔五種或三種，因為讀誦不同。『支提』（caitya，靈廟）就是能斷除障礙的靈廟。其他版本說是塔廟。梵語叫『制多』（caitya），訛傳為『支提』。『窣堵波』（stupa）是高顯的意思。『支提』是靈廟，這顯示了所在之處，即處所尊貴。『難作』顯示了修行者與真理相應，所以難以做到。『起念』是指有法身佛，或者報身佛、化身佛不在，相似的報身佛、化身佛在此也可以說。因此值得尊重，弟子也應該如此。能斷除障礙的有三種：一是大師所住之處；二是值得尊重之處，有此經之處，就是祇洹精舍（Jetavana Vihara）等；三是同梵行者，即菩薩、聲聞在其中講說等。解釋經文所說的，講說和傳授的差別。其他版本只說講說，而沒有傳授的含義。天親（Vasubandhu）的論著說：『這是什麼意思呢？』尊重於兩處，因為學習和證悟了大的綱要。一是所說之處，無論在什麼地方講說此經，都會產生尊重和奇特的景象。二是能說之人，無論什麼人，能受持講說，與佛印證諸法，作為作證的原因。最初天等供養，是處所尊貴。其次是成就稀有，是人的殊勝。最後在起念中，同時說了兩種殊勝。
在破除如言執義中，首先總結前文，顯示法的殊勝和差異，然後重新開始下文，分為三部分。首先說明諸佛共同宣說此般若（Prajna，智慧），並非只有釋迦如來（Sakyamuni）獨自宣說此般若。不能像說『我釋迦佛說般若』那樣，就認為是我獨自宣說。獨自宣說不可尊重，共同宣說才可尊重。其次說明不只是般若是諸佛共同宣說，並非只有一種佛法是釋迦獨自宣說，諸佛不共同宣說。反過來說明其餘一切佛所說的都是諸佛共同宣說，並非只有一佛釋迦所說。所以天親說：『這是什麼意思呢？』沒有一種法是隻有如來說，其餘佛不說的。
【English Translation】 English version: Kumarajiva maintained that only 『holding and speaking』 can sever the five obstacles, namely reading, reciting, holding, speaking, and contemplation. This treatise only includes three: first, speaking; second, imparting; third, explaining. This is only speaking without holding. According to the previous statement, there should only be one holding and two speaking. Or, in the ten practices of Dharma, speaking accounts for five or three, because reading is different. 『Caitya』 (spiritual shrine) is the spiritual shrine that can sever obstacles. Other versions say it is a pagoda. In Sanskrit, it is called 『caitya』, corrupted as 『zhiti』. 『Stupa』 means high and prominent. 『Caitya』 is a spiritual shrine, which shows the location, that is, the place is noble. 『Difficult to do』 shows that the practitioner is in accordance with the truth, so it is difficult to do. 『Arising thought』 refers to the Dharma-body Buddha, or the Reward-body Buddha, the Manifestation-body Buddha is not present, similar Reward-body Buddha, Manifestation-body Buddha can also be said here. Therefore, it is worthy of respect, and the disciples should also be like this. There are three things that can sever obstacles: first, the place where the great master lives; second, the place worthy of respect, where this sutra is, is the Jetavana Vihara, etc.; third, the fellow practitioners, that is, Bodhisattvas, Sravakas, etc. who speak in it. Explaining the difference between speaking and imparting as stated in the scriptures. Other versions only say speaking, without the meaning of imparting. Vasubandhu's treatise says: 『What does this mean?』 Respect in two places, because of learning and realizing the great outline. First, the place where it is spoken, no matter where this sutra is spoken, it will produce respect and peculiar appearance. Second, the person who can speak, no matter who can hold and speak, and verify all dharmas with the Buddha, as the reason for witnessing. Initially, the offerings of gods, etc., are the nobility of the place. Secondly, the achievement of rarity is the superiority of the person. Finally, in the arising thought, both superiorities are said at the same time.
In refuting the literal adherence to meaning, first summarize the previous text to show the superiority and difference of the Dharma, and then restart the following text, divided into three parts. First, it is explained that all Buddhas jointly preach this Prajna (wisdom), not only Sakyamuni Buddha alone preaches this Prajna. It cannot be said like 『I, Sakyamuni Buddha, preach Prajna』, and then think that I preach it alone. Preaching alone is not respectable, preaching together is respectable. Secondly, it is explained that not only Prajna is jointly preached by all Buddhas, but not only one Dharma is preached by Sakyamuni alone, and all Buddhas do not preach together. Conversely, it is explained that all the rest of the Buddhas preach together, not only one Buddha Sakyamuni preaches. Therefore, Vasubandhu said: 『What does this mean?』 There is no Dharma that only the Tathagata speaks, and the rest of the Buddhas do not speak.
說故。又觀此論。破如言執與彼解。別名金剛般若。假立名字。佛說般若。不可如言便生實執。故言即非。餘一切法無說可說。亦如是也。由前理勝。故無結文。是名般若。后解應有結文。能斷本便有結文。可通解后結。之云此顯自相。通結般若即非般若。及平等相解也。成無所說。形一切法。無唯釋迦如來說也。既言即非。破如言執。故是法門第一義也。
第六為離影像相自在中無巧便者。心所變身及五塵等五蘊境相。是心識影像相之像貌。故影像相。由執蘊身及五塵色以為實有。法執即起。煩惱隨生。惡業既興。諸苦遂作。所為所慮皆不自在。名無巧便。無巧便者不順理義。無智慧方便義。證神通等皆不能得。故不得自在。若觀身境。非實假合。知是識心之影像相。不生執或。所緣所作皆得自在。順可正理。是慧有能。名為巧便。故瑜伽五十四云。謂說極微有五勝利。即解此經等。說極微等義。今為離此。于影像相。身境得自在中。無有巧便。故有下經。前捲雲。為色及眾生身摶取觀中破相應行故者。色言顯外五境色等。亦是所觀。通內外故。眾生之身雖通五蘊。今說四蘊以為眾生。已說色故。摶者一合相義。五蘊和合為一聚身。如摶聚故。取者執著義。愚夫不了。此摶聚身。執為實我常凈樂等。名為摶聚
【現代漢語翻譯】 現代漢語譯本：因此繼續討論。再觀察此論，它破斥了對文字的執著以及其他解釋。它的別名是《金剛般若》，這只是假立的名字。佛陀所說的般若，不能因為文字就產生真實的執著，所以說『即非』。其餘一切法，無論是可說還是不可說，也是同樣的道理。因為前面的道理已經很明確，所以沒有總結性的文字。這才是真正的般若。後面的解釋應該有總結性的文字，能夠斷除根本煩惱的經文字身就應該有總結性的文字，可以貫通解釋後面的總結。之所以說『此顯自相』，是爲了貫通總結『般若即非般若』以及『平等相』的解釋。成就了無所說，涵蓋了一切法，並非只有釋迦牟尼佛才能這樣說。既然說了『即非』，破除了對文字的執著，所以這個法門才是第一義。
第六，爲了遠離影像相，在自在中沒有方便的人。心所變現的身體以及五塵等五蘊的境界相，是心識影像相的表象，所以稱為影像相。由於執著五蘊之身以及五塵之色為真實存在，法執就會產生，煩惱隨之而來，惡業因此興起，各種痛苦也隨之產生。所作所為、所思所慮都不自在，這叫做沒有方便。沒有方便就是不順應道理，沒有智慧和方便的意思。即使證得神通等，也無法獲得，所以不能得到自在。如果觀察身體和境界，知道它們並非真實存在，而是虛假組合，知道它們是識心的影像相，不產生執著或疑惑，那麼所緣所作都能得到自在，順應正理，這就是智慧的力量，叫做方便。所以《瑜伽師地論》第五十四卷說，說極微有五種勝利，就是解釋此經等，說明極微等的意義。現在爲了遠離這種執著，在影像相、身體和境界中獲得自在，如果沒有方便，就會有下面的經文。前卷說，『爲了在色和眾生身摶取觀中破除相應行』，這裡的『色』指的是外在的五境之色等，也是所觀察的對象，因為它貫通內外。『眾生之身』雖然貫通五蘊，但這裡只說四蘊作為眾生，因為色蘊已經說過了。『摶』指的是一合相義，五蘊和合成為一個聚集的身體，就像摶聚在一起一樣。『取』指的是執著義。愚昧的人不明白這個摶聚之身，執著它為真實的我，常、凈、樂等，這叫做摶聚。
【English Translation】 English version: Therefore, let's continue the discussion. Furthermore, observe this treatise, it refutes the attachment to words and other interpretations. Its alternative name is the 'Diamond Prajna,' which is merely a provisional designation. The Prajna spoken by the Buddha should not give rise to real attachment simply because of the words, hence the saying 'is not.' All other dharmas, whether speakable or unspeakable, are the same. Because the preceding reasoning is already clear, there is no concluding text. This is true Prajna. The subsequent explanation should have a concluding text; the sutra that can cut off fundamental afflictions should inherently have a concluding text, which can be used to connect and explain the subsequent conclusion. The reason for saying 'this reveals its self-nature' is to connect and summarize the explanations of 'Prajna is not Prajna' and 'the aspect of equality.' It accomplishes non-speaking, encompassing all dharmas, and it is not only Shakyamuni Buddha who can say this. Since it says 'is not,' refuting the attachment to words, this Dharma gate is the ultimate meaning.
Sixth, regarding those who lack skillful means in freedom from the image aspect. The body transformed by the mind and the realms of the five skandhas such as the five dusts are the appearances of the image aspect of consciousness, hence they are called image aspects. Because of attachment to the skandha body and the colors of the five dusts as truly existent, the Dharma attachment arises, afflictions follow, evil karma arises, and various sufferings are produced. What is done and what is considered are not free, which is called lacking skillful means. Lacking skillful means means not conforming to reason, lacking wisdom and expedient means. Even if one attains supernatural powers, one cannot obtain them, so one cannot attain freedom. If one observes the body and realms, knowing that they are not truly existent but falsely combined, knowing that they are the image aspects of the mind of consciousness, not giving rise to attachment or doubt, then what is related to and what is done can be freely attained, conforming to correct reason, which is the power of wisdom, called skillful means. Therefore, the fifty-fourth volume of the Yogacarabhumi-sastra says that saying there are five victories in saying extremely subtle particles is to explain this sutra, explaining the meaning of extremely subtle particles, etc. Now, in order to be free from this attachment, to obtain freedom in the image aspect, body, and realms, if there are no skillful means, there will be the following sutra text. The previous volume says, 'In order to break the corresponding conduct in the view of grasping and taking the form and the body of sentient beings,' the 'form' here refers to the external colors of the five realms, etc., which are also the objects of observation, because it connects both internally and externally. Although the 'body of sentient beings' connects the five skandhas, here only the four skandhas are spoken of as sentient beings, because the form skandha has already been spoken of. 'Grasping' refers to the meaning of a single combined aspect, the five skandhas combined into a gathered body, like being gathered together. 'Taking' refers to the meaning of attachment. Ignorant people do not understand this gathered body, attaching to it as the true self, permanent, pure, joyful, etc., which is called grasping and gathering.
。取摶聚故。今說世界極微等。喻深妙道理。令諸學者觀身及境為微等。知無常我。並法空等起。與此理相應之行。即是人空行也。令執惑等皆悉不生為觀破境實有等執。令起相應聞思修行。故有下經。相應者契當義。相隨順義。心契妙理。與理相順。前卷舉所觀破。顯能破行。以生經文。此卷舉所觀境。生無巧便不得自在行所除。以生經文。故卷初標示十二種。皆名障礙。生無巧便法執等及諸煩惱。通二障故。各據一義。實不相違。菩薩修行雖復無邊。略而論之。不過四。一菩薩分行。二波羅蜜行。三諸神通行。四成就眾生行。波羅蜜行即前波羅蜜凈住處。是菩薩分行。即欲得佛身離慢少聞離小攀緣修道等。是成就眾生行。即不隨散亂。是諸神通行。即此破于不巧便。是若有內外色等障礙。不自在故。不得神通。供養利眾生。雖人法空。由此成滿。從增勝說。亦不相違。又菩薩修福德智慧二種資糧。總攝諸行。次三離障。謂不具福資糧。樂懈怠等。不能忍苦此能對治是福行攝。次三離障。謂不具智資糧。而不自攝。及無教授。此能對治是智行攝。十二離障中。前之四行。后之二行。皆因發心。若無初發心。次進善滅惡。別總二行皆不成立。是故初說發心住處。次波羅蜜欲住處。方離障等。雖是地前別所修。諸十地所
【現代漢語翻譯】 現代漢語譯本：因為執取和聚集的緣故，現在解說世界極微等，以此來比喻深奧微妙的道理，讓學習者觀察自身和外境都如同微塵一般，從而明白無常和無我，以及諸法皆空的道理。發起與此道理相應的修行，就是人空行。使執著和迷惑等都不產生，以此來破除對外境實有的執著等，從而發起相應的聞思修行。所以有下面的經文。相應，就是契合和恰當的意思，也是互相隨順的意思，內心契合微妙的道理，與道理互相順應。前一卷列舉所要破除的，彰顯能破除的修行，以生經文。這一卷列舉所要觀察的境界，產生沒有方便和不得自在的修行所要去除的，以生經文。所以本捲開頭標示的十二種，都叫做障礙，產生沒有方便的法執等以及各種煩惱，貫通二障的緣故，各自依據一個意義，實際上並不相違背。菩薩的修行雖然無邊無際，但概括來說，不過四種：一是菩薩分行，二是波羅蜜行，三是諸神通的行，四是成就眾生的行。波羅蜜行就是前面的波羅蜜凈住處。菩薩分行，就是想要得到佛身，遠離傲慢，減少聽聞，遠離小的攀緣修道等。成就眾生行，就是不隨順散亂。諸神通的行，就是破除不方便。如果有內外色等障礙，因為不自在的緣故，就不能得到神通，供養利益眾生。雖然人法皆空，由此才能成就圓滿，從增勝的角度來說，也不相違背。另外，菩薩修福德和智慧兩種資糧，總攝一切修行。接下來的三種是遠離障礙，指的是不具備福德資糧，喜歡懈怠等，不能忍受痛苦，這些能夠對治的是福行所攝。再接下來的三種是遠離障礙，指的是不具備智慧資糧，不能自我約束，以及沒有教授，這些能夠對治的是智行所攝。十二種遠離障礙中，前面的四種行，後面的兩種行，都是因為發心。如果沒有最初的發心，接下來的增進善行和滅除惡行，無論是分別的修行還是總體的修行，都不能成立。所以首先說發心住處，其次是波羅蜜欲住處，然後才能遠離障礙等。雖然這些是地前特別修習的，但也是諸十地所修習的。
【English Translation】 English version: Because of grasping and accumulating, now explaining the ultimate minute particles of the world, etc., to illustrate profound and subtle principles, so that learners can observe their own bodies and environments as minute particles, thereby understanding impermanence and non-self, as well as the emptiness of all dharmas (phenomena). Initiating practice corresponding to this principle is the practice of emptiness of person (人空行, ren kong xing). Causing attachments and delusions, etc., not to arise, thereby eliminating the attachment to the reality of external environments, etc., thus initiating corresponding hearing, thinking, and practice. Therefore, there are the following sutra texts. 'Corresponding' means fitting and appropriate, and also means mutually compliant, the mind fitting the subtle principle, and being in harmony with the principle. The previous chapter listed what is to be eliminated, highlighting the practice that can eliminate, using the sutra text. This chapter lists the realm to be observed, generating what needs to be removed from practices that lack skillful means and are not free, using the sutra text. Therefore, the twelve types indicated at the beginning of this chapter are all called obstacles, generating lack of skillful means, attachment to dharma (法執, fa zhi), etc., and various afflictions, penetrating the two obstacles, each based on one meaning, but actually not contradictory. Although the practice of Bodhisattvas is boundless, in summary, there are only four types: first, the Bodhisattva's divisional practice (菩薩分行, pu sa fen xing); second, the practice of Paramitas (波羅蜜行, bo luo mi xing); third, the practice of various supernormal powers (諸神通行, zhu shen tong xing); and fourth, the practice of accomplishing sentient beings (成就眾生行, cheng jiu zhong sheng xing). The practice of Paramitas is the aforementioned pure dwelling place of Paramitas. The Bodhisattva's divisional practice is wanting to obtain the Buddha's body, staying away from arrogance, reducing listening, staying away from small climbing and cultivating the path, etc. The practice of accomplishing sentient beings is not following distractions. The practice of various supernormal powers is eliminating inconvenience. If there are internal and external form (色, se) and other obstacles, because of not being free, one cannot obtain supernormal powers, offering benefits to sentient beings. Although both person and dharma are empty, only then can it be accomplished and fulfilled, from the perspective of increasing victory, and it is not contradictory. In addition, Bodhisattvas cultivate the two accumulations of merit and wisdom, encompassing all practices. The next three are separation from obstacles, referring to not having the accumulation of merit, enjoying laziness, etc., and not being able to endure suffering, which can be countered by the practice of merit. The next three are separation from obstacles, referring to not having the accumulation of wisdom, not being able to restrain oneself, and not having instruction, which can be countered by the practice of wisdom. Among the twelve separations from obstacles, the first four practices and the last two practices are all due to the arising of the mind of enlightenment (發心, fa xin). If there is no initial arising of the mind of enlightenment, then the subsequent increasing of good deeds and eliminating of evil deeds, whether separate practices or overall practices, cannot be established. Therefore, first, the dwelling place of the arising of the mind of enlightenment is discussed, then the dwelling place of wanting Paramitas, and then one can separate from obstacles, etc. Although these are especially cultivated before the grounds (十地, shi di), they are also cultivated by all ten grounds.
修。多亦同前。故略不說。如菩薩地等說初地等證道發心行佈施等及離少聞障。皆如彼說。此中且依粗相而說。至無教授下當別細料簡。
此中經文有三。初問。次答。后結。文分二。初標名配。后正解經。正解經中分三。初釋經說三千界義。次解極微義。后解世界義。釋說三千界義者。何故不說一身一境。乃說三千大界也。今釋之云。彼有執身境時。逢境即緣。遇塵便執。觸處惑起。無定分齊。故論說言。彼不限量。攀緣作意。然諸菩薩從初發心。恒於世界攀緣作意。修習唯識。慈愍眾生。故經俱說三千界不減不增。
解極微中。初標。后釋。諸有愚夫皆執色身影像相是實有。一合相。二執便生。今破此故。顯二方便。方者因也。一合粗身以細為因。故不念因是實有。名不念方便。又方便是慧妙用。觀粗合身。以極微為因。粗既是非實及合。不念極微實有。俱慧用故。即唯識云。為執粗色是實有者。佛說極微。令其除折。正是此義。故細作方便即是極微。合粗世界極微為因故。又以慧折粗界為微。慧功用者。即唯識云。諸瑜伽師假想慧漸次除折。至不可折。假說極微。不念方便者。不執因微為實為有。念者觀察執著之義。此之極微佛雖假喻。恐有執者謂說實有。說非微塵。名為不念。又教菩薩寄喻觀察
【現代漢語翻譯】 現代漢語譯本：修（指修行）。多（指多種修行方法）也和前面一樣，所以略過不說。例如《菩薩地》等經典中說的初地等證道、發心行佈施等，以及遠離少聞障，都如那些經典所說。這裡只是依據粗略的表相來說，到『無教授』（指沒有教授的階段）時，會另外詳細地辨析。
這段經文有三個部分：首先是提問，然後是回答，最後是總結。從結構上分為兩部分：首先是標明名稱和對應關係，然後是正式解釋經文。在正式解釋經文中又分為三個部分：首先是解釋經文所說的三千大千世界（Sahasra-Mahasahasra-lokadhatu）的含義，其次是解釋極微（paramanu）的含義，最後是解釋世界（loka）的含義。解釋三千大千世界含義的部分是：為什麼不說一身一境，而要說三千大千世界呢？現在解釋如下：那些執著于自身和境界的人，遇到境界就攀緣，遇到塵埃就執著，觸及之處都生起迷惑，沒有一定的分寸。所以論典說，他們不**（原文此處有省略），攀緣作意。然而，諸位菩薩從最初發心時，就一直對世界攀緣作意，修習唯識（Vijnaptimatrata），慈悲憐憫眾生。所以經文中同時說三千大千世界，既不減少也不增加。
解釋極微的部分，首先是標明，然後是解釋。那些愚昧的人都執著於色身（rupa-kaya）的影像相是真實存在的，是一個整體的相。一旦執著就產生煩惱。現在爲了破除這種執著，顯現兩種方便（upaya）：方便是指因。整體的粗身以細微的極微為因，所以不念（不執著）因是真實存在的，這叫做不念方便。另外，方便也是智慧的巧妙運用，觀察粗糙的整體身，以極微為因，既然粗糙的整體不是真實的，也不是聚合的，那麼就不執著極微是真實存在的。這兩種都是智慧的運用，也就是唯識所說的：爲了破除那些執著粗色是真實存在的人，佛陀說極微，讓他們去除這種執著。這正是這個意思。所以，以細微作為方便，就是極微。聚合的粗糙世界以極微為因。又用智慧分解粗糙的世界為極微，智慧的功用，也就是唯識所說的：諸位瑜伽師（yogacara）用假想的智慧，逐漸地分解，直到不可再分解，假說為極微。不念方便是指不執著作為原因的極微是真實的、存在的。念是指觀察和執著的意思。這種極微，佛陀雖然只是假借比喻，但恐怕有人執著，認為說的是真實存在的，所以說它不是微塵，叫做不念。又是教導菩薩們寄託比喻來觀察。
【English Translation】 English version: 'Cultivation' (xiu) and 'many' (duo) are similar to what was mentioned before, so they are briefly omitted. For example, the 'Bodhisattva-bhumi' (Bodhisattva Stage) and other scriptures describe the attainment of enlightenment in the first stage, the aspiration to practice generosity, and the removal of the obstacle of limited learning, all as described in those scriptures. Here, we are only speaking according to the rough appearances. When we reach the 'no instruction' (wu jiao shou) stage, we will separately and carefully analyze it.
This passage of scripture has three parts: first, the question; second, the answer; and third, the conclusion. Structurally, it is divided into two parts: first, labeling the names and correspondences; and second, formally explaining the scripture. Within the formal explanation of the scripture, there are three parts: first, explaining the meaning of the 'three thousand great world systems' (Sahasra-Mahasahasra-lokadhatu) mentioned in the scripture; second, explaining the meaning of 'ultimate particles' (paramanu); and third, explaining the meaning of 'world' (loka). The part explaining the meaning of the three thousand great world systems is: Why not speak of one body and one realm, but instead speak of three thousand great world systems? Now, the explanation is as follows: Those who are attached to themselves and their environment immediately cling to whatever they encounter, and become attached to whatever dust they meet, and delusion arises wherever they touch, without any fixed boundaries. Therefore, the treatises say that they do not ** (omitted in the original text), but cling to conceptualization. However, all Bodhisattvas, from the very beginning of their aspiration, constantly engage in conceptualization of the world, cultivate 'Consciousness-only' (Vijnaptimatrata), and have compassion for all beings. Therefore, the scriptures simultaneously speak of three thousand great world systems, neither decreasing nor increasing.
In the explanation of ultimate particles, first is the labeling, and then the explanation. All foolish people are attached to the image of the 'form body' (rupa-kaya) as being real, as a unified whole. Once attached, afflictions arise. Now, in order to break this attachment, two 'expedient means' (upaya) are revealed: 'expedient means' refers to the cause. The coarse body as a whole has subtle ultimate particles as its cause, so one does not contemplate (does not cling to) the cause as being real, which is called 'non-contemplation expedient means'. In addition, 'expedient means' is also the skillful application of wisdom, observing the coarse body as a whole, with ultimate particles as its cause. Since the coarse whole is neither real nor aggregated, then one does not cling to the ultimate particles as being real. Both of these are applications of wisdom, which is what 'Consciousness-only' says: In order to break those who are attached to coarse form as being real, the Buddha speaks of ultimate particles, so that they can remove this attachment. This is precisely the meaning. Therefore, taking subtlety as an expedient means is the ultimate particle. The aggregated coarse world has ultimate particles as its cause. Furthermore, using wisdom to break down the coarse world into ultimate particles, the function of wisdom, is what 'Consciousness-only' says: All 'yogis' (yogacara) use imagined wisdom to gradually break down until it cannot be broken down any further, and falsely call it an ultimate particle. 'Non-contemplation expedient means' refers to not clinging to the ultimate particles as the cause as being real or existent. 'Contemplation' refers to the meaning of observation and attachment. Although the Buddha only used this ultimate particle as a metaphor, there is fear that some may cling to it, thinking that it is speaking of something real, so it is said that it is not a dust particle, which is called 'non-contemplation'. It is also teaching Bodhisattvas to entrust metaphors for observation.
不生執著。是慧巧能。故唯識云。非謂諸色實有。極微破其執也。
解世界中有二。初配經文。后逐難釋。為破眾生身影像相者。前觀破色蘊色身影像。通情非情不名眾生。今破四蘊不通非情。故名眾生。雖標五蘊眾生之總稱。即是但解四蘊之別名。于中世界者。顯眾生世。但以名身名為眾生世者。意說世界通情非情。今說有情。非非有情。所以然者。前說極微觀破色。即內外色皆在其中。今文更通說非有情界。觀色者便成重踏。然有情義通色非色。唯取非色四蘊名身。名為有情世界。在此觀破。即簡內色。不在此中。不然成重繁之說。前說三千大千世界即粗色也。所有微塵即細色也。極微既多。明粗色而不實。即非微塵。明細色亦不實。破粗細皆已周畢乎。故知前說三千大千世界雖亦已說四蘊眾生世間。然猶未說觀破四蘊。今明觀破。故復牒中是故單說四蘊名身。名眾生世不念名身方便者。然由色蘊有粗有細。前說世界所有微塵。即顯粗色世界不真。復云說非微塵。方說細色亦不實。四蘊名身既無粗細。前說世界雖已總說。未明觀破。今為觀破。故經後文說非世界。不念方便雖無細因。是粗方便而可除破。名不念。而觀四蘊。現在不住。過去已滅。未來不生。亦非實有。起智功用。不執著。亦說名為不念名身
【現代漢語翻譯】 現代漢語譯本：不產生執著，這是智慧的巧妙作用。所以《唯識論》說：『不是說諸色是真實存在的，用分析到極微的方法來破除對它的執著。』
解釋世界中有兩個方面：首先是配合經文，然後是逐一解釋疑難。『爲了破除眾生身影像相』，前面觀想破除了色蘊的色身影像，這包括有情和非有情，不能稱為眾生。現在破除四蘊，不包括非有情，所以稱為眾生。雖然標明五蘊是眾生的總稱，實際上只是解釋四蘊的別名。其中，『世界』指的是眾生所處的世界。只用『名身』來代表眾生世界，意思是說世界包括有情和非有情。現在說的是有情，而不是非有情。為什麼這樣說呢？因為前面說用極微觀來破除色，內外之色都包括在其中。如果現在再普遍地說非有情界，觀想色就成了重複。然而，有情的意義包括色和非色，只取非色的四蘊（名身）來代表有情世界，在此進行觀想破除，就是簡化了內在的色，不包括在其中。不然就成了重複繁瑣的說法。前面說的三千大千世界是粗色，所有的微塵是細色。既然極微很多，說明粗色是不真實的；又說不是微塵，說明細色也是不真實的。粗細都已經破除了嗎？所以知道前面說的三千大千世界雖然也已經說了四蘊眾生世間，但還沒有說觀想破除四蘊。現在要說明觀想破除，所以再次提到，因此單獨說四蘊（名身），稱為眾生世間。『不念名身方便』，是因為色蘊有粗有細，前面說世界所有的微塵，就顯示了粗色世界是不真實的；又說不是微塵，才說細色也是不真實的。四蘊（名身）沒有粗細，前面說世界雖然已經總說了，但沒有明確觀想破除。現在爲了觀想破除，所以經文後面說『不是世界』。『不念方便』雖然沒有細微的因，但這是粗略的方便，可以去除破除，稱為『不念』。而觀想四蘊，現在不住留，過去已經滅亡，未來尚未產生，也不是真實存在的。發起智慧的功用，不執著，也可以稱為『不念名身』。
【English Translation】 English version: Not generating attachments, this is the skillful function of wisdom. Therefore, the Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) says: 'It is not that the various forms are truly existent; the analysis into ultimate particles breaks the attachment to them.'
Explaining the world has two aspects: first, matching the sutra text; then, explaining the difficulties one by one. 'In order to break the appearance of the body and image of sentient beings,' the previous contemplation broke the appearance of the body and image of the rupa-skandha (form aggregate), which includes both sentient and non-sentient beings, and cannot be called sentient beings. Now, breaking the four skandhas (aggregates), it does not include non-sentient beings, so it is called sentient beings. Although it indicates that the five skandhas are the general term for sentient beings, it actually only explains the separate names of the four skandhas. Among them, 'world' refers to the world in which sentient beings reside. Only using 'nama-rupa' (name and form) to represent the world of sentient beings means that the world includes both sentient and non-sentient beings. Now, it speaks of sentient beings, not non-sentient beings. Why is this so? Because the previous statement used the contemplation of ultimate particles to break form, and both internal and external forms are included in it. If it now universally speaks of the realm of non-sentient beings, contemplating form would become repetitive. However, the meaning of sentient beings includes both form and non-form, only taking the four non-form skandhas (nama-rupa) to represent the world of sentient beings, and contemplating and breaking them here is to simplify the internal form and not include it in it. Otherwise, it would become a repetitive and cumbersome statement. The previously mentioned three thousand great thousand worlds are coarse forms, and all the dust particles are fine forms. Since there are many ultimate particles, it shows that coarse forms are not real; and it says that they are not dust particles, showing that fine forms are also not real. Have both coarse and fine forms been broken? Therefore, it is known that although the previously mentioned three thousand great thousand worlds have also spoken of the world of the four skandhas of sentient beings, it has not yet spoken of contemplating and breaking the four skandhas. Now, it is explaining the contemplation and breaking, so it is mentioned again, therefore, it speaks only of the four skandhas (nama-rupa), called the world of sentient beings. 'Not contemplating the skillful means of nama-rupa' is because the rupa-skandha has coarse and fine aspects. The previous statement about all the dust particles in the world shows that the world of coarse forms is not real; and it says that they are not dust particles, only then does it say that fine forms are also not real. The four skandhas (nama-rupa) do not have coarse or fine aspects. Although the previous statement about the world has already generally spoken of it, it has not clearly contemplated and broken it. Now, in order to contemplate and break it, the sutra text later says 'not the world'. 'Not contemplating the skillful means' although there is no subtle cause, this is a rough skillful means that can be removed and broken, called 'not contemplating'. And contemplating the four skandhas, it does not abide in the present, the past has already perished, the future has not yet arisen, and it is also not truly existent. Arousing the function of wisdom, not being attached, can also be called 'not contemplating nama-rupa'.
方便義。此是經說即非世界也。此意但說。總破四蘊。性非實有。以無細四而成粗四。故論云。不復說細作方便也。是中文難。可應依此以求深妙理。依天親論。校量勝劣所由有四。此中第三喻因施福生煩惱。如界之有塵。般若不爾。故彼論云。彼珍寶等福德。是煩惱因。然能成就煩惱事故。此持說因。遠離煩惱因。故說地微塵喻。此文意說。佈施當來近生世福。成勝自體。如彼世界。因彼世福所生煩惱亦甚眾多。如因世界而有微塵。由此世福自體。成就煩惱事。故能生煩惱所緣相應。二隨縛故。名煩惱事。此持說近能遠離諸煩惱等。遠得菩提。故說界地微塵為喻。持說之福體。非成就煩惱事。故不生煩惱。非二縛增。不順惑故。既爾何故經中復言。即非微塵。即非世界。彼論自云。何故如是說彼微塵。非貪等煩惱體。故名地微塵。彼世界非煩惱染因界。是故說世界。意言。外道衛世師等。說界成時。有實極微。和合生一子微。三皆實有。乃至展轉。二大地合成一世界。一世界者冥密合成。亦是實有世界。壞時分一為多。俱實有。劫空之時散在處處。無生無滅。不共和合生子微粗者。故不可見。因此耶執。斷常煩惱。一切隨生。今假彼宗世界壞生時喻。又經部師執塵界非實。說假部等。執極微真。薩婆多等粗細俱實。
【現代漢語翻譯】 現代漢語譯本 方便義：這裡經文所說的『即非世界』，其含義在於總破四蘊（色、受、想、行四種精神現象），說明其自性並非真實存在。因為沒有微細的『四』（四大：地、水、火、風）構成粗大的『四』。所以《論》中說，不再說微細的『四』是爲了方便理解。這是文中的難點，應該依此來尋求深奧的道理。依據天親菩薩的《論》，衡量勝劣的原因有四點。其中第三點是比喻因佈施的福報而生煩惱，就像世界中有塵埃一樣。但般若智慧不是這樣。所以那部《論》中說，那些珍寶等的福德，是煩惱的起因，因為它們能成就煩惱的事情。而這種持說（受持和宣說佛法）的因，能遠離煩惱的起因。所以用『地微塵』來比喻。這段文字的意思是說，佈施在未來會帶來世間的福報，成就殊勝的自身，就像那個世界一樣。但因為世間的福報所產生的煩惱也非常多，就像因為世界而有微塵一樣。因為這種世間福報的自身，能成就煩惱的事情，所以能產生與煩惱所緣相應的境界，被兩種束縛，所以稱為煩惱的事情。而這種持說佛法能使人遠離各種煩惱等，最終獲得菩提（覺悟），所以用『界地微塵』來比喻。持說佛法的福報，其本質不是成就煩惱的事情，所以不會產生煩惱，不會增加兩種束縛，不順從迷惑。既然這樣，為什麼經中又說『即非微塵，即非世界』呢？那部《論》自己解釋說，為什麼這樣說呢？因為那些微塵不是貪婪等煩惱的本體，所以稱為『地微塵』。那個世界不是煩惱染污的起因，所以說是『世界』。意思是說，外道衛世師等，認為世界形成時，有真實的極微，和合產生一個子微，三者都是真實存在的，乃至輾轉相生，兩個大地合成一個世界。一個世界是冥密地合成的，也是真實存在的。壞滅時，一個分成多個，都是真實存在的。劫空的時候，散落在各處，沒有生滅，不共同和合產生子微粗大的東西，所以不可見。因此產生耶執（對『我』的執著），斷常煩惱，一切都隨之產生。現在借用他們宗派關於世界壞滅和產生時的比喻。另外，經部師認為塵界不是真實的，說假部等，認為極微是真實的，薩婆多部等認為粗細都是真實的。 English version Convenience of Meaning: The sutra's statement 'not the world' means to completely break down the four skandhas (form, feeling, perception, volition, consciousness), explaining that their nature is not truly existent. Because there are no subtle 'four elements' (earth, water, fire, wind) that constitute the gross 'four elements'. Therefore, the Treatise says that not discussing the subtle 'four elements' is for the sake of easy understanding. This is a difficult point in the text, and one should rely on it to seek profound principles. According to Vasubandhu's (天親) Treatise, there are four reasons for measuring superiority and inferiority. The third point is the analogy of afflictions arising from the merit of giving, like dust in the world. But prajna (般若, wisdom) is not like this. Therefore, that Treatise says that the merit of those treasures, etc., is the cause of afflictions because they can accomplish the affairs of afflictions. But this cause of upholding and speaking (持說) the Dharma can keep one away from the cause of afflictions. Therefore, the analogy of 'earth dust' is used. The meaning of this passage is that giving will bring worldly blessings in the future, accomplishing a superior self, just like that world. However, the afflictions arising from worldly blessings are also very numerous, just like dust arising from the world. Because this self of worldly blessings can accomplish the affairs of afflictions, it can produce a state corresponding to the objects of afflictions, and is bound by two things, so it is called the affairs of afflictions. But this upholding and speaking of the Dharma can enable people to stay away from various afflictions, etc., and ultimately attain Bodhi (菩提, enlightenment), so the analogy of 'world earth dust' is used. The essence of the merit of upholding and speaking the Dharma is not to accomplish the affairs of afflictions, so it does not produce afflictions, does not increase the two bonds, and does not conform to delusion. Since this is the case, why does the sutra say again, 'not dust, not the world'? That Treatise itself explains, why is it said like this? Because those dusts are not the substance of greed and other afflictions, so they are called 'earth dust'. That world is not the cause of defilement by afflictions, so it is called 'world'. It means that the heretical Vaisheshikas (衛世師) and others believe that when the world is formed, there are real atoms, which combine to produce a sub-atom, and all three are real, and so on, two great lands combine to form a world. A world is secretly combined and is also real. When it is destroyed, one is divided into many, all of which are real. When the kalpa (劫, eon) is empty, they are scattered everywhere, without birth or death, and do not jointly combine to produce sub-atoms or coarse things, so they are invisible. Therefore, the false attachment to 'self' (耶執), the afflictions of permanence and annihilation, all arise accordingly. Now, the analogy of the destruction and birth of the world in their sect is borrowed. In addition, the Sautrantikas (經部師) believe that the dust world is not real, the Vatsiputriyas (假部) and others believe that the atoms are real, and the Sarvastivadins (薩婆多) and others believe that both coarse and fine are real.
【English Translation】 Convenience of Meaning: The sutra's statement 'not the world' means to completely break down the four skandhas (form, feeling, perception, volition, consciousness), explaining that their nature is not truly existent. Because there are no subtle 'four elements' (earth, water, fire, wind) that constitute the gross 'four elements'. Therefore, the Treatise says that not discussing the subtle 'four elements' is for the sake of easy understanding. This is a difficult point in the text, and one should rely on it to seek profound principles. According to Vasubandhu's (天親) Treatise, there are four reasons for measuring superiority and inferiority. The third point is the analogy of afflictions arising from the merit of giving, like dust in the world. But prajna (般若, wisdom) is not like this. Therefore, that Treatise says that the merit of those treasures, etc., is the cause of afflictions because they can accomplish the affairs of afflictions. But this cause of upholding and speaking (持說) the Dharma can keep one away from the cause of afflictions. Therefore, the analogy of 'earth dust' is used. The meaning of this passage is that giving will bring worldly blessings in the future, accomplishing a superior self, just like that world. However, the afflictions arising from worldly blessings are also very numerous, just like dust arising from the world. Because this self of worldly blessings can accomplish the affairs of afflictions, it can produce a state corresponding to the objects of afflictions, and is bound by two things, so it is called the affairs of afflictions. But this upholding and speaking of the Dharma can enable people to stay away from various afflictions, etc., and ultimately attain Bodhi (菩提, enlightenment), so the analogy of 'world earth dust' is used. The essence of the merit of upholding and speaking the Dharma is not to accomplish the affairs of afflictions, so it does not produce afflictions, does not increase the two bonds, and does not conform to delusion. Since this is the case, why does the sutra say again, 'not dust, not the world'? That Treatise itself explains, why is it said like this? Because those dusts are not the substance of greed and other afflictions, so they are called 'earth dust'. That world is not the cause of defilement by afflictions, so it is called 'world'. It means that the heretical Vaisheshikas (衛世師) and others believe that when the world is formed, there are real atoms, which combine to produce a sub-atom, and all three are real, and so on, two great lands combine to form a world. A world is secretly combined and is also real. When it is destroyed, one is divided into many, all of which are real. When the kalpa (劫, eon) is empty, they are scattered everywhere, without birth or death, and do not jointly combine to produce sub-atoms or coarse things, so they are invisible. Therefore, the false attachment to 'self' (耶執), the afflictions of permanence and annihilation, all arise accordingly. Now, the analogy of the destruction and birth of the world in their sect is borrowed. In addition, the Sautrantikas (經部師) believe that the dust world is not real, the Vatsiputriyas (假部) and others believe that the atoms are real, and the Sarvastivadins (薩婆多) and others believe that both coarse and fine are real.
由此執故。斗諍便起。今隨彼宗。假借為喻。如彼界壞微塵極多。因執界塵。生惑不少。今假耶小。以喻大乘。由因施福而生煩惱。如彼世界而有微塵。非我如其有實塵界。以大乘中界若為和聚塵為慧析。俱非實有。假和合故。即因佛喻說塵界故。如言便執有實塵界成。同彼邪小。是故雙非。彼論亦云。此明何義。彼福德是煩惱塵染因。是故說微塵。彼福德善根為近。何況此福德。能成佛菩提。及成丈夫相。福德中勝也。意說施財所生之福。近為煩惱因。似界有塵。此持說福遠成正覺及丈夫相。故彼爾所恒沙界施。不如持經一句為說。然餘本皆同。唯能斷及此論中。說大地極微。以大千界。通假及實。及通一多。今說一實為喻。故言大地。塵方喻多。問何天親解經塵界福德校量。無著解經界塵稱破蘊身摶聚。答理有百途。何勞一轍。天親據釋疑以明義。成勝福以述文。無著依次第以陳宗。說彼觀而彰理。初觀有異。複審無違。又二無別。天親總指。無著別釋。無著意說。如何財施之福乃為煩惱之因。經義具彰。故作是說。謂由財施感五蘊果。色通情非情。四蘊唯情。凡夫不達。亦觀假相一摶閤中。取為實有。起我常等種種煩惱。因此生死輪轉無窮。故不巧便不得自在。今說界塵以為譬喻。令觀施福所得果體。是便不得
【現代漢語翻譯】 現代漢語譯本 因為執著於此，爭鬥便會產生。現在我們隨順他們的宗派，借用一個比喻。比如，在世界毀滅時，會有極多的微塵。因為執著于『界塵』（世界的微塵），產生不少迷惑。現在我們借用『耶小』（小的東西）來比喻『大乘』（佛教的最高教義）。由於因佈施而產生的福報，反而會生出煩惱，就像世界有微塵一樣。但我們並不認為像他們那樣，有真實的微塵和世界。因為在大乘中，『界』可以被看作是和合的聚集，而『塵』可以被看作是智慧的分析，兩者都不是真實存在的。因為是假的和合，所以才借用佛的比喻來說明塵和界。如果說因此就執著于有真實的塵和界，那就和那些邪見和小乘一樣了。所以我們兩者都否定。他們的論典也說：『這說明了什麼意義呢？』那福德是煩惱的塵染之因，所以說是微塵。那福德善根是近因。更何況這福德，能成就佛菩提，以及成就大丈夫相，是福德中最殊勝的。』意思是說，佈施錢財所產生的福報，是煩惱的近因，就像世界有微塵一樣。而我們認為，持誦經典所產生的福報，能成就正覺和大丈夫相。所以，他們用恒河沙數的世界來佈施，也不如持誦經典一句來為人解說。然而其他的版本都相同，只有《能斷金剛經》和這部論中，說大地極微，以大千世界，貫通假和實，以及貫通一和多。現在我們說一個真實的存在來作為比喻，所以說大地。塵土的方向比喻多。問：天親（Vasubandhu）如何解釋經中的塵界福德校量？無著（Asanga）如何解釋經中的界塵，稱之為破蘊身摶聚？答：道理有百種途徑，何必拘泥於一種方法？天親根據解釋疑惑來闡明意義，成就殊勝的福德來陳述經文。無著依據次第來陳述宗義，說明他的觀察來彰顯道理。最初的觀察有差異，再審視則沒有違背。而且兩者沒有區別。天親是總體的指代，無著是分別的解釋。無著的意思是說，為什麼財施的福報會成為煩惱的原因？經義已經完全彰顯，所以才這樣說。因為由財施感得五蘊的果報，色蘊貫通有情和非情，四蘊只有有情。凡夫不明白這個道理，也觀察假相，在一個摶聚的結合中，取為真實的存在，生起我常等等種種煩惱。因此生死輪轉無窮無盡，所以不巧妙就不能得到自在。現在我們說界塵來作為譬喻，讓人們觀察佈施福報所得到的果報的本體，這樣就不能得到自在。
【English Translation】 English version Due to clinging to this, disputes arise. Now, following their school, we borrow an analogy. For example, when a world is destroyed, there are countless fine dust particles. Because of clinging to the 'world-dust' (the dust of the world), many confusions arise. Now we borrow 'small things' to illustrate 'Mahayana' (the highest teaching of Buddhism). Because the merit generated by giving alms can give rise to afflictions, just as the world has dust. But we do not think, like them, that there are real dust and worlds. Because in Mahayana, 'world' can be seen as a harmonious gathering, and 'dust' can be seen as an analysis of wisdom, neither of which is truly existent. Because it is a false harmony, we use the Buddha's analogy to explain dust and world. If one clings to the existence of real dust and world because of this, it is the same as those with wrong views and Hinayana. So we deny both. Their treatise also says: 'What meaning does this explain?' That merit is the cause of the dust of affliction, so it is called dust. That merit and good roots are the near cause. How much more so this merit, which can achieve Buddhahood and the marks of a great man, is the most excellent of merits.' The meaning is that the merit generated by giving money is the near cause of affliction, just as the world has dust. But we believe that the merit generated by upholding the scriptures can achieve enlightenment and the marks of a great man. Therefore, their giving alms with countless Ganges River worlds is not as good as upholding a single verse of scripture to explain it to others. However, the other versions are the same, only the Diamond Sutra and this treatise say that the extremely small dust of the earth, with the thousand great worlds, penetrates the false and the real, and penetrates the one and the many. Now we say that a real existence is used as a metaphor, so we say the earth. The direction of dust is a metaphor for many. Question: How does Vasubandhu (Tianqin) explain the comparison of dust, world, and merit in the sutra? How does Asanga (Wuzhuo) explain the world-dust in the sutra, calling it the aggregation of the broken skandha body? Answer: There are hundreds of ways to reason, why stick to one method? Vasubandhu explains the meaning by explaining doubts, and states the scriptures by achieving excellent merit. Asanga states the doctrine according to the order, and explains his observation to reveal the truth. The initial observations are different, but upon further examination, there is no contradiction. Moreover, there is no difference between the two. Vasubandhu is a general reference, and Asanga is a separate explanation. Asanga's meaning is, why does the merit of giving wealth become the cause of affliction? The meaning of the scriptures has been fully revealed, so it is said. Because the fruit of the five skandhas is felt by giving wealth, the form skandha penetrates sentient and non-sentient beings, and the four skandhas only have sentient beings. Ordinary people do not understand this principle, and also observe the false appearance, taking it as a real existence in an aggregation, giving rise to all kinds of afflictions such as self and permanence. Therefore, the cycle of birth and death is endless, so if one is not skillful, one cannot be free. Now we say that the world-dust is used as a metaphor to let people observe the essence of the fruit obtained by giving alms, so that one cannot be free.
自在。合說界塵。以為譬喻。令觀施福所有心影像相內外粗細色及內四蘊身皆非實有。不應于中堅執生惑輪迴生死。應得巧便獲大自在。此別陳釋。勸應起此妙理相應聞思修行而為觀察。世果非真。不應修作持。說四句果福不然。應依修學。故彼論說與此無違。又二無別。天親心總說。施所生福是有漏故。為煩惱因。持說之福是無漏故。非煩惱因。無著意說。施所生福五塵自體。尚非實有。況復能為諸煩惱因。持說不爾。二所生福是法身果。既為實有。況復能滅一切煩惱。非煩惱因。故持說福。勝財施果。
第七為離不具福資糧故者。夫修正道。福慧雙修。莊嚴論說福德智慧二資糧。菩薩善修無邊際。於法思量善決已。速了意解如言義。故闕福德。非具資糧。由有法執慳貪等故。不樂善友。不行供養。便不遇諸佛。闕福德之因。為離此障。故有下經。此說由癡慳等故。闕行福德因。前卷說由慧悟無貪嗔等。故樂逢善友。親近供養。行正行故。有下經文。故言為供養給侍如來。亦不相違。此攝二行。初親近善友即給侍如來。二供養諸佛即供養如來。親近供養種諸善根。植福德故。云何名為親近善友。善戒經云。戒無穿缺。多聞修證。哀愍無畏。堪忍無倦。言詞辨了。名善友相。求施利樂。於此正知有力有能。善權
【現代漢語翻譯】 現代漢語譯本： 自在。合起來說，就是以界塵（指微小的物質）作為譬喻，使人觀察佈施的福報所產生的心靈影像，包括內外粗細的色相，以及內在的四蘊之身，都不是真實存在的。不應該在其中執著，產生迷惑，輪迴生死。應該得到巧妙的方法，獲得大的自在。這是分別陳述解釋，勸導人們應該生起與此微妙道理相應的聞思修行，從而進行觀察。世間的果報不是真實的，不應該修作和執持。如果說四句的果報和福報不是這樣，就應該依照修學。所以彼論的說法與此沒有違背。而且二者沒有區別。天親（Vasubandhu）菩薩總的來說，佈施所產生的福報是有漏的，所以是煩惱的原因。持說（受持讀誦）的福報是無漏的，所以不是煩惱的原因。無著（Asanga）菩薩的意思是說，佈施所產生的福報，即使是五塵（色聲香味觸）的自體，尚且不是真實存在的，更何況能成為諸煩惱的原因呢？持說的情況不是這樣，二者所產生的福報是法身果，既然是真實存在的，更何況能滅除一切煩惱，不是煩惱的原因呢？所以持說的福報，勝過財物佈施的果報。
第七，爲了遠離不具足福德資糧的緣故。修習正道，需要福慧雙修。《莊嚴論》說，福德和智慧兩種資糧，菩薩善於修習無邊無際，對於佛法思量善於決斷之後，迅速瞭解意解如言的意義。所以缺少福德，就不是具足資糧。由於有法執和慳貪等原因，不樂於親近善友，不行供養，便不能遇到諸佛，缺少福德的原因。爲了遠離這種障礙，所以有下面的經文。這裡說由於愚癡和慳吝等原因，缺少行福德的原因。前卷說由於智慧覺悟沒有貪嗔等，所以樂於逢迎善友，親近供養，行持正行，所以有下面的經文。所以說爲了供養給侍如來，也不相違背。這裡包含兩種行為，首先是親近善友，也就是給侍如來；二是供養諸佛，也就是供養如來。親近供養，種植各種善根，植福德的緣故。什麼叫做親近善友呢？《善戒經》說，戒律沒有穿缺，多聞修證，哀憐慈憫沒有畏懼，堪能忍受沒有厭倦，言辭辯才明瞭，這是善友的相貌。對於求施利樂，於此正知有力有能，善於權巧。 English version: Freedom. To put it together, it uses the '界塵' (jie chen) [minute particles of matter] as a metaphor to enable people to observe the mental images produced by the merit of giving, including the internal and external, coarse and fine forms, as well as the internal four aggregates of the body, all of which are not truly existent. One should not be attached to them, generating delusion, and transmigrating through birth and death. One should obtain skillful means to attain great freedom. This is a separate explanation, advising people to generate hearing, thinking, and practice corresponding to this subtle principle, thereby engaging in observation. The fruits of the world are not real, and one should not cultivate, create, or uphold them. If it is said that the fruits and merits of the four lines are not like this, then one should follow learning and practice. Therefore, the statement in that treatise does not contradict this. Moreover, there is no difference between the two. '天親' (Vasubandhu) [Vasubandhu] Bodhisattva generally says that the merit produced by giving is with outflows, therefore it is the cause of afflictions. The merit of upholding and speaking is without outflows, therefore it is not the cause of afflictions. '無著' (Asanga) [Asanga] Bodhisattva's meaning is that the merit produced by giving, even the self-nature of the five dusts (色聲香味觸) [forms, sounds, smells, tastes, and textures], is not truly existent, let alone being able to become the cause of all afflictions? The situation of upholding and speaking is not like this. The merit produced by the two is the fruit of the Dharma body. Since it is truly existent, let alone being able to extinguish all afflictions, it is not the cause of afflictions? Therefore, the merit of upholding and speaking surpasses the fruit of material giving.
Seventh, it is for the sake of being apart from the lack of the accumulation of merit. Cultivating the right path requires the dual cultivation of merit and wisdom. The '莊嚴論' (Zhuangyan Lun) [Ornament of the Mahayana Sutras] says that the two accumulations of merit and wisdom, Bodhisattvas are skilled in cultivating without limit. After contemplating the Dharma and being skilled in making decisions, they quickly understand the meaning of the words. Therefore, lacking merit is not having complete accumulation. Due to having attachment to the Dharma and stinginess, etc., one is not happy to be close to good friends, does not make offerings, and therefore cannot encounter the Buddhas, lacking the cause of merit. In order to be apart from this obstacle, therefore there is the following sutra text. Here it says that due to ignorance and stinginess, etc., one lacks the cause of performing merit. The previous chapter said that due to wisdom and enlightenment without greed, anger, etc., one is happy to meet good friends, be close to them, make offerings, and practice the right conduct, therefore there is the following sutra text. Therefore, saying 'for the sake of making offerings and serving the '如來' (Rulai) [Tathagata]' is not contradictory. This includes two actions. First, being close to good friends is serving the '如來' (Rulai) [Tathagata]; second, making offerings to the Buddhas is making offerings to the '如來' (Rulai) [Tathagata]. Being close to and making offerings plants various good roots, planting the cause of merit. What is called being close to good friends? The '善戒經' (Shanjie Jing) [Good Precepts Sutra] says that the precepts are without flaws, much learning and cultivation, compassion and fearlessness, capable of enduring without weariness, and eloquent speech, these are the characteristics of a good friend. For seeking giving, benefit, and joy, one is truly knowledgeable, capable, and skilled in skillful means.
【English Translation】 Freedom. To put it together, it uses the '界塵' (jie chen) [minute particles of matter] as a metaphor to enable people to observe the mental images produced by the merit of giving, including the internal and external, coarse and fine forms, as well as the internal four aggregates of the body, all of which are not truly existent. One should not be attached to them, generating delusion, and transmigrating through birth and death. One should obtain skillful means to attain great freedom. This is a separate explanation, advising people to generate hearing, thinking, and practice corresponding to this subtle principle, thereby engaging in observation. The fruits of the world are not real, and one should not cultivate, create, or uphold them. If it is said that the fruits and merits of the four lines are not like this, then one should follow learning and practice. Therefore, the statement in that treatise does not contradict this. Moreover, there is no difference between the two. '天親' (Vasubandhu) [Vasubandhu] Bodhisattva generally says that the merit produced by giving is with outflows, therefore it is the cause of afflictions. The merit of upholding and speaking is without outflows, therefore it is not the cause of afflictions. '無著' (Asanga) [Asanga] Bodhisattva's meaning is that the merit produced by giving, even the self-nature of the five dusts (色聲香味觸) [forms, sounds, smells, tastes, and textures], is not truly existent, let alone being able to become the cause of all afflictions? The situation of upholding and speaking is not like this. The merit produced by the two is the fruit of the Dharma body. Since it is truly existent, let alone being able to extinguish all afflictions, it is not the cause of afflictions? Therefore, the merit of upholding and speaking surpasses the fruit of material giving. Seventh, it is for the sake of being apart from the lack of the accumulation of merit. Cultivating the right path requires the dual cultivation of merit and wisdom. The '莊嚴論' (Zhuangyan Lun) [Ornament of the Mahayana Sutras] says that the two accumulations of merit and wisdom, Bodhisattvas are skilled in cultivating without limit. After contemplating the Dharma and being skilled in making decisions, they quickly understand the meaning of the words. Therefore, lacking merit is not having complete accumulation. Due to having attachment to the Dharma and stinginess, etc., one is not happy to be close to good friends, does not make offerings, and therefore cannot encounter the Buddhas, lacking the cause of merit. In order to be apart from this obstacle, therefore there is the following sutra text. Here it says that due to ignorance and stinginess, etc., one lacks the cause of performing merit. The previous chapter said that due to wisdom and enlightenment without greed, anger, etc., one is happy to meet good friends, be close to them, make offerings, and practice the right conduct, therefore there is the following sutra text. Therefore, saying 'for the sake of making offerings and serving the '如來' (Rulai) [Tathagata]' is not contradictory. This includes two actions. First, being close to good friends is serving the '如來' (Rulai) [Tathagata]; second, making offerings to the Buddhas is making offerings to the '如來' (Rulai) [Tathagata]. Being close to and making offerings plants various good roots, planting the cause of merit. What is called being close to good friends? The '善戒經' (Shanjie Jing) [Good Precepts Sutra] says that the precepts are without flaws, much learning and cultivation, compassion and fearlessness, capable of enduring without weariness, and eloquent speech, these are the characteristics of a good friend. For seeking giving, benefit, and joy, one is truly knowledgeable, capable, and skilled in skillful means.
饒益不捨大悲。無偏無儻名為善友。所作不虛。威儀圓滿。言行敦肅。無倦不嫉。儉畜隨舍。諫舉令憶。教授教戒。能為說法。是名善友。可為依信。具上三相。當稱善友。況復如來。有病無病。愛敬供侍。翹問迎禮。修和敬業。四事什物不闕應時。詣承事問。問許無動。名為親近。由此義故。經稱給侍。云何供養如來。有十供養。一現前。二不現前。三現前不現前。四自。五他。六俱。七財敬。八廣大。九無染。十正行供養。皆廣如菩薩地前九供養修福德因。第十一種修智因。為修福因。親近供養如來之時。勿取諸相以為如來親近供養。法身如來是真佛故。無垢稱說。佛問無垢。云何觀如來乎。如彼廣說觀如來。此亦應爾。依天親論。有四因緣。校量勝劣。此為第四持說得菩提。及以諸相施福不爾。論云。何說此持說經福德。能成佛菩提。及成就丈夫相。福德中勝故。施福不爾。又此福降伏施福。故持說經福。最近最勝。意言。持說雖得諸相。諸相非為真菩提體。不應取為真如來相。亦同此論。由為外遇良緣。親近供養如來。故持說經時。不應取諸相以為佛之真身。三十二相狀身。非法身之體相故。即顯持說因得真實法身菩提外現諸相。及持說故。當得聖道能斷施福。施福不爾。故持說勝。施福為劣。
經文
分二。初問。后答。論文分二。初標名配經。后釋意可知。佛妙體即是法身。不應取相以為真佛。
第八為離懈怠利養樂味等者。若修福資糧。次應修福因。若為當來親近供養如來具足福資糧。故持說經時。應舍懈怠放逸及利養恭敬等而當常精勤行不放逸。不應著利養恭敬等。故持說此經。以修福因。若於懈怠及利養等而生悅樂及愛味者。即便不能行勝持說。當來不得親近供養如來。其智資糧便不具足。此言利養等者。即前卷言。為遠離利養疲乏熱惱。于精進若退若不發。故經言等。此舉懈怠。等取于精進若退若不發障。及舉利養中生樂味緣。等取疲乏及熱惱緣。此由樂味供養。及精勤時。身有疲乏熱惱為緣故。遂退精進及無不起並退已不發起精進之心。若準論中。並有放逸。放逸即不發精進心。合有三緣四障。三緣者。一利養攝恭敬。二身疲乏。三心熱惱四障者。一者懈怠。二退即非得。三放逸。四樂味。即貪愛。翻有四行。一精進。二不退即得。三不放逸。四無貪著。準論中更有慚愧心為五。六由破彼障。明彼行故。有下經文。天親論云。此下經文明彼福德中。此福轉勝。損捨身命。重於舍資生珍寶等。校量微勝。命施勝財。彼如是舍無量身命果報福。此持經福勝彼福。但爾捨身命苦身心故。福尚無量。何
【現代漢語翻譯】 現代漢語譯本 分為兩部分。首先是提問，然後是回答。從文章結構上分兩部分。首先是標明名稱並與經文相配，然後解釋含義，這樣就明白了。佛的微妙之體就是法身（Dharmakaya），不應該執著于外在的形象，認為那就是真正的佛。
第八，爲了遠離懈怠、貪圖利益供養和享樂等。如果修習福德資糧（punya-sambhāra），接下來應該修習造福的原因。如果爲了將來能夠親近供養如來（Tathagata），具足福德資糧，所以在受持和宣說經文時，應該捨棄懈怠放逸以及貪圖利益供養恭敬等，而應當常常精勤修行，不放逸。不應該執著于利益供養恭敬等，所以要受持宣說此經，以此修習造福的原因。如果對於懈怠以及利益供養等產生喜悅和貪戀，那麼就不能很好地受持和宣說經文，將來就不能親近供養如來，智慧資糧（jnana-sambhāra）就不具足。這裡說的利益供養等，就是前面經卷所說的，爲了遠離因貪圖利益供養而產生的疲乏和熱惱，對於精進如果退失或者不發起。所以經文說『等』，這裡舉出懈怠，『等』包含了對於精進退失或者不發起等障礙。以及舉出在利益供養中產生享樂的因緣，『等』包含了疲乏和熱惱的因緣。這是由於貪圖享樂供養，以及精勤修行時，身體產生疲乏熱惱等因緣，於是就退失精進，或者沒有發起以及退失后不再發起精進之心。如果按照論中的說法，還有放逸。放逸就是不發起精進之心。合起來有三種因緣和四種障礙。三種因緣是：一、利益供養包含恭敬。二、身體疲乏。三、內心熱惱。四種障礙是：一、懈怠。二、退失即沒有獲得。三、放逸。四、貪圖享樂，即貪愛。反過來有四種修行：一、精進。二、不退失即獲得。三、不放逸。四、沒有貪著。按照論中的說法，還有慚愧心，合起來是五種。六、由於破除那些障礙，闡明那些修行，所以有下面的經文。天親（Vasubandhu）論中說：下面的經文闡明那些福德中，這種福德更加殊勝，捨棄身命，比舍棄資生珍寶等更加重要。衡量起來，捨棄生命比舍棄財物更加殊勝。他們這樣捨棄無量身命所得到的果報福德，不如受持此經的福德殊勝。但是即使捨棄身命，使身心受苦，福德尚且無量，何況……
【English Translation】 English version Divided into two parts. First, there is the question, and then the answer. Structurally, the essay is divided into two parts. First, it identifies the name and matches it with the scripture, and then it explains the meaning, making it understandable. The Buddha's subtle essence is the Dharmakaya (法身), one should not cling to external appearances, thinking that is the true Buddha.
Eighth, to be free from laziness, attachment to gain, offerings, and pleasure, etc. If one cultivates merit and accumulation (punya-sambhāra), one should then cultivate the causes of merit. If it is for the sake of approaching and making offerings to the Tathagata (如來) in the future, fully possessing the accumulation of merit, then when upholding and expounding the scriptures, one should abandon laziness, negligence, and attachment to gain, offerings, and respect, etc., and should always diligently practice non-negligence. One should not be attached to gain, offerings, respect, etc., therefore, one should uphold and expound this scripture, thereby cultivating the causes of merit. If one develops joy and attachment towards laziness and gain, offerings, etc., then one will not be able to uphold and expound the scriptures well, and one will not be able to approach and make offerings to the Tathagata in the future, and the accumulation of wisdom (jnana-sambhāra) will not be complete. The gain, offerings, etc., mentioned here are what was said in the previous chapter, to be free from the fatigue and vexation caused by attachment to gain and offerings, and to avoid regressing or not initiating diligence. Therefore, the scripture says 'etc.,' here laziness is mentioned, and 'etc.' includes obstacles such as regressing or not initiating diligence. And it mentions the causes of pleasure arising from gain and offerings, and 'etc.' includes the causes of fatigue and vexation. This is because of the causes of attachment to pleasure and offerings, and the fatigue and vexation of the body when practicing diligently, thus leading to the regression of diligence, or not initiating it, and not initiating the mind of diligence after regressing. According to the commentary, there is also negligence. Negligence is not initiating the mind of diligence. Altogether, there are three causes and four obstacles. The three causes are: first, gain and offerings include respect. Second, physical fatigue. Third, mental vexation. The four obstacles are: first, laziness. Second, regression, which is not attaining. Third, negligence. Fourth, attachment to pleasure, which is greed. Conversely, there are four practices: first, diligence. Second, non-regression, which is attainment. Third, non-negligence. Fourth, non-attachment. According to the commentary, there is also a sense of shame, making it five. Sixth, because of overcoming those obstacles and clarifying those practices, there are the following scriptures. Vasubandhu's (天親) commentary says: The following scriptures clarify that among those merits, this merit is even more supreme, sacrificing one's life is more important than sacrificing possessions and treasures. In comparison, sacrificing life is more supreme than sacrificing wealth. The merit of the karmic reward obtained by sacrificing countless lives in this way is not as supreme as the merit of upholding this scripture. However, even sacrificing one's life, causing suffering to the body and mind, the merit is still immeasurable, how much more...
況為法舍多身命。而福不多。其福雖多。亦不如於經持說之福。無上菩提之因故。彼助福故。故欲為于當來之世親近供養如來種福資糧時。於此經中。受持及說。勿生懈怠等。以持說福。勝舍多身。菩提因故。言滿所求福資糧故。為是義故有下經。
文分三。初校量問。次悲泣答。後印可顯。論文分二。初標名配。后釋經文。釋經亦三。此何所顯示。解問文可知。何故此中下解餘二文。合有五。一釋流淚意。二破如義想。三破味著利養有懈怠過。生慚愧及離退精進。四為離不發起精進。五勸不放逸生第二慚愧。初三在答中。后二在顯中。
一釋流淚中。由聞法勝舍多身命。故為流淚。天親云。念彼身苦。故生悲泣。即說舍如許多身苦不如聽法聞經深妙。感激生悲。非念彼苦。假為喻故。論文闕少。理定應爾。不應于中浪生穿鑿。天親云。善現雖明智眼。昔所未得聞。是故希有。說聲聞有智眼等。何故希有。以此法門是第一故。為成此希有第一義故。引上所已說勝義成之。云佛說般若等。何故如是。說彼般若。五彼岸中是智彼岸故。諸佛共說。非佛無人能量智岸。是故非也。證經勝上。令生勤學。餘本大同。唯能斷中。贊佛如已云。如來今者普為發趣最勝乘者。作諸義利。餘本至下為離寂靜味中方有此文。
【現代漢語翻譯】 現代漢語譯本 況且爲了佛法捨棄眾多的身命，所獲得的福德並不多。即使福德很多，也不如受持和宣說此經的福德，因為這是無上菩提（Anuttara-bodhi，無上覺悟）的因。因為幫助他人獲得福德的緣故。所以想要在未來世親近供養如來，積聚福德資糧時，應當對此經受持和宣說，不要產生懈怠等等。因為受持和宣說的福德，勝過捨棄眾多的身命，因為這是菩提的因。宣說圓滿所求的福德資糧的緣故。爲了這個意義，所以有下面的經文。
文義分為三部分。首先是校量提問，其次是悲泣回答，最後是印可顯明。論文分為兩部分。首先是標明名稱和配對，然後是解釋經文。解釋經文也分為三部分。這顯示了什麼？理解提問的經文就可以知道。為什麼在這裡解釋下面的兩段經文？總共有五個方面：一是解釋流淚的含義，二是破除如義之想，三是破除貪戀利益供養而產生懈怠的過失，從而生起慚愧心並遠離退轉，精進修行。四是爲了遠離不發起精進之心，五是勸勉不要放逸，生起第二種慚愧心。前三個方面在回答中，后兩個方面在顯明中。
一、解釋流淚的含義。因為聽聞佛法勝過捨棄眾多的身命，所以才流淚。天親（Vasubandhu）說：『念及捨棄眾多身體的痛苦，所以生起悲泣。』也就是說，捨棄如此眾多身體的痛苦，不如聽聞佛法和經文的深刻奧妙。感激之情油然而生，並非是念及那些痛苦。只是用比喻來說明。論文有所缺失，但道理一定是這樣。不應該在其中隨意穿鑿附會。天親說：『善現（Subhuti，須菩提）雖然有明智的眼睛，但過去從未得到聽聞，所以覺得稀有。』說聲聞（Śrāvaka，聲聞乘修行者）有智慧的眼睛等等，為什麼覺得稀有？因為這個法門是第一的緣故。爲了成就這種稀有第一的意義，引用上面已經說過的殊勝意義來成就它。說佛說般若（Prajna，智慧）等等，為什麼這樣說？因為所說的般若，在五種彼岸（paramita，波羅蜜）中是智慧的彼岸，所以諸佛共同宣說。不是佛，沒有人能夠衡量智慧的邊際。所以不是這樣的。證明經文的殊勝，令人產生勤奮學習之心。其餘版本大同小異，只有在『能斷』中，讚歎佛陀如已說：『如來現在普遍為發趣最勝乘（Mahāyāna，大乘）的人，作諸義利。』其餘版本到下面『爲了遠離寂靜味』中才有這段文字。
【English Translation】 English version Moreover, giving up many lives for the sake of the Dharma does not result in much merit. Even if the merit is abundant, it is still not as great as the merit of upholding and reciting this sutra, because it is the cause of Anuttara-bodhi (unsurpassed enlightenment). Because of helping others to gain merit. Therefore, if one wishes to draw near to and make offerings to the Tathagata (如來，Thus Come One) in the future, and accumulate the resources of merit, one should uphold and recite this sutra, and not be lazy, etc. Because the merit of upholding and reciting is greater than giving up many lives, because it is the cause of Bodhi (菩提，enlightenment). It speaks of fulfilling the desired resources of merit. For this reason, there is the following sutra.
The meaning of the text is divided into three parts. First, the question of comparison; second, the answer of weeping; and third, the approval and manifestation. The treatise is divided into two parts. First, the naming and matching; then, the explanation of the sutra text. The explanation of the sutra is also divided into three parts. What does this show? It can be known by understanding the question text. Why explain the following two texts here? There are five aspects in total: first, to explain the meaning of tears; second, to break the thought of 'as meaning'; third, to break the fault of being lazy due to greed for profit and offerings, thereby generating shame and abandoning regression, and diligently practicing. Fourth, to avoid not arousing the mind of diligence; fifth, to exhort not to be negligent, and to generate the second kind of shame. The first three aspects are in the answer, and the last two aspects are in the manifestation.
- Explaining the meaning of tears. Because hearing the Dharma is better than giving up many lives, that's why tears are shed. Vasubandhu (天親) said: 'Thinking of the suffering of giving up many bodies, that's why weeping arises.' That is to say, the suffering of giving up so many bodies is not as good as hearing the profound and wonderful Dharma and sutras. Gratitude arises spontaneously, not thinking of those sufferings. It's just using a metaphor to illustrate. The treatise is somewhat lacking, but the principle must be like this. One should not arbitrarily make conjectures in it. Vasubandhu said: 'Subhuti (善現) although having the eye of wisdom, has never heard it in the past, so he feels it is rare.' Saying that the Śrāvaka (聲聞) has the eye of wisdom, etc., why does he feel it is rare? Because this Dharma gate is the first. In order to achieve this rare first meaning, the superior meaning that has already been said is cited to achieve it. Saying that the Buddha speaks of Prajna (般若), etc., why say it like this? Because the Prajna that is spoken of is the shore of wisdom among the five paramitas (波羅蜜), so all the Buddhas speak of it together. If it is not a Buddha, no one can measure the boundary of wisdom. So it is not like this. Proving the superiority of the sutra, causing people to generate a diligent mind to learn. The other versions are largely the same, only in 'able to cut off', praising the Buddha as already said: 'The Tathagata now universally makes all kinds of benefits for those who aspire to the most excellent vehicle (Mahāyāna, 大乘).' The other versions only have this passage below 'in order to stay away from the taste of tranquility'.
亦是誦者不同。下自解釋。真諦流支及此論皆有此重言。佛于般若等。羅什能斷二本皆無。誦者簡略。
二破如義想中有二。初配解初文離過。后釋破實想執。實想之智證法離言。如言便執有實義者。非為實想。破聞前說生實執也。此論及能斷真諦皆言實想。羅什流支皆言實相。實相則經之所詮。實想乃能證真智。誦者有異。后釋重破實想執。即此實想。非實想故。言非實等。破執著也。天親解云。此法門不同。此中有實相故。此釋前言佛說般若。非餘人般若之義。餘者非實相。除佛法。余處無實相故。以彼處未曾有實相。未曾生信。佛所說處由有實相。實相便生。非佛說處。既無實想。實想便不生。若為此誦經。有想相別。羅什既言。實相云何。復可說生。應細尋云。
三破味著利養有懈怠過。生慚愧為離退精進中分四。初牒經釋來意。次顯生慚愧相。次釋無二取。后釋成離退精進。文意可解。此牒經云。若分別若信解下文之中。釋余經皆無唯此本有。天親云。又此法門堅實深妙。何以故。受持此經。思量修習。不起我等想故。由經深妙。當來有持。便無我相。此中別配經文無二我相。彼論少別。不起我相等者。示所取境界不倒相故。我等相即非相者。示能取境界不倒相故。此二通明我空法空無我智。
當來持經生此二智。故會二論。二義解經。以佛證成此義云。何以故。離一切相。則名諸佛。故合為一文。今此分二。能斷經云。若當來世后時後分后五百歲正法將滅時分轉時。羅什譯同。即是行法將欲滅時。如何前二解經持及說。俱是行故。十種法行皆攝故。至末法時。無此行故。不須為問。正證之時有行無疑。行法初器有行無惑。故說行法將欲滅時。餘本皆略。總言當來。此論作言。當來一受持。流支羅什云二。信解。受持。信解即是十法行中聽聞行也。真諦本三。恭敬。受持。為他人說。恭敬即身供養也。能斷經亦云。一領悟信解聽聞也。二受持。三讀。四誦遂究竟通利。五為他說。六如理作意。誦有略廣也。釋為離退精進中分三。初釋經說云。離一切相令菩薩學。相謂取像。言說因故。分別因故。即七倒中一相倒也。相當想倒極使。此想分別乃為廣也。次釋經起所因。後方釋前第三文中經言若分別若信解等。羅什流支云。信解受持。真諦但言信解。能斷云。領悟信亦無受持。此牒經無釋中。既解受持之義。故攝即持。應言持者攝義。文傳錯寫。信解即分別。后句釋前句。四為離不發起精進等者。一退退已更不發。二亦無總未發分二。初配經釋意可知。後於聲聞乘下釋驚怖等義。此經但說二時法輪。一小。二大
【現代漢語翻譯】 當未來有人受持此經，就能同時具備這兩種智慧。因此，《會二論》將兩種意義結合起來解釋經典。佛陀親自證明這個意義，說：『為什麼呢？因為離開了所有表相，就叫做諸佛。』所以將它們合為一句話。現在這裡將它們分為兩句。《能斷金剛經》說：『如果未來世，後世，後分，后五百歲，正法將要滅亡的時候。』鳩摩羅什的翻譯相同。這就是說修行佛法將要滅亡的時候。那麼，前面兩種解釋經典的方式，受持和演說，都是修行嗎？因為十種修行方法都包含在其中。到了末法時代，沒有這種修行，所以不需要提問。在證悟的時候，有修行，沒有疑惑。修行佛法的初期，有修行，沒有迷惑。所以說修行佛法將要滅亡的時候。其他的版本都比較簡略，總的來說是『當未來』。這部論典說：『當未來，一種是受持。』流支和鳩摩羅什說是兩種：信解和受持。信解就是十種修行方法中的聽聞。真諦說是三種：恭敬、受持、為他人說。恭敬就是身體的供養。《能斷金剛經》也說：一是領悟信解（聽聞），二是受持，三是讀，四是背誦並徹底通達，五是為他人說，六是如理作意。背誦有簡略和詳細之分。解釋為遠離退轉精進，其中分為三部分。首先解釋經文說：『遠離一切相，讓菩薩學習。』相是指執著于形象，因為言說的緣故，因為分別的緣故，也就是七顛倒中的一相顛倒。相是想顛倒的極致，這種想的分別非常廣泛。其次解釋經文產生的起因。然後解釋前面第三段經文，經文說如果分別，如果信解等等。鳩摩羅什和流支說是信解受持，真諦只說是信解。《能斷金剛經》說：領悟信，也沒有受持。這裡引用經文，沒有解釋的部分。既然解釋了受持的意義，所以包含著受持。應該說受持包含著攝取的意義，文字傳抄錯誤。信解就是分別，后一句解釋前一句。四是爲了遠離不發起精進等等。一是退轉，退轉后不再發起。二是也沒有總的未發起，分為兩種。首先配合經文解釋，意思可以理解。然後在聲聞乘下解釋驚怖等等的意義。這部經只說了兩種法輪，一是小乘，二是大乘。
【English Translation】 When someone in the future upholds this sutra, they will simultaneously possess these two kinds of wisdom. Therefore, the 『Assembly of Two Treatises』 combines two meanings to explain the scriptures. The Buddha personally testified to this meaning, saying: 『Why? Because to be apart from all appearances is called all Buddhas.』 Therefore, they are combined into one sentence. Now, here they are divided into two sentences. The 『Diamond Sutra』 says: 『If in the future, in later ages, in the latter part, in the last five hundred years, when the Dharma is about to perish.』 Kumarajiva's translation is the same. This means that when the practice of Dharma is about to perish. Then, are the previous two ways of explaining the scriptures, upholding and expounding, both practices? Because the ten practices are all included in them. In the degenerate age, there is no such practice, so there is no need to ask. At the time of enlightenment, there is practice, without doubt. In the early stages of practicing the Dharma, there is practice, without confusion. Therefore, it is said that when the practice of Dharma is about to perish. Other versions are more concise, generally saying 『in the future.』 This treatise says: 『In the future, one is upholding.』 Liuzhi and Kumarajiva say there are two: faith and understanding, and upholding. Faith and understanding are the practice of listening among the ten practices. Paramartha says there are three: reverence, upholding, and speaking for others. Reverence is the offering of the body. The 『Diamond Sutra』 also says: One is understanding faith (listening), two is upholding, three is reading, four is reciting and thoroughly understanding, five is speaking for others, and six is acting in accordance with reason. Recitation has concise and detailed versions. It is explained as being away from regression and diligence, which is divided into three parts. First, explain the sutra saying: 『Away from all appearances, let Bodhisattvas learn.』 Appearance refers to attachment to images, because of speech, because of discrimination, which is one of the four perversions of view. Appearance is the extreme of the perversion of thought, and this discrimination of thought is very broad. Secondly, explain the cause of the sutra's origin. Then explain the previous third section of the sutra, which says if discriminating, if believing and understanding, etc. Kumarajiva and Liuzhi say believing and understanding and upholding, Paramartha only says believing and understanding. The 『Diamond Sutra』 says: understanding faith, and there is no upholding. Here, the sutra is quoted, without the part that is explained. Since the meaning of upholding has been explained, it includes upholding. It should be said that upholding includes the meaning of embracing, the text is copied incorrectly. Believing and understanding is discrimination, the latter sentence explains the former sentence. Four is to be away from not initiating diligence, etc. One is regression, and after regression, it is no longer initiated. Two is that there is no total non-initiation, which is divided into two types. First, explain in conjunction with the sutra, the meaning can be understood. Then explain the meaning of fear, etc., under the Sravaka vehicle. This sutra only speaks of two Dharma wheels, one is the Small Vehicle, and the other is the Great Vehicle.
。大即國王調御駕象。小即驢車。故說空有。皆聲聞乘。空無我體中有法我體也。故化迴心而說此經。故彼於此。聞不驚等。二釋可別知。觀此經文。不破依他圓成二性。龍樹不然。故天親云。謂非處生懼。是故名驚。以心可訶。故如非正道行故。謂此般若體性為惡非道理處可訶之處非正道行。故驚彼云。怖者心體怖故。以都不能斷疑心故。謂聞此經雖非究竟。不能斷疑。疑為非勝。故怖彼云。畏者一向怖故。其心畢竟墮疑怖故。謂聞此經一向生懼。恐依修學當墜墮故。遠離彼三。名不驚不怖不畏。差別諸本皆同。能斷之中開驚懼為三。合怖畏為一。亦但說三。
五勸不放逸。生第二慚愧中分三。初標配經。次明勸相。后釋經文。前第三中已勸味著利養過懈怠諸菩薩生慚愧。今此第五復勸不起精進菩薩生慚愧。故名第二生慚愧處。配此處文。明令菩薩慚愧心行處所也。勸相中言。此法如是勝上。汝等不應放逸不學。釋勸慚愧之行相耳。釋經文中。即顯勝上六波羅蜜及三藏教並所詮行。皆到彼岸。此經慧度是無相行為勝為道。能至菩薩。余所不及。佛第一法故名第一。非是餘人所知第一。天親二義解第一。此法門勝餘修多羅。又為大因。故云第一。以正與此同。不但我釋迦佛之第一。彼無量佛共說第一。以同說故
【現代漢語翻譯】 現代漢語譯本：大的譬如國王馴服的大象，小的譬如驢車。所以說空和有，都是聲聞乘的教義。空是指無我之體，有是指法我之體。因此，爲了使（那些）回心轉意的人而宣說此經。所以他們對於此經，聽聞后不會驚慌等。這兩種解釋可以分別得知。觀察此經的經文，並沒有破斥依他起性和圓成實性這兩種自性。龍樹菩薩的觀點則不然。所以天親菩薩說：『因為在不應產生恐懼的地方產生了恐懼，所以叫做驚。』因為（他們的）心可以被呵責，就像行走在非正道上一樣。意思是說，認為此般若的體性是邪惡的，在不合道理的地方、可以被呵責的地方行走，如同行走在非正道上，所以感到驚慌。他們說：『怖，是心的本體感到害怕。』因為完全不能斷除疑心。意思是說，聽聞此經雖然並非究竟之法，但也不能斷除疑心，懷疑它不是殊勝之法，所以感到害怕。他們說：『畏，是一味地感到恐懼。』他們的心最終會墮入疑慮和恐懼之中。意思是說，聽聞此經后一味地產生恐懼，害怕依此修學將會墮落。遠離這三種情況，就叫做不驚、不怖、不畏。各種版本之間的差別都是相同的。在能斷除（煩惱）之中，將驚和懼分為三種，將怖和畏合為一種，或者只說三種。
五、勸誡不要放逸，產生第二種慚愧心，分為三個部分。首先是標明與經文的對應關係，其次是闡明勸誡的內容，最後是解釋經文。在前面的第三部分中，已經勸誡那些貪圖利養、過於懈怠的菩薩產生慚愧心。現在這第五部分，再次勸誡那些不發起精進心的菩薩產生慚愧心。所以叫做第二種產生慚愧之處。對應此處經文，是爲了明確讓菩薩產生慚愧心的行為處所。勸誡的內容中說：『此法如此殊勝，你們不應該放逸而不去學習。』這是解釋勸誡慚愧的行為表現。解釋經文時，就顯現了殊勝的六波羅蜜（Six Pāramitās）以及三藏教（Tripiṭaka）和所詮釋的修行，都能到達彼岸。此經的慧度（Prajñāpāramitā）是無相的行為，最為殊勝，是通往菩提的道路，是其他（法門）所不能及的。佛陀的第一法，所以叫做第一。不是其他人所能知曉的第一。天親菩薩用兩種含義來解釋第一：此法門勝過其他的修多羅（Sutras），又因為是大因，所以叫做第一。因為（諸佛）都共同贊同此法，不僅僅是我釋迦牟尼佛（Śākyamuni Buddha）的第一，而是無量諸佛共同宣說的第一，因為（諸佛）都共同宣說此法。
【English Translation】 English version: The large is like a king taming an elephant, and the small is like a donkey cart. Therefore, the teachings of emptiness and existence are both vehicles of the Śrāvakas (those who listen to the Buddha's teachings). Emptiness refers to the body of no-self, and existence refers to the body of the Dharma-self. Therefore, this sutra is preached to those who turn their minds back (to the Mahayana path). Therefore, they are not alarmed, etc., upon hearing this sutra. These two explanations can be understood separately. Observing the text of this sutra, it does not refute the two natures of dependent origination (paratantra-svabhāva) and perfect accomplishment (pariniṣpanna-svabhāva). Nāgārjuna (a famous Buddhist philosopher) holds a different view. Therefore, Vasubandhu (another famous Buddhist philosopher) says: 'Because fear arises in a place where it should not arise, it is called alarm.' Because (their) minds can be reproached, like walking on the wrong path. It means that considering the nature of this Prajñā (wisdom) to be evil, walking in a place that is unreasonable and can be reproached, like walking on the wrong path, so they are alarmed. They say: 'Terror is the nature of the mind feeling fear.' Because they cannot completely cut off doubt. It means that although hearing this sutra is not the ultimate teaching, it cannot cut off doubt, suspecting that it is not a superior teaching, so they are terrified. They say: 'Dread is feeling fear in one direction.' Their minds will eventually fall into doubt and fear. It means that upon hearing this sutra, they feel fear in one direction, fearing that following this practice will lead to falling. Being far away from these three situations is called not being alarmed, not being terrified, and not being afraid. The differences between the various versions are the same. Among those who can cut off (afflictions), alarm and dread are divided into three, and terror and fear are combined into one, or only three are mentioned.
Five, exhortation not to be negligent, giving rise to the second kind of shame, divided into three parts. First, it marks the correspondence with the sutra text, second, it clarifies the content of the exhortation, and third, it explains the sutra text. In the previous third part, those Bodhisattvas (enlightenment beings) who are greedy for profit and overly lazy have already been exhorted to generate shame. Now, this fifth part again exhorts those Bodhisattvas who do not generate diligence to generate shame. Therefore, it is called the second place where shame arises. Corresponding to the text here, it is to clarify the place where Bodhisattvas should generate shame in their actions. In the content of the exhortation, it says: 'This Dharma (teaching) is so supreme, you should not be negligent and not learn it.' This explains the behavioral expression of exhorting shame. When explaining the sutra text, it reveals the supreme Six Pāramitās (perfections) and the Tripiṭaka (three baskets of Buddhist scriptures) and the practice that it explains, all of which can reach the other shore (nirvana). The Prajñāpāramitā (perfection of wisdom) of this sutra is the action of non-form, which is the most supreme and is the path to enlightenment, which cannot be reached by other (teachings). The Buddha's first Dharma, so it is called the first. It is not the first that others can know. Vasubandhu explains the first with two meanings: this Dharma gate is superior to other Sutras, and because it is a great cause, it is called the first. Because (all Buddhas) agree with this Dharma, it is not only the first of me, Śākyamuni Buddha, but the first spoken by countless Buddhas, because (all Buddhas) speak this Dharma together.
。可尊可重。最勝第一故天親云。又此法門名為清凈。以無量佛說故。清凈者離過義。自性凈義。能順離過。證性凈故。由此對於舍珍寶等。故此為勝。此及流支二本皆同。能斷經中初明共說。後方說非餘人第一。故名第一。真諦本中無非余第一。羅什本中但有初非無後共。後文勢雖少。解亦可得。
第九為離不能忍苦故者。既希當福。便修福因。勸勵雖成。須能忍苦。若修正道。不耐他害。不能安受寒熱疲乏生老病死。雖動修道。便同二乘。了入寂滅。亦無福果。故不能忍生死輪迴苦趣。便則不能捨生死。及著涅槃。不發大意。若不耐害。與己相違。便生恚心。不能攝受。亦無相好。四眾八部等一切眷屬。若不能耐乏受用苦。不能精勤。數生退敗。若能不忍。佛二諦理不能順學。成佛勝福如何得生。即亦不能證深妙理。故不能忍。即是嗔恚懈怠愚癡通二障攝。非修勝福之遇良緣。故能忍者。即是無嗔精進審慧三忍性故。忍生死流及乏受用。皆精進故。修勝福因之良助也。
論文分二。初標名屬經。后釋經義。此中為離不忍苦。舉所治障。顯能修行。前卷但言為忍苦故。但明意正行。以生下文。天親論云。廣為斷疑。云何疑向。說捨身苦。以彼捨身。苦身果報。而彼福劣。依此法門受持演說菩薩行苦行。
【現代漢語翻譯】 現代漢語譯本：值得尊敬和重視。因為是最殊勝和第一的，所以天親菩薩這樣說。此外，這個法門也被稱為清凈，因為無量諸佛都這樣說。清凈的意思是遠離過失，具有自性清凈的含義，能夠順應遠離過失，從而證得自性清凈。因此，相對於捨棄珍寶等行為，這個法門更為殊勝。此處的說法與流支的譯本相同。能斷金剛經中，最初說明共同宣說，之後才說不是其餘人所能及的，所以稱為第一。真諦的譯本中沒有『非其餘第一』的說法，鳩摩羅什的譯本中只有最初的『非』而沒有後面的『共』。雖然後面的文勢稍有不足，但解釋上也是可以理解的。
第九個原因是，爲了遠離不能忍受痛苦的障礙。既然希望獲得未來的福報，就應該修習積累福報的因。即使勸勉已經成功，也必須能夠忍受痛苦。如果修正道，卻不能忍受他人的傷害，不能安然接受寒冷、炎熱、疲憊、生老病死等痛苦，即使行動上在修行，也與二乘人無異，最終會進入寂滅，也無法獲得福報的果實。因此，如果不能忍受生死輪迴的痛苦，就不能捨棄生死，執著于涅槃，也無法發起廣大的菩提心。如果不耐受傷害，與自己的意願相違背，就會產生嗔恨心，不能攝受眾生，也無法成就相好莊嚴，以及四眾、八部等一切眷屬。如果不能忍受匱乏和受用上的痛苦，就不能精進修行，常常會退轉失敗。如果不能忍受，就不能順應學習佛陀的二諦真理，成佛的殊勝福報又如何能夠產生？也就不能證得甚深微妙的道理。所以，不能忍受，實際上是嗔恚、懈怠和愚癡，這三種煩惱涵蓋了兩種障礙（煩惱障和所知障）。不能忍受，就無法遇到修習殊勝福報的良好機緣。所以，能夠忍受的人，就是因為具有無嗔、精進和審慧這三種忍辱的自性。忍受生死流轉以及匱乏受用，都是精進的表現，是修習殊勝福報之因的良好助緣。
論文分為兩個部分。首先標明名稱屬於經文，然後解釋經文的含義。這裡所說的『爲了遠離不能忍受痛苦』，是舉出所要對治的障礙，從而彰顯能夠修行的方面。前一卷只是說『爲了忍受痛苦』，只是說明意念的正確和行為的端正，以便引出下文。天親菩薩的論著中說，廣泛地爲了斷除疑惑。疑惑指向哪裡呢？指向捨棄身體的痛苦。因為他們捨棄身體，是爲了獲得痛苦身體的果報，而他們的福報卻很微薄。依靠這個法門，受持、演說菩薩的苦行。
【English Translation】 English version: Worthy of respect and importance. Because it is the most supreme and the first, so Vasubandhu (Tianqin, a famous Buddhist philosopher) says. Moreover, this Dharma gate is also called pure, because countless Buddhas have said so. Purity means being free from faults, having the meaning of self-nature purity, being able to accord with being free from faults, thereby attaining self-nature purity. Therefore, compared to giving up treasures and other actions, this Dharma gate is more supreme. This statement is the same as the translation of Bodhiruci (Liuzhi, a translator of Buddhist scriptures). In the Diamond Sutra (Nengduan jing), it is first stated that it is spoken in common, and then it is said that it is not something that others can achieve, so it is called the first. In the translation of Paramārtha (Zhendi, a translator of Buddhist scriptures), there is no statement of 'not the first of others', in the translation of Kumārajīva (Luoshi, a translator of Buddhist scriptures) there is only the initial 'not' without the later 'common'. Although the subsequent wording is slightly insufficient, the explanation is still understandable.
The ninth reason is, in order to be free from the obstacle of not being able to endure suffering. Since one hopes to obtain future blessings, one should cultivate the causes of accumulating blessings. Even if exhortation has been successful, one must be able to endure suffering. If one cultivates the right path, but cannot endure the harm of others, cannot peacefully accept cold, heat, fatigue, birth, old age, sickness, and death, even if one is practicing in action, one is no different from the Two Vehicles (Ercheng, referring to Śrāvakayāna and Pratyekabuddhayāna), and will eventually enter Nirvana, and will not be able to obtain the fruit of blessings. Therefore, if one cannot endure the suffering of the cycle of birth and death, one cannot abandon birth and death, be attached to Nirvana, and cannot generate the great Bodhicitta (Puti xin, the mind of enlightenment). If one cannot endure harm, and it goes against one's own wishes, one will generate anger, cannot embrace sentient beings, and cannot achieve the adornments of good marks and characteristics, as well as the four assemblies (Sizhong, referring to monks, nuns, laymen, and laywomen), the eight classes of beings (Babu, referring to Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas), and all retinues. If one cannot endure the suffering of scarcity and enjoyment, one cannot be diligent in practice, and will often regress and fail. If one cannot endure, one cannot accord with learning the two truths (Erdi, referring to conventional truth and ultimate truth) of the Buddha, how can the supreme blessings of becoming a Buddha be generated? One will also not be able to attain the profound and subtle truth. Therefore, not being able to endure is actually anger, laziness, and ignorance, these three afflictions cover the two obstacles (Erzhang, referring to the obstacle of afflictions and the obstacle of knowledge). Not being able to endure means not being able to encounter the good opportunity to cultivate supreme blessings. Therefore, those who are able to endure are because they have the nature of non-anger, diligence, and discerning wisdom. Enduring the flow of birth and death and the lack of enjoyment are all manifestations of diligence, and are good aids to cultivating the cause of supreme blessings.
The treatise is divided into two parts. First, it indicates that the name belongs to the sutra, and then it explains the meaning of the sutra. What is said here, 'in order to be free from not being able to endure suffering', is to cite the obstacle to be overcome, thereby highlighting the aspects that can be cultivated. The previous volume only said 'in order to endure suffering', only explaining the correctness of intention and the uprightness of behavior, in order to introduce the following text. In the treatise of Vasubandhu (Tianqin), it is said that it is widely for the purpose of eliminating doubts. Where do the doubts point to? They point to abandoning the suffering of the body. Because they abandon the body, it is in order to obtain the fruit of a suffering body, but their blessings are very meager. Relying on this Dharma gate, uphold, recite, and expound the ascetic practices of the Bodhisattva.
彼苦行亦是苦果。云何此法門身果報福勝。不感生死諸苦果耶。下文意說。前捨身命。不能忍苦。故感劣福。為法捨身。乃能忍苦。故感勝福。天親疑從前起。此論直釋彼文。各據其經。理無乖背。
釋經義分二。初標四種顯下經。經亦分四。后依標釋四種者。一如所能忍如所對真境之能忍體故。論解云。由達法無我故。或能忍者之所能忍法。對能行名所對。所惱境名。能是能行者。如所對境之能忍體。名如所能忍。即忍體性。二以何相生忍處。此中有二。一忍相狀。以何為相。謂無嗔相。二忍處所。以何法為生忍處。即以他處忍度及餘一切法。而相生忍處。所謂於他處忍即無嗔。于忍度等中。不生有無相。是諦察法忍。體即審慧。略無安受苦忍。三如忍差別即種類忍。種類忍是相似義。舉指前後所行忍度。以顯忍行。名忍差別。四顯示對治彼因緣故。因緣者道理所由義。為三種苦之所逼惱。是不能忍道理所由。今說忍行是能對治。不忍之道理所由。
依標釋四中。初解如所能忍有二。初顯。后屬經此初。問意何者所知之真境而行能忍。能忍者即是無嗔勤慧之心。此無嗔等如其所證法無我理境。而方能忍。境既無我。忍心亦何有我故能忍無嗔等修無我理。所知境也。此翻文略但言能忍。應言何者如所證境
【現代漢語翻譯】 現代漢語譯本：那樣的苦行也是苦果。為什麼這個法門的身果報福勝過其他，不會感受到生死輪迴的各種苦果呢？下面的文字解釋說，之前捨棄身命，卻不能忍受痛苦，所以感得低劣的福報。爲了佛法捨棄身命，才能忍受痛苦，所以感得殊勝的福報。天親菩薩對此產生疑問。這部論直接解釋了那段經文，各自依據不同的經典，道理上並沒有矛盾之處。
解釋經文的意義分為兩部分。首先標出四種，是爲了顯示下面的經文。經文也分為四部分。然後依據標出的四種進行解釋：一、如所能忍，指的是如實面對真實境界的能忍之體。論中解釋說：『因為通達了法無我。』或者說，能忍者所能忍的法，相對於能行者來說，稱為所對。所惱亂的境界也稱為所對。能指的是能行者。如實面對所對境界的能忍之體，稱為如所能忍，也就是忍的體性。二、以什麼相狀生起忍的處所？這裡面有兩點：一是忍的相狀，以什麼作為相狀？就是沒有嗔恨的相狀。二是忍的處所，以什麼法作為生起忍的處所？就是以在其他處所的忍辱度以及其他一切法，而相互生起忍的處所。所謂在其他處所忍辱，就是沒有嗔恨。在忍辱度等等之中，不生起有或者無的相狀，這是諦察法忍，它的體性就是審察的智慧。這裡省略了安受苦忍。三、如忍的差別，也就是忍的種類。種類忍是相似的意思。舉出前後所修行的忍辱度，來顯示忍的修行，稱為忍的差別。四、顯示對治那些因緣的緣故。因緣指的是道理的由來。被三種痛苦所逼迫惱亂，是不能忍受的道理的由來。現在說忍的修行是能夠對治不能忍受的道理的由來。
依據標出的四種進行解釋，首先解釋如所能忍，分為兩部分。先是顯現，然後歸屬於經文，這是開始。提問的意思是什麼樣的所知之真境，才能進行能忍？能忍者就是沒有嗔恨、勤奮和智慧的心。這種沒有嗔恨等等，如實地證悟了法無我的道理境界，才能忍受。境界既然沒有我，忍的心又怎麼會有我呢？所以能夠忍受沒有嗔恨等等，修習無我的道理。所知的境界啊。這裡翻譯的文字省略了，只說了能忍，應該說什麼樣的如所證境。
【English Translation】 English version: That kind of ascetic practice is also a bitter result. Why is the merit of body and retribution of this Dharma gate superior, and not feel the various bitter results of birth and death? The following text explains that previously sacrificing body and life, but unable to endure suffering, thus one gains inferior blessings. Sacrificing body for the Dharma, one is able to endure suffering, thus one gains superior blessings. Ācārya Vasubandhu (Bodhisattva Tianqin) had doubts about this. This treatise directly explains that passage of scripture, each based on their respective sutras, and the principles are not contradictory.
Explaining the meaning of the sutra is divided into two parts. First, marking out the four types is to reveal the sutra below. The sutra is also divided into four parts. Then, according to the marked four types, the explanation is as follows: 1. 'As what can be endured' refers to the ability to endure the true realm as it is. The treatise explains: 'Because one understands the Dharma of no-self.' Or, the Dharma that the endurer can endure, relative to the practitioner, is called 'what is faced.' The disturbing realm is also called 'what is faced.' 'Can' refers to the practitioner. The ability to endure the realm as it is faced is called 'as what can be endured,' which is the nature of endurance. 2. With what characteristics does the place of endurance arise? There are two points here: first, the characteristics of endurance, what is taken as the characteristic? It is the characteristic of no anger. Second, the place of endurance, with what Dharma is the place of endurance generated? It is with the patience perfection in other places and all other Dharmas that the place of endurance arises mutually. So-called patience in other places is no anger. In the patience perfection, etc., not generating the characteristics of existence or non-existence, this is the Dharma-examining patience, its nature is discerning wisdom. Accepting suffering patience is omitted here. 3. The differences of endurance, which are the types of endurance. The types of endurance are similar in meaning. Citing the patience perfection practiced before and after to reveal the practice of endurance is called the differences of endurance. 4. Showing the reason for counteracting those causes and conditions. Causes and conditions refer to the origin of the principle. Being oppressed and disturbed by the three kinds of suffering is the origin of the principle of not being able to endure. Now it is said that the practice of endurance is able to counteract the origin of the principle of not being able to endure.
According to the marked four types, the explanation begins with 'as what can be endured,' divided into two parts. First, the manifestation, then belonging to the sutra, this is the beginning. The meaning of the question is what kind of true realm of knowledge can one practice endurance? The endurer is the mind without anger, diligence, and wisdom. This absence of anger, etc., as one truly realizes the principle of the Dharma of no-self, can one endure. Since the realm is without self, how can the mind of endurance have self? Therefore, one can endure the absence of anger, etc., and practice the principle of no-self. The realm of knowledge. The translated text here is abbreviated, only saying 'can endure,' it should say what kind of realm as truly realized.
而為能忍。謂法．無我。前經之中羼提波羅蜜。方正顯示能忍之體。天親論云。雖此苦行同于苦果皆生苦故。而此苦行不生疲倦。以有忍度名第一故。前捨身苦乃生疲倦。不名忍度。非第一故。波羅是彼岸義。彼岸有五所。一知二教。三理。四行。五果。窮此五際。名到彼岸。依華嚴經迴向品。有十彼岸。一永度世間生死彼岸。二度諸陰彼岸。三度語言道彼岸。四度眾生相彼岸。五度身見彼岸。六度不堅固彼岸。七度諸行彼岸。八度諸有彼岸。九度諸取彼岸。十度諸世間法彼岸。此十彼岸分之為三。第三度語言道是教。第七度諸行是行。餘八皆是所知彼岸。以佛果為此岸。故說彼岸。略無理果。天親論云。彼岸有二種。一清凈善根體行彼岸。二彼岸功德不可量即果彼岸。彼以生死為此岸故。故說二。經言忍辱波羅蜜牒忍行。即非忍辱波羅蜜。彼論云。無人能知彼功德岸。故言即非。故為第一。意說忍行彼岸。餘人已不知忍行所得彼岸功德果。故非餘人之所能到。故言即非忍辱波羅蜜。餘人之所能到。故言即非忍波羅蜜。餘人不知故名為第一。諸本但非而無是結。能斷本有。是亦無一難準。諸本多無。準前能斷多有。
次陳解。第二以何生忍處有二。初釋相。后配經。釋相中初問后答。答有三句。一他害不嗔為相
【現代漢語翻譯】 現代漢語譯本：
而成為能夠忍耐的人。這裡所說的『法』，指的是『無我』的道理。前面的經文中，『羼提波羅蜜』（Kshanti Paramita，忍辱波羅蜜）方正地顯示了能忍的本體。《天親論》（Vasubandhu's Shastra）中說，雖然這種苦行和苦果一樣都會產生痛苦，但是這種苦行不會讓人感到疲倦，因為它具有『忍』的功德，所以是第一位的。前面所說的捨身之苦會讓人感到疲倦，因為它不屬於『忍』的功德，所以不是第一位的。『波羅』（Paramita）是『到彼岸』的意思。彼岸有五個方面：一、所知；二、教法；三、道理；四、修行；五、果報。窮盡這五個方面，就叫做『到達彼岸』。依據《華嚴經·迴向品》，有十種彼岸：一、永遠度脫世間生死彼岸；二、度脫諸陰彼岸；三、度脫語言道彼岸；四、度脫眾生相彼岸；五、度脫身見彼岸；六、度脫不堅固彼岸；七、度脫諸行彼岸；八、度脫諸有彼岸；九、度脫諸取彼岸；十、度脫諸世間法彼岸。這十種彼岸可以分為三類：第三種度脫語言道是教法，第七種度脫諸行是修行，其餘八種都是所知彼岸。因為佛果是此岸，所以才說彼岸。這裡省略了道理和果報。《天親論》中說，彼岸有兩種：一種是清凈善根的本體行彼岸，另一種是彼岸功德不可估量的果彼岸。因為他們以生死為此岸，所以才說了兩種。經文說『忍辱波羅蜜，即非忍辱波羅蜜』，是針對忍行而言的。那部論中說，沒有人能夠知道彼岸的功德之岸，所以說『即非』。所以說是第一。意思是說忍行彼岸，其他人已經不知道忍行所得到的彼岸功德果報，所以不是其他人所能達到的。所以說『即非忍辱波羅蜜』，是其他人所能達到的。所以說『即非忍波羅蜜』，因為其他人不知道，所以才叫做第一。各個版本都只有『非』而沒有『是』的結論，能夠斷除原本就有的東西。這也是沒有一個可以遵循的標準。各個版本大多沒有，參照前面能夠斷除的，大多都有。
接下來陳述解釋。第二，以什麼產生忍耐？這裡有兩個部分：首先解釋相狀，然後配合經文。解釋相狀中，先是提問，然後是回答。回答有三句話：一、他人加害而不嗔恨，這是忍耐的相狀。
【English Translation】 English version:
And thus, one becomes capable of forbearance. Here, 'Dharma' refers to the principle of 'no-self' (Anatta). In the previous sutras, 'Kshanti Paramita' (Perseverance/Patience Paramita) clearly reveals the essence of forbearance. The 'Vasubandhu's Shastra' states that although this ascetic practice, like suffering's result, generates suffering, it does not cause weariness because it possesses the merit of 'patience,' making it the foremost. The aforementioned suffering of self-sacrifice causes weariness because it does not belong to the merit of 'patience,' and thus is not the foremost. 'Paramita' means 'to the other shore.' The other shore has five aspects: 1. Knowledge; 2. Teaching; 3. Reason; 4. Practice; 5. Fruition. Exhausting these five aspects is called 'reaching the other shore.' According to the 'Avatamsaka Sutra' (Flower Garland Sutra), Chapter on Dedication, there are ten other shores: 1. Eternally crossing the other shore of birth and death in the world; 2. Crossing the other shore of the aggregates (Skandhas); 3. Crossing the other shore of the path of language; 4. Crossing the other shore of the appearance of beings; 5. Crossing the other shore of self-view; 6. Crossing the other shore of impermanence; 7. Crossing the other shore of actions; 8. Crossing the other shore of existence; 9. Crossing the other shore of grasping; 10. Crossing the other shore of worldly dharmas. These ten other shores can be divided into three categories: the third, crossing the path of language, is teaching; the seventh, crossing actions, is practice; the remaining eight are the other shore of knowledge. Because the fruit of Buddhahood is this shore, the other shore is spoken of. Reason and fruition are omitted here. The 'Vasubandhu's Shastra' states that there are two types of other shores: one is the other shore of the essence of pure good roots and practice, and the other is the immeasurable other shore of merit, which is the other shore of fruition. Because they consider birth and death as this shore, two types are mentioned. The sutra says 'Perseverance Paramita, is not Perseverance Paramita,' referring to the practice of perseverance. That treatise states that no one can know the shore of the merit of the other shore, hence 'is not.' Therefore, it is said to be the foremost. It means that regarding the other shore of perseverance practice, others do not know the merit and fruition obtained from perseverance practice, so it cannot be reached by others. Therefore, it is said 'is not Perseverance Paramita,' which can be reached by others. Therefore, it is said 'is not Perseverance Paramita,' because others do not know it, so it is called the foremost. All versions only have 'is not' without the conclusion of 'is,' which can cut off what originally exists. There is also no standard to follow. Most versions do not have it; referring to the preceding that can be cut off, most have it.
Next, the explanation is presented. Second, what generates patience? There are two parts here: first, explaining the characteristics, and then matching the sutras. In explaining the characteristics, first is the question, and then the answer. The answer has three sentences: 1. Not being angry when harmed by others is the characteristic of patience.
。由如理境無我等故。菩薩地說。若遇他害應作是忍。此我先業應令他害。今若不忍。更增苦因。便悲愛已成自苦縛。又自他身性皆行苦。彼無知增害我身。我既有知。寧增彼苦。二乘自利尚不苦他。我既利他應忍他害。作是思已。應修五相。一親善想。二唯法想。三無常想。四有苦想。五攝受想。自無憤勃。不作他怨。亦不隨睡眠流注相續。故於怨害皆能忍受。此於四觀。因緣觀故。亦應思惟。唯識無相真如觀等。此論但說無性。無生忍法無我故。若人無我即是第二唯法相也。二于忍度生有想。故彼執著修習。三于非忍波羅蜜中。生空無相。撥無體故。不斷不修。不欣不厭。不利不樂。棄后二忍。度諦察法忍。審慧為性。后配經中。初問。后屬。一無我想。二無相無有相也。三非無相等無空也。如次配前三相。於三境處生。名三忍相。故知以何相生忍處。此中雖引迦利王等依文次第而引顯之。意說無三相名忍相。不顯釋迦利王。又解迦利王者。即他怨害。生忍處亦是正引。略無餘二處。理亦無失。為義增明。勸令修學。下望引解。天親論云。是故為得第一法。此苦行勝彼捨身。結前忍辱波羅蜜即非忍辱文。又云。何況離我等嗔恚相故。此解無我想。又云。此行無苦。不但無苦亦有樂。以有慈悲故。如經。乃至無相亦
非無相故。此明慈悲心相應故。彼論意說。無苦相故。經說無相以有慈悲。有樂相故。經說亦非無相。無相之前。明與慈悲心相應迦。與此少別。又此無別。于忍度生有苦相故。言非無相。不于非波羅蜜外眾生之中於無相不救不化。由見生苦而行濟拔與樂相應。而起慈悲。故云亦非無相。正與此文同。又有別解。此即三忍。無我相耐怨害忍。無想者安樂受苦忍。不見苦相。故能安忍。非無相者。諦察法忍。撥之為無。是耶見故。然依能斷。此無三相二處皆有。一迦利王下。二五百生下餘本唯在迦利王下。梵文具有。道理定然。何故五百生下而無餘二相。但有無我想。故知餘本但翻者略。或複誦者不同。又此論王名迦利。羅什流支云歌利。真諦云迦陵伽。能斷云羯利。詞異名同。此云忍苦害。
次解第三如忍差別。初徴列。后屬經。生生常行前後相似。各種類忍。非唯一忍。名忍差別。迦利王加害。名極苦忍。五百生忍是相續忍。依此經文。亦分為二。
第四解對治因緣中分二。初解不忍因緣。后正解經能對三行。不忍因中流轉苦通三界。是行苦。后二苦唯欲界眾生。相違是苦苦。乏受用是壞苦。此依相增。或流轉攝五苦。謂生老病五盛蘊苦。眾生相違攝二苦。怨憎會愛別離。乏用攝一苦。謂求不得苦。前
【現代漢語翻譯】 現代漢語譯本：因為不是沒有相。這表明與慈悲心相應。彼論的意義是說，因為沒有苦相。經文說沒有相，是因為有慈悲。因為有樂相。經文說也不是沒有相。在無相之前，表明與慈悲心相應，與此稍微不同。又，這也沒有區別。對於忍辱度，眾生有苦相，所以說不是沒有相。不是在非波羅蜜之外的眾生之中，對於無相不救度不教化。因為見到眾生有苦而行救濟，與快樂相應，而生起慈悲。所以說也不是沒有相。這與此文相同。又有別的解釋，這就是三種忍：無我相的耐怨害忍，無想者的安樂受苦忍，不見苦相，所以能夠安忍。非無相者，是諦察法忍，撥除為無，是邪見。然而依據能斷金剛經，這無三相，兩處都有。一處是迦利王（Kāli，人名，意為黑色的）下，一處是五百生下，其餘版本只在迦利王下。梵文都有，道理必然。為什麼五百生下而沒有其餘二相，只有無我想？可知其餘版本只是翻譯者省略，或者誦讀者不同。又，此論中的王名叫迦利（Kāli），鳩摩羅什和菩提流支譯為歌利，真諦譯為迦陵伽（Kāliṅga），能斷金剛經譯為羯利（Karari），詞語不同，名稱相同。這裡的意思是忍受苦害。 其次解釋第三種忍的差別。首先是征列，然後是歸屬經文。生生世世常常修行，前後相似，各種各類的忍，不是隻有一種忍，名為忍的差別。迦利王（Kāli）的加害，名為極苦忍。五百生忍是相續忍。依據此經文，也可以分為二種。 第四解釋對治因緣，分為二部分。首先解釋不忍的因緣，然後正式解釋經文能夠對治三種行為。不忍的因中，流轉的苦通於三界，是行苦。后兩種苦只有欲界眾生才有。相違是苦苦。缺乏受用是壞苦。這是依據相的增盛。或者流轉包含五種苦，即生老病死和五盛蘊苦。眾生相違包含兩種苦，即怨憎會和愛別離。缺乏受用包含一種苦，即求不得苦。前面
【English Translation】 English version: Because it is not without characteristics (相, lakṣaṇa). This clarifies the correspondence with the heart of loving-kindness and compassion. The meaning of 'that treatise' is that because there is no characteristic of suffering. The sutra says there is no characteristic because there is loving-kindness and compassion. Because there is a characteristic of joy. The sutra says it is also not without characteristics. Before 'no characteristic', it clarifies the correspondence with the heart of loving-kindness and compassion, which is slightly different from this. Moreover, there is no difference here. Regarding the perfection of patience (忍度, kṣānti-pāramitā), sentient beings have the characteristic of suffering, therefore it is said not to be without characteristics. It is not that among sentient beings outside of the perfections (波羅蜜, pāramitā), one does not save or transform those without characteristics. Because one sees the suffering of sentient beings and acts to relieve them, corresponding with joy, one arises with loving-kindness and compassion. Therefore, it is said also not to be without characteristics. This is the same as this text. There is also another explanation, which is the three kinds of patience: the patience of enduring harm without the characteristic of self (無我相, nirātman), the patience of happily enduring suffering for those without thought, not seeing the characteristic of suffering, therefore being able to endure. 'Not without characteristics' refers to the patience of examining the Dharma (諦察法忍, dharma-vicaya-kṣānti), rejecting it as nothing, which is a wrong view. However, according to the Diamond Sutra (能斷金剛經, Vajracchedikā Prajñāpāramitā Sūtra), this 'without three characteristics' exists in both places. One is under 'King Kāli' (迦利王, Kāli, a personal name, meaning 'black'), and the other is under 'five hundred births', while other versions only have it under 'King Kāli'. The Sanskrit version has both, which is logically certain. Why are the other two characteristics missing under 'five hundred births', with only the thought of no-self? It can be known that the other versions are simply abbreviated by the translator, or the reciters are different. Moreover, the king in this treatise is named Kāli (迦利). Kumārajīva and Bodhiruci translated it as Geli (歌利), Paramārtha translated it as Kāliṅga (迦陵伽), and the Diamond Sutra translated it as Karari (羯利). The words are different, but the names are the same. Here, it means enduring suffering and harm. Next, explaining the difference of the third kind of patience. First is the citation and enumeration, then the attribution to the sutra. Practicing constantly life after life, similar before and after, various kinds of patience, not just one kind of patience, is called the difference of patience. The harm inflicted by King Kāli (迦利王, Kāli) is called the patience of extreme suffering. The patience of five hundred births is the patience of continuity. According to this sutra text, it can also be divided into two kinds. Fourth, explaining the causal conditions for counteracting, divided into two parts. First, explaining the causal conditions for non-patience, then formally explaining that the sutra can counteract three kinds of actions. Among the causes of non-patience, the suffering of transmigration pervades the three realms, which is the suffering of conditioning (行苦, saṃskāra-duḥkha). The latter two kinds of suffering only exist for sentient beings in the desire realm. Opposition is the suffering of suffering (苦苦, duḥkha-duḥkha). Lack of enjoyment is the suffering of change (壞苦, vipariṇāma-duḥkha). This is based on the increase of characteristics. Or, transmigration includes the five kinds of suffering, namely birth, old age, sickness, death, and the suffering of the five aggregates (五盛蘊苦, pañcaskandha-duḥkha). Opposition among sentient beings includes two kinds of suffering, namely encountering what is disliked (怨憎會, apriya-saṃprayoga) and separation from what is loved (愛別離, priya-viprayoga). Lack of enjoyment includes one kind of suffering, namely the suffering of not obtaining what is sought (求不得苦, yat-kāma-aprapti-duḥkha). The former
明忍相中。論解有二忍。一耐怨害。二諦察法。今對治流轉及乏受用。方解安受苦忍。其耐怨害。初行難修。眾生相違。重明彼義。令修學故。苦雖極眾。如瑜伽第二等說。略標此三。
經行所除下正解經能治三行。初對治流轉苦中有三。初配苦忍因緣對治。標經初總文。次若著色等下釋經不應住色生心等文。后為成就彼諸不住故下釋應生無所住心等結文。初文復二。初配。后釋。有三苦相。現前逼迫不欲發心。不捨生死而為救度。便著涅槃而興小意。或全誹撥。耶見沉迷。常處生死。故不發心。是流轉苦之因緣也。即法執三想癡貪等。一切二障以為體性。近流轉因。正是煩惱癡無明緣行故。癡之根本即是智障。三想心是生死起次第。如無垢說此對治。應離三相起。無分別發心等是離三相故。癡等自無。無明滅故。乃至老怨亦復隨滅。流轉自息。天親論云。若有菩薩不離我想等。彼菩薩見苦行苦。亦欲舍菩提心。為對治彼故。經云。應離一切相發心等。未發心前有是過故。下經文破之。彼云。為何等心。起行相而修行。為何等心。不捨菩提。謂為忍波羅蜜。修彼能學心。謂以無我等相而修行。亦以無我等相。習能學心。不捨菩提。又得忍成就無我第一義者。謂入初地已上菩薩。謂初地已上菩薩得忍成故。離一切
【現代漢語翻譯】 現代漢語譯本：在明忍相（Kṣānti-pāramitā，忍辱波羅蜜）中，關於忍的解釋有兩種：一是耐怨害忍，二是諦察法忍。現在爲了對治流轉之苦以及缺乏受用，這裡解釋安受苦忍。而耐怨害忍，在初修行時難以修習，因為眾生之間相互違逆，所以再次闡明它的意義，爲了讓人們能夠修學。苦雖然種類繁多，如《瑜伽師地論》第二卷等所說，這裡簡略地標出這三種苦。
『經行所除』以下，正式解釋經文如何能對治三種行為。首先，在對治流轉苦中，有三個方面：一是將苦忍的因緣與對治相配對，標出經文的總體綱要；其次，『若著色等下』，解釋經文中『不應住色生心』等文句；最後，『為成就彼諸不住故下』，解釋『應生無所住心』等總結性的文句。第一部分又分為兩部分：一是配對，二是解釋。有三種苦相：現前的逼迫使人不願發菩提心；不捨棄生死卻要救度眾生；於是執著于涅槃而生起小乘之心，或者完全誹謗否定，陷入邪見之中，長期處於生死輪迴，所以不發菩提心。這就是流轉之苦的因緣。也就是法執、三想（顛倒想）、癡貪等，以一切二障（煩惱障和所知障）為體性。近的流轉之因，正是煩惱癡（moha）和無明（avidyā）緣行。癡的根本就是智障。三想之心是生死生起的次第，如《無垢稱經》（Vimalakīrti Nirdeśa Sūtra）所說，對此的對治，應當遠離三相（我相、人相、眾生相、壽者相）而生起無分別的發心等，這是因為遠離三相的緣故。癡等自然消滅，因為無明滅除的緣故，乃至老、怨等也隨之消滅，流轉自然止息。天親（Vasubandhu）論師說：『如果菩薩不離我想等，那麼這位菩薩見到苦行之苦，也會想要捨棄菩提心。』爲了對治這種情況，經文說：『應離一切相發心等。』在未發菩提心之前，有這樣的過失，所以下面的經文要破斥它。彼論又說：『以何等心，起行相而修行？以何等心，不捨菩提？』回答是：『爲了忍波羅蜜（Kṣānti-pāramitā），修習這種能學習的心。』也就是以無我等相而修行，也以無我等相，修習能學習的心，不捨棄菩提。又獲得忍成就無我第一義的人，是指入初地以上的菩薩。』也就是說，初地以上的菩薩才能獲得忍的成就，因為他們已經遠離一切相。
【English Translation】 English version: In the aspect of Kṣānti-pāramitā (Perfection of Patience), there are two types of patience discussed: one is enduring harm from enemies, and the other is discerning the truth of phenomena. Now, to counteract the suffering of transmigration and the lack of benefit, we explain the patience of accepting suffering. As for enduring harm from enemies, it is difficult to cultivate in the initial stages of practice because beings are often in conflict with each other. Therefore, its meaning is clarified again to facilitate learning. Although suffering is of many kinds, as described in the second volume of the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), these three types are briefly outlined here.
From '經行所除' (that which is removed by sutra practice) onwards, the text formally explains how the sutra can counteract three types of actions. First, in counteracting the suffering of transmigration, there are three aspects: first, pairing the causes and conditions of patience with their antidotes, outlining the general framework of the sutra; second, '若著色等下' (if attached to form, etc.), explaining the phrases in the sutra such as 'one should not dwell on form to generate thoughts'; and third, '為成就彼諸不住故下' (to accomplish those who do not dwell, etc.), explaining the concluding phrases such as 'one should generate a mind that dwells nowhere'. The first part is further divided into two parts: pairing and explanation. There are three aspects of suffering: the immediate pressure that makes people unwilling to generate Bodhicitta (the mind of enlightenment); not abandoning samsara (cycle of rebirth) yet wanting to save sentient beings; and thus clinging to Nirvana (liberation) and giving rise to a Hinayana (small vehicle) mind, or completely slandering and denying, falling into wrong views, and remaining in samsara for a long time, thus not generating Bodhicitta. These are the causes and conditions of the suffering of transmigration. That is, clinging to the Dharma (teachings), the three thoughts (perverted thoughts), delusion, greed, etc., with all the two obscurations (klesha-avarana and jneya-avarana) as their nature. The immediate cause of transmigration is precisely the afflictions of moha (delusion) and avidya (ignorance) as conditions for action. The root of delusion is intellectual obscuration. The mind of the three thoughts is the order in which samsara arises, as the Vimalakīrti Nirdeśa Sūtra says. The antidote to this is to abandon the three characteristics (the appearance of self, the appearance of others, the appearance of sentient beings, and the appearance of a life span) and generate a non-discriminating Bodhicitta, etc., because of abandoning the three characteristics. Delusion, etc., will naturally disappear because ignorance is eliminated, and even old age, resentment, etc., will also disappear accordingly, and transmigration will naturally cease. Vasubandhu says: 'If a Bodhisattva does not abandon the thought of self, etc., then this Bodhisattva, seeing the suffering of ascetic practices, will also want to abandon Bodhicitta.' To counteract this situation, the sutra says: 'One should generate the mind of enlightenment by abandoning all appearances, etc.' Before generating Bodhicitta, there is such a fault, so the following sutra text refutes it. The treatise also says: 'With what kind of mind does one practice with the appearance of action? With what kind of mind does one not abandon Bodhi?' The answer is: 'For Kṣānti-pāramitā (Perfection of Patience), cultivate this mind that can be learned.' That is, practice with the appearance of no-self, etc., and also cultivate the mind that can be learned with the appearance of no-self, etc., without abandoning Bodhi. Also, those who attain the first meaning of no-self through the accomplishment of patience refer to Bodhisattvas who have entered the first Bhumi (stage) or higher.' That is, only Bodhisattvas who have reached the first Bhumi or higher can attain the accomplishment of patience because they have already abandoned all appearances.
相。證發菩提心。勸初種性發心。亦應離一切相。
及釋何以故下文相有二。初明相縛故生粗重縛。屬經不住色等。后逐難釋。此初意說若著色等。諸有境相。即于流轉中。便增疲乏。故菩提心不生。若為境相之所拘礙。心執有相故。于生死中。身生粗重縛。粗重縛者。不安隱性。不調柔性。無堪任性。身心勞倦疲乏等性。故深密經頌言。相縛縛眾生。亦由粗重縛。善雙修止觀。方乃俱解脫。如觀戲調境。相拘心耽嗜。不已便生勞倦。后休息已。方覺疲乏。此相拘心。生乏亦爾。此相縛者。體通一切三界三性有漏境相所生粗重。亦通一切有漏之性。故說三界皆是行苦。不安隱性無堪任等。然由執心取境相故。諸有諸有漏境相皆拘心不得自在。非一切相皆執所執。此護法義。若依安慧。一切相皆所執取。故能拘心不得自在。或此文意。逐難釋中。由執色等以為實有。便起希求追戀慳惜。于流轉苦更增疲乏。覺心不生復增生死。為遮此故。次經文說不住色生心等。如前為愿凈土中文義中說。天親云。彼心不住佛菩提。非真住故勸不住。此論及真諦羅什能斷四本。並初應離一切相發心。次說不應住色生心等。後方說應生無所住心。若心有住即為非住等。然流支本便大相乖。于初住發心后。即說何以故若心有住即為非住
【現代漢語翻譯】 現代漢語譯本： 相（現象，表象）。證發菩提心（覺悟之心）。勸初種性（初發心者）發心，也應該遠離一切相。
以及解釋『何以故』（為什麼）的下文，相有二種。首先說明被相束縛，所以產生粗重縛（沉重負擔）。屬於經文『不住色』等。後面逐一解釋。這最初的意思是說，如果執著於色等，各種有境之相，就會在流轉中，更加疲憊。所以菩提心不會生起。如果被境相所拘礙，心中執著有相，那麼在生死輪迴中，身體就會產生粗重縛。粗重縛是指不安穩性、不調柔性、沒有堪能性、身心勞累疲乏等性質。所以《深密經》的偈頌說：『相縛縛眾生，亦由粗重縛。善雙修止觀，方乃俱解脫。』就像觀看戲曲，被美妙的境界所吸引，心被拘束而貪戀，時間長了就會產生勞累。休息之後，才感覺到疲乏。這種心被相拘束，產生疲乏也是如此。這種相縛，本體貫穿一切三界（欲界、色界、無色界）、三性（善、惡、無記）的有漏境相所產生的粗重，也貫穿一切有漏的性質。所以說三界都是行苦（遷流變化的苦），具有不安穩性、沒有堪能性等。然而由於執著心取境相的緣故，各種有、各種有漏的境相都會拘束心，使心不得自在。並非一切相都是所執著的。這是護法的觀點。如果依照安慧的觀點，一切相都是所執取的，所以能夠拘束心，使心不得自在。或者這段經文的意思是，在逐一解釋中，由於執著色等為真實存在，便會產生希求、追戀、慳惜，在流轉的痛苦中更加疲憊，覺悟之心不生起，又增加了生死輪迴。爲了遮止這種情況，接下來的經文說『不住色生心』等，如同前面在『為愿凈土』的文義中所說。天親說：『彼心不住佛菩提，非真住故勸不住。』這部論以及真諦、鳩摩羅什所翻譯的，都能斷除四種根本煩惱。並且首先應該遠離一切相而發心，其次說不應該住色生心等，最後才說應該生無所住心。如果心有所住，那就是非住等。然而流支的譯本卻大相逕庭，在最初住發心之後，就說『何以故，若心有住即為非住』。
【English Translation】 English version: 『Lakshana』 (phenomena, appearances). To realize and generate Bodhicitta (the mind of enlightenment). To encourage those of initial disposition to generate this mind, one should also detach from all 『lakshanas』.
And in explaining 『why』 (what is the reason) in the following text, there are two types of 『lakshanas』. First, it explains that being bound by 『lakshanas』 leads to the arising of 『gross and heavy bonds』. This pertains to the sutra text 『not dwelling in form』 etc. The explanation follows step by step. The initial meaning is that if one clings to form etc., to all objective 『lakshanas』, then in the cycle of transmigration, one will become increasingly weary. Therefore, Bodhicitta will not arise. If one is constrained by objective 『lakshanas』, and the mind clings to the existence of 『lakshanas』, then in the cycle of birth and death, the body will generate 『gross and heavy bonds』. 『Gross and heavy bonds』 refer to the nature of being unpeaceful, untamed, incapable, and the nature of physical and mental fatigue. Therefore, the 『Sandhinirmocana Sutra』 states in a verse: 『Lakshana binds sentient beings, also by gross and heavy bonds. Skillfully cultivating both 『shamatha』 and 『vipassana』 (calm abiding and insight meditation) is the way to attain complete liberation.』 Just like watching a play, being attracted by the beautiful scenes, the mind is constrained and attached, and after a long time, fatigue arises. Only after resting does one feel the weariness. This is how the mind, constrained by 『lakshanas』, generates fatigue. This 『lakshana』 binding, in its essence, permeates all 『grossness』 arising from all 『lakshanas』 of the three realms (desire realm, form realm, formless realm), the three natures (wholesome, unwholesome, neutral), and the contaminated. It also permeates all contaminated natures. Therefore, it is said that the three realms are all 『suffering of change』 (suffering arising from impermanence), possessing the nature of being unpeaceful, incapable, etc. However, due to the clinging mind grasping objective 『lakshanas』, all existing, all contaminated objective 『lakshanas』 constrain the mind, preventing it from being free. Not all 『lakshanas』 are what is clung to. This is the view of Dharmapala. According to the view of An慧 (Anhui), all 『lakshanas』 are what is clung to, and therefore can constrain the mind, preventing it from being free. Or, the meaning of this text is that, in the step-by-step explanation, due to clinging to form etc. as truly existing, one generates desires, longing, and miserliness, and in the suffering of transmigration, one becomes even more weary. The mind of enlightenment does not arise, and the cycle of birth and death increases. To prevent this situation, the following sutra text says 『not dwelling in form generating mind』 etc., as explained earlier in the meaning of the text 『aspiring to be reborn in the Pure Land』. Vasubandhu says: 『That mind does not dwell in Buddha's Bodhi, because it is not truly dwelling, hence the encouragement not to dwell.』 This treatise, as well as the translations by Paramārtha and Kumārajīva, can sever the four root afflictions. And first, one should detach from all 『lakshanas』 to generate the mind, then it says one should not dwell in form to generate the mind etc., and finally it says one should generate a mind that dwells nowhere. If the mind dwells somewhere, then it is non-dwelling etc. However, the translation by 流支 (Liuzhi) is vastly different. After the initial dwelling and generating of the mind, it says 『Why? If the mind dwells somewhere, then it is non-dwelling』.
。方說不應住色生心等。應依四本為正。其流支本前愿凈土中。自同四本。先說不住色等。後方說應無所住而生其心。故知彼經後文自倒。其羅什流支皆唯說不住六塵。無不住非六塵。能斷之中。於六非六。皆令不住。其真諦及此論但有不住於前五塵。無不住非五塵。其法非法中即出。故此論中不解不住於法。以可覺故。不住非法者。謂非法無我故。即顯不住法者不住法無我理中。不應住非法者。亦不住非是法無我理中。即顯有法我。故名為非法。亦令不住執法有我于非法我及法我。二皆不住故。
后釋結文。為成就等者。上說不住色等非色等及不住我無我令生其心。為成此義。應生無所住心。住空住有。皆不應故。釋此所由云。若心有住。便是執著。非為真住真如理。住真如理中無所住故。發心亦應順理無住。故無垢云。無住即無本。從無住立一切法。經引前說。諸菩薩心不住色佈施。佈施攝六。此中偏說。論中略無。經文具有。舉初不住起行方便。以勸久學。或舉十地真行方便不住佈施。以勸地前。不住修行。如勸離相發菩提心。
對治三苦因緣中。上來明對治流轉苦因緣能發大心。下解第二眾生相違苦因緣對治。雖復發心。但為眾生相違之時。便生勞倦不能濟度。勤修自行對治此。故有下經。釋疑
【現代漢語翻譯】 現代漢語譯本：前面說不應該執著於色等外境而生起心念，應當依據四種根本的經典作為正確的準則。鳩摩羅什（Kumārajīva）和流支（Lokaksema）的譯本中，關於愿生凈土的部分，與四種根本經典相同，先說不執著於色等外境，然後才說應當無所執著而生起心念。因此可知流支譯本的後文是自相矛盾的。鳩摩羅什和流支都只說不執著於六塵（色、聲、香、味、觸、法），沒有說不執著于非六塵。在能斷除煩惱的修行中，對於六塵和非六塵，都使之不執著。真諦（Paramārtha）的譯本和這部論典只說不執著於前五塵（色、聲、香、味、觸），沒有說不執著于非五塵。其中的『法』和『非法』的概念就包含了這個意思。因此這部論典沒有解釋不執著于『法』，因為『法』是可以覺知的。不執著于『非法』，是因為『非法』是無我的。這就顯示了不執著于『法』，就是不執著於法無我的道理。不應該執著于『非法』，也就是不執著于非是法無我的道理。這就顯示了有法我（dharma-ātman）的存在，所以稱為『非法』。也使不執著於法我的修行者，對於非法我和法我，都能夠不執著。 後面解釋總結性的文字。『為成就等者』，上面說不執著於色等和非色等，以及不執著於我和無我，從而生起心念，是爲了成就這個意義，應當生起無所執著的心。執著于空或執著于有，都是不應該的。解釋這個原因說，如果心有所執著，那就是執著，不是真正的安住于真如（tathatā）的道理。安住于真如的道理中，是沒有執著的。發心也應當順應真如的道理，沒有執著。所以《無垢經》（Vimalakīrti Nirdeśa Sūtra）說，無住就是沒有根本，從無住中建立一切法。經文引用前面所說的，諸菩薩的心不執著於色而行佈施（dāna），佈施涵蓋了六度（pāramitā），這裡只偏重於說佈施。論典中比較簡略，經文中比較完整。舉出最初的不執著，是爲了發起修行的方便，以此來勸勉長期學習的人。或者舉出十地（bhūmi）菩薩的真實修行方便，不執著于佈施，以此來勸勉十地之前的菩薩。不執著于修行，就像勸勉離開相而發起菩提心（bodhicitta）一樣。 在對治三種苦的因緣中，上面闡明了對治流轉之苦的因緣，能夠發起廣大的心。下面解釋第二種眾生相違之苦的因緣的對治。即使發起了菩提心，但是當與眾生相違背的時候，就會產生疲勞厭倦，不能救度眾生。勤奮地修習自身的行為，來對治這種苦。所以有下面的經文，解釋疑惑。
【English Translation】 English version: Earlier, it was said that one should not generate thoughts based on attachment to form (rūpa) and other external objects. One should rely on the four fundamental scriptures as the correct standard. In the versions of Kumārajīva (Kumārajīva) and Lokaksema (Lokaksema), regarding the section on vowing to be reborn in the Pure Land, it is the same as the four fundamental scriptures, first stating not to be attached to form and other external objects, and then stating that one should generate thoughts without any attachment. Therefore, it can be known that the latter part of Lokaksema's version is self-contradictory. Both Kumārajīva and Lokaksema only say not to be attached to the six sense objects (ṣaḍ-viṣaya) (form, sound, smell, taste, touch, and dharma), without saying not to be attached to non-six sense objects. In the practice of cutting off afflictions, one should not be attached to both the six sense objects and non-six sense objects. The versions of Paramārtha (Paramārtha) and this treatise only say not to be attached to the first five sense objects (form, sound, smell, taste, and touch), without saying not to be attached to non-five sense objects. The concepts of 'dharma' and 'non-dharma' include this meaning. Therefore, this treatise does not explain not being attached to 'dharma' because 'dharma' is perceptible. Not being attached to 'non-dharma' is because 'non-dharma' is without self. This shows that not being attached to 'dharma' means not being attached to the principle of dharma-nairātmya (dharma-ātman) (no-self of phenomena). One should not be attached to 'non-dharma', which means not being attached to the principle of non-dharma-nairātmya. This shows the existence of dharma-ātman, so it is called 'non-dharma'. It also enables practitioners who are not attached to dharma-ātman to be unattached to both non-dharma-ātman and dharma-ātman. Later, the concluding words are explained. 'For the sake of accomplishment, etc.' The above states that not being attached to form, etc., and non-form, etc., as well as not being attached to self and non-self, in order to generate thoughts, is to accomplish this meaning. One should generate thoughts without any attachment. Being attached to emptiness or being attached to existence is not appropriate. Explaining the reason for this, it is said that if the mind has attachment, then it is clinging and not truly abiding in the principle of tathatā (tathatā) (suchness). Abiding in the principle of tathatā means having no attachment. Generating the bodhicitta (bodhicitta) (mind of enlightenment) should also be in accordance with the principle of tathatā, without attachment. Therefore, the Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Nirdeśa Sūtra) says that non-abiding is without root, and all dharmas are established from non-abiding. The sutra quotes what was said earlier, that the minds of all bodhisattvas (bodhisattva) do not cling to form when practicing dāna (dāna) (giving). Dāna encompasses the six pāramitās (pāramitā) (perfections), but here it focuses on dāna. The treatise is more concise, while the sutra is more complete. Mentioning the initial non-attachment is to initiate the means of practice, thereby encouraging those who have been studying for a long time. Or, mentioning the true practice means of the ten bhūmis (bhūmi) (grounds) bodhisattvas, not being attached to dāna, is to encourage bodhisattvas before the ten bhūmis. Not being attached to practice is like encouraging the generation of bodhicitta by abandoning characteristics. In the causes and conditions for counteracting the three sufferings, the above clarifies the causes and conditions for counteracting the suffering of transmigration, which can generate a vast mind. The following explains the counteraction of the second cause and condition of the suffering of conflict with sentient beings. Even if bodhicitta has been generated, when there is conflict with sentient beings, fatigue and weariness will arise, and one will not be able to liberate sentient beings. Diligently cultivating one's own actions to counteract this suffering. Therefore, there are the following sutra passages to explain doubts.
有三。初明對治。次勸信佛語故忍。后破如言執著。初文有三。初牒經配。次解忍相。后釋二無我文。解忍相者。既為一切眾生而行於舍等者。即五忍中住親善想及攝受想。舍即佈施。天親云。以檀度攝六度偏說之。云何為利益眾生修行。而不名住于眾生事。為斷此疑故下經云。此意既為眾生行施。云何不名住利生事。偈云。修行利眾生。如是因當識。眾生及事相。遠離亦應知。此說利益是因體故。彼行利益眾生。非取眾生相事。故雖利生亦成不住。釋二無我中。由不能無眾生相故。相違之時即生疲乏。由有人我。必有法我。二我既行。利益之時便為勞倦。故生疲乏。顯二無我以破彼執。經言一切眾生相即非相。依法無我。一切眾生即非眾生。顯人無我。此中總說。天親別釋云。假名及陰事。如來離彼相。諸佛無彼二。以見實法故。眾生事有二。一眾生名。二五陰事。即彼眾生能詮名相。非實體相。以名自性無實體故。由是一切眾生相即非相。眾生名相無實體故。能詮名成法無我。又以五陰假名眾生。於五蘊中。無眾生體。以無實故。由是一切眾生即非眾生。明人無我。但有假陰和合及假呼名。若人若法皆無實故。成二無我。故相違時不應嗔恨。五忍中住。唯法相。人無我也。法名亦假。法無我也。彼偈又云。如來離
【現代漢語翻譯】 現代漢語譯本 有三種含義。第一，闡明對治（duìzhì，指用某種方法來消除或減輕負面的事物）。第二，勸導人們因為相信佛陀的教誨而忍耐。第三，破除對如實之言的執著。首先，第一部分有三種含義。第一，依照經文進行配對。第二，解釋忍辱的相狀。第三，解釋二無我的含義。解釋忍辱的相狀是指，既然爲了所有眾生而行佈施等行為，那麼就是在五忍（wǔrěn，佛教中的五種忍辱）中安住于親善想和攝受想。舍即是佈施。世親（Tiānqīn）菩薩說：『以佈施度來統攝六度（liùdù，佛教中的六種修行方法），這是偏面的說法。』 為什麼爲了利益眾生而修行，卻不稱為安住于眾生之事呢？爲了斷除這個疑惑，下面的經文說：『這個意思既然是爲了眾生而行佈施，為什麼不稱為安住于利益眾生之事呢？』 偈頌說：『修行利益眾生，應當認識到這是因。眾生和事相，也應當知道要遠離。』 這說明利益是因的本體。他們行利益眾生之事，並非執取眾生的相狀。所以，雖然利益眾生，也成就了不住相。在解釋二無我中，由於不能沒有眾生相，所以在相違背的時候就會感到疲憊。由於有人我（rénwǒ，認為存在永恒不變的『我』的執著），必然有法我（fǎwǒ，認為事物具有獨立不變的自性的執著）。兩種我都在起作用，在利益眾生的時候就會感到勞累，所以產生疲憊。顯現二無我，是爲了破除他們的執著。經文說，『一切眾生相即非相』，這是依法無我（yīfǎwǒ，認識到一切事物都是因緣和合而生，沒有獨立不變的自性）。『一切眾生即非眾生』，這是顯現人無我（rénwǒ，認識到沒有永恒不變的『我』）。這裡是總體的說明。世親菩薩分別解釋說：『假名和五陰（wǔyīn，構成個體的五種要素），如來遠離這些相狀。諸佛沒有這兩種相狀，因為他們見到了真實之法。』 眾生之事有兩種，一是眾生的名稱，二是五陰之事。也就是眾生能詮釋的名相，並非實體的相狀。因為名稱的自性沒有實體。因此，一切眾生相即非相，眾生的名相沒有實體，能詮釋的名成就了法無我。又以五陰假名為眾生，在五蘊中，沒有眾生的本體。因為沒有實體，因此一切眾生即非眾生，闡明人無我。只有假借五陰的和合以及假借呼喚的名稱。無論是人還是法，都沒有實體，成就了二無我。所以，在相違背的時候不應該嗔恨。在五忍中安住，只有法相（fǎxiàng，事物的表象），人無我。法的名稱也是虛假的，法無我。』 偈頌又說：『如來遠離……』
【English Translation】 English version There are three aspects. First, clarifying the antidotes (duìzhì, referring to using a method to eliminate or alleviate negative things). Second, encouraging people to be patient because they believe in the Buddha's teachings. Third, refuting attachment to literal interpretations. Firstly, the first part has three aspects. First, matching according to the scriptures. Second, explaining the characteristics of forbearance. Third, explaining the meaning of the two non-selves. Explaining the characteristics of forbearance means that since one practices giving, etc., for all sentient beings, then one dwells in the thought of kindness and acceptance among the five forbearances (wǔrěn, the five types of forbearance in Buddhism). Giving is 佈施 (bùshī, giving). Tiānqīn (世親), says: 'Taking the perfection of giving to encompass the six perfections (liùdù, the six practices in Buddhism) is a partial explanation.' Why is it that practicing for the benefit of sentient beings is not called dwelling in the affairs of sentient beings? To dispel this doubt, the following scripture says: 'Since this intention is to practice giving for sentient beings, why is it not called dwelling in the affairs of benefiting sentient beings?' The verse says: 'Practicing to benefit sentient beings, one should recognize that this is the cause. Sentient beings and the characteristics of things, one should also know to stay away from.' This explains that benefit is the essence of the cause. They practice benefiting sentient beings, but do not grasp the characteristics of sentient beings. Therefore, although benefiting sentient beings, they also achieve non-dwelling. In explaining the two non-selves, because one cannot be without the characteristic of sentient beings, one will feel tired when there is opposition. Because there is a self of person (rénwǒ, the attachment to the belief that there is a permanent and unchanging 'self'), there must be a self of phenomena (fǎwǒ, the attachment to the belief that things have independent and unchanging natures). When both selves are at work, one will feel tired when benefiting sentient beings, so one becomes exhausted. Manifesting the two non-selves is to refute their attachments. The scripture says, 'All characteristics of sentient beings are non-characteristics,' this is according to the non-self of phenomena (yīfǎwǒ, recognizing that all things arise from causes and conditions and have no independent and unchanging nature). 'All sentient beings are non-sentient beings,' this manifests the non-self of person (rénwǒ, recognizing that there is no permanent and unchanging 'self'). This is a general explanation. Tiānqīn (世親) separately explains: 'False names and the five aggregates (wǔyīn, the five elements that constitute an individual), the Tathagata is apart from these characteristics. The Buddhas do not have these two characteristics because they have seen the true Dharma.' There are two aspects to the affairs of sentient beings: one is the name of sentient beings, and the other is the affairs of the five aggregates. That is, the name and characteristics that sentient beings can explain, not the characteristics of the entity. Because the nature of the name has no entity. Therefore, all characteristics of sentient beings are non-characteristics, the names and characteristics of sentient beings have no entity, and the name that can be explained achieves the non-self of phenomena. Also, the five aggregates are falsely named sentient beings. In the five aggregates, there is no entity of sentient beings. Because there is no entity, therefore all sentient beings are non-sentient beings, clarifying the non-self of person. There is only the combination of false aggregates and the false name. Whether it is a person or a phenomenon, there is no entity, achieving the two non-selves. Therefore, one should not be angry when there is opposition. Dwelling in the five forbearances, there is only the characteristic of phenomena (fǎxiàng, the appearance of things), the non-self of person. The name of the Dharma is also false, the non-self of phenomena.' The verse also says: 'The Tathagata is apart from...'
彼相。諸佛無彼二。以見實法故者。諸佛見實二無我。理由佛離二相故。二我不實。觀此誦意何義故來。流支本中更無別說。唯真諦本。非眾生下。更有何以故諸佛世尊遠離一切相故。諸本以重。至皆刪略也。如前一段中已說此故。然觀彼論及真諦。有即顯世尊由內證實二無我故。外離不實人法二想故。勸發心修行之時。眾生相違故。觀二無我不生嗔恨。故言何以故。微出二無我之所由。方言世尊離諸相等。有似重踏。乃順理成。文雖省繁。不闕成前說。
勸信佛語故忍中有二。中初生經意。后正釋文。世上賢善良。猶無諸誑。況乎大聖對誘。天龍有四諦語而為軌說。總說俗諦相語名真。別依俗諦修行。有所斷煩惱相。有能斷清凈相語名實。于中實者。此有為行煩惱。此有為行清凈。或依俗諦而修行了時。此行生煩惱。如為名利行。此行增煩惱。此行增清凈。如舍名利行。故言實者。此行煩惱清凈。總說真諦語名如語。別說真諦修行。有所斷煩惱。有能斷清凈。語名不異。或依真諦而修行時。此行生煩惱。如有住心施。此行增清凈。如無住心施。準前應知。今勸菩薩。依真諦修。應信生忍。天親云。此中有疑。于證果中無道。云何彼道為果。于果能為因耶。謂諸聖人以諸無為而有差別。則無聖道。云何觀二無我
【現代漢語翻譯】 現代漢語譯本： 『彼相。諸佛無彼二。以見實法故』的意思是，諸佛證見了真實的二無我（人無我和法無我），因為諸佛遠離了二相（我相和法相）的緣故。這二相是不真實的。觀察這段經文的意義何在呢？流支的譯本中沒有其他的解釋。只有真諦的譯本中，在『非眾生』之後，補充了『何以故諸佛世尊遠離一切相故』。其他的版本因為重複而刪略了。如同前面一段中已經說過的。然而觀察天親菩薩的《攝大乘論》以及真諦的譯本，可以明顯看出世尊是因為內在證實體悟了二無我，所以外在遠離了不真實的人法二想。在勸人發起修行之心的時候，眾生往往與此相違背，所以觀察二無我，就不會產生嗔恨。因此說『何以故』，稍微點明了二無我的由來。然後說世尊遠離諸相等，似乎是重複，實際上是順應道理而成就的。文字雖然簡略，但並沒有缺少對前面所說內容的成就。
爲了勸人相信佛語，安忍于其中，這裡面包含了兩層意思。首先是闡釋經文的含義，然後是正式解釋經文。世上的賢良善良之人，尚且沒有虛誑之語，更何況是偉大的聖人呢？佛陀不會欺騙眾生。天龍八部以四諦之語作為準則。總的來說，依據世俗諦的相而說的語言稱為『真』。分別來說，依據世俗諦修行，有所斷的煩惱之相，有能斷的清凈之相，這樣的語言稱為『實』。其中，『實』指的是，這種有為之行會產生煩惱，這種有為之行會產生清凈。或者依據世俗諦而修行完畢的時候，這種行為會產生煩惱，比如爲了名利而修行，這種行為會增長煩惱；這種行為會增長清凈，比如捨棄名利而修行。所以說『實』指的是，這種行為會帶來煩惱或清凈。總的來說，依據真諦的語言稱為『如語』。分別來說，依據真諦修行，有所斷的煩惱，有能斷的清凈，這樣的語言稱為『不異』。或者依據真諦而修行的時候，這種行為會產生煩惱，比如有住著心的佈施；這種行為會增長清凈，比如沒有住著心的佈施。參照前面的內容應該可以理解。現在勸菩薩，依據真諦修行，應該相信並生起安忍之心。天親菩薩說，這裡面有疑問，在證果的過程中沒有道，那麼怎麼能說這個道是果呢？對於果來說，怎麼能作為因呢？意思是說，諸位聖人以諸種無為法而有所差別，那麼就沒有聖道了。那麼如何觀察二無我呢？
【English Translation】 English version: 『That appearance. All Buddhas are without those two. Because they see the real Dharma.』 means that all Buddhas have realized the true two non-selves (non-self of person and non-self of phenomena), because all Buddhas are free from the two appearances (appearance of self and appearance of phenomena). These two appearances are unreal. What is the meaning of observing this sutra? There is no other explanation in the translation of Paramārtha. Only in the translation of Satyasiddhi-śāstra, after 『not sentient beings,』 it is supplemented with 『Why do all Buddhas, World Honored Ones, stay away from all appearances?』 Other versions have been omitted because of repetition. As already said in the previous paragraph. However, observing Vasubandhu's Mahāyānasaṃgraha and the translation of Paramārtha, it can be clearly seen that the World Honored One is internally realizing the two non-selves, so externally he is away from the unreal two thoughts of person and phenomena. When persuading people to initiate the mind of practice, sentient beings often contradict this, so observing the two non-selves will not generate hatred. Therefore, saying 『Why,』 slightly points out the origin of the two non-selves. Then saying that the World Honored One is away from all appearances seems to be repetitive, but it is actually in accordance with the principle. Although the text is concise, it does not lack the accomplishment of what was said before.
In order to persuade people to believe in the Buddha's words and endure in them, there are two meanings contained here. First, to explain the meaning of the sutra, and then to formally explain the text. Even the virtuous and good people in the world do not have false words, let alone the great sage? The Buddha will not deceive sentient beings. The eight divisions of gods and dragons take the words of the Four Noble Truths as the standard. Generally speaking, the language spoken according to the appearance of the conventional truth is called 『true.』 Specifically, according to the conventional truth, there is the appearance of afflictions to be cut off, and the appearance of purity that can cut off, such language is called 『real.』 Among them, 『real』 refers to the fact that this conditioned action will produce afflictions, and this conditioned action will produce purity. Or when the practice is completed according to the conventional truth, this action will produce afflictions, such as practicing for fame and profit, this action will increase afflictions; this action will increase purity, such as abandoning fame and profit. Therefore, 『real』 refers to the fact that this action will bring afflictions or purity. Generally speaking, the language based on the ultimate truth is called 『true language.』 Specifically, according to the ultimate truth, there are afflictions to be cut off, and purity that can cut off, such language is called 『not different.』 Or when practicing according to the ultimate truth, this action will produce afflictions, such as giving with an attached mind; this action will increase purity, such as giving without an attached mind. Referring to the previous content should be understandable. Now persuade the Bodhisattva to practice according to the ultimate truth, and should believe and generate the mind of endurance. Vasubandhu said that there is a question here, there is no path in the process of attaining the fruit, so how can it be said that this path is the fruit? For the fruit, how can it be the cause? It means that the saints have differences in all unconditioned dharmas, then there is no holy path. Then how to observe the two non-selves?
。利益眾生道行。能為彼因。為破此疑。故說四語。果雖不住道。而道能為因。以諸佛實語。彼智有四種智。境有四故說四語。四語與此論解全別。一菩薩。二小乘。三大乘。四授記。除此以外。或假施說。今說菩薩及大乘故。勸信語果。雖不住道而能為因。破彼疑也。于小乘中。說苦諦等。不可令樂。于大乘中。說法無我真如。不可令異。于受記中。記三世事。決定無別。如義而記。不顛倒故。
對治眾生相違苦因緣中。第三破如言執著中有二。初來意。后釋文。所執法非有。名無實非所執法不無。名不虛。可名法無故。無實不可言法有。故不空。天親總云。諸佛所說法。此法不能得彼法。而隨順義故。初二句解無實。后一句釋無虛。以所說法。不能得彼證法。如所聞聲。無如是義。是故無實。以有所說法。隨順彼證法。是故不虛。此及依流支真諦。皆言所覺所說法無實無虛。羅什但云所得法。能斷云。所證所說所思惟法。內智有所得。外言有所說。故言得說。天親依此解云。若爾何故說如來所得法所說法。以依字句說故。此意說言。由法內有所得。外依字句而說。雖復如此。其所說法于所得法。無實無虛。不如言故。能順得故。天親復問。何前說是真語者。今復說言。無實無妄。偈言。如聞聲取證對治。如
【現代漢語翻譯】 現代漢語譯本 利益眾生之道行，能夠成為那樣的因緣。爲了破除這種疑惑，所以說了四種言語。果報雖然不住于道，但道卻能成為因緣。憑藉諸佛的真實之語，那智慧有四種智慧，境界有四種，所以說了四種言語。這四種言語與此論的解釋完全不同，一是菩薩，二是小乘，三大乘，四是授記。除了這些以外，或者有假借施設的說法。現在說的是菩薩和大乘，所以勸人相信語果。雖然果報不住于道，卻能成為因緣，破除他們的疑惑。在小乘中，說苦諦等等，不可令人快樂。在大乘中，說法無我真如，不可令人覺得與常不同。在授記中，記述三世之事，決定沒有差別。如實地記述，不顛倒。
在對治眾生相違背的苦因緣中，第三個是破除如言語般執著，其中有兩點。首先是來意，然後是解釋文句。所執著的法並非實有，名為『無實』；並非所執著的法不存在，名為『不虛』。可以稱之為法無，所以『無實』不可說成法有，所以不是『空』。天親菩薩總括說，諸佛所說的法，此法不能得到彼法，而是隨順義理。前兩句解釋『無實』，后一句解釋『不虛』。因為所說的法，不能得到彼證法，就像所聽到的聲音，沒有那樣的意義，所以是『無實』。因為有所說的法，隨順彼證法，所以是『不虛』。這以及依據流支（name of a person）和真諦（Paramārtha，meaning ultimate truth）的說法，都說所覺悟的、所說的法是無實無虛的。鳩摩羅什（Kumārajīva）只說是所得的法。能斷說，所證悟的、所說的、所思惟的法，內在的智慧有所得，外在的言語有所說，所以說是『得說』。天親菩薩依據這個解釋說，如果這樣，為什麼說如來所得的法、所說的法？因為依據字句來說。這個意思是說，由於法內在有所得，外在依據字句而說。即使這樣，其所說的法對於所得的法，無實無虛，不如言語般，能夠順應所得。天親菩薩又問，為什麼前面說是真語者，現在又說無實無妄？偈頌說，如聽聞聲音而取證對治，如...
【English Translation】 English version The practice of benefiting sentient beings can be the cause for that. To dispel this doubt, four kinds of speech are spoken. Although the fruit does not abide in the path, the path can be the cause. Relying on the true words of all Buddhas, that wisdom has four kinds of wisdom, and there are four realms, so four kinds of speech are spoken. These four kinds of speech are completely different from the interpretation in this treatise. First, Bodhisattvas; second, the Small Vehicle (Śrāvakayāna); third, the Great Vehicle (Mahāyāna); and fourth, predictions of Buddhahood (vyākaraṇa). Apart from these, there may be provisional or expedient teachings. Now, what is being discussed are Bodhisattvas and the Great Vehicle, so people are encouraged to believe in the fruit of speech. Although the fruit does not abide in the path, it can be the cause, dispelling their doubts. In the Small Vehicle, the truth of suffering (duḥkha-satya) and so on are taught, which cannot bring happiness. In the Great Vehicle, the Dharma of no-self (anātman) and Suchness (tathatā) are taught, which should not be perceived as different from the eternal.
In counteracting the causes of suffering that are contrary to sentient beings, the third is to refute attachment to words as they are spoken, which has two aspects. First, the intention; then, the explanation of the text. The Dharma that is clung to is not real, called 'unreal' (asat); it is not that the Dharma that is clung to does not exist, called 'not false' (avitatha). It can be called Dharma-lessness, so 'unreal' cannot be said to be Dharma-existence, so it is not 'empty' (śūnya). Vasubandhu (name of a person) summarizes by saying that the Dharma spoken by all Buddhas, this Dharma cannot attain that Dharma, but it accords with the meaning. The first two sentences explain 'unreal', and the last sentence explains 'not false'. Because the Dharma that is spoken cannot attain that Dharma of realization, like the sound that is heard, it does not have such a meaning, so it is 'unreal'. Because the Dharma that is spoken accords with that Dharma of realization, so it is 'not false'. This, as well as the teachings based on Ruchika (name of a person) and Paramārtha (meaning ultimate truth), all say that the Dharma that is realized and spoken is neither real nor unreal. Kumārajīva (name of a person) only says the Dharma that is attained. Nengduan says that the Dharma that is realized, spoken, and contemplated, the inner wisdom has something attained, and the external speech has something spoken, so it is said to be 'attained and spoken'. Vasubandhu explains based on this, saying, if so, why is it said that the Dharma attained and spoken by the Tathāgata (meaning thus-gone one)? Because it is spoken based on words and sentences. This means that because there is something attained internally in the Dharma, it is spoken externally based on words and sentences. Even so, the Dharma that is spoken is neither real nor unreal in relation to the Dharma that is attained, not like words, but able to accord with what is attained. Vasubandhu further asks, why was it said earlier that it is a true speaker, but now it is said to be neither real nor false? The verse says, like hearing a sound and taking realization as a countermeasure, like...
是說意言。若聞聲教。便如取證。此事既非。為對治。故復言不實。隨順可得。前言真語。即后不虛。亦不相違。羅什文略。能斷文廣。此文處中。三文同故。
對治第三乏受用苦因緣中有二。初牒經屬。后別釋文。由著未來果事行施。心有相故。果有限量。受用便乏。即執著等。是乏受用因緣。所乏受用。是外資具增上果故。此依此論所解不住於事行施。是佈施度未來果。說又依天親。自體名事。此中說是乏受用故。若不住施。心無相故。果無限量。受用無乏。受用無乏即是外具。增上果攝。無相施心是彼因緣能治。執著所受。資具乏因緣。故為說此行。對治彼因。故有下經。天親云。復有疑。若聖人以真如無為得名。真如三世一切時有。三界一切處有。云何不住心得佛菩提。有得則非不住性故。既說一切時處實有。何故有得有不得者。為破此疑。故有下文。偈言。時及處實有四而不得。真如無智。以住法餘者有智得。義雖時處有。以無智故。乃住法故。不得真如。答后同也。若有智心及不住法后得真如。答初問也。及答后問。亦有得者。以諸佛清凈真如得名故。無智有住。既不得如。當果有限。便乏受用。有智無住便得真如。當果無窮。受用無乏。彼因疑以生下。此明行以起后。已觀雖異。正與此同。
【現代漢語翻譯】 現代漢語譯本： 這是關於意言（內心語言）的討論。如果聽到聲音教誨，就好像已經獲得了證悟，這是不對的。爲了對治這種錯誤，所以說它是不真實的。隨順真理才能有所得。前面說的真語，後面就不會是虛假的，兩者並不矛盾。鳩摩羅什（Kumārajīva）的譯文比較簡略，能斷金剛經的譯文比較詳細，這裡的譯文則處於兩者之間，三種譯文的含義是相同的。
對治第三種匱乏受用之苦的因緣，分為兩部分。首先是引用經文，然後是分別解釋經文。由於執著于未來的果報而行佈施，心中有相，所以果報會有窮盡，受用就會匱乏。這種執著等等，就是匱乏受用的因緣。所匱乏的受用，是外在資具的增上果。這是依據《瑜伽師地論》所解釋的『不住於事行施』，指的是爲了未來的果報而行佈施。另外，依據世親（Vasubandhu）的觀點，自體被稱為『事』，這裡指的是匱乏受用。如果不執著于佈施，心中沒有相，那麼果報就不會有窮盡，受用就不會匱乏。受用不匱乏，就是外在資具的增上果所包含的。無相的佈施之心是能對治執著的因緣，能對治資具匱乏的因緣，所以才說了下面的經文。世親說：『還有疑問，如果聖人以真如（Tathātā，事物的真實本性）無為（asaṃskṛta，非造作）而得名，真如在三世（過去、現在、未來）一切時都有，在三界（欲界、色界、無色界）一切處都有，為什麼不住於心才能獲得佛菩提（Buddha-bodhi，佛的智慧）？如果有所得，就不是不住的性質了。』既然說真如在一切時處都是真實存在的，為什麼有得到和得不到的區別呢？爲了破除這個疑問，所以有下面的經文。偈頌說：『時間和處所真實存在，但因為沒有智慧而無法得到。真如沒有智慧，因為執著於法。其餘有智慧的人才能得到。』意思是說，即使真如在時間和處所都存在，但因為沒有智慧，或者因為執著於法，所以無法得到真如。後面的回答也是同樣的道理。如果有智慧的心，並且不住於法，那麼就能得到真如，這是對第一個問題的回答，也是對第二個問題的回答。也有得到真如的人，因為諸佛以清凈的真如而得名。沒有智慧並且有所執著，就無法得到真如，那麼果報就會有限，受用就會匱乏。有智慧並且沒有執著，就能得到真如，那麼果報就會無窮，受用就不會匱乏。前面的疑問是因為彼因（執著）而產生，後面的行為是爲了發起後來的果報。雖然觀察的角度不同，但實際上與這裡的含義是相同的。
【English Translation】 English version: This discusses the meaning of 'thought-speech' (意言). If one hears the teachings and believes they have already attained enlightenment, this is incorrect. To counteract this error, it is said to be unreal. Only by aligning with truth can one achieve something. The previous statement of 'true words' will not be false later, and the two are not contradictory. Kumārajīva's translation is concise, the Diamond Sutra's translation is detailed, and this translation is in between. The meanings of the three translations are the same.
To counteract the third cause of suffering from the lack of enjoyment, there are two parts. First, quoting the sutra, and then explaining the text separately. Because of attachment to future rewards when giving, the mind has form (相), so the reward will be finite, and enjoyment will be lacking. This attachment, etc., is the cause of lacking enjoyment. The lacking enjoyment is the enhancing result of external resources. This is based on the Yogācārabhūmi-śāstra's explanation of 'giving without dwelling on things,' which refers to giving for future rewards. Also, according to Vasubandhu, the self-nature is called 'thing' (事), which here refers to the lack of enjoyment. If one does not cling to giving, the mind has no form, then the reward will not be finite, and enjoyment will not be lacking. Not lacking enjoyment is included in the enhancing result of external resources. The mind of formless giving is the cause that can counteract attachment, and can counteract the cause of lacking resources, so the following sutra is spoken. Vasubandhu said: 'There is also a doubt, if a sage is named by the True Thusness (Tathātā, 真如) of non-action (asaṃskṛta, 無為), and True Thusness exists at all times in the three times (past, present, future) and in all places in the three realms (desire realm, form realm, formless realm), why can one attain Buddha-bodhi (佛菩提, Buddha's wisdom) only by not dwelling in the mind? If there is attainment, it is not the nature of non-dwelling.' Since it is said that True Thusness is real at all times and places, why are there differences between those who attain it and those who do not? To dispel this doubt, the following sutra is given. The verse says: 'Time and place are real, but one cannot attain it because of lack of wisdom. True Thusness has no wisdom because it clings to the Dharma. Others with wisdom can attain it.' It means that even if True Thusness exists in time and place, one cannot attain True Thusness because of lack of wisdom or because of clinging to the Dharma. The later answer is the same. If one has a wise mind and does not cling to the Dharma, then one can attain True Thusness, which is the answer to the first question and also the answer to the second question. There are also those who attain True Thusness because the Buddhas are named by the pure True Thusness. Without wisdom and with attachment, one cannot attain True Thusness, then the reward will be limited, and enjoyment will be lacking. With wisdom and without attachment, one can attain True Thusness, then the reward will be infinite, and enjoyment will not be lacking. The previous doubt arises because of that cause (attachment), and the later action is to initiate the later reward. Although the perspectives of observation are different, they are actually the same as the meaning here.
別釋文中有二。初釋有相著果報施。后釋無相不著事施。初文復二。初喻三施時。由著未來事。得當果時。不解出離。彼喜樂欲樂亦爾下。后喻喻現在正行行施時心生執著。不解出離而希當果。施者現在正行佈施。其異施者。即施所得未來事果。與因異名異施。此當事果。是五欲樂。是三受中樂受舍受。施行得果故。非三中苦受。此舍樂受。即名苦受。前引經云。諸有所受皆苦故。故說欲樂名為苦受。或成欲具。假名欲樂。有漏皆行苦。亦名為苦受。所受苦故。於此果中。不解厭舍。不悟唯識。不知無相。不證無我。不為四觀。不修出離。譬如入闇盤桓。于中不知今者我何所趣。不求理槃。求理槃正為出離體也。由得事果。不解出離。有相受用正體。修施時行。于有相喜樂。當來欲樂亦爾。由有相行。行佈施時。不知執著是顛倒故。不解出離。亦正得有相果時。不知顛倒。執著受用。不解出離。亦正得有相果時。不知顛倒。執著受用。不解出離。或前喻現境。后喻現行。心俱有相故。不解出離。此說執著無知。如阇俱心。如目不見種種物。不解出離者。喻不見物。由執著闇故。雖有心目不見物。如名不解出離。故真諦經及能斷云。菩薩隨相行墮相施亦復如是。
后釋無相不著事施中亦二。初喻無相行佈施時
【現代漢語翻譯】 現代漢語譯本：
別釋文中有二。初釋是有相，執著果報的佈施。后釋是無相，不執著事相的佈施。初釋又分兩部分。首先，比喻行三種佈施時，由於執著未來的果報，得到果報時，不明白出離。他們所喜愛的欲樂也是如此。其次，比喻現在正在進行佈施時，心中產生執著，不明白出離，而希望得到未來的果報。佈施者現在正在進行佈施，他與其他的佈施者不同之處在於，他所佈施得到的未來果報，與佈施的因有不同的名稱，稱為異施。這當下的果報，是五欲之樂，是三種感受中的樂受和舍受。因為施行佈施而得到果報，所以不是三種感受中的苦受。這種舍樂受，實際上也可以稱為苦受。前面引用的經文說：『凡所有感受皆是苦。』所以說欲樂名為苦受。或者成為慾望的工具，假名為欲樂。有漏皆是行苦，也可以稱為苦受。因為所感受的是苦。對於這種果報，不明白厭離捨棄，不覺悟唯識，不知道無相，不證悟無我，不進行四念住的觀修，不修習出離。譬如進入黑暗中徘徊，在其中不知道現在我該去向何方，不尋求涅槃。尋求涅槃正是爲了出離的本體。由於得到事相的果報，不明白出離，有相的受用就是正體。修習佈施時，對於有相的喜樂，以及將來的欲樂也是如此。由於有相的修行，在行佈施時，不知道執著是顛倒的，不明白出離。也正是在得到有相果報時，不知道顛倒，執著受用，不明白出離。或者前一個比喻是現在的境界，后一個比喻是現在的行為，心中都有有相的執著，所以不明白出離。這說明執著和無知，就像阇俱的心一樣，就像眼睛看不見種種事物一樣。不明白出離，比喻看不見事物。由於執著黑暗的緣故，即使有心和眼睛也看不見事物，就像有名而不能理解出離一樣。所以真諦經和能斷經說：『菩薩隨順事相而行，墮入有相的佈施也是如此。』 后釋無相不著事施中也分為兩部分。首先，比喻無相的行佈施時
【English Translation】 English version:
In the separate explanation, there are two parts. The first explanation concerns giving with attachment to form, seeking karmic rewards. The second explanation concerns giving without form, without attachment to things. The first explanation is further divided into two parts. First, it uses the analogy of the three types of giving, where, due to attachment to future rewards, when the reward is obtained, one does not understand liberation. Their joy and desire for pleasure are also like this. Second, it uses the analogy of generating attachment in the mind while currently practicing giving, not understanding liberation, and hoping for future rewards. The giver is currently practicing giving, and the difference between them and other givers is that the future reward obtained from their giving has a different name from the cause of giving, called 'different giving'. This immediate reward is the pleasure of the five desires, the pleasant and neutral feelings among the three types of feelings. Because the reward is obtained through giving, it is not the painful feeling among the three types of feelings. This neutral pleasant feeling can actually be called painful feeling. The previously quoted sutra says, 'All that is felt is suffering.' Therefore, it is said that desire pleasure is called painful feeling. Or it becomes a tool for desire, falsely named desire pleasure. All conditioned existence is the suffering of change, and can also be called painful feeling, because what is felt is suffering. Regarding this reward, one does not understand aversion and abandonment, does not realize the principle of 'only consciousness' (唯識, Weishi), does not know the absence of form (無相, Wuxiang), does not realize the absence of self (無我, Wuwo), does not practice the four foundations of mindfulness (四念住, Si nian zhu), and does not cultivate liberation. It is like wandering in the dark, not knowing where to go now, not seeking Nirvana (涅槃, Niepan). Seeking Nirvana is precisely for the essence of liberation. Because of obtaining the reward of things, one does not understand liberation, and the enjoyment of form is the essence. When practicing giving, one is also like this with regard to the joy of form and future desire pleasure. Because of practicing with form, when giving, one does not know that attachment is inverted, and does not understand liberation. Also, precisely when obtaining the reward of form, one does not know inversion, clings to enjoyment, and does not understand liberation. Or the first analogy is the present state, and the second analogy is the present action, and the mind has attachment to form, so one does not understand liberation. This explains attachment and ignorance, like the mind of a 'jhacitta' (阇俱心, Jha ju xin), like eyes that cannot see various things. Not understanding liberation is like not seeing things. Because of attachment to darkness, even with a mind and eyes, one cannot see things, just like having a name but not understanding liberation. Therefore, the 'Satya Siddhi Shastra' (真諦經, Zhen di jing) and the 'Diamond Sutra' (能斷經, Neng duan jing) say, 'Bodhisattvas who follow form and fall into giving with form are also like this.' The second explanation, concerning giving without form and without attachment to things, is also divided into two parts. First, it uses the analogy of practicing giving without form.
。未來果位得種智故。見種種物。后卻釋前有住相施不解出離。當來欲樂苦受果故。于中佈施時喜樂欲樂。若解出離。當苦欲樂果便無。施時因樂故。明喻不執著。有智過夜闇故。目喻俱時心。種種物喻真如等。由不執著。明現前故。菩薩智心便證真如。及一切物翻前執著。解不執著。亦應二文。無相違故。不復別喻。天親云。闇者示無智執也。日光照示有智不執也。並有同三法等。皆廣如彼。大意皆同。
第十為離闕少智資糧者。菩薩二因。上來已勸修福資。下勸修智慧資糧。前福資糧有三。初勸親近如來。引供養因。次勸修福因時少欲精勤勿貪利養勿退勿懈。后勸聞證法諦察他惱害。以無嗔逢苦緣。以安忍。修因不息。福德當滿所以者何。常行供養。攝因行以果生。善支恒遇。好聞勝法。凈土果圓。珍饒樂滿。少欲精勤等故。舉手摩空。皆成七寶。明珠寶柱處處皆有所為究竟。好為勝事。由聞法以忍察。為他說法。所言誠諦。他皆信受。忍他害故。菩薩天龍多善眷屬。三十二相八十隨好。嚴以其身。逢苦緣以安受。雖行無生。隨類化生。生死不拘。無苦惱逼。故修福業。有上三文。勸修三行。下修智因。文亦有三。初勸依經而舍定味。受持讀誦為因。發生修慧。前資糧道中雖復物為無相理。觀修三摩缽帝。
【現代漢語翻譯】 現代漢語譯本：因為未來果位能夠獲得種智，所以能夠見到種種事物。後來卻解釋之前有執著相的佈施，不理解出離的道理。這是因為將來想要獲得快樂，卻承受痛苦的果報。在佈施的時候，雖然有喜樂和慾望，但如果理解出離的道理，那麼痛苦和慾望的果報就不會產生。佈施時因為快樂而佈施，這就像明喻一樣，不執著。有智慧的人能夠穿透黑夜，就像眼睛一樣，能夠同時看到種種事物，這就像真如等等。因為不執著，光明才會顯現。菩薩的智慧之心因此能夠證悟真如，以及一切事物，從而翻轉之前的執著，理解不執著。這也應該用兩段文字來解釋，因為沒有矛盾。所以不再用其他的比喻。天親菩薩說：『黑暗』表示沒有智慧和執著，『日光』表示有智慧和不執著。這些都與三法等同，詳細內容可以參考相關論述，大意相同。
第十，爲了遠離缺少智慧資糧的情況。菩薩有兩個原因。上面已經勸導修行福德資糧，下面勸導修行智慧資糧。前面的福德資糧有三個方面。首先是勸導親近如來（Tathagata），引出供養的原因。其次是勸導在修行福德的原因時，要少欲、精勤，不要貪圖利養，不要退縮、不要懈怠。最後是勸導聽聞、證悟佛法真諦，體察他人的惱害，以沒有嗔恨心來面對痛苦的因緣，以安忍來修習原因，不停止修行。福德應當圓滿。這是什麼原因呢？因為經常進行供養，攝取原因，以修行來產生結果。善的支分經常遇到，能夠很好地聽聞殊勝的佛法，凈土的果報圓滿，珍寶豐饒，充滿快樂。因為少欲、精勤等等，舉手摩空，都能變成七寶，說明珠寶柱處處都有所作為，最終能夠成就美好的事情。因為聽聞佛法，以忍耐來體察，為他人說法，所說的話誠實可信，他人都會信受。因為忍受他人的傷害，菩薩會有天龍等眾多善良的眷屬，三十二相（thirty-two major marks）和八十隨好（eighty minor marks）來莊嚴自身。面對痛苦的因緣能夠安然接受，雖然修行無生，但能夠隨著不同的類別化生，生死不受拘束，沒有痛苦的逼迫。所以修習福德事業。上面三段文字，勸導修習三種行為。下面修習智慧的原因，文字也有三個方面。首先是勸導依據經典而捨棄禪定的滋味，受持讀誦經典作為原因，從而發生修慧。前面的資糧道中，雖然又將事物作為無相的道理，觀察修習三摩缽帝（Samapatti）。
【English Translation】 English version: Because the future fruition will attain the seed-wisdom (Jnana), one can see all kinds of things. Later, it explains that the previous giving with attachment does not understand the principle of detachment. This is because one desires happiness in the future but receives the result of suffering. When giving, although there is joy and desire, if one understands the principle of detachment, then the result of suffering and desire will not arise. Giving because of happiness is like a clear metaphor, without attachment. A wise person can penetrate the darkness, just like the eyes, which can see all kinds of things simultaneously, like Suchness (Tathata) and so on. Because of non-attachment, the light manifests. The wisdom-mind of the Bodhisattva can therefore realize Suchness, and all things, thus reversing the previous attachment and understanding non-attachment. This should also be explained in two paragraphs, because there is no contradiction. Therefore, no other metaphors are used. Vasubandhu said: 'Darkness' indicates no wisdom and attachment, 'sunlight' indicates wisdom and non-attachment. These are all the same as the Three Dharmas, etc. The details can be found in the relevant discussions, and the main ideas are the same.
Tenth, to avoid lacking the resources of wisdom. There are two reasons for the Bodhisattva. The above has already exhorted the cultivation of meritorious resources, and the following exhorts the cultivation of wisdom resources. There are three aspects to the previous meritorious resources. The first is to exhort to be close to the Tathagata (Thus Come One), leading to the cause of offering. The second is to exhort that when cultivating the cause of merit, one should have few desires, be diligent, not be greedy for profit and offerings, not retreat, and not be lazy. The last is to exhort to listen to, realize the truth of the Dharma, and observe the harm of others, to face painful conditions with no anger, and to cultivate the cause with patience, without stopping the practice. Merit should be fulfilled. What is the reason for this? Because one constantly makes offerings, takes in the cause, and produces the result through practice. Good branches are often encountered, and one can hear the supreme Dharma well, the fruition of the Pure Land is complete, treasures are abundant, and joy is full. Because of few desires, diligence, etc., raising one's hand to stroke the sky can turn into seven treasures, indicating that jeweled pillars are everywhere and have a purpose, ultimately achieving good things. Because of listening to the Dharma, observing with patience, and speaking the Dharma for others, the words spoken are honest and trustworthy, and others will believe them. Because of enduring the harm of others, the Bodhisattva will have many virtuous relatives such as Devas and Nagas, and the thirty-two major marks and eighty minor marks to adorn themselves. Facing painful conditions, one can accept them peacefully, and although practicing non-birth, one can be born according to different categories, and birth and death are not restricted, and there is no suffering oppression. Therefore, cultivate meritorious deeds. The above three paragraphs exhort the cultivation of three practices. The following cultivates the cause of wisdom, and there are also three aspects to the text. The first is to exhort to rely on the scriptures and abandon the taste of samadhi, and to uphold, recite, and chant the scriptures as a cause, thereby generating wisdom through cultivation. In the previous path of accumulation, although things are again regarded as the principle of no-form, observe and cultivate Samapatti.
而耽定味。當未別修。無別修無相理觀四尋伺等。從修智因已下是加行道。廣說相貌。如花嚴經第十回向。此初得修慧。是暖位中由得智慧。名德既高。我慢便增。逐生喜動。為離此故。此說第二文。令離喜動。喜動除時。在於頂位。次為將入忍第一法。位外求良緣。以希教授鄰近。即入初地證道。非世第一法。后更求教授。唯一剎那即入見道。故求教授。在見位中。暖頂雨位學觀所取。無初作難故。今至忍位。即所取。無學觀能取無。久修易故。世第一法位二空雙印。因成滿故。前修福德是四位。前近迴向位。即修修慧。正入四位。由此準前文亦三段。解初段中分二。初標名配屬。后別釋經。上離少聞。多是聞思障。除已舍令多聞。由有分別二障。時時微起。俱生二障多數現前。未能別修無相修慧。由闕此故。不得證慧真正斷二執。今于修慧位中。別觀真理。觀無二取。令分別除一向不行俱生二障。亦能徴伏速入見道。故說下經。其闕智因。體唯智障。障修慧故。此據斷正障而說智行。以生下經。前卷據離愛味樂定。不肯修慧。為說智行。令斷定愛。以生下經。又此闕智即由愛定。愛定即是障修慧體。故前後卷亦不相違。前捲雲。寂靜味者。靜慮愛味。味者定故。不肯修慧。能味定樂。體即貪愛。能障勝慧。即餘論
說四無記報。天親云。於何法修行。得何等福德。覆成就何業。如是說修行。顯以下文。於此經中。讀誦受持以生修慧。修慧功德所作福業。明此等生。
故以下文別釋經中分二。初解五法相應除愛定障令學修慧相應。是觀行故。后釋過阿僧祇劫下經重解前攝福德義。依天親說下總分三。初明於何法修行。即如來憶念。次明修行得何等福德。即此攝福德。后明覆成就何業。即此嘆法修行下乃至重解。前審解前攝福德。文皆屬第三。第三文中復有五。至后當知。五中復二文。即是無著重釋攝福。約初文中分三。初標五勸除散亂障。次列五名。后配經釋。標中三摩提者等持義。攀緣者作意義。對法論說。得定心者名得作意。此所除者即散亂障。法相應者。法謂經教。即下經文。與經相順而修作意。能除亂障有五功德。自然發生殊勝修慧。以斷愚癡。
配經釋中五段。初有二。初問。后逐難釋。天親云。於何法修行。顯於此經。外從他聞。內待不忘。數數思慮。修慧便生。頌云。名字三種法。受持聞廣說。修從他及內。得聞是修智。此說何義。于彼名字。得成聞慧。意言經說於此法門。法門者教。名字名為體。即是外從他聞。所聞者教。成已聞故。因此名字。成三種法。一受。二持。三讀誦。此論釋意。言受者
【現代漢語翻譯】 現代漢語譯本 關於四種無記果報。Vasubandhu（天親，一位佛教哲學家）說：『通過對何種法的修行，能獲得何種福德，又能成就何種事業？』這樣說是爲了闡明下文。在此經中，讀誦、受持以生起修慧。修慧的功德所產生的福業，闡明了這些果報的產生。
因此，下文分別解釋經文，分為兩部分。首先解釋五法相應，去除愛慾、禪定的障礙，使學習修慧相應，這是觀行的緣故。然後解釋『過阿僧祇劫』（無數劫）以下的經文，重新解釋前面所說的攝福德的意義。依據Vasubandhu（天親）的說法，總共分為三部分。首先闡明對何種法修行，即如來憶念。其次闡明修行能獲得何種福德，即此攝福德。最後闡明又能成就何種事業，即此讚歎法修行以下，乃至重新解釋。前面審慎地解釋前面所說的攝福德，這些文字都屬於第三部分。第三部分中又有五部分，到後面會知道。五部分中又有兩部分，即是Asanga（無著，一位佛教哲學家）重新解釋攝福。大約在第一部分中分為三部分。首先標出五種方法，勸勉去除散亂的障礙。其次列出五種名稱。最後配合經文解釋。標出『三摩提』（Samadhi，禪定）等持的意義。『攀緣』（Vitarka，尋）是作意的意義。《對法論》中說，得到定心的人稱為得到作意。這裡所要去除的就是散亂的障礙。『法相應』，法指的是經教，即下文的經文。與經文相順而修作意，能去除散亂的障礙，有五種功德，自然發生殊勝的修慧，以斷除愚癡。
配合經文解釋中，分為五段。最初有兩段。首先是提問。然後是逐一解釋難題。Vasubandhu（天親）說：『通過對何種法的修行？』闡明在此經中，從外部聽聞，內部等待不忘，反覆思慮，修慧便會產生。頌文說：『名字三種法，受持聞廣說，修從他及內，得聞是修智。』這說的是什麼意義？對於那些名字，得以成就聞慧。意思是說經文闡述的這個法門。法門指的是教法。名字是體，即是從外部聽聞。所聽聞的是教法，成就已聞的緣故。因此，這些名字，成就三種法，一是受，二是持，三是讀誦。此論解釋的意思是，所謂『受』，就是...
【English Translation】 English version Regarding the four kinds of neutral retribution. Vasubandhu (天親, a Buddhist philosopher) said: 'Through the practice of which Dharma, what kind of merit is obtained, and what kind of karma is accomplished?' Saying this is to clarify the following text. In this sutra, reading, reciting, and upholding generate wisdom through practice. The meritorious deeds produced by the wisdom of practice clarify the arising of these retributions.
Therefore, the following text separately explains the sutra, divided into two parts. The first part explains the five Dharmas in accordance, removing the obstacles of desire and samadhi (禪定, meditative absorption), so that learning and practicing wisdom are in accordance, which is the reason for contemplation. Then, the text from 'passing through asamkhya kalpas' (阿僧祇劫, countless eons) onwards re-explains the meaning of the previously mentioned accumulation of merit. According to Vasubandhu's (天親) explanation, it is divided into three parts in total. First, it clarifies the practice of which Dharma, which is the Tathagata's (如來, Thus Come One) recollection. Second, it clarifies what kind of merit is obtained through practice, which is this accumulation of merit. Finally, it clarifies what kind of karma is accomplished, which is this praise of Dharma practice onwards, and even re-explaining. The previous careful explanation of the previously mentioned accumulation of merit, these texts all belong to the third part. In the third part, there are also five parts, which will be known later. In the five parts, there are also two parts, which is Asanga (無著, a Buddhist philosopher) re-explaining the accumulation of merit. Approximately in the first part, it is divided into three parts. First, it marks out five methods, exhorting to remove the obstacles of distraction. Second, it lists five names. Finally, it matches and explains the sutra. Marking out 'Samadhi' (三摩提, meditative concentration) means equanimity. 'Vitarka' (攀緣, initial application of thought) means intention. The Abhidharma (對法論, Buddhist philosophical treatise) says that a person who obtains a concentrated mind is called one who obtains intention. What is to be removed here is the obstacle of distraction. 'Dharma in accordance', Dharma refers to the sutras and teachings, which is the sutra text below. Practicing intention in accordance with the sutra can remove the obstacle of distraction, has five merits, and naturally generates excellent wisdom through practice, in order to cut off ignorance.
In matching and explaining the sutra, it is divided into five sections. Initially, there are two sections. First is the question. Then, it is to explain the difficult problems one by one. Vasubandhu (天親) said: 'Through the practice of which Dharma?' It clarifies that in this sutra, hearing from the outside, waiting internally without forgetting, repeatedly contemplating, wisdom through practice will arise. The verse says: 'Names are three kinds of Dharma, upholding, reciting, hearing, and widely speaking, practice is from others and within, obtaining hearing is wisdom through practice.' What does this mean? For those names, one can achieve wisdom through hearing. It means that the sutra elucidates this Dharma gate. Dharma gate refers to the teachings. Names are the substance, which is hearing from the outside. What is heard is the teachings, because one has achieved hearing. Therefore, these names achieve three Dharmas, one is receiving, two is upholding, and three is reading and reciting. The meaning of this treatise's explanation is that 'receiving' means...
習誦故。習諷誦也。復釋經有四。已受為讀。誦持者不忘。故明記。在心不忘名持。彼云。受持修行依總持說。受外別有其持。合名總持。即聞持是得陀羅尼。領記不忘。初受后持得轉。故開為二。此讀之外別有一攝。觀此攝者。乃是彼持。攝持法故。十法行中更無攝行。為受故讀者。由修諷誦。先讀其文。為持故攝者。先包攬已。後記憶之。皆下釋上習讀。攬其義者觀其理。彼論云。讀誦修行。依聞慧故。廣多讀習亦名聞慧。即顯受外別有習誦。依十法行。一受持。二讀。三誦。為三種法。彼論已受說持。讀誦者。為一者。受持之行體即總持。初受后持者。故開為二。讀之與誦。俱一聞慧。故合為一。以分三種。此論說四義少難知。彼說讀誦修行依聞慧。廣多讀習亦名聞慧。與中邊論同。即顯少讀少解義意。是生得慧。非聞慧也。流支經中說三行。以已復有修行之言。修行是三行通稱。又彼論說。修行云何得。從他聞法。內自思惟而得修行。從他聞法。聞慧也。內自思惟。思慧也。而得修行。修慧也。他善友。上來合說四親近行。流支羅什並無為他人說如理作意等。真諦本中復言教他修行。為他正說。能斷有五。受持讀誦究竟通利。為他宣說。如理作意。但說聞慧。以為因故。修慧便生。為他說者。為他眾生。余皆
【現代漢語翻譯】 現代漢語譯本 習誦，就是練習諷誦。再次解釋經文有四種方式。已經接受的稱為『讀』。『誦持』是指不忘記，所以要明確記住。在心中不忘記叫做『持』。彼論（指《瑜伽師地論》）說：『受持修行，依據總持（Dharani，總括憶持）而說。』接受之外另有『持』，合起來稱為『總持』，也就是聞持，是獲得陀羅尼（Dharani，總持）的方式，領會記住而不忘記。最初接受，之後保持，才能獲得轉變，所以分為二者。這『讀』之外另有一種『攝』。觀察這個『攝』，就是彼論中的『持』，因為能攝持法。十法行中沒有『攝』行，因為『受』的緣故才『讀』，通過修習諷誦，先讀其文。因為『持』的緣故才『攝』，先包攬，然後記憶。都是下面解釋上面的『習讀』。包攬其義，就是觀察其理。彼論說：『讀誦修行，依據聞慧（Śruta-mayī prajñā，聽聞而得的智慧）的緣故。』廣泛地多次閱讀練習也叫做聞慧。這表明接受之外另有習誦。依據十法行，『受持』、『讀』、『誦』是三種法。彼論中已經接受而說『持』，『讀誦』為一者，『受持』的行為本體就是總持，最初接受之後保持，所以分為二者。『讀』和『誦』，都是一種聞慧，所以合為一體。分為三種。此論（指《攝大乘論》）所說四義少而難以理解。彼論說讀誦修行依據聞慧，廣泛地多次閱讀練習也叫做聞慧，與《中邊分別論》相同。這表明少量閱讀少量理解義理，是生得慧（Sahaja-prajñā，與生俱來的智慧），不是聞慧。流支（Lokaksema）所譯的經中說三種行，因為已經有了修行之言，修行是三種行的通稱。又彼論說：『修行如何獲得？從他人聽聞佛法，內心自己思惟而獲得修行。』從他人聽聞佛法，是聞慧。內心自己思惟，是思慧（Cintā-mayī prajñā，思考而得的智慧）。而獲得修行，是修慧（Bhāvanā-mayī prajñā，修習而得的智慧）。他人的善友。上面合起來說了四種親近行。流支（Lokaksema）、鳩摩羅什（Kumārajīva）都沒有為他人宣說如理作意（Yoniso manasikara，如理思維）等。真諦（Paramārtha）的譯本中又說教他修行，為他正確解說，能斷除五種障礙：受持、讀誦、究竟通利，為他人宣說，如理作意。只是說聞慧，因為是因的緣故，修慧便產生。為他說者，爲了其他眾生，其餘的都...
【English Translation】 English version 『習誦』 (xí sòng, practice recitation) means practicing chanting and reciting. Furthermore, there are four ways to explain the scriptures. 『已受為讀』 (yǐ shòu wéi dú, having received is called reading). 『誦持』 (sòng chí, reciting and upholding) means not forgetting, so it is important to clearly remember. Not forgetting in the mind is called 『持』 (chí, upholding). The Śāstra (referring to Yogācārabhūmi-śāstra) says: 『Receiving, upholding, and practicing are spoken of based on Dharani (總持, zǒng chí, total retention).』 Besides receiving, there is also 『upholding,』 which together are called 『Dharani,』 which is Śruta-dharani (聞持, wén chí, hearing retention), the way to obtain Dharani. Comprehending and remembering without forgetting. First receiving, then upholding, can lead to transformation, so they are divided into two. Besides this 『reading,』 there is another 『攝』 (shè, gathering). Observing this 『gathering,』 it is the 『upholding』 in that Śāstra, because it can gather and uphold the Dharma. Among the ten Dharma practices, there is no 『gathering』 practice, because of 『receiving』 that one 『reads,』 through practicing chanting and reciting, first reading the text. Because of 『upholding』 that one 『gathers,』 first encompassing, then memorizing. All are explaining 『practice reading』 from below. Encompassing its meaning is observing its principle. That Śāstra says: 『Reading, reciting, and practicing are based on Śruta-mayī prajñā (聞慧, wén huì, wisdom from hearing).』 Extensive and repeated reading and practice are also called Śruta-mayī prajñā. This shows that besides receiving, there is also practice recitation. Based on the ten Dharma practices, 『receiving and upholding,』 『reading,』 and 『reciting』 are three kinds of Dharma. That Śāstra already accepts and speaks of 『upholding,』 『reading and reciting』 as one, the essence of the act of 『receiving and upholding』 is Dharani, first receiving then upholding, so they are divided into two. 『Reading』 and 『reciting』 are both a kind of Śruta-mayī prajñā, so they are combined into one. Divided into three kinds. This Śāstra (referring to Mahāyānasaṃgraha) speaks of four meanings that are few and difficult to understand. That Śāstra says reading, reciting, and practicing are based on Śruta-mayī prajñā, extensive and repeated reading and practice are also called Śruta-mayī prajñā, which is the same as Madhyānta-vibhāga-kārikā. This shows that little reading and little understanding of the meaning is Sahaja-prajñā (生得慧, shēng dé huì, innate wisdom), not Śruta-mayī prajñā. The scriptures translated by Lokaksema (流支, Liú zhī) speak of three kinds of practice, because there is already the saying of practice, practice is a general term for three kinds of practice. Also, that Śāstra says: 『How is practice obtained? From hearing the Dharma from others, and internally contemplating oneself, one obtains practice.』 Hearing the Dharma from others is Śruta-mayī prajñā. Internally contemplating oneself is Cintā-mayī prajñā (思慧, sī huì, wisdom from thinking). And obtaining practice is Bhāvanā-mayī prajñā (修慧, xiū huì, wisdom from cultivation). Others' good friends. The above together speaks of four kinds of close association practices. Lokaksema (流支, Liú zhī) and Kumārajīva (鳩摩羅什, Jiūmóluóshí) did not explain Yoniso manasikara (如理作意, rú lǐ zuò yì, appropriate attention) etc. for others. Paramārtha's (真諦, Zhēn dì) translation also says teaching others to practice, correctly explaining for them, can cut off five obstacles: receiving, upholding, reading, reciting, ultimately understanding and benefiting, explaining for others, Yoniso manasikara. It only speaks of Śruta-mayī prajñā, because it is the cause, Bhāvanā-mayī prajñā then arises. Explaining for others, for other sentient beings, the rest are...
自利。流支經本此中方有三慧。如上已說。
解攝福德。論文但一。經文有二。初明前行所攝福德。后成前說福德多義。天親云。得何等福德者。示現勝校量福故。此中捨身福勝前捨身福。以事勝故。以時大故。即一日時舍多身故。復多時故。於十法行。一一行中復起四行。一自作。二勸他。三贊勵。四慶慰。慶慰謂隨喜。即是此中信心不謗。但總隨喜。小福無邊。況行法行。其福何量。此論不顯。流支羅什皆言信心不逆。能斷真諦皆但說言不生誹謗。以為校量。而無信心隨喜之語。直爾不誦。尚多於前。況生信意。雖不信學。但不生謗。他不生謗。即生福德。勝舍前命。上來至此。已四校量。初一校量。佛欲得福相法身中。以三千界七寶佈施。不如於經持說一偈。無量不可數。以第一百六無量數第一百一十二不可數。彼文為在十行之位諸菩薩說。解行尚少。持說未勝。所說攝淺。故以少施校于持說。第二校量。在遠離隨順外論散亂中。以一恒河中一沙為一恒河。復以爾許河中之一沙。為一大千世界。滿爾許界七寶佈施。不如於經持說一句。無量阿祇以第一百六無量數。第一百四數阿僧祇。彼文為在十回向中第五向位諸菩薩說。解行雖增持說。次勝所說。故微多施。校量持說。第三校量。在遠離利養疲乏熱惱等
【現代漢語翻譯】 現代漢語譯本 自利。《流支經》中此處才有三慧，如上文已經說過。
解釋攝取福德。論文中只有一種情況，經文中有兩種情況。首先闡明前行所攝取的福德，然後成就前述福德的多種意義。天親菩薩說：『得到什麼樣的福德呢？』是爲了顯示殊勝的校量福德的緣故。這裡捨身的福德勝過之前的捨身福德，因為事情更加殊勝，時間更加長久，即在一天之內捨棄多個身體的緣故，又因為時間長久的緣故。在十法行中，每一行中又生起四行：一是自己做，二是勸他人做，三是讚歎鼓勵，四是慶賀慰問。慶賀慰問就是隨喜，也就是此處的信心不誹謗，只是總體的隨喜。小小的福德也是無邊的，更何況是行法行，那福德又該有多少呢？這在論中沒有明顯說明。《流支》和鳩摩羅什都說信心不違逆，能斷真諦都只是說不生誹謗，以此作為校量，而沒有信心隨喜的說法。只是不誦讀，尚且比之前的福德多，更何況是生起信意。即使不信奉學習，只要不生誹謗，他人不生誹謗，就能產生福德，勝過捨棄之前的性命。到這裡為止，已經是四種校量。第一種校量，佛陀想要在福相法身中獲得福德，用三千大千世界的七寶佈施，不如對經典受持解說一個偈頌，其福德是無量不可數的，以第一百零六無量數和第一百一十二不可數來衡量。那段經文是為處於十行位的菩薩說的，解和行尚且很少，受持解說還不夠殊勝，所說的內容也比較淺顯，所以用少量的佈施來校量受持解說。第二種校量，在遠離隨順外道邪說和散亂的環境中，用一條恒河中的一粒沙子作為一條恒河，再用這麼多恒河中的一粒沙子，作為一個大千世界，用充滿這麼多世界的七寶佈施，不如對經典受持解說一句，其福德是無量阿祇，以第一百零六無量數和第一百零四數阿僧祇來衡量。那段經文是為處於十回向中第五回向位的菩薩說的，解和行雖然有所增加，受持解說仍然是次勝，所說的內容也比較殊勝，所以用稍微多一點的佈施來校量受持解說。第三種校量，在遠離利養、疲乏、熱惱等
【English Translation】 English version Self-benefit. The Liuzhi Sutra contains the Three Wisdoms only in this section, as mentioned above.
Explaining the gathering of merits. The treatise mentions only one case, while the sutra mentions two. First, it clarifies the merits gathered by the preliminary practices, and then it establishes the multiple meanings of the aforementioned merits. Vasubandhu (Tianqin) said: 'What kind of merits are obtained?' It is to demonstrate the superior comparative merits. Here, the merit of sacrificing the body surpasses the previous merit of sacrificing the body because the event is more superior and the time is longer, i.e., sacrificing multiple bodies in one day, and also because the time is prolonged. Within each of the Ten Dharma Practices, four more practices arise: first, doing it oneself; second, encouraging others; third, praising and exhorting; fourth, congratulating and comforting. Congratulating and comforting means rejoicing, which is the non-defamation of faith here, just general rejoicing. Even small merits are boundless, let alone practicing the Dharma Practices, how much merit would that be? This is not clearly stated in the treatise. Liuzhi and Kumarajiva (Luoshi) both say that faith does not go against, and Nengduan Zhendi only says that no slander arises, taking this as a comparison, without mentioning faith and rejoicing. Just not reciting is already more than before, let alone generating faith. Even if one does not believe and study, as long as one does not slander, and others do not slander, merits will arise, surpassing sacrificing one's previous life. Up to this point, there are already four comparisons. The first comparison is that the Buddha, wanting to obtain merits in the Dharma Body of Merits, using the seven treasures of the three thousand great thousand worlds for almsgiving, is not as good as upholding and explaining one verse of the sutra, the merits of which are immeasurable and countless, measured by the 106th immeasurable number and the 112th countless number. That passage was spoken to the Bodhisattvas in the Ten Practices position, whose understanding and practice are still few, and whose upholding and explaining are not yet superior, and whose teachings are shallow, so a small amount of almsgiving is compared to upholding and explaining. The second comparison is that in an environment far from following externalist doctrines and distractions, using one grain of sand in one Ganges River as one Ganges River, and then using one grain of sand in so many Ganges Rivers as one great thousand world, filling so many worlds with seven treasures for almsgiving, is not as good as upholding and explaining one sentence of the sutra, the merits of which are immeasurable Asankhya, measured by the 106th immeasurable number and the 104th Asankhya number. That passage was spoken to the Bodhisattvas in the fifth stage of the Ten Dedications, whose understanding and practice have increased, but whose upholding and explaining are still secondarily superior, and whose teachings are more superior, so a slightly larger amount of almsgiving is compared to upholding and explaining. The third comparison is in being far from profit, fatigue, heat, etc.
中。以恒河沙身佈施。不如於經持說一偈。無量阿僧祇。彼文為在第九回向諸菩薩說。解行漸高。持說轉勝。望前雖勝。望后猶劣。所說更深。故以三千界身命校量。今此第四校量。在離定味中。于日三分皆舍恒河沙身。經百千萬億那由他劫。百千為劫故百一億也。那由他第四數。即億個萬億那由他劫。不如於經信心不謗。此文為在十回向轉將入四善根位諸菩薩說。行位漸高。信心轉勝。所說轉深。故以經爾許劫自舍多身。校量信心。上來但以外財內身校量持說。至此位已。能持說所得功德不可捨身舍財為此。但以修行。以比持說。故次下文比于燃燈所親承供養。此在異生。于經法行。所生福德等彼校量。聞十地法。在十地位。能持能說。至下當知。
第三嘆法乃修行中分二。初問。后釋。釋中經文隨論分二。一顯法及修行。二種別故。初文復二。初明嘆法。后此法門下重顯前言不可思議。是世間有漏尋伺法。非彼境界。名不可思。唯自聖智自證覺故。既無齊等。亦無過證名不可稱。能斷云。加應當希有是不可思議所感異熟。以有漏持說尚在地前。故感異熟。由此善根。所修行得十王果。此相好文。后義可知。前義難解。此法門下重更彰。依天親論。下明成就何業有五。初嘆法行。二供養必成勝德。三遠離一切
【現代漢語翻譯】 現代漢語譯本：以如恒河沙數般眾多的身體進行佈施，也不如受持、宣說此經中的一個偈頌。這是無量阿僧祇劫的事情。這段經文是為第九回向位的菩薩所說，他們的解行逐漸高深，受持宣說也越來越殊勝。雖然勝過之前的，但與之後的相比仍然不足。所說的道理也更加深奧，所以用三千大千世界的身體性命來衡量。現在這第四種校量，是在離開禪定之味的狀態中，每天用三分之一的時間捨棄如恒河沙數般的身體，經歷百千萬億那由他劫（百千為劫，故為百一億；那由他為第四個數，即億個萬億那由他劫），也不如對這部經產生信心而不誹謗。這段經文是為十回向位即將進入四善根位的菩薩所說，他們的修行位次逐漸提高，信心也越來越堅定，所說的道理也更加深刻，所以用經歷如此漫長的時間捨棄眾多身體來衡量信心。以上只是用外在的財物和內在的身體來衡量受持宣說。到了這個階段，能夠受持宣說所得到的功德，不是捨棄身體和財物所能比擬的，而是通過修行來比擬受持宣說。所以接下來的經文將與燃燈佛所親身承事供養的功德相比。這是在凡夫階段，對於經法的修行所產生的福德，與他們進行比較衡量。聽聞十地之法，是在十地菩薩的地位上，能夠受持和宣說，這一點在後面會明白。 第三部分是讚歎佛法，在修行中分為兩個部分：首先是提問，然後是解釋。在解釋中，經文根據論典分為兩個部分：一是顯明佛法和修行，因為兩者有所區別；二是初文又分為兩個部分：首先是闡明讚歎佛法，然後是『此法門下』，再次彰顯前面的話語不可思議。這是世間有漏的尋伺法，不是他們的境界，所以稱為不可思議。只有依靠自己的聖智才能親自證悟，所以既沒有相等者，也沒有超越者，稱為不可稱量。能斷云：『加上應當希有，是不可思議所感得的異熟果。』因為有漏的受持宣說尚且在地前，所以感得異熟果。憑藉這種善根，所修行得到的十王果。這些相好之文，後面的含義可以理解，前面的含義難以理解。『此法門下』再次彰顯。依據天親菩薩的論述，下面闡明成就什麼事業有五種：一是讚歎佛法和修行，二是供養必定成就殊勝的功德，三是遠離一切。
【English Translation】 English version: To give away bodies as numerous as the sands of the Ganges River in charity is not as good as upholding and reciting a single verse from this sutra. This involves immeasurable asamkhya kalpas (an extremely long period of time). This passage is spoken for the Bodhisattvas in the Ninth Dedication stage, whose understanding and practice are gradually deepening, and whose upholding and recitation are becoming increasingly excellent. Although it surpasses the previous stages, it is still inferior to the subsequent ones. The principles being taught are also becoming more profound, so the comparison is made with sacrificing bodies and lives throughout three thousand great chiliocosms. Now, this fourth comparison is made in a state of being detached from the taste of samadhi (meditative absorption), sacrificing bodies as numerous as the sands of the Ganges River for one-third of each day, for hundreds of thousands of millions of nayuta kalpas (a kalpa multiplied by a hundred thousand, hence a hundred and one hundred million; nayuta is the fourth number, meaning a hundred million times a hundred million nayuta kalpas), which is still not as good as having faith in this sutra without slandering it. This passage is spoken for the Bodhisattvas in the Tenth Dedication stage who are about to enter the Four Roots of Goodness stage, whose practice level is gradually increasing, whose faith is becoming more steadfast, and whose teachings are becoming more profound, so the comparison is made with sacrificing numerous bodies over such a long period of time to measure faith. The above only uses external wealth and internal bodies to measure upholding and reciting. Having reached this stage, the merit gained from being able to uphold and recite cannot be compared to sacrificing bodies and wealth, but rather through cultivation to compare upholding and reciting. Therefore, the following passage will compare it to the merit of personally serving and making offerings to Dipamkara Buddha (Burning Lamp Buddha). This is at the stage of ordinary beings, where the merit generated from practicing the Dharma of the sutras is compared and measured against them. Hearing the Dharma of the Ten Grounds is at the stage of the Ten Grounds, being able to uphold and recite, which will be understood later. The third part is praising the Dharma, which is divided into two parts in practice: first, asking a question, and then explaining. In the explanation, the sutra text is divided into two parts according to the treatise: first, revealing the Dharma and practice, because the two are different; second, the initial text is further divided into two parts: first, clarifying the praise of the Dharma, and then 'This Dharma gate below,' again highlighting the preceding words as inconceivable. This is the worldly, defiled, seeking and contemplating Dharma, not their realm, so it is called inconceivable. Only by relying on one's own holy wisdom can one personally realize it, so there is neither an equal nor a surpassing one, called immeasurable. Neng Duan (a commentator) says: 'Adding 'should be rare' is the Vipaka (result of actions) felt by the inconceivable.' Because defiled upholding and reciting are still before the ground, they feel the Vipaka. Relying on this good root, the Ten Kings fruit obtained through practice. These texts on physical characteristics, the later meaning can be understood, the earlier meaning is difficult to understand. 'This Dharma gate below' is highlighted again. According to the treatise of Vasubandhu (Tianqin Bodhisattva), the following clarifies what achievements there are in five ways: first, praising the Dharma and practice, second, offerings will surely achieve supreme merit, and third, staying away from all.
障。此前三種與無著同。四于燃燈下速證菩提。五當知是法門下成大勢力。此後二種總是無著重釋於前攝福德義。天親釋不可思議者。示現難思故。不可稱量者唯獨大人不共二乘故。唯佛獨知。為住第一大乘眾生說故。不為二乘。二乘不能知為他說及修行故。重彰前說不可稱量中。三乘中勝名最上乘。真諦名無上乘。此與能斷同名最上。流支羅什俱名大乘。障凈故名最勝乘。流支羅什名。最上乘。此及能斷名最勝乘。真諦名無等乘。談乘之體。依論可知。為彼二說。如何可了。此中意云。佛說三乘中大乘。名最上乘。餘二不及故。即為頓悟大乘根性所說之法。名最上乘。形二下故。名為上也。希求此法眾生。名為最上乘者。為不定姓中大乘根性所說之法。名最勝乘。能離二障故。若離或障。未離智障。名為劣乘。今學一乘。方離二障。名最勝乘。希此法者。名發最勝乘者。故諸論說。般若唯為求大乘者說。大乘一乘雖性無別。依彼根性直往迂迴二種別故。所求所學別立兩名。此實無異。故勝鬘云。一乘即大乘。大乘即佛乘也。天親云。又說大乘者最妙。大乘修行勝故。彼意。大乘者勝。由修行勝故。信小乘等。則不得聞此。示希聞而能信法。經嘆修行中以下三別釋總無量。文雖少異。與真諦能斷同。流支羅什唯有別三
{ "translations": [ "現代漢語譯本", "障。此前三種與無著（Asanga）相同。第四種在燃燈佛（Dipamkara Buddha）處迅速證得菩提。第五種當知是法門下成就大勢力。此後兩種總是無著（Asanga）重新解釋前面的攝福德義。世親（Vasubandhu）解釋不可思議，是顯示難以思議的緣故。不可稱量，是因為只有大人（指佛）不與二乘（聲聞乘和緣覺乘）共通的緣故。唯有佛才能獨自知曉，是為安住于第一大乘的眾生說的緣故，不為二乘。二乘不能知曉，為他們說及修行。重申前面所說不可稱量中，三乘中最殊勝的稱為最上乘。真諦（Paramārtha）譯為無上乘。這與能斷金剛經（Vajracchedikā Prajñāpāramitā Sūtra）相同，名為最上乘。流支（Bodhiruci）和鳩摩羅什（Kumārajīva）都譯為大乘。因為清凈了障礙，所以名為最勝乘。流支（Bodhiruci）和鳩摩羅什（Kumārajīva）譯為最上乘。這和能斷金剛經（Vajracchedikā Prajñāpāramitā Sūtra）名為最勝乘。真諦（Paramārtha）譯為無等乘。談論乘的本體，可以依據論典來了解。為那二乘說，如何能夠了解？此中的意思是說，佛所說的三乘中，大乘名為最上乘，其餘二乘不及它的緣故。即是為頓悟大乘根性的眾生所說的法，名為最上乘，因為形體上二乘低下。希求此法的眾生，名為最上乘者。為不定姓中大乘根性的眾生所說的法，名為最勝乘，能夠遠離二障的緣故。如果離開了煩惱障，未離智障，名為劣乘。現在學習一乘，才能夠遠離二障，名為最勝乘。希望此法的人，名為發起最勝乘者。所以諸論說，般若（Prajna）唯獨為求大乘的人說。大乘和一乘雖然在體性上沒有差別，但是依據他們的根性，有直接和迂迴兩種差別，所以所求和所學分別設立兩個名稱，這實際上沒有差異。所以勝鬘經（Śrīmālādevī Siṃhanāda Sūtra）說，一乘即是大乘，大乘即是佛乘。世親（Vasubandhu）說，又說大乘是最妙的，因為大乘的修行殊勝的緣故。他的意思是，大乘殊勝，是因為修行殊勝的緣故。相信小乘等，就不能聽聞此法。顯示希望聽聞而能夠信受此法。經中讚歎修行中以下三種分別解釋總無量。文句雖然稍微有差異，與真諦（Paramārtha）和能斷金剛經（Vajracchedikā Prajñāpāramitā Sūtra）相同。流支（Bodhiruci）和鳩摩羅什（Kumārajīva）只有別三。" ], "english_translations": [ "English version", 'Obstructions. The first three are the same as those of Asanga (無著). The fourth will quickly attain Bodhi under Dipamkara Buddha (燃燈佛). The fifth, know that under this Dharma gate, great power will be achieved. The latter two are always Asanga\'s (無著) re-explanation of the previous meaning of accumulating merit. Vasubandhu (世親) explains \'inconceivable\' as showing the difficulty of conceiving it. \'Immeasurable\' is because only great beings (referring to Buddhas) do not share it with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Only the Buddha knows it alone, because it is spoken for sentient beings abiding in the First Great Vehicle, not for the Two Vehicles. The Two Vehicles cannot know it, speaking and practicing for them. Re-emphasizing the previous statement of immeasurable, the most superior among the Three Vehicles is called the Supreme Vehicle. Paramārtha (真諦) translates it as the Unsurpassed Vehicle. This is the same as the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra), called the Supreme Vehicle. Bodhiruci (流支) and Kumārajīva (鳩摩羅什) both translate it as the Great Vehicle. Because the obstructions are purified, it is called the Most Excellent Vehicle. Bodhiruci (流支) and Kumārajīva (鳩摩羅什) translate it as the Supreme Vehicle. This and the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) are called the Most Excellent Vehicle. Paramārtha (真諦) translates it as the Unequaled Vehicle. Discussing the essence of the Vehicle, it can be understood according to the treatises. Speaking for those Two Vehicles, how can it be understood? The meaning here is that among the Three Vehicles spoken by the Buddha, the Great Vehicle is called the Supreme Vehicle, because the other two are inferior to it. That is, the Dharma spoken for sentient beings with the nature of sudden enlightenment in the Great Vehicle is called the Supreme Vehicle, because the Two Vehicles are inferior in form. Sentient beings who seek this Dharma are called those of the Supreme Vehicle. The Dharma spoken for sentient beings with the nature of the Great Vehicle among those of uncertain lineage is called the Most Excellent Vehicle, because it can be separated from the two obstructions. If one is separated from the afflictive obstructions but not from the cognitive obstructions, it is called the Inferior Vehicle. Now, learning the One Vehicle, one can be separated from the two obstructions, called the Most Excellent Vehicle. Those who hope for this Dharma are called those who aspire to the Most Excellent Vehicle. Therefore, the treatises say that Prajna (般若) is only spoken for those who seek the Great Vehicle. Although the Great Vehicle and the One Vehicle are not different in nature, according to their nature, there are two kinds of differences: direct and roundabout. Therefore, the sought and the learned are separately established with two names, but in reality, there is no difference. Therefore, the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says that the One Vehicle is the Great Vehicle, and the Great Vehicle is the Buddha Vehicle. Vasubandhu (世親) says, \'Moreover, the Great Vehicle is said to be the most wonderful, because the practice of the Great Vehicle is superior.\' His meaning is that the Great Vehicle is superior because the practice is superior. Believing in the Small Vehicle, etc., one cannot hear this Dharma. Showing the hope to hear and be able to believe in the Dharma. The following three separate explanations of the total immeasurable in the sutra praising practice. Although the sentences are slightly different, they are the same as Paramārtha (真諦) and the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra). Bodhiruci (流支) and Kumārajīva (鳩摩羅什) only have three differences." ] }
。應勘華嚴數之次第。天親云。此顯福德滿足性故。準下有四。一福德滿足。此文是。二受持真妙法。三小品不堪法。四有我不堪聽。以受持真妙法。蘊在心故。即為兩肩荷擔菩提。情樂小法。信解人空。不悟法空。諸二乘者。有法執故不堪聞。外道凡夫執有我。自謂菩提。人法執縛。不求二法。亦不能聽。
第四天等供養中。初配屬經。后釋。支提供養之儀。以華為鬘繫掛項咽。今舍入塔。涂香者磨紫白檀沉香等。以水和之。涂于塔上。末香者碎搗沉檀以散塔內。餘者可知。外財內敬。略無言贊。
第五滅罪中有二。初標配經。后逐難釋。經文分二。初標輕賤。后釋所由。但罪滅轉重令輕。被人訶罵。便為無當來重地獄苦亦得菩提。對法論說。業有五種。一人教敕。二他勸請。三無所了知。此前三種雖作不增長。不必受異熟果。若有此三業。受持經時。一切都滅。以業非是受報定故。四根本執著。五顛倒分別。此二業重。作必增長。定受異熟故。先世業是。此後二定受異熟。異熟決定時不定攝。所以者何。由報定故。轉重令輕。由時不定。墮惡道。令人中受。即四業中第四不定。不定有三。是第二句。余之二句。一切都滅。其三定業。此中言何。涅槃經言。未入我法。名決定業。已入我法。名不定業。
【現代漢語翻譯】 現代漢語譯本：應該考察《華嚴經》數量的次第。天親菩薩說：『這顯示了福德圓滿的性質。』根據下文，有四種情況：一是福德圓滿，就是這段文字所說的；二是受持真實微妙的佛法；三是小乘根器的人不堪受持大法；四是執著于『我』的人不堪聽聞。因為受持真實微妙的佛法，蘊藏在心中，就如同兩肩擔負著菩提。如果喜愛小乘佛法，只相信和理解人是空性的，而不領悟法也是空性的，這些二乘修行者，因為有法執，所以不堪聽聞大法。外道凡夫執著于『我』，自認為這就是菩提，被『人』和『法』的執著所束縛，不尋求『人』和『法』都是空性的道理，因此也不能聽聞大法。
在第四部分，天等供養中，首先是與經文相配屬，然後是解釋。供養的儀式是：用鮮花編織成花鬘，繫掛在佛像的頸項上，現在捨棄而放入佛塔中。涂香，是將紫檀、白檀、沉香等磨成粉末，用水調和，塗抹在佛塔上。末香，是將沉香、檀香等搗碎，散佈在佛塔內。其餘的供養方式可以依此類推。這是外在的財物供養和內在的恭敬，雖然沒有言語上的讚美，但心意虔誠。
在第五部分，滅罪中，首先是標明與經文的對應關係，然後逐一解釋疑問。經文分為兩部分：首先是標明輕賤（業果），然後解釋其原因。只是罪業減輕，將重罪轉化為輕罪，被人呵斥謾罵，便可以免除未來在地獄中遭受重苦，也能因此得到菩提。對法論中說，業有五種：一是他人教唆，二是他人勸請，三是自己不明白事理。這三種業，即使做了也不會增長，不一定會承受異熟果報。如果做了這三種業，在受持佛經的時候，一切罪業都會消滅，因為這些業不是一定會受報的。四是根本執著，五是顛倒分別。這兩種業很重，做了必定會增長，一定會承受異熟果報。前世所造的業屬於這種情況。這后兩種業一定會承受異熟果報，異熟果報是確定的，但時間是不確定的。為什麼這樣說呢？因為果報是確定的，所以可以將重罪轉化為輕罪；因為時間是不確定的，所以本來應該墮入惡道的，可以在人間承受果報。這四種業中的第四種是不確定的。不確定的業有三種，這是第二句話的意思。其餘的兩句話，『一切都滅』，指的是哪三種確定的業呢？《涅槃經》中說，未進入佛法的人所造的業，稱為決定業；已經進入佛法的人所造的業，稱為不定業。
【English Translation】 English version: We should examine the order of the numbers in the Avatamsaka Sutra (Hua Yan Jing). Vasubandhu (Tian Qin) said, 'This reveals the nature of complete merit.' According to the following, there are four situations: first, complete merit, which is what this passage refers to; second, upholding the true and wonderful Dharma; third, those of the Small Vehicle are incapable of upholding the Great Dharma; fourth, those who are attached to 'self' are incapable of listening. Because upholding the true and wonderful Dharma is stored in the heart, it is like carrying Bodhi on both shoulders. If one loves the Small Vehicle Dharma, only believes and understands that people are empty, and does not realize that Dharma is also empty, these practitioners of the Two Vehicles, because they have attachment to Dharma, are incapable of listening to the Great Dharma. Externalist ordinary people are attached to 'self', and think that this is Bodhi, bound by attachment to 'person' and 'Dharma', do not seek the truth that both 'person' and 'Dharma' are empty, therefore they cannot listen to the Great Dharma.
In the fourth part, Offerings by Gods, first is the correspondence with the sutra text, then the explanation. The ritual of offering is: using fresh flowers woven into garlands, hung on the neck of the Buddha image, now discarded and placed in the pagoda. Scented paste is made by grinding sandalwood (Zi Tan), white sandalwood (Bai Tan), agarwood (Chen Xiang), etc., into powder, mixing with water, and applying it to the pagoda. Powdered incense is made by crushing agarwood, sandalwood, etc., and scattering it inside the pagoda. The remaining offerings can be inferred by analogy. This is external material offering and internal reverence, although there is no verbal praise, the intention is sincere.
In the fifth part, Eradicating Sins, first is to indicate the correspondence with the sutra text, then to explain the questions one by one. The sutra text is divided into two parts: first, indicating the belittling (of karmic consequences), then explaining the reason. Only the sins are reduced, turning heavy sins into light sins, being scolded and reviled by others, one can avoid suffering heavy suffering in hell in the future, and can also attain Bodhi because of this. The Abhidharma (Dui Fa Lun) says that there are five types of karma: first, instigated by others; second, persuaded by others; third, one does not understand the principles. These three types of karma, even if done, will not increase, and will not necessarily bear the fruit of different maturation. If one has done these three types of karma, when upholding the sutra, all sins will be eliminated, because these karmas are not necessarily subject to retribution. Fourth, fundamental attachment; fifth, inverted discrimination. These two types of karma are very heavy, and if done, they will definitely increase, and will definitely bear the fruit of different maturation. The karma created in the previous life belongs to this situation. These last two types of karma will definitely bear the fruit of different maturation, the fruit of different maturation is certain, but the time is uncertain. Why is this so? Because the retribution is certain, so heavy sins can be turned into light sins; because the time is uncertain, so one should have fallen into the evil path, but can bear the fruit in the human realm. The fourth of these four types of karma is uncertain. There are three types of uncertain karma, which is the meaning of the second sentence. The remaining two sentences, 'all are eliminated', refer to which three types of certain karma? The Nirvana Sutra (Nie Pan Jing) says that the karma created by those who have not entered the Buddha's Dharma is called definite karma; the karma created by those who have entered the Buddha's Dharma is called indefinite karma.
由此阇王生報五逆。時報俱定。見佛懺悔。聞小乘經。初懺悔故。入拍鞠地獄。轉重令輕。后聞大乘。至誠懇悔。逆罪消滅。故入佛法名不定業。若準此義。此中且說。中容受持。若心懇勵。一切都滅。然瑜伽說。未得解脫名決定業。已得解脫名不定業。謂得阿羅漢。名得解脫。一切不受。然說阿羅漢迦留陀夷及指鬘等。或前二果定得無學。從當所得勝果為名。名阿羅漢。或實無學示現惡業苦異熟果。不然不善離欲已無。如何無學更有彼果。後有苦受。非不善果。經論文異。相就兩處皆得會同。以論就經。論據一切悔不悔業定不定業。非勝心聞大乘法至誠懇勵。如來生怨等。故瑜伽說。不業定中悔所損轉業。名為不定。故未悔前別名定業。若已悔者名不定業。以經為正。以經就論。論說四業。定不定報。法門定故。所言悔損名不定者。不定業中有此悔故。由此處處皆言作業受果決定。諸佛神力所不能轉。三乘通義。經說總滅唯大乘用。理亦無違。然依前說。但言作業受果決定。自不悔者神力不排。不說自悔而定受報。任意通取。涅槃經云。智者重業名不定故。若入聖已。及聞正法而自悔心業報不轉。一切眾生無得聖者。后師說言。一切眾生不定業多。定業甚少。故得入聖。非排定業。令其不定方得入聖。若定業成不定
【現代漢語翻譯】 現代漢語譯本 由此阿阇世王（Ajatasattu，未生怨，印度摩揭陀國國王）因犯下殺父等五逆罪而註定要遭受果報。當時，他的果報已經確定。但他見到佛陀后，進行了懺悔，並聽聞了小乘佛法。因為他最初的懺悔，他墮入了拍鞠地獄（Pakva，意為『沸熟』），從而將原本沉重的罪業減輕了。後來，他又聽聞了大乘佛法，以至誠懇切之心懺悔，最終使五逆罪得以消滅。因此，在佛法中，這種情況被稱為『不定業』。如果按照這個道理來理解，那麼這裡所說的是，如果有人能夠以中等程度的精進受持佛法，如果他的內心足夠懇切努力，那麼一切罪業都可以滅除。然而，《瑜伽師地論》中說，未獲得解脫之前所造的業稱為『決定業』，已經獲得解脫之後所造的業稱為『不定業』。所謂獲得阿羅漢果（Arhat，斷盡煩惱，證入涅槃的聖者），就是獲得了徹底的解脫，不再承受任何果報。但經中又說阿羅漢如迦留陀夷（Kalodayin，佛陀弟子）和指鬘（Angulimala，殺人狂魔，后被佛陀度化）等，或者前二果的聖者必定能證得無學果（Asaiksa，阿羅漢果）。這是從他們將來所能獲得的殊勝果位來命名的，稱他們為阿羅漢。或者說，實際上他們已經證得無學果，但爲了示現惡業所帶來的痛苦異熟果報。不然的話，已經斷離了不善之業的人，怎麼還會有這樣的果報呢？後來的痛苦感受，並非是不善之業的果報。經典和論典的說法不同，應該互相配合，才能得到一致的理解。以論典來解釋經典，論典是根據一切悔與不悔的業，以及決定業和不定業來闡述的。如果不是以殊勝之心聽聞大乘佛法，並至誠懇切地懺悔，就像如來生怨等情況，那麼罪業就難以消除。所以《瑜伽師地論》說，在不定的業中，通過懺悔所損減轉變的業，稱為不定業。因此，在未懺悔之前，可以特別稱之為決定業；如果已經懺悔，則稱為不定業。應該以經典為準繩，以經典來解釋論典。論典中說的四種業，即定報和不定報，是法門確定的緣故。所說的懺悔可以損減，使其成為不定業，是因為不定業中存在這種懺悔的可能性。因此，處處都說作業受果是決定的，即使是諸佛的神力也無法轉變。這是三乘佛法共通的道理。經典中說可以完全滅除罪業，這是大乘佛法的殊勝之處。從道理上來說，也沒有任何衝突。然而，按照前面的說法，只是說作業受果是決定的，如果自己不懺悔，那麼神力也無法排除。並沒有說自己懺悔了，也一定會受到果報。可以根據情況靈活理解。涅槃經中說，智者的重業可以轉為不定業。如果已經證入聖位，或者聽聞了正法，但自己不懺悔，那麼業報就不會轉變。如果一切眾生都無法證得聖位，後來的老師說，一切眾生的不定業多，決定業很少，所以才能證入聖位。並不是排除決定業，使其變為不定業，才能證入聖位。如果決定業已經形成，就無法改變。
【English Translation】 English version Thus, King Ajatasattu (Ajatasattu, meaning 'unborn enemy', king of Magadha in India) was destined to suffer the consequences of committing the five rebellious acts, including patricide. At that time, his retribution was fixed. However, after seeing the Buddha, he repented and listened to the Hinayana teachings. Because of his initial repentance, he fell into Pakva Hell (Pakva, meaning 'boiling'), thereby lessening the severity of his originally heavy karma. Later, he heard the Mahayana teachings and repented with sincere devotion, eventually eliminating the five rebellious sins. Therefore, in Buddhism, this situation is called 'indefinite karma'. If we understand it according to this principle, then what is said here is that if someone can uphold the Dharma with moderate diligence, and if their heart is sincere and diligent enough, then all sins can be eliminated. However, the Yogacarabhumi-sastra says that karma created before attaining liberation is called 'definite karma', and karma created after attaining liberation is called 'indefinite karma'. The so-called attainment of Arhatship (Arhat, a saint who has exhausted afflictions and entered Nirvana) is the attainment of complete liberation, no longer subject to any retribution. But the sutras also say that Arhats such as Kalodayin (Kalodayin, a disciple of the Buddha) and Angulimala (Angulimala, a serial killer who was later converted by the Buddha), or the saints of the first two fruits, will surely attain the fruit of no-more-learning (Asaiksa, Arhatship). This is named from the superior fruit they will obtain in the future, calling them Arhats. Or it is said that they have actually attained the fruit of no-more-learning, but in order to demonstrate the painful ripening of evil karma. Otherwise, how could someone who has already abandoned non-virtuous deeds still have such retribution? The subsequent suffering is not the result of non-virtuous deeds. The statements of the sutras and treatises are different and should be coordinated to achieve a consistent understanding. Explaining the sutras with the treatises, the treatises are based on all karma, whether repented or unrepented, and definite and indefinite karma. If it is not with a superior mind to hear the Mahayana Dharma and repent sincerely, like the case of Ajatasattu's resentment towards the Tathagata, then it is difficult to eliminate the sins. Therefore, the Yogacarabhumi-sastra says that in indefinite karma, the karma that is reduced and transformed through repentance is called indefinite karma. Therefore, before repentance, it can be specifically called definite karma; if it has been repented, it is called indefinite karma. The sutras should be taken as the standard, and the treatises should be explained with the sutras. The four types of karma mentioned in the treatises, namely definite and indefinite retribution, are because the Dharma gate is fixed. The so-called repentance can reduce it, making it indefinite karma, is because there is this possibility of repentance in indefinite karma. Therefore, it is said everywhere that creating karma and receiving retribution is definite, and even the divine power of the Buddhas cannot change it. This is a common principle of the Three Vehicles of Buddhism. The sutras say that sins can be completely eliminated, which is the superiority of Mahayana Buddhism. From a logical point of view, there is no conflict either. However, according to the previous statement, it only says that creating karma and receiving retribution is definite, and if one does not repent oneself, then divine power cannot exclude it. It does not say that if one repents oneself, one will definitely receive retribution. It can be understood flexibly according to the situation. The Nirvana Sutra says that the heavy karma of the wise can be transformed into indefinite karma. If one has already entered the stage of a sage, or has heard the correct Dharma, but does not repent oneself, then the karmic retribution will not change. If all sentient beings cannot attain the stage of a sage, later teachers say that sentient beings have more indefinite karma and very little definite karma, so they can attain the stage of a sage. It is not to exclude definite karma, making it indefinite karma, in order to attain the stage of a sage. If definite karma has already been formed, it cannot be changed.
。初定無姓。后成不定。而亦有姓。便成大過。又此中有難。諸有持經。讀誦修行。理應為人。恭敬供養。獲大智果。翻被輕損失中夭。一何善報。返招惡報。故此釋言。修勝行時為輕賤者。此由先世惡業有果當墮惡道。由持經行。轉重令輕。非由持經翻招惡報。有人釋言。此是頂位。先造惡業未免惡道。今持說經方不受果。此理不然。依花嚴經第十七卷。說初發心住云。無上佛種姓三世法王家一切如來諸菩薩。由此生清凈妙法身。應現種種形。猶如大幻師。所樂無不現。或處為眾生究竟菩薩。或復現初生出家行學道。或於樹王下自然成正覺。或處為眾生示現入涅槃。如是佛真子境界甚深妙。眾生若思議。迷亂心發狂。無量那由他甚深諸三昧菩薩自在力。一念悉能入。如是觀察十方諸世界。嚴凈一切國。而心無所著。初心菩薩八相現化已嚴凈土。若有發心。更不退者。更不造作五無間業。不墮地獄。又第四住中雲。第四生貴真佛子。從諸賢聖正法生。有無諸法無有所著。舍離生死出三界。又不退人於此位。后更不起造不共無明等墮三惡趣等。又第八行中得十無盡藏。第二戒無盡藏。不受外道戒。不造五無間業。戒皆具足。無所毀犯。此說初發心。當有退者。六住已前。當斷善根造無間業故。舍利弗等。昔發大心。經六
【現代漢語翻譯】 現代漢語譯本 最初確定沒有姓氏，後來變得不確定。但也有人有姓氏，這便成了很大的過失。而且這裡面還有疑問：那些受持經典、讀誦修行的人，按理應該受到人們的恭敬供養，獲得大智慧的果報，反而遭受輕視、損失甚至夭折，這是什麼好的報應呢？反而招致惡報。所以這裡解釋說，在修行殊勝的善行時反而被輕賤，這是因為前世的惡業有果報，本應墮入惡道，因為持經修行的緣故，將原本沉重的罪業轉為輕微，而不是因為持經反而招致惡報。 有人解釋說，這是指頂位的菩薩，先前造作的惡業還未免除惡道的果報，現在因為持誦經典才不受惡報。這種說法是不對的。依據《華嚴經》第十七卷所說，初發心住的菩薩是『無上佛的種姓，三世諸佛法王之家，一切如來和菩薩都由此而生，清凈微妙的法身。應化顯現種種形相，猶如偉大的幻術師，所想樂的沒有不能顯現的。或者處於眾生之中，究竟成就菩薩的果位。或者顯現初生、出家、修行學道。或者在菩提樹下自然成就正覺。或者處於眾生之中，示現進入涅槃。』像這樣，佛的真子境界非常深妙，眾生如果思議揣測，會心生迷亂發狂。無量那由他的甚深三昧，菩薩的自在力量，一念之間都能進入。像這樣觀察十方諸世界，莊嚴清凈一切國土，而內心沒有執著。初發心的菩薩以八相示現教化，已經莊嚴清凈國土。如果有人發菩提心，不再退轉，就不會再造作五無間業（Panca-anantarya，指殺父、殺母、殺阿羅漢、破和合僧、出佛身血五種極重罪業），不會墮入地獄。 又《華嚴經》第四住中說：『第四住的菩薩是真正的佛子，從諸位賢聖的正法中出生，對於有和無等諸法都沒有執著，舍離生死超出三界。』而且不退轉的人在這個位次之後，更不會再造作不共無明等惡業而墮入三惡趣等。又第八行中得到十無盡藏，第二是戒無盡藏，不受外道的戒律，不造作五無間業，戒律都具足，沒有毀犯。這裡說的是初發心，應當有退轉的可能，六住之前的菩薩，可能會斷滅善根，造作無間業。所以舍利弗（Sariputra）等，過去發大心，經過六
【English Translation】 English version Initially, it was determined that there were no surnames, later becoming uncertain. But there are also those with surnames, which becomes a great fault. Moreover, there is a question here: those who uphold the scriptures, recite and practice them, should rightfully receive reverence and offerings, obtaining the fruit of great wisdom, but instead suffer contempt, loss, and even premature death. What good retribution is this? Instead, it invites evil retribution. Therefore, this explains that being despised while practicing superior conduct is because of the karmic consequences of past evil deeds, destined to fall into evil realms. Due to upholding and practicing the scriptures, the originally heavy sins are turned into lighter ones, not that upholding the scriptures invites evil retribution. Some explain that this refers to Bodhisattvas in the 'peak' position, whose past evil deeds have not yet exempted them from the retribution of evil realms, and only now, by upholding and reciting the scriptures, are they not receiving evil retribution. This explanation is incorrect. According to the seventeenth chapter of the Avatamsaka Sutra (Flower Garland Sutra), the Bodhisattva of the initial 'resolve' dwelling is 'the lineage of the unsurpassed Buddha, the family of the Dharma Kings of the three worlds, from which all Tathagatas (Thus Come Ones) and Bodhisattvas are born, the pure and wondrous Dharma body. Manifesting various forms in response, like a great illusionist, there is nothing they desire that cannot be manifested. Or dwelling among sentient beings, ultimately accomplishing the Bodhisattva path. Or manifesting birth, renunciation, practice, and learning the Way. Or naturally attaining perfect enlightenment under the Bodhi tree. Or dwelling among sentient beings, demonstrating entry into Nirvana.' Like this, the realm of the true sons of the Buddha is extremely profound and wondrous. If sentient beings speculate and ponder, their minds will become confused and go mad. Immeasurable nayutas (a large number) of profound samadhis (meditative states), the power of Bodhisattvas' freedom, can be entered in a single thought. Like this, observing the worlds of the ten directions, adorning and purifying all lands, while the mind has no attachment. The Bodhisattva of initial resolve manifests and teaches with the eight aspects, already adorning and purifying the land. If someone generates Bodhicitta (the mind of enlightenment) and does not regress, they will no longer commit the five heinous crimes (Panca-anantarya, referring to the five extremely grave offenses of killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), and will not fall into hell. Furthermore, the fourth dwelling in the Avatamsaka Sutra says: 'The Bodhisattva of the fourth dwelling is a true child of the Buddha, born from the correct Dharma of all sages, without attachment to phenomena such as existence and non-existence, abandoning birth and death and transcending the three realms.' Moreover, those who do not regress will not, after this position, create non-common ignorance or other evil deeds that cause them to fall into the three evil realms. Furthermore, in the eighth practice, one obtains the ten inexhaustible treasures, the second being the inexhaustible treasure of precepts, not accepting the precepts of external paths, not committing the five heinous crimes, the precepts are all complete, without violation. This speaks of the initial resolve, there should be the possibility of regression, Bodhisattvas before the sixth dwelling may sever their roots of goodness and commit heinous crimes. Therefore, Sariputra and others, in the past generated great resolve, after six
十劫。退大已后。流轉五道。故法花言。舍父逃逝五十餘年。正法花云。五道生死。瓔珞經云。如我初會。有八萬人退。如凈目天子法才王子舍利弗等。欲入第六住。值惡因緣故。退入凡夫惡不善中。退入外道。作大耶見及五逆罪。無惡不造。第七住後方不退位。不作二乘。不造五逆業。不墮地獄當入余惡趣。花嚴第七回向中。三品善根修習究竟。積集長養。廣開行位。能住忍力。閉惡趣門。自後更不墮三惡趣門。何因至頂尚應墮惡道。但今無相修。方始不入。未滅分別。二乘之人。暖不斷善根。頂不墮惡道。但一二三生修尚能如是。況復菩薩至頂位中。一大劫滿更墮惡道。必無是事。但是此文為入頂位諸菩薩說。令其修智贊法殊勝。令前六住諸退菩薩入第七住成住不退。六向已前入三惡趣。聞法進修入第七向。不墮惡趣。法既若此。故爾應修進成勝智。攝大乘雲。由聞熏習力故。生出世凈心。雖未生時。已能對法煩惱結等。四蓋中第三已作一切所有惡業折壞對治。又八業經說。加行根本後起三時。總有總無煩惱。各為一句。二有一無有三句初一定報。次一作業。后六不定。涅槃經三十一云。一切作業有輕有重。此二各二。謂定不定。乃至或有重業可得輕受。謂智者所作業。此中即是智所作業故。重作輕受攝論第十頌
【現代漢語翻譯】 現代漢語譯本 十劫：指退轉大乘之後，在五道中輪迴流轉。所以《法華經》說，『舍父逃逝五十餘年』（比喻離開佛法很久）。《正法華》說的是『五道生死』。《瓔珞經》說，『如我初會，有八萬人退』，比如凈目天子（指能以清凈之眼觀察世界的天人）法才王子（指具有佛法才能的王子）舍利弗（釋迦牟尼佛的十大弟子之一）等，想要進入第六住位（菩薩修行階位），因為遇到惡劣的因緣，退回到凡夫的惡不善之中，退入外道（佛教以外的宗教），產生極大的邪見以及犯下五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），無惡不作。第七住位之後才是不退轉位，不會再作二乘（聲聞、緣覺）的行為，不造五逆業，不墮地獄，但可能會墮入其他的惡趣。 《華嚴經》第七回向中說，三品善根修習究竟，積集增長，廣泛開展行位，能夠安住于忍力，關閉惡趣之門，自此以後不再墮入三惡趣之門。為什麼到了頂位（菩薩修行階位）還應該墮入惡道呢？只是現在沒有無相修（不執著于外相的修行），才開始不墮入惡道。沒有滅除分別心，二乘之人，暖位（修行位階）不斷善根，頂位不墮惡道。只是一二三生修行尚且能夠如此，更何況菩薩到了頂位之中，一大劫（極長的時間單位）圓滿后還會墮入惡道呢？必定沒有這樣的事。但是這段文字是為進入頂位的菩薩說的，讓他們修習智慧，讚歎佛法的殊勝，讓前六住位的退轉菩薩進入第七住位，成就住不退轉。六向位之前會墮入三惡趣，聽聞佛法后精進修行，進入第七向位，就不會墮入惡趣。佛法既然如此，所以應該修習精進，成就殊勝的智慧。 《攝大乘論》說，由於聽聞熏習的力量，產生出世的清凈心，即使還沒有生起時，已經能夠對治煩惱結等。四蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋）中第三蓋已經將一切所有的惡業折損破壞對治。另外，《八業經》說，加行（修行前的準備）、根本（實際修行）、後起（修行后的鞏固）三時，總有總無煩惱，各為一句。二有一無有三句，初一句是決定報應，次一句是作業，后六句是不定。涅槃經第三十一卷說，一切作業有輕有重，這二者各有兩種，即定與不定，乃至或者有重業可以得到輕報，這是智者所作的業。這裡就是智者所作的業，所以重作輕受。《攝大乘論》第十頌。
【English Translation】 English version Ten kalpas: Refers to the cycle of rebirth in the five realms after regressing from the Mahayana path. Therefore, the Lotus Sutra says, 'Fled away from his father for over fifty years' (an analogy for being separated from the Buddha's teachings for a long time). The Saddharma Pundarika Sutra speaks of 'the cycle of birth and death in the five realms.' The Yingluo Sutra says, 'As in my first assembly, eighty thousand people regressed,' such as Jingmu Tianzi (a deva who can observe the world with pure eyes), Prince Facai (a prince with Dharma talents), Shariputra (one of the ten great disciples of Shakyamuni Buddha), etc., who, desiring to enter the sixth bhumi (stage of Bodhisattva practice), regressed into the evil and unwholesome states of ordinary beings due to adverse conditions, regressed into external paths (religions other than Buddhism), generated great heretical views, and committed the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and creating disunity in the Sangha), committing all kinds of evil. Only after the seventh bhumi is there non-retrogression, where one no longer engages in the practices of the Two Vehicles (Shravakas and Pratyekabuddhas), does not commit the five heinous offenses, and does not fall into hell, though one may fall into other evil realms. The seventh Parinamana in the Avatamsaka Sutra says that the three types of wholesome roots are cultivated to perfection, accumulated and grown, the stages of practice are widely developed, one is able to abide in the power of patience, and the gates of evil realms are closed, so that one no longer falls into the gates of the three evil realms. Why should one still fall into evil paths even after reaching the peak bhumi (stage of Bodhisattva practice)? It is only because there is no formless cultivation (practice without attachment to external forms) now that one begins not to fall into evil paths. Without extinguishing discriminating thoughts, those of the Two Vehicles, with the warmth bhumi (stage of practice) and unbroken wholesome roots, do not fall into evil paths at the peak bhumi. If one or two or three lifetimes of practice can be like this, how much more so for a Bodhisattva who, having reached the peak bhumi, would still fall into evil paths after a great kalpa (an extremely long unit of time) has passed? This is certainly not the case. However, this passage is spoken for Bodhisattvas who have entered the peak bhumi, to encourage them to cultivate wisdom and praise the excellence of the Dharma, so that the regressing Bodhisattvas of the previous six bhumis may enter the seventh bhumi and achieve non-retrogression. Before the sixth Parinamana, one may fall into the three evil realms; after hearing the Dharma and diligently practicing, one enters the seventh Parinamana and will not fall into evil realms. Since the Dharma is like this, one should cultivate diligently and achieve supreme wisdom. The Mahayana-samgraha says that due to the power of hearing and perfuming, a pure mind that transcends the world arises, and even before it arises, it is already able to counteract afflictions and knots. The third of the four coverings (desire covering, anger covering, sleep covering, and restlessness covering) has already diminished, destroyed, and counteracted all evil deeds. Furthermore, the Eight Karmas Sutra says that the three times of preparatory action, fundamental action, and subsequent action, with total presence and total absence of afflictions, each form a sentence. The three sentences of 'two present and one absent' indicate that the first sentence is a definite retribution, the second sentence is an action, and the last six sentences are indefinite. The thirty-first chapter of the Nirvana Sutra says that all actions have light and heavy consequences, and each of these has two types, namely definite and indefinite, and even heavy karma can be experienced lightly, which is the karma done by the wise. Here, it is the karma done by the wise, so heavy actions are experienced lightly. Mahayana-samgraha, verse 10.
云。有情界周遍。具障而闕因。二種決定轉。諸佛無自在等。皆應勘文。由此依前若不退者初發心。后能八相化至十信。第六信不退故不斷善根。至第四住不起分別。不共無明及我見等。更不新造往惡趣業而墮惡趣。若先退性。至第七住。方住不退。不入地獄。自後不妨入余惡趣。花嚴經中不說十信。故作是釋。至第七回向。方三惡趣。一切處不墮。入初地后。卵濕二生。人三惡趣身形永不受。
逐難釋云。復言為人輕賤者。此釋經中輕賤言。流支羅什唯一輕賤。此及能斷皆有二言。真諦本云。受輕苦等。皆輕賤也。殺打盜淫。事非一也。應觀此理解因果門。天親云。示現遠離一切障故。何故為人輕賤而離諸障。以有大功德故。不但罪滅。亦得菩提。作此深解。信心緣故。真諦本云。先世罪業及苦果報。則為消滅。餘本唯言罪業消滅。不說果滅。以業既消。果自不受。所以無之。
前所說以此因緣出生無量阿僧祇下重解前第二攝福德文分二。初彰經來意。后威力者下釋配威力。重釋福多。令生欣樂。釋配威力有二。初標。后配。配中有三。一能威力。二配多。三明何人能說。威力中初配文。二釋文。三釋難義。逢燃燈佛。釋迦住在第八地初。故阿僧祇劫。過阿僧祇者。更過前故。謂說七地至初地。初逢寶
【現代漢語翻譯】 現代漢語譯本：云。有情眾生的世界是周遍的（普遍存在的）。雖然具備了障礙，但缺乏成佛的因。有兩種決定的轉變。諸佛沒有自在等等的說法，都應該參考經文。因此，依據前面的說法，如果不退轉的人，在初發心之後，能夠經歷八相成道，最終達到十信位。第六信位不退轉，所以不會斷絕善根。到達第四住位時，不會生起分別心，不與無明以及我見等同流合污。更不會新造作墮入惡趣的惡業，因此不會墮入惡趣。如果先前是會退轉的性質，那麼到達第七住位時，才能安住于不退轉。不會墮入地獄，但之後不妨礙進入其他的惡趣。《華嚴經》中沒有說到十信位，所以這樣解釋。到達第七回向位時，才能在一切處不墮入三惡趣。進入初地之後，卵生和濕生的眾生，以及人道和三惡趣的身形，將永遠不再受生。
逐難釋云。再次說到『被人輕賤』，這是解釋經文中的『輕賤』一詞。流支和鳩摩羅什的譯本中只有『輕賤』一詞，而這部經和《能斷金剛經》中都有兩個詞。真諦的譯本說，『遭受輕微的痛苦』等等，都是『輕賤』。殺、盜、淫等事情並非只有一件。應該觀察這種理解因果的方式。天親菩薩說，『示現遠離一切障礙的緣故』。為什麼被人輕賤反而能遠離各種障礙呢？因為有很大的功德。不僅罪業消滅，也能得到菩提。這是對此的深刻理解，是信心的緣故。真諦的譯本說，『前世的罪業以及痛苦的果報，就會消滅』。其他的譯本只說罪業消滅，沒有說果報消滅。因為業已經消滅，果報自然不會承受，所以沒有提到果報消滅。
前面所說的『以此因緣出生無量阿僧祇』，下面重新解釋前面第二部分『攝福德文』，分為兩部分。首先彰顯經文的來意，然後『威力者』以下解釋如何與威力相配。重新解釋福德眾多，使人生起欣喜和快樂。解釋與威力相配的部分分為兩部分。首先標出，然後進行配對。配對中包含三個方面：一是能威力，二是配對眾多，三是說明什麼人能夠說。威力中首先配對經文，然後解釋經文，最後解釋疑難。『逢燃燈佛』，釋迦牟尼住在第八地之初，所以阿僧祇劫。『過阿僧祇者』，是超過前面的阿僧祇劫的緣故。指的是從第七地說到初地。最初遇到寶相佛。
【English Translation】 English version: Cloud. The sentient realm is pervasive (universally present). Although it possesses obstacles, it lacks the cause for Buddhahood. There are two kinds of determined transformations. The statement that Buddhas lack self-mastery, etc., should all be examined in the scriptures. Therefore, according to the previous statement, if one does not regress, after the initial aspiration for enlightenment, one can experience the eight aspects of attaining Buddhahood, ultimately reaching the ten stages of faith (ten beliefs). The sixth stage of faith does not regress, so the roots of goodness will not be severed. Upon reaching the fourth stage of abiding, one will not generate discriminating thoughts and will not associate with ignorance and ego-views. Furthermore, one will not newly create evil karma that leads to falling into evil realms, and therefore will not fall into evil realms. If one's nature was previously prone to regression, then upon reaching the seventh stage of abiding, one can abide in non-regression. One will not fall into hell, but afterwards, it does not prevent one from entering other evil realms. The Avatamsaka Sutra does not mention the ten stages of faith, so this explanation is given. Upon reaching the seventh stage of dedication, one will not fall into the three evil realms in all places. After entering the first ground (bhumi), beings born from eggs and moisture, as well as the forms of humans and beings in the three evil realms, will never be received again.
'Explaining the Difficulties' says: Again, the phrase 'being despised by others' is an explanation of the word 'despised' in the scripture. In the translations of Lokaksema and Kumarajiva, there is only the word 'despised,' while in this scripture and the Diamond Cutter Sutra, there are two words. The translation of Paramartha says, 'Experiencing slight suffering,' etc., are all 'despised.' Killing, stealing, and sexual misconduct are not just one thing. One should observe this way of understanding cause and effect. Vasubandhu says, 'Showing the reason for being far away from all obstacles.' Why can one be far away from various obstacles when being despised by others? Because one has great merit. Not only is karma extinguished, but one can also attain Bodhi. This is a profound understanding of this, due to faith. The translation of Paramartha says, 'Past sins and the painful results will be extinguished.' Other translations only say that sins are extinguished and do not mention the extinction of results. Because karma has already been extinguished, the results will naturally not be received, so there is no mention of the extinction of results.
What was said earlier, 'From this cause and condition, countless asamkhyas are born,' below re-explains the second part, 'Gathering Merit Text,' divided into two parts. First, it highlights the intention of the scripture, and then 'Power' below explains how to match with power. Re-explaining the abundance of merit causes people to feel joy and happiness. The explanation of matching with power is divided into two parts. First, it is labeled, and then it is matched. The matching includes three aspects: first, the ability of power; second, the abundance of matching; and third, explaining who can speak. In power, first match the text, then explain the text, and finally explain the difficulties. 'Meeting Dipamkara Buddha,' Shakyamuni resided in the beginning of the eighth ground, so asamkhya kalpas. 'Those who pass asamkhyas' are because they exceed the previous asamkhya kalpas. It refers to speaking from the seventh ground to the first ground. Initially encountering Ratnakara Buddha.
髻佛。至今成佛。兩大劫故。此在聖人。供養比校。或更過前至初劫。初逢釋迦佛已來。逕三大劫。故俱舍頌云。於三無數劫。逆次逢勝觀。燃燈寶髻佛。初釋迦牟尼。依彼宗說。初劫逢釋迦牟尼。自後供養五萬七千佛。至第二劫。初逢寶髻佛。自後供養六萬七千佛。至第三劫。初逢燃燈佛。自後供養七萬七千佛。三大劫滿。百劫修相報業。初逢毗婆尸佛。此言勝觀。但由翹足。超九劫故。所以經言。九十一劫毗婆尸佛。自後三十劫。逢尸棄佛鞞濕婆佛。至第九十一劫滿。逢賢劫中過去三佛此住劫中。初之五劫無佛出世。第六劫有拘留孫佛。第七劫有拘那含牟尼佛。第八劫有迦葉佛。此第九劫釋迦出也。依大乘中。真諦師解。初大劫中供養五恒河沙佛。第二劫供養六恒河沙佛。第三劫供養七恒河沙佛。依涅槃經。四依菩薩前後總計。供養二十六恒河沙佛。方得菩提。今流支本云。于燃燈前。值八十四億那由他百千諸佛。羅什本云。值八百四千萬億那由他諸佛。真諦本云。值八萬四千百千俱胝諸佛。能斷云。值八十四俱胝那庾多百千諸佛。計名雖殊。數有大小。並不相違。但約一位所逢且說。各依總說。理數難知。初他菩薩且初分齊得見百佛。百佛者即百百億。如是上位逢佛極多。云何此中但言爾所。故知且約一位所逢
【現代漢語翻譯】 現代漢語譯本： 寶髻佛（Ratnaketu Buddha）。至今成佛，已經兩大劫（kalpa）了。這在聖人中，供養的比較，或許更超過前面直到最初劫（kalpa）。從最初遇到釋迦牟尼佛（Sakyamuni Buddha）以來，經過三大劫（kalpa）。所以《俱舍論》的頌文說：『在三個無數劫（asamkhyeya kalpa）中，逆次遇到勝觀佛（Vipasyin Buddha），燃燈佛（Dipamkara Buddha），寶髻佛（Ratnaketu Buddha），最初是釋迦牟尼佛（Sakyamuni Buddha）。』 依照他們的宗派說法，最初劫（kalpa）遇到釋迦牟尼佛（Sakyamuni Buddha），自那以後供養了五萬七千佛，到第二劫（kalpa），最初遇到寶髻佛（Ratnaketu Buddha），自那以後供養了六萬七千佛，到第三劫（kalpa），最初遇到燃燈佛（Dipamkara Buddha），自那以後供養了七萬七千佛。三大劫（kalpa）圓滿，一百劫（kalpa）修相好報業。最初遇到毗婆尸佛（Vipasyin Buddha），這被稱為勝觀佛（Vipasyin Buddha），只是因為翹足，就超越了九劫（kalpa）。所以經書上說：『九十一劫（kalpa）前是毗婆尸佛（Vipasyin Buddha）。』自那以後三十劫（kalpa），遇到尸棄佛（Sikhin Buddha）和鞞濕婆佛（Visvabhu Buddha），到第九十一劫（kalpa）圓滿，遇到賢劫（bhadrakalpa）中過去的三個佛。這個住劫（sthiti-kalpa）中，最初的五個劫（kalpa）沒有佛出世，第六劫（kalpa）有拘留孫佛（Krakucchanda Buddha），第七劫（kalpa）有拘那含牟尼佛（Kanakamuni Buddha），第八劫（kalpa）有迦葉佛（Kasyapa Buddha），這第九劫（kalpa）是釋迦牟尼佛（Sakyamuni Buddha）出世。 依照大乘（Mahayana）中的說法，真諦（Paramartha）法師解釋說，最初大劫（kalpa）中供養了五恒河沙（ganga sands）數的佛，第二劫（kalpa）供養了六恒河沙（ganga sands）數的佛，第三劫（kalpa）供養了七恒河沙（ganga sands）數的佛。依照《涅槃經》（Nirvana Sutra），四依菩薩（four reliances bodhisattva）前後總計，供養了二十六恒河沙（ganga sands）數的佛，才得以菩提（bodhi）。現在流支（Narendrayasas）的譯本說，在燃燈佛（Dipamkara Buddha）前，遇到八十四億那由他（nayuta）百千諸佛。鳩摩羅什（Kumarajiva）的譯本說，遇到八百四千萬億那由他（nayuta）諸佛。真諦（Paramartha）的譯本說，遇到八萬四千百千俱胝（koti）諸佛。《能斷金剛經》（Diamond Sutra）說，遇到八十四俱胝（koti）那庾多（naruta）百千諸佛。計數的名稱雖然不同，數量有大小，並不互相違背，只是就一位所遇到的佛且說，各自依照總數來說，道理和數量難以知曉。最初他菩薩（bodhisattva）且最初分齊得見百佛，百佛者即百百億，像這樣上位遇到的佛極多，為什麼這裡只說這麼多？所以知道只是就一位所遇到的佛。
【English Translation】 English version: Ratnaketu Buddha. It has been two kalpas since he attained Buddhahood. Among the sages, the offerings made might even exceed those made earlier, up to the very first kalpa. Since first encountering Sakyamuni Buddha, three kalpas have passed. Therefore, the verse in the Abhidharmakosa states: 'In three asamkhyeya kalpas, one encounters Vipasyin Buddha, Dipamkara Buddha, and Ratnaketu Buddha in reverse order, with Sakyamuni Buddha being the first.' According to their school's explanation, in the first kalpa, one encounters Sakyamuni Buddha, and thereafter makes offerings to 57,000 Buddhas. In the second kalpa, one first encounters Ratnaketu Buddha, and thereafter makes offerings to 67,000 Buddhas. In the third kalpa, one first encounters Dipamkara Buddha, and thereafter makes offerings to 77,000 Buddhas. After the completion of the three kalpas, one cultivates the karmic rewards of excellent marks and characteristics for one hundred kalpas. One first encounters Vipasyin Buddha, who is also known as 'Superior Vision,' because he surpassed nine kalpas merely by raising his foot. Therefore, the sutra says: 'Ninety-one kalpas ago was Vipasyin Buddha.' Thirty kalpas after that, one encounters Sikhin Buddha and Visvabhu Buddha. Upon the completion of the ninety-first kalpa, one encounters the three Buddhas of the past in the Bhadrakalpa (Fortunate Aeon). In this sthiti-kalpa (duration kalpa), no Buddha appears in the first five kalpas. In the sixth kalpa, Krakucchanda Buddha appears. In the seventh kalpa, Kanakamuni Buddha appears. In the eighth kalpa, Kasyapa Buddha appears. This ninth kalpa is when Sakyamuni Buddha appears. According to the Mahayana teachings, the master Paramartha explains that in the first great kalpa, one makes offerings to five Ganges sands of Buddhas. In the second kalpa, one makes offerings to six Ganges sands of Buddhas. In the third kalpa, one makes offerings to seven Ganges sands of Buddhas. According to the Nirvana Sutra, the four reliances bodhisattvas, in total, make offerings to twenty-six Ganges sands of Buddhas before attaining bodhi. The translation by Narendrayasas states that before Dipamkara Buddha, one encounters eighty-four billion nayuta hundreds of thousands of Buddhas. Kumarajiva's translation states that one encounters eight hundred forty million nayuta Buddhas. Paramartha's translation states that one encounters eighty-four thousand hundreds of thousands of koti Buddhas. The Diamond Sutra states that one encounters eighty-four koti naruta hundreds of thousands of Buddhas. Although the names of the counts differ and the numbers vary in size, they do not contradict each other. They are merely speaking about the Buddhas encountered in one position, and each is based on a general count. The principles and numbers are difficult to know. Initially, other bodhisattvas can only see a hundred Buddhas in the initial stage, and a hundred Buddhas means a hundred hundred million. Thus, the Buddhas encountered in higher positions are extremely numerous. Why does this passage only mention so many? Therefore, it is known that it is only speaking about the Buddhas encountered in one position.
。羅什本但有一阿僧祇。更無過阿僧祇言。餘本皆有。親近者供養故。已如前說親近善友不空過者。不離供養故。行法供養。常不離故。彼行福行。此智因故。不可校量。依天親釋。此下示第四速證菩提法故。以多福德莊嚴速疾滿足故。觀此即同法花挍量。實相觀照同一乘故。正是中道。多力中。一為狂因。生狂病故。二復不狂。亦生心亂果。故不具說。以經文有狂亂二言。故作別釋。何人能說中。福體及果二既難測。唯佛能知。以外不測。天親論此為第五成大勢力。得大妙果報。所謂攝受。四天王釋梵等果。成就勢力故。即是顯得地前生彼四王天等十地得彼十王果等。若聞此事心迷亂者。以彼果報不可思議皆為勝妙故。示非思量智境界故。上來總顯彼修行中成是功德修行業等。
第十一為遠離自取入加行中。𤏙頂二位創觀所取無作。四尋思觀時即稍長。前文為入𤏙位人說。彼位依修已得。別別修觀。安立有情而作利益。分別二執雖皆折伏。俱生二執猶有少起。我能住心。修行伏障。度眾生大。所住所行所降伏者是所取。及心者是能取。所取既未除。能取全未伏。我能如是住修行等。二取皆有。我有能取等。是故名為自取。前卷名為證道時遠離喜動。由得修慧。下品四尋思觀無所取。遠生我得之慢。喜動等生。
【現代漢語翻譯】 現代漢語譯本：鳩摩羅什的譯本中只有一個阿僧祇（asaṃkhya，極大的數字），沒有超過阿僧祇的說法。其他譯本都有。因為親近者供養的緣故，已經像前面所說的那樣，親近善友不會空過，因為不離開供養的緣故。行法供養，常常不離開的緣故。那個是行福行，這個是智因的緣故，不可校量。依據天親（Vasubandhu）的解釋，這下面顯示第四種快速證得菩提的方法。因為用多福德莊嚴，快速地滿足的緣故。觀察這個就如同《法華經》的校量。實相觀照是同一乘的緣故，正是中道。在多力中，一個是狂的因，產生狂病。第二個是不狂，也產生心亂的果。所以不具說。因為經文有狂亂二個字，所以作了分別的解釋。什麼人能說中道呢？福的本體以及果報二者既然難以測度，只有佛才能知道。因為外道不能測度。天親的論著中，這被認為是第五種成就大勢力，得到大妙果報。所謂攝受四天王（Caturmahārājakāyikas）、釋梵（Śakra-Brahmā）等的果報，成就勢力的緣故。就是顯現了地前生到彼四王天等，十地得到彼十王果等。如果聽到這件事心生迷亂，因為那些果報不可思議，都非常殊勝美妙的緣故。顯示不是思量智的境界的緣故。上面總的顯示了彼修行中成就這些功德修行業等。 第十一是遠離自取，進入加行位中。頂位和忍位，最初觀所取無作。四尋思觀的時候就稍微長一些。前面的文字是為進入忍位的人說的。那個位置依靠修行已經得到。分別地修觀，安立有情而作利益。分別二執雖然都折伏了，俱生二執還有少許生起。我能住心，修行伏障，度眾生大。所住所行所降伏者是所取。以及心者是能取。所取既然沒有去除，能取完全沒有伏住。我能這樣住修行等。二取都有。我有能取等。因此名為自取。前卷名為證道時遠離喜動。由於得到修慧，下品四尋思觀無所取。遠離生起我得的慢心，喜動等生起。
【English Translation】 English version: In Kumārajīva's version, there is only one asaṃkhya (asaṃkhya, an immense number), and there is no statement exceeding asaṃkhya. Other versions have it. Because of the offerings from close ones, it is as previously stated that being close to good friends is not in vain, because one does not depart from making offerings. Practicing Dharma offerings, one never departs from them. That is practicing meritorious deeds, while this is the cause of wisdom, so it cannot be compared. According to Vasubandhu's explanation, this below shows the fourth method of quickly attaining Bodhi. Because one is adorned with much merit and virtue, and quickly fulfilled. Observing this is the same as the comparison in the Lotus Sutra. The contemplation of reality is the same as the One Vehicle, so it is precisely the Middle Way. Among many powers, one is the cause of madness, producing madness. The second is not madness, but it also produces the result of mental confusion. Therefore, it is not fully explained. Because the sutra text has the two words 'madness' and 'confusion,' a separate explanation is made. Who can speak of the Middle Way? Since the essence of merit and its results are difficult to fathom, only the Buddha can know. Because outsiders cannot fathom it. In Vasubandhu's treatise, this is considered the fifth accomplishment of great power, obtaining great and wonderful karmic rewards. This is the so-called reception of the fruits of the Four Heavenly Kings (Caturmahārājakāyikas), Śakra-Brahmā, etc., accomplishing power. That is, it manifests being born before the ground to the Four Heavenly Kings, etc., and obtaining the fruits of the Ten Kings in the Ten Grounds, etc. If one's mind becomes confused upon hearing this, it is because those karmic rewards are inconceivable and all supremely wonderful. It shows that it is not the realm of conceptual intelligence. Above, it generally shows that in that practice, one accomplishes these meritorious practices, etc. Eleventhly, it is to distance oneself from self-grasping and enter the stage of application. In the stages of uṣmagata (heat) and mūrdhan (peak), one initially contemplates the absence of production of what is grasped. The time for the four types of contemplation (catuḥ-samanvāhāra) is slightly longer. The preceding text was spoken for those who have entered the stage of kṣānti (patience). That position relies on practice that has already been attained. One separately cultivates contemplation, establishing sentient beings and benefiting them. Although the conceptual dualistic grasping is subdued, the innate dualistic grasping still arises slightly. 'I can abide in the mind, practice subduing obstacles, and greatly liberate sentient beings.' What is abided in, what is practiced, and what is subdued are what is grasped. And the mind is the grasper. Since what is grasped has not been removed, the grasper has not been completely subdued. 'I can abide in this way, practice, etc.' Both graspings are present. 'I have the grasper, etc.' Therefore, it is called self-grasping. The previous chapter was called 'distancing oneself from joy and agitation when realizing the path.' Because one has obtained the wisdom of practice, the lower-grade four types of contemplation have nothing to grasp. One distances oneself from the arising of pride in attainment, and joy and agitation arise.
執有自我能為此行。故名自取。心生喜躍掉動高舉。名為喜動。喜動起時。正在𤏙位。斷此喜動。即入頂位。此卷初標名。離不自攝。放逸其心。遂生煩惱。名不自攝。攝謹攝也。或自攝者。謂自攝持不自攝持。名不自攝。今在頂位。重觀所取無作。上尋思觀即名自攝。
論文分二。初標配。后釋經。釋經分三。初問文來意。即釋經初標答文。次釋即非菩薩文。后釋無有少法名發趣者。問答來意中有三。初問。次答。后引經成。初地名證道。證道之中。證無二取。真明相現。前𤏙位中。初得無所取。明相初起。即生喜動。我能住等。論中說四我能住等。初三自利行。后一利他行。無著以三行為自利。後方為利他。自利既成。利他亦滿。或不問自利利他。皆有三行。故文文具三答。天親以菩提心有三。初一利他。后二自利。故文前後別答。三徴。于引教成中。所住所行。所降伏所取也。及心者。謂彼三心即能取也。𤏙位尚有二取。故令除之。且除所取須菩提問佛。引十地勝行為說。破除彼執。令進入頂。天親論云。何故前說三三種修行。今復重說。偈言。于內心修行。存我為菩薩。此即障於心。違于不住道。與此論同。答初三問。似同於此。所為全別。若菩薩于自身。三種修行。生如是心。我住修行。能降伏心。
【現代漢語翻譯】 現代漢語譯本 執著于『自我』（ātman）的觀念，才能進行這些修行，因此被稱為『自取』。心中生起喜悅，身體搖動高舉，這被稱為『喜動』。當『喜動』生起時，正處於『𤏙位』（位階名稱，具體含義需要進一步考證）。斷除這種『喜動』，就能進入『頂位』（位階名稱，具體含義需要進一步考證）。此卷一開始就標明，不能不自我約束，放縱自己的心，就會產生煩惱，這被稱為『不自攝』。『攝』是約束的意思。或者說，『自攝』是指自我約束，不自我約束，就稱為『不自攝』。現在處於『頂位』，重新觀察所取之法是『無作』（不造作），向上尋思觀察就稱為『自攝』。
論文分為兩部分。首先是標配，然後是解釋經文。解釋經文分為三部分。首先是提問經文的來意，即解釋經文一開始的標答文。其次是解釋『即非菩薩文』。最後是解釋『無有少法名發趣者』。在問答來意中，有三個步驟。首先是提問，然後是回答，最後是引用經文來完成。初地（菩薩修行階位）被稱為『證道』。在『證道』之中，證悟沒有二取（能取和所取）。真實的明相顯現。在之前的『𤏙位』中，最初獲得『無所取』（不執著于任何事物），明相初起，就會產生『喜動』。『我能住』等等，論中說了四個『我能住』等等。前三個是自利行，后一個是利他行。無著（Asanga，人名）認為，前三種行為是自利，最後一種才是利他。自利既然成就，利他也就圓滿。或者不問自利利他，都有三種行為，所以文句中都具備三種回答。天親（Vasubandhu，人名）認為，菩提心有三種，第一個是利他，后兩個是自利，所以文句前後分別回答。三個徵兆，在引用教義完成中，是所住所行，所降伏所取。以及心，是指那三種心就是能取。『𤏙位』尚且有二取，所以要去除它。暫且去除所取，須菩提（Subhuti，佛陀弟子）問佛，引用十地（菩薩修行階位）殊勝的行為來說明，破除他們的執著，讓他們進入『頂位』。天親論說，為什麼前面說了三種修行，現在又重複說？偈語說，在內心修行，存有『我』（ātman）為菩薩的觀念，這就會障礙心，違背不住之道。與此論相同。回答最初的三個問題，似乎與此相同，但所為完全不同。如果菩薩在自身，進行三種修行，產生這樣的心，『我』（ātman）住在修行中，能夠降伏心。
【English Translation】 English version Holding onto the notion of 'self' (ātman) enables one to perform these practices, hence it's called 'self-grasping'. When joy arises in the mind and the body sways and lifts, it's called 'joyful movement'. When 'joyful movement' arises, one is precisely in the '𤏙 position' (a stage name, the specific meaning of which needs further investigation). Ceasing this 'joyful movement' allows one to enter the 'peak position' (a stage name, the specific meaning of which needs further investigation). This chapter initially indicates that one must not fail to restrain oneself; indulging one's mind leads to afflictions, which is called 'non-self-restraint'. 'Restraint' means to control. Alternatively, 'self-restraint' refers to self-control; not self-controlling is called 'non-self-restraint'. Now, being in the 'peak position', re-observing that what is grasped is 'non-action' (non-fabrication), and contemplating upwards is called 'self-restraint'.
The treatise is divided into two parts. First is the initial allocation, then the explanation of the sutra. The explanation of the sutra is divided into three parts. First is questioning the intention of the sutra, which is explaining the initial statement and answer of the sutra. Second is explaining 'that is not a Bodhisattva'. Last is explaining 'there is no small dharma called the one who sets forth'. In the question and answer regarding the intention, there are three steps. First is the question, then the answer, and finally the completion by quoting the sutra. The first ground (stage of Bodhisattva practice) is called 'path attainment'. Within 'path attainment', one realizes there is no dualistic grasping (grasper and grasped). The true sign of clarity appears. In the previous '𤏙 position', one initially attains 'non-grasping' (non-attachment to anything), and when the sign of clarity initially arises, 'joyful movement' is produced. 'I can abide' and so on; the treatise speaks of four 'I can abide' and so on. The first three are self-benefiting practices, and the last one is other-benefiting practice. Asanga considers the first three practices as self-benefiting, and only the last one as other-benefiting. Since self-benefit is accomplished, other-benefit is also fulfilled. Or, regardless of self-benefit or other-benefit, there are three practices, so the sentences all possess three answers. Vasubandhu considers that the Bodhicitta has three aspects, the first being other-benefiting and the latter two being self-benefiting, so the sentences answer separately before and after. The three signs, in the completion by quoting the teachings, are the dwelling place, the conduct, what is subdued, and what is grasped. And the mind refers to those three minds that are the graspers. The '𤏙 position' still has dualistic grasping, so it must be removed. For now, removing what is grasped, Subhuti asks the Buddha, quoting the superior practices of the ten grounds (stages of Bodhisattva practice) to explain, breaking their attachments, and allowing them to enter the 'peak position'. Vasubandhu's treatise says, why were three kinds of practice spoken of earlier, and now repeated? The verse says, practicing within the mind, holding the notion of 'I' (ātman) as a Bodhisattva, this will obstruct the mind and violate the path of non-abiding. It is the same as this treatise. Answering the initial three questions seems similar to this, but the purpose is completely different. If a Bodhisattva, within themselves, performs three kinds of practice, generating such a mind, 'I' (ātman) dwell in practice, able to subdue the mind.
生此分別。則障菩提行心及心法。懷無住道。謂彼智即菩提行故。又障心者。由起慢故。斷障后頂心。此心不生。初地不住道。亦不得起。雙違近心及遠道故。即由𤏙位猶存我故。生如是慢。不能入聖故。重為此問。問似初重。答亦如是。所為根別。且如三問。依無著論。通凡聖位。答亦如是。故此位有定。無不是重。無著解經文。文皆有此三答故。又如十行位。多行勝行。遂有慢動生。我能如是故。將入十回向。先除彼慢。為說勝道。令其進入。今得勝𤏙位以亦復生慢。先令除慢。令進入頂。亦復如是。經初問者。未入佛法。先有慢等。我能如是。住作業等故。初發問勸發勝心。先教無相。故為三問令其進修。今將入聖。彼得勝道。斯慢更生。故為三問。令斷進習。乍觀文勢。欲似兩週熟審尋根。所為全別。故同無著。唯一週也。又說二週。如前應悉。一週為勝。非是無著敢違彌勒。亦非天親有乖無著。釋即非菩薩者。若起法執。即有我執取。現行我執。依彼起故。或法執時。復無現行我執取。由有隨眠。名有我執如前已解。此說有學回心及異生等。至此位中尚有我執。二乘無學。有法無我執。后釋無少法名。發行乘者。真理無我。故無少法發行彼乘。前說能取我想既無。今顯所取無我。亦非有正位所觀。
第十二為離無教授者。既住頂位。樂觀所取無。將起忍及世第一法。印無所取。觀能取無入真聖證證道位。既無教授。不能進成。故引燃燈以顯教授。我住八地尚遇燃燈。以求教授。進入上位。況猶住頂不求教授規上位耶。即此位中。言不求教授。是所知障為離說。下生經文。前卷但言。為求教授。勸求教授。是此位行。天親云。此中有疑。若無菩薩云何釋迦于燃燈佛。行菩薩行。此意但說。將入忍位觀無能取。頂位疑雲。既說無能取。菩薩亦無。誰于燃燈。修菩薩行。雖下忍位亦印所取無。中上忍位正觀無能取。遂隱下忍及第一法。印無二取。略而不論。
經文具有。經文有三。初問。次答。后成。成中有三。初明三品忍位行。須菩提若有人言如來得下明第一法位。后須菩提如來所得阿耨多羅菩提不實不忘語等釋妨難。初但問所取有無。次答所取無。
觀成忍中有三。初下忍位印所取無。次須菩提若有法如來得下明中忍位觀無能取。后何以故須菩提言如來者即實真如等明上忍位印無能取。論文分二。初標屬經。后釋正告。正告亦三。初解忍位。次或言燃燈如來所法不得等下解世第一法。后又有經言須菩提如來正覺所學法下釋妨難。解忍文有二。初解中忍觀無能取。后又何以故彼法不可說下解上忍位印無
【現代漢語翻譯】 現代漢語譯本 第十二是遠離教授（離無教授）的人。已經安住于頂位（既住頂位），樂觀所取之法為空無（樂觀所取無），將要生起忍位（忍）以及世第一法（世第一法）。印證所取之法為空無（印無所取），觀照能取之法為空無，進入真正的聖證之道位（入真聖證證道位）。既然沒有教授，就不能進步成就（既無教授，不能進成）。所以引用燃燈佛（燃燈）來彰顯教授的重要性。我說我住在八地菩薩位（八地）時，尚且要遇到燃燈佛來求取教授，才能進入更高的果位（進入上位）。更何況是還住在頂位的人，如果不求取教授，又怎麼能規畫進入上位呢（況猶住頂不求教授規上位耶）？就在這個頂位中，說不求教授，是因為被所知障（所知障）所矇蔽，遠離了善知識的教導（為離說）。下生經文（下生經文）的前面章節只是說，爲了求取教授，勸勉人們求取教授，這是在這個頂位中的修行（是此位行）。天親菩薩（天親）說，這裡有一個疑問，如果沒有菩薩，那麼釋迦牟尼佛（釋迦）又如何向燃燈佛（燃燈佛）行菩薩行呢？這個意思只是說，將要進入忍位時，觀照沒有能取之法（觀無能取），頂位的人懷疑說，既然說沒有能取之法，那麼菩薩也沒有了，那麼是誰向燃燈佛修菩薩行呢？即使是下忍位（下忍位）也印證所取之法為空無，中忍位（中忍位）和上忍位（上忍位）正是觀照沒有能取之法，於是就隱去了下忍位和世第一法，印證沒有能取和所取這二者，簡略而不論述（印無二取，略而不論）。
經文具有這樣的含義。經文有三個部分，首先是提問（初問），其次是回答（次答），最後是成就（后成）。成就的部分有三個方面，首先是闡明三品忍位（三品忍位）的修行（初明三品忍位行），須菩提（須菩提），如果有人說如來（如來）得到了下忍位，闡明第一法位（下明第一法位）。後面是須菩提，如來所得阿耨多羅三藐三菩提（阿耨多羅菩提）不真實，不是真實的語言等等，來解釋妨礙和困難（釋妨難）。首先只是提問所取之法是有還是沒有（初但問所取有無），其次是回答所取之法為空無（次答所取無）。
觀照成就忍位有三個方面，首先是下忍位印證所取之法為空無（初下忍位印所取無），其次是須菩提，如果有法如來得到，闡明中忍位觀照沒有能取之法（次須菩提若有法如來得下明中忍位觀無能取），後面是何以故，須菩提說如來就是真實真如等等，闡明上忍位印證沒有能取之法（后何以故須菩提言如來者即實真如等明上忍位印無能取）。論文分為兩個部分，首先是標明屬於經文（初標屬經），後面是解釋正式的告誡（后釋正告）。正式的告誡也有三個方面，首先是解釋忍位（初解忍位），其次是或者說燃燈如來所證得的法不可得等等，解釋世第一法（次或言燃燈如來所法不得等下解世第一法），後面是又有經文說須菩提，如來正覺所學習的法，解釋妨礙和困難（后又有經言須菩提如來正覺所學法下釋妨難）。解釋忍位的部分有兩個方面，首先是解釋中忍位觀照沒有能取之法（初解中忍觀無能取），後面是又何以故，那個法不可說，解釋上忍位印證沒有能取之法（后又何以故彼法不可說下解上忍位印無）
【English Translation】 English version The twelfth is being separated from instruction (離無教授). Having already dwelt in the summit position (既住頂位), optimistically viewing the object of grasping as non-existent (樂觀所取無), about to arise the forbearance (忍) and the highest mundane dharma (世第一法). Imprinting the object of grasping as non-existent (印無所取), contemplating the grasper as non-existent, entering the true and sacred path of enlightenment (入真聖證證道位). Since there is no instruction, one cannot advance to accomplishment (既無教授，不能進成). Therefore, the example of Dipamkara Buddha (燃燈) is cited to manifest the importance of instruction. I, dwelling in the eighth bhumi (八地), still encountered Dipamkara Buddha to seek instruction in order to enter a higher position (進入上位). How much more so should one who still dwells in the summit position seek instruction to plan for entering a higher position (況猶住頂不求教授規上位耶)? In this position, saying one does not seek instruction means that the obscuration of knowledge (所知障) is separating one from guidance (為離說). The Sutra of the Descent (下生經文) in the previous chapter only says to seek instruction and encourages seeking instruction, which is the practice in this position (是此位行). Vasubandhu (天親) says, 'There is a doubt here. If there were no Bodhisattvas, how could Shakyamuni (釋迦) have performed Bodhisattva practices towards Dipamkara Buddha (燃燈佛)?' This means only that when about to enter the forbearance position, one contemplates the absence of a grasper (觀無能取). The summit position doubts, 'Since it is said there is no grasper, then there are no Bodhisattvas either. Who then performs Bodhisattva practices towards Dipamkara Buddha?' Even the lower forbearance position (下忍位) imprints the object of grasping as non-existent. The middle forbearance position (中忍位) and upper forbearance position (上忍位) precisely contemplate the absence of a grasper. Thus, the lower forbearance position and the highest mundane dharma are concealed, and the absence of both grasper and grasped is imprinted, briefly and not discussed (印無二取，略而不論).
The sutra text possesses this meaning. The sutra text has three parts: first, the question (初問); second, the answer (次答); and third, the accomplishment (后成). The accomplishment has three aspects: first, clarifying the practice of the three grades of forbearance (三品忍位) (初明三品忍位行). 'Subhuti (須菩提), if someone says the Tathagata (如來) has attained the lower forbearance position, clarifying the position of the first dharma (下明第一法位).' Later, 'Subhuti, what the Tathagata has attained, the unsurpassed perfect enlightenment (阿耨多羅菩提), is not unreal, not untrue speech,' etc., to explain away obstacles and difficulties (釋妨難). First, it only asks whether the object of grasping exists or not (初但問所取有無); second, it answers that the object of grasping is non-existent (次答所取無).
Contemplating the accomplishment of forbearance has three aspects: first, the lower forbearance position imprints the object of grasping as non-existent (初下忍位印所取無); second, 'Subhuti, if there is a dharma the Tathagata has attained,' clarifying the middle forbearance position contemplating the absence of a grasper (次須菩提若有法如來得下明中忍位觀無能取); later, 'Why is it so? Subhuti says the Tathagata is the true suchness,' etc., clarifying the upper forbearance position imprinting the absence of a grasper (后何以故須菩提言如來者即實真如等明上忍位印無能取). The treatise is divided into two parts: first, marking it as belonging to the sutra (初標屬經); second, explaining the formal admonition (后釋正告). The formal admonition also has three aspects: first, explaining the forbearance position (初解忍位); second, 'Or it is said the dharma attained by Dipamkara Buddha is unattainable,' etc., explaining the highest mundane dharma (次或言燃燈如來所法不得等下解世第一法); later, 'Also, another sutra says, Subhuti, the dharma learned by the Tathagata's perfect enlightenment,' explaining away obstacles and difficulties (后又有經言須菩提如來正覺所學法下釋妨難). The part explaining the forbearance position has two aspects: first, explaining the middle forbearance position contemplating the absence of a grasper (初解中忍觀無能取); second, 'Also, why is it that dharma unspeakable,' explaining the upper forbearance position imprinting the absence of a grasper (后又何以故彼法不可說下解上忍位印無).
能取。略而不解下忍初印無所取。以文為易故。天親論亦然。解中忍中有二。初解經中。若有法得。后解經中。以實無法得。初文中。初牒文問。后正釋意。正釋意言。若正覺可得說。如彼佛所說者。我既有勝行。我于彼時。便得正覺。我于爾時。既得正覺。燃燈不應與我記云當來始得。但由正覺非非少實有。不如所說。我無能得之勝行故。於時不得證大菩提。故與我記。當來始得。故天親云。以後時授記。燃燈行非上。于燃燈佛時。非第一菩薩行。何以故。我于彼時。所修諸行。無有一法得大菩提。若我于彼佛所。已證菩提。則后時諸佛悉不授我記。是故我于彼時。行未成佛。此意總說。由我爾時行非第一上勝成故。說無一法能得菩提。故授我記。后時可成。若我於時有勝實行。於時即得。云何與我后時成記。故知無實能證行也。自後諸佛皆記當成。故知前時無法可得。釋實無法得。云以法不可說故等者。由我於時知彼能取行無有實體。唯有真如不可說故。順理行故。我于彼時不得正覺。記當未得。我若於時執能取行。有實自性。以為可說。行背理故。非直於時不得正覺。亦不可記我當來方得。此意極深。應細尋究。解印無能取中。此中問意。何故彼行不可說耶。由法身如來即真如故。如體清凈。無有垢染。如真金
【現代漢語翻譯】 現代漢語譯本 能取：此處略去不解釋下忍（意為低劣的忍耐）的初步印證，因為沒有可以獲取的東西。因為文字容易理解的緣故。世親（Vasubandhu）的論著也是這樣。解釋中忍（意為中等的忍耐）中有兩部分。首先解釋經文中的『若有法得』（如果有什麼法可以獲得）。然後解釋經文中的『以實無法得』（實際上沒有什麼法可以獲得）。在第一部分中，先引用經文提問，然後正式解釋含義。正式解釋的含義是：如果正覺（Samadhi，指通過修行獲得的覺悟）是可以獲得的，就像佛所說的那樣，我既然有殊勝的修行，我那時就應該已經獲得正覺。我如果在那個時候已經獲得正覺，燃燈佛（Dipamkara Buddha）就不應該給我授記說我將來才能獲得。但由於正覺並非微不足道的實有，不像（佛經里）所說的那樣，我沒有能夠獲得（正覺）的殊勝修行，所以在當時沒有證得大菩提（Mahabodhi，指最高的智慧）。所以燃燈佛才給我授記，說我將來才能獲得。所以世親說，因為燃燈佛後來才授記，（說明）燃燈佛的修行並非最上等的。在燃燈佛時期，（我的）菩薩行（Bodhisattva conduct）不是第一等的。為什麼呢？因為我在那個時候，所修的各種修行，沒有一種法可以獲得大菩提。如果我在燃燈佛那裡，已經證得菩提，那麼後來的諸佛都不會給我授記。因此，我在那個時候，修行沒有成就佛果。這個意思總的來說，由於我當時所修的行不是最上殊勝的成就，所以說沒有一種法能夠獲得菩提，所以（燃燈佛）才給我授記，說我將來可以成就。如果我在當時有殊勝的修行，在當時就應該獲得（正覺），怎麼會給我授記說我將來才能成就呢？所以知道沒有什麼實在的修行可以證得（正覺）。自從那以後，諸佛都給我授記說我將來可以成就，所以知道之前沒有什麼法可以獲得。（下面）解釋實際上沒有什麼法可以獲得，說『云以法不可說故等者』（因為法是不可說的）等等，因為我在當時知道那些能夠獲取的修行沒有實體，只有真如（Tathata，指事物的真實本性）是不可說的，順應真如的道理去修行，所以我當時沒有獲得正覺，（燃燈佛）授記說我將來才能獲得。我如果在當時執著于能夠獲取的修行，認為它有實在的自性，認為是可以用語言表達的，修行就違背了真如的道理，不僅當時不能獲得正覺，也不可能授記說我將來才能獲得。這個意思非常深刻，應該仔細研究。解釋印證沒有能取（意為沒有能獲取的主體）的部分。這裡提問的意思是，為什麼那些修行是不可說的呢？因為法身如來（Dharmakaya Buddha，指佛的法性之身）就是真如，像真如的本體一樣清凈，沒有污垢，像真金一樣。
【English Translation】 English version 『Neng Qu』 (The Able to Grasp): Here, the initial seal of 『Xia Ren』 (Inferior Endurance) is briefly omitted without explanation, because there is nothing to grasp. This is because the text is easy to understand. The treatises of Vasubandhu are also like this. There are two parts in explaining 『Zhong Ren』 (Medium Endurance). First, explain the sutra text 『Ruo You Fa De』 (If there is any Dharma to be attained). Then explain the sutra text 『Yi Shi Wu Fa De』 (In reality, there is no Dharma to be attained). In the first part, first quote the sutra text to ask, and then formally explain the meaning. The formal explanation means: If 『Zheng Jue』 (Samadhi, meaning enlightenment attained through practice) can be attained, as the Buddha said, since I have superior practice, I should have attained 『Zheng Jue』 at that time. If I had attained 『Zheng Jue』 at that time, Dipamkara Buddha should not have predicted that I would attain it in the future. But because 『Zheng Jue』 is not a trivial reality, unlike what is said (in the sutras), I do not have the superior practice to attain (Zheng Jue), so I did not attain 『Da Puti』 (Mahabodhi, meaning supreme wisdom) at that time. Therefore, Dipamkara Buddha predicted that I would attain it in the future. Therefore, Vasubandhu said that because Dipamkara Buddha predicted it later, (it shows that) Dipamkara Buddha's practice was not the most superior. During the time of Dipamkara Buddha, (my) 『Pusa Xing』 (Bodhisattva conduct) was not the first-class. Why? Because at that time, among the various practices I cultivated, there was no Dharma that could attain 『Da Puti』. If I had attained Bodhi with Dipamkara Buddha, then all the Buddhas in the future would not have predicted it for me. Therefore, at that time, my practice did not achieve Buddhahood. This meaning generally says that because the practice I cultivated at that time was not the most superior achievement, it is said that there is no Dharma that can attain Bodhi, so (Dipamkara Buddha) predicted that I could achieve it in the future. If I had superior practice at that time, I should have attained (Zheng Jue) at that time, how could I be predicted to achieve it in the future? Therefore, it is known that there is no real practice that can attain (Zheng Jue). Since then, all the Buddhas have predicted that I can achieve it in the future, so it is known that there was no Dharma to be attained before. (Below) Explain that in reality, there is no Dharma to be attained, saying 『Yun Yi Fa Bu Ke Shuo Gu Deng Zhe』 (Because Dharma is unspeakable) etc., because I knew at that time that those practices that can be grasped have no substance, only 『Zhen Ru』 (Tathata, meaning the true nature of things) is unspeakable, and practicing in accordance with the principle of 『Zhen Ru』, so I did not attain 『Zheng Jue』 at that time, (Dipamkara Buddha) predicted that I would attain it in the future. If I clung to the practice that can be grasped at that time, thinking that it has a real self-nature, thinking that it can be expressed in language, then the practice would violate the principle of 『Zhen Ru』, not only could I not attain 『Zheng Jue』 at that time, but it would also be impossible to predict that I would attain it in the future. This meaning is very profound and should be carefully studied. Explain the part of verifying that there is no 『Neng Qu』 (meaning no subject to grasp). The meaning of the question here is, why are those practices unspeakable? Because 『Fa Shen Ru Lai』 (Dharmakaya Buddha, meaning the Dharma-nature body of the Buddha) is 『Zhen Ru』, as pure as the body of 『Zhen Ru』, without dirt, like pure gold.
故。由此諸教多以真如喻真金。以性凈故。天親云。若無菩提。即無諸佛如來。有如是謗。謂一向無諸佛。故說真如。彼意說言。既無能證行。所證菩提亦無。若無能證菩提體者。即無諸佛。今言諸佛以真如為性。真如既無能取之性。故能證行亦無自性。菩提亦爾。非無菩提。又菩提者。所證覺。覺義既教授他。所取無故。能取亦無。菩提能取既無。應無諸佛。諸佛但以真如為性。真如既無能取說諸佛。能取皆無實體。非無菩提所證覺性。天親解實真如義云。實者非顛倒義。此簡所執人法二我彼顛倒故。真如者。不異不變故。不異簡無漏有為。彼生滅故。此解如義。不變簡有漏有為。得對治道。便變易故。此解真義。但言真如。如論所說。
解世第一法中。天親云。菩提彼行等。此義云何。彼菩薩行。若言有實。此則虛妄。此解經言。若有人言。如來得阿耨菩提。是人不實語。此說無能取。如是如來得阿耨菩提。若人言得者此亦虛妄。此說所取菩提亦無。所取菩提能取彼行皆非實有。相似名等。說二取無。令其雙印。此一念后即入見道。此中雲。或言燃燈如來所於法不得正覺等者。此意難言。于佛燃燈時。行非上故。不得正覺。可說無能取。佛於今生自得正覺。豈是無有能取證行。今佛說言。非但今生唯無能取
【現代漢語翻譯】 現代漢語譯本：因此，許多教派都用真金來比喻真如（Tathata，事物的真實本性），因為它本性清凈。世親（Vasubandhu）菩薩說：『如果沒有菩提（Bodhi，覺悟），就沒有諸佛如來。』這種說法是一種誹謗，認為根本沒有諸佛。所以才說真如。他們的意思是說，既然沒有能證之行，所證的菩提也就不存在。如果沒有能證菩提之體，就沒有諸佛。現在說諸佛以真如為本性，真如既然沒有能取之性，所以能證之行也沒有自性，菩提也是如此。並非沒有菩提。而且，菩提是所證之覺，覺的意義在於教授他人，因為所取不存在，能取也就不存在。菩提的能取既然不存在，就應該沒有諸佛。諸佛只是以真如為本性，真如既然沒有能取，所以說諸佛的能取都沒有實體。並非沒有菩提所證的覺性。世親菩薩解釋真實的真如的意義說：『實』就是非顛倒的意思。這是爲了簡別那些執著人法二我的人，因為他們是顛倒的。『真如』就是不異不變的意思。『不異』是爲了簡別無漏有為法，因為它們是生滅的。這是解釋『如』的意義。『不變』是爲了簡別有漏有為法，因為得到對治道就會變易。這是解釋『真』的意義。只是說真如，就像論中所說的那樣。 在解釋世第一法（Lokikāgradharma，世間第一法）時，世親菩薩說：『菩提及其行等等。』這是什麼意思呢？菩薩的行，如果說是真實的，那就是虛妄的。這是解釋經文所說的：『如果有人說，如來（Tathagata，佛的稱號）得到了阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），這個人說的是不真實的話。』這是說沒有能取。像這樣，如來得到阿耨多羅三藐三菩提，如果有人說得到，這也是虛妄的。這是說所取的菩提也不存在。所取的菩提和能取的行都不是真實存在的，只是相似的名稱等等。說二取不存在，是爲了讓他們雙重印可。這一念之後就進入見道。這裡說：『或者說燃燈如來（Dīpaṃkara，過去佛）對於法沒有得到正覺等等。』這是爲了反駁說，在燃燈佛的時候，（釋迦牟尼佛的）行不是最上乘的，所以沒有得到正覺。可以說沒有能取。佛在今生自己得到正覺，難道是沒有能取的證行嗎？現在佛說：『不僅僅是今生沒有能取。』
【English Translation】 English version: Therefore, many teachings use True Thusness (Tathata, the true nature of things) as a metaphor for true gold, because it is pure in nature. Vasubandhu Bodhisattva said: 'If there is no Bodhi (Enlightenment), there would be no Buddhas and Tathagatas.' Such a statement is a slander, asserting that there are no Buddhas at all. That's why True Thusness is spoken of. Their intention is to say that since there is no practice that can realize it, the Bodhi that is realized also does not exist. If there is no entity that can realize Bodhi, there are no Buddhas. Now it is said that the Buddhas take True Thusness as their nature. Since True Thusness has no nature of grasping, the practice that can realize it also has no self-nature, and so is Bodhi. It is not that there is no Bodhi. Moreover, Bodhi is the realization that is realized, and the meaning of realization lies in teaching others. Because what is grasped does not exist, what can grasp also does not exist. Since what can grasp of Bodhi does not exist, there should be no Buddhas. The Buddhas merely take True Thusness as their nature. Since True Thusness has nothing that can grasp, it is said that all that can grasp of the Buddhas has no real substance. It is not that there is no realization of the nature of Bodhi. Vasubandhu Bodhisattva explains the meaning of true True Thusness by saying: 'Real' means non-inverted. This is to distinguish those who cling to the two selves of person and dharma, because they are inverted. 'True Thusness' means non-different and unchanging. 'Non-different' is to distinguish unconditioned conditioned dharmas, because they are subject to arising and ceasing. This explains the meaning of 'Thusness'. 'Unchanging' is to distinguish conditioned conditioned dharmas, because they change when the path of counteraction is attained. This explains the meaning of 'True'. It is only said True Thusness, as stated in the treatise. In explaining the World's Supreme Dharma (Lokikāgradharma, the highest mundane dharma), Vasubandhu Bodhisattva said: 'Bodhi and its practice, etc.' What does this mean? If the practice of a Bodhisattva is said to be real, then it is false. This is to explain the sutra that says: 'If someone says that the Tathagata (Buddha's title) has attained Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), that person is not speaking truthfully.' This is to say that there is nothing that can grasp. Likewise, if someone says that the Tathagata has attained Anuttarā-samyak-saṃbodhi, this is also false. This is to say that the Bodhi that is grasped also does not exist. The Bodhi that is grasped and the practice that can grasp are not really existent, but are merely similar names, etc. Saying that the two grasps do not exist is to have them doubly affirmed. After this one thought, one enters the path of seeing. Here it is said: 'Or it is said that Dīpaṃkara (past Buddha) did not attain perfect enlightenment regarding the Dharma, etc.' This is to refute the statement that at the time of Dīpaṃkara Buddha, (Shakyamuni Buddha's) practice was not the highest, so he did not attain perfect enlightenment. It can be said that there is nothing that can grasp. The Buddha attained perfect enlightenment himself in this life. Is it that there is no practice of realization that can grasp? Now the Buddha says: 'It is not only in this life that there is nothing that can grasp.'
菩薩證行。亦無所取真實菩提。故顯二取皆悉非有。前修智中在初暖位。觀無所取。由此論說。名事互為客。其性應尋思。前遠離自取。在暖位次。頂位重觀所取非有。故論言于。二亦當推。唯量及唯假。彼二正在四尋思位。此無教授在忍世第一法上忍起位印所取無。中忍起位觀無能取。上忍起已。印無能取。世第一法二空雙印。故攝論復說。實智觀無義。唯有分別。三彼無故此無。是則入三性。初兩句在下忍位。后兩句中上忍位世第一法。唯一剎那時促。不說此經。具有續世親論。方實解文。
釋妨難中有三。一顯真如不妄以釋疑。次顯攝一切法性即真如以釋疑。后安立第一義。天親云。有人謗言。如來不得阿耨菩提。為斷此疑故。下經文起。此意說言。既無二取者能取無故。無能證者所取無故。無所證覺。今舉經意。非實故無二取。非妄故有覺證。論意以真如之中無實無妄。以為無二。云何不實重顯前說。故如言說。以得覺者不實。于正覺中。寄世間言說以顯得證。得證不虛。天親云。無實有為相故不實。真如理中無得無證。有為相中當有得證。真如無彼故。言不實。非有為相。即菩提相。故說不虛。文雖少別。義意大同。
攝一切法即真如中。意說真如是一切法自性凈體。通在諸法。攝相歸性。故
【現代漢語翻譯】 現代漢語譯本：菩薩在證悟修行的過程中，不執取任何實在的菩提（bodhi，覺悟）。因此，經文顯示能取和所取兩種執取都是不存在的。在之前的修習智慧中，處於初暖位（first stage of heat）時，觀照沒有所取。因此，《攝大乘論》（Mahāyānasaṃgraha）中說：『名』（nāma，名稱）和『事』（artha，事物）互為客體，它們的自性應該加以尋思。先前遠離自取，在暖位之後，頂位（peak stage）再次觀照所取是不存在的。所以論中說：『對於二取也應當推求』。唯量（only perception）和唯假（only conceptual construction），這二者正處於四尋思位（fourfold investigation）。這裡沒有教授，在忍位（stage of forbearance）和世第一法（highest mundane dharma）上，上忍位（superior forbearance）生起時，印證所取不存在；中忍位（intermediate forbearance）生起時，觀照能取不存在；上忍位生起后，印證能取不存在。世第一法以二空（emptiness of subject and object）雙重印證。所以《攝大乘論》又說：『真實智慧觀照沒有義（artha，事物），只有分別（vikalpa，分別念）。三者，彼（所取）無故此（能取）無，這樣就進入三自性（three natures）。』前兩句在下忍位（inferior forbearance），后兩句在中上忍位和世第一法。唯一剎那（instant）時促，不說此經，具有延續的世親（Vasubandhu）論，方能真實理解經文。 在解釋妨難的部分有三點。一是顯示真如（tathatā，如實）不虛妄以解釋疑惑；二是顯示攝一切法性即是真如以解釋疑惑；三是安立第一義（paramārtha，勝義諦）。世親（Vasubandhu）說：『有人誹謗說，如來（Tathāgata，如來）不能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』爲了斷除這種疑惑，下面的經文開始闡述。意思是說，既然沒有二取，能取就不存在，因為沒有能取者；所取也不存在，因為沒有所證覺。現在舉出經文的含義：因為不是真實的，所以沒有二取；因為不是虛妄的，所以有覺證。論的含義是以真如之中沒有真實也沒有虛妄，作為沒有二取的理由。為什麼說不真實？這是爲了再次顯明前述的觀點。所以如實言說，因為得到覺悟者是不真實的，在正覺中，借用世間的言說來顯示得證，得證不是虛假的。世親說：『因為沒有實有的有為相（saṃskṛta-lakṣaṇa，有為法之相），所以是不真實的。』真如的道理中沒有得也沒有證，有為相中應當有得有證。真如中沒有那些，所以說不真實。不是有為相，就是菩提相（bodhi-lakṣaṇa，覺悟之相），所以說不是虛假的。文句雖然略有不同，但義理大體相同。 攝一切法即真如的意思是說，真如是一切法自性清凈的本體，普遍存在於諸法之中，攝相歸性。所以
【English Translation】 English version: Bodhisattvas, in the course of their practice and realization, do not grasp at any real Bodhi (enlightenment). Therefore, the scripture reveals that both the grasping subject and the grasped object are non-existent. In the previous cultivation of wisdom, at the initial stage of heat (first stage of heat), one contemplates the absence of a grasped object. Hence, the Mahāyānasaṃgraha (Compendium of the Mahayana) states: 'Name' (nāma, designation) and 'object' (artha, thing) are mutually objective, and their nature should be investigated. Having previously distanced oneself from grasping at the self, after the stage of heat, at the peak stage (peak stage), one again contemplates that the grasped object is non-existent. Therefore, the treatise says: 'Regarding the two graspings, one should also investigate.' Only perception (only perception) and only conceptual construction (only conceptual construction), these two are precisely in the fourfold investigation (fourfold investigation). Here, there is no instruction; at the stage of forbearance (stage of forbearance) and the highest mundane dharma (highest mundane dharma), when superior forbearance (superior forbearance) arises, it seals that the grasped object is non-existent; when intermediate forbearance (intermediate forbearance) arises, it contemplates that the grasping subject is non-existent; after superior forbearance arises, it seals that the grasping subject is non-existent. The highest mundane dharma seals with the dual emptiness (emptiness of subject and object). Therefore, the Mahāyānasaṃgraha further states: 'Real wisdom contemplates that there is no object (artha, thing), only discrimination (vikalpa, conceptual thought). Thirdly, because that (grasped object) is absent, this (grasping subject) is absent; thus, one enters the three natures (three natures).' The first two sentences are at the inferior forbearance (inferior forbearance) stage, and the latter two sentences are at the intermediate and superior forbearance stages and the highest mundane dharma. In a single instant (instant), time is short, and this scripture is not discussed; only with the continuous Vasubandhu (Vasubandhu) treatise can one truly understand the scripture. There are three points in explaining the objections. First, it shows that Suchness (tathatā, suchness) is not false to resolve doubts; second, it shows that the nature of encompassing all dharmas is Suchness to resolve doubts; and third, it establishes the ultimate meaning (paramārtha, ultimate truth). Vasubandhu (Vasubandhu) said: 'Some slander that the Tathāgata (Tathāgata, Thus Gone One) cannot attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment).' To dispel this doubt, the following scripture begins to elaborate. It means that since there are no two graspings, the grasping subject does not exist because there is no grasping subject; the grasped object does not exist because there is no object to be realized. Now, the meaning of the scripture is cited: because it is not real, there are no two graspings; because it is not false, there is awareness and realization. The meaning of the treatise is that the reason for the absence of two graspings is that there is neither reality nor falsehood in Suchness. Why is it said to be unreal? This is to clarify the aforementioned view again. Therefore, it is truthfully said that because the one who attains enlightenment is unreal, in perfect enlightenment, worldly language is borrowed to show the attainment, and the attainment is not false. Vasubandhu said: 'Because there is no real conditioned characteristic (saṃskṛta-lakṣaṇa, characteristic of conditioned phenomena), it is unreal.' In the principle of Suchness, there is neither attainment nor realization; in the conditioned characteristic, there should be attainment and realization. Because Suchness does not have those, it is said to be unreal. Not being a conditioned characteristic is the characteristic of Bodhi (bodhi-lakṣaṇa, characteristic of enlightenment), so it is said to be not false. Although the wording is slightly different, the meaning is largely the same. The meaning of encompassing all dharmas as Suchness is that Suchness is the self-nature pure essence of all dharmas, universally present in all dharmas, encompassing phenomena and returning to nature. Therefore,
一切法皆是佛法。無垢稱云。一切皆如是等。一切皆是佛真如法故。即非五蘊相。故為菩提相。是異性門。此即佛法是一性門。
安立第一義中。一切法者。謂五蘊。體悉是非法。不如名說。悉非五蘊。即是五蘊。名安立第一義。非如小乘如言有體一切法者即一切法。今說一切法。但是假名之所呼召。非如其名有實自性故。法即非法。天親解同。但不如名之所說。體亦非體。三世之法無自性。故名非法。問此求教授。說于燃燈。即有法得不耶。次前離寂靜味。復說于燃燈佛。前不離佛出時。復說于燃燈所得菩提不。三處何別。諸佛極眾。何故唯一燃燈佛。答初說燃燈。為離少聞障修。不離佛出。行說我曾為八地菩薩。任運雙修真俗無生。已於一切法。能堪能思能持。尚為多聞。不離燃燈。以修彼行。汝今猶住十回向初分。何故不修不離佛行以求多聞作無生等。
次說燃燈舉喻校量。我為八地菩薩。從彼佛如來一劫供養。所得功德尚不如於此經讀誦修行所得功德。況汝今住十回向中分。不於此經修行進習。今說燃燈。顯於八地尚求教授習進無生任運以修無生法忍。況今住加行頂位。不求教授以進無生入于忍位。由無生忍。因有五時。一資糧位。依因緣唯識總修無生。二加行位。即此位是創依修慧別修無生。
【現代漢語翻譯】 現代漢語譯本 一切法皆是佛法。《無垢稱經》（Vimalakirti Sutra）說，『一切皆是如此』等等，因為一切都是佛的真如法性。因此，它不是五蘊（skandha）的表象，而是菩提（bodhi，覺悟）的表象。這是異性門（從不同角度理解佛法）。這裡所說的佛法是一性門（從同一角度理解佛法）。
在安立第一義（paramartha，勝義諦）中，『一切法』指的是五蘊。它們的本體實際上是非法（非實在），與名稱所說的不符。完全否定五蘊，即是五蘊，這被稱為安立第一義。不像小乘佛教那樣認為一切法如其名稱一樣具有實體，現在說的一切法，都只是假名所指稱的，並非如其名稱一樣具有真實的自性。因此，法即非法。天親（Vasubandhu）的解釋相同，只是不如名稱所說的那樣。本體也不是本體。三世之法沒有自性，所以稱為非法。問：如果求取教授（upadesha，指導），在燃燈佛（Dipamkara Buddha）那裡，是否能獲得法？之前已經離開了寂靜之味（禪定的喜悅），又說在燃燈佛那裡。之前不離佛出世，又說在燃燈佛那裡獲得菩提，這三處有什麼區別？諸佛眾多，為什麼只提燃燈佛？答：最初說燃燈佛，是爲了遠離少聞障（因聽聞不足而產生的障礙）的修行。不離佛出世，是說我曾經是八地菩薩（第八地菩薩），自然而然地同時修習真諦和俗諦，以及無生（anutpada，不生不滅）的道理。已經對一切法能夠勝任、能夠思考、能夠保持。尚且爲了多聞而修習。不離燃燈佛，是爲了修習那種行持。你現在還住在十回向（第十回向位）的最初階段，為什麼不修習不離佛的行持，以求多聞，修習無生等等？
接著說燃燈佛，是舉例比較。我作為八地菩薩，從燃燈佛如來那裡一劫（kalpa）的時間進行供養，所得的功德尚且不如對此經進行讀誦修行所得的功德。更何況你現在住在十回向的中間階段，不對此經進行修行進習。現在說燃燈佛，是爲了顯示即使是八地菩薩，尚且要求取教授，進習無生，自然而然地修習無生法忍（anutpattika-dharma-ksanti，無生法忍）。更何況現在住在加行位（修行階段）的頂位，不求取教授，以進修無生，進入忍位。由於無生忍，有五個階段。一是資糧位（準備階段），依靠因緣唯識（緣起和唯識的教義）總括地修習無生。二是加行位，這個階段是開始依靠修慧（通過修行獲得的智慧）分別地修習無生。
【English Translation】 English version All dharmas are Buddha-dharma. The Vimalakirti Sutra says, 'Everything is thus,' etc., because everything is the true suchness (tathata) of the Buddha. Therefore, it is not the appearance of the five skandhas (aggregates), but the appearance of bodhi (enlightenment). This is the gate of otherness (understanding the Dharma from different perspectives). The Buddha-dharma spoken of here is the gate of oneness (understanding the Dharma from the same perspective).
In establishing the first meaning (paramartha, ultimate truth), 'all dharmas' refers to the five skandhas. Their essence is actually non-dharma (unreal), not in accordance with what the names say. Completely negating the five skandhas is the same as the five skandhas, which is called establishing the first meaning. Unlike the Hinayana (smaller vehicle) which believes that all dharmas have substance as their names suggest, now it is said that all dharmas are only referred to by provisional names, and do not have real self-nature as their names suggest. Therefore, dharma is non-dharma. Vasubandhu's explanation is the same, only it is not as the name says. The essence is also not essence. The dharmas of the three times have no self-nature, so they are called non-dharma. Question: If one seeks upadesha (instruction), can one obtain dharma from Dipamkara Buddha (the Buddha of the burning lamp)? Having previously left the taste of tranquility (the joy of meditation), it is again said that it is at Dipamkara Buddha. Having previously not left the appearance of the Buddha in the world, it is again said that one obtains bodhi at Dipamkara Buddha. What is the difference between these three places? There are many Buddhas, why only mention Dipamkara Buddha? Answer: The initial mention of Dipamkara Buddha is for the practice of distancing oneself from the obstacle of little learning (obstacles arising from insufficient hearing). Not leaving the appearance of the Buddha in the world means that I was once an eighth-ground Bodhisattva (Bodhisattva of the eighth stage), naturally and simultaneously practicing the truth of the relative and absolute, and the principle of anutpada (non-arising, non-ceasing). I am already capable, able to think, and able to maintain all dharmas. I still practice for the sake of much learning. Not leaving Dipamkara Buddha is for practicing that kind of conduct. You are now still dwelling in the initial stage of the tenth dedication (tenth dedication stage), why don't you practice the conduct of not leaving the Buddha, in order to seek much learning, practice anutpada, etc.?
Next, speaking of Dipamkara Buddha is an example for comparison. As an eighth-ground Bodhisattva, offering to Dipamkara Buddha Tathagata for one kalpa (eon), the merit obtained is still not as good as the merit obtained from reading and practicing this sutra. Moreover, you are now dwelling in the middle stage of the tenth dedication, and you do not practice and advance in this sutra. Now speaking of Dipamkara Buddha is to show that even an eighth-ground Bodhisattva still seeks upadesha, advances in anutpada, and naturally practices anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas). Moreover, now dwelling in the peak position of the preparatory stage (stage of practice), one does not seek upadesha in order to advance in anutpada and enter the stage of acceptance. Because of the acceptance of non-arising, there are five stages. First, the stage of accumulation (preparation stage), relying on the doctrines of dependent origination and consciousness-only (the doctrines of dependent origination and consciousness-only), one comprehensively practices non-arising. Second, the stage of application, this stage is the beginning of relying on the wisdom of practice (wisdom gained through practice) to separately practice non-arising.
三見道位。創證無漏無性無生。四八地位。創能任運進入無生。五佛位自在。因位有四。果位有一。即此亦得名如實智觀。如實智觀體通無漏。由此前經三說燃燈亦無重踏。此經多說無相無生勝義之性。佛于燃燈。任運相續以得此道。布發散華。以超八劫。掩泥發跡今現猶在。生信既多。故唯指說。
上來所說。信行地中。合十六住處。依八住處。攝之為四。一發心名攝住處。二波羅蜜凈住處。三欲住處。四離障礙十二住處。合為第四。今總合為三。初攝住處。是十住位。次波羅蜜凈住處。及欲住處是十行位。后離障礙住處。是十回向位。所以者何。依華嚴經。佛在摩竭提國寂滅道場。始成正覺。第一處中。諸菩薩請說十住十行十藏十回向十地十愿十定十自在十頂。后至第二處。佛在天帝釋忉利天宮妙勝殿上。加法慧菩薩。方說十住。至第三處。佛在夜摩天宮莊嚴殿上。加功德華菩薩。方說十行。至第四處佛在兜率天宮一切寶莊嚴殿上。加金剛幢菩薩。方說十回向。至第五處。佛在他化自在天王最上摩尼寶藏殿。加金剛藏菩薩。方說十地。此上四種是別階位。餘五十種是彼位中所別修法。十藏是十行位中別修法。十行第八名尊重行。此位成就諸尊重事。乃至廣說。尊重佛法。利眾生事。行無盡功德。入凈法界。
【現代漢語翻譯】 現代漢語譯本： 三見道位：初次證得無漏、無性、無生的境界。 四八地位：開始能夠任運自如地進入無生境界。 五佛位自在：在因位時有四種階段，果位時有一種階段。這也可以稱為如實智觀。如實智觀的本體通達無漏。因此，之前的經文中三次提到燃燈佛（Dīpaṃkara），也沒有重複之處。這部經更多地講述了無相、無生的勝義之性。佛陀（Buddha）在燃燈佛處，任運相續地證得了這個道。布發散花，超越了八劫。掩泥發跡的遺蹟現在仍然存在。因為生起信心的人很多，所以只作簡單的指明。
上面所說的信行地中，總共有十六個住處。依據八個住處，可以歸納為四個：一是發心名攝住處，二是波羅蜜凈住處（Pāramitā），三是欲住處，四是離障礙十二住處，合為第四。現在總共歸納為三個：最初的攝住處，是十住位；其次的波羅蜜凈住處和欲住處，是十行位；最後的離障礙住處，是十回向位。為什麼這樣說呢？依據《華嚴經》，佛陀在摩竭提國（Magadha）寂滅道場，剛剛成就正覺。在第一個處所中，諸菩薩請求佛陀宣說十住、十行、十藏、十回向、十地、十愿、十定、十自在、十頂。後來到了第二個處所，佛陀在天帝釋（Śakra Devānām Indra）的忉利天宮（Trāyastriṃśa）妙勝殿上，加持法慧菩薩，才開始宣說十住。到了第三個處所，佛陀在夜摩天宮（Yāma）莊嚴殿上，加持功德華菩薩，才開始宣說十行。到了第四個處所，佛陀在兜率天宮（Tuṣita）一切寶莊嚴殿上，加持金剛幢菩薩，才開始宣說十回向。到了第五個處所，佛陀在他化自在天王（Paranirmita-vaśavartin）最上摩尼寶藏殿，加持金剛藏菩薩，才開始宣說十地。以上四種是不同的階位。其餘五十種是這些階位中所特別修習的方法。十藏是十行位中特別修習的方法。十行中的第八個名為尊重行。這個階段成就各種尊重之事，乃至廣說尊重佛法，利益眾生的事業，行無盡的功德，進入清凈法界。
【English Translation】 English version: The stage of the third seeing the path: Initially realizing the state of no outflow, no self-nature, and no birth. The stage of the four eights: Beginning to be able to effortlessly enter the state of no birth. The freedom of the five Buddha positions: There are four stages in the causal position, and one stage in the resultant position. This can also be called the 'Suchness Wisdom Observation'. The essence of the 'Suchness Wisdom Observation' penetrates no outflow. Therefore, the previous scriptures mentioned Dīpaṃkara (Burning Lamp Buddha) three times without repetition. This scripture speaks more about the supreme meaning of no form and no birth. The Buddha, at Dīpaṃkara's place, effortlessly and continuously attained this path. Spreading hair and scattering flowers surpassed eight kalpas. The traces of covering mud and revealing footprints are still present today. Because many people have generated faith, only a simple indication is given.
The above-mentioned stages within the 'Faith-Conduct Ground' comprise a total of sixteen abodes. Based on eight abodes, they can be summarized into four: First, 'Generating the Mind' is named the 'Gathering Abode'; second, the 'Pāramitā (Perfection) Pure Abode'; third, the 'Desire Abode'; and fourth, the 'Twelve Abodes of Freedom from Obstacles', combined as the fourth. Now, they are summarized into three: The initial 'Gathering Abode' is the 'Ten Abodes' stage; the subsequent 'Pāramitā Pure Abode' and 'Desire Abode' are the 'Ten Practices' stage; and the final 'Abode of Freedom from Obstacles' is the 'Ten Dedications' stage. Why is this so? According to the Avataṃsaka Sūtra, the Buddha, in the Magadha (Magadha) country's 'Place of Enlightenment of Stillness', had just attained complete enlightenment. In the first location, the Bodhisattvas requested the Buddha to expound on the 'Ten Abodes', 'Ten Practices', 'Ten Treasures', 'Ten Dedications', 'Ten Grounds', 'Ten Vows', 'Ten Samādhis', 'Ten Freedoms', and 'Ten Summits'. Later, in the second location, the Buddha, in Śakra Devānām Indra's (Lord Śakra) Trāyastriṃśa (Thirty-three Heavens) palace's 'Wonderful Victory Hall', blessed Dharma Wisdom Bodhisattva and began to expound on the 'Ten Abodes'. In the third location, the Buddha, in the Yāma (Yama Heaven) palace's 'Adornment Hall', blessed Merit Flower Bodhisattva and began to expound on the 'Ten Practices'. In the fourth location, the Buddha, in the Tuṣita (Contentment Heaven) palace's 'All Treasure Adornment Hall', blessed Vajra Banner Bodhisattva and began to expound on the 'Ten Dedications'. In the fifth location, the Buddha, in Paranirmita-vaśavartin's (King of the Heaven of Freely Transforming for Others) 'Supreme Mani Treasure Hall', blessed Vajra Treasury Bodhisattva and began to expound on the 'Ten Grounds'. The above four are distinct stages. The remaining fifty are the special practices within those stages. The 'Ten Treasures' are the special practices within the 'Ten Practices' stage. The eighth of the 'Ten Practices' is named 'Respectful Practice'. This stage accomplishes various matters of respect, and further elaborates on respecting the Buddha's teachings, benefiting sentient beings, practicing endless merits, and entering the pure Dharma realm.
譬如火珠出火。不可窮盡。如是菩薩諸功德藏不可窮盡。教化眾生。生亦不可窮盡。自後十種無盡功德藏。方始成滿。依十地論。十愿十定十自在十頂。皆是十地。別所修法。故說因中但四十二位。依瓔珞經上卷說。四十二賢聖。地前凡夫有三十位。十住名銅寶瓔珞。十行名銀寶。十回向名金寶。十地聖人名琉璃寶。前四十人名為學行。入法流水中。以自灌注。等覺菩薩名摩尼寶。其名金剛慧。菩薩住頂寂定。以大願力。住壽百劫。修千三昧已。入金剛定。后住千劫。學佛威儀象王視顧師子游步神通化法。故諸佛法皆現在前。入佛行處。坐佛道場。超度三魔。覆住萬劫化現成佛。入大寂定。等覺諸佛二諦等法。二習無餘。乃至現同古佛。常行中道大樂。無為而生滅為異。勿實而非佛。現佛神通。常住本境。觀此文意。金剛三昧乃經多劫。住佛位中。名水精寶瓔珞。內外明顯。妙覺常住性湛然明凈。名一切智地。超過四魔。彼位各以功德瓔珞。嚴持其身。故以為名。以前諸位名六種性。謂習性道聖。等覺妙覺。亦名六堅。謂智信法修德頂愿。亦名六忍。謂信法修正無垢一切智。亦名六慧。謂聞思修無相照寂寂照。亦名六觀。謂住行向地無相一切種智。
於十住中。初發心住。未上住前。有十心名字菩薩。常行十心
【現代漢語翻譯】 現代漢語譯本 譬如火珠發出火焰，其火焰是無法窮盡的。同樣，菩薩的各種功德寶藏也是無法窮盡的。教化眾生，所度的眾生也是無法窮盡的。要經過後面的十種無盡功德藏，才能圓滿成就。依據《十地經論》，十愿、十定、十自在、十頂，都是十地菩薩各自修習的法門。因此說在因地修行中，只有四十二個位次。依據《瓔珞經》上卷所說，四十二位賢聖，在十地之前的凡夫有三十個位次：十住稱為銅寶瓔珞，十行稱為銀寶，十回向稱為金寶，十地聖人稱為琉璃寶。前面的四十位修行者被稱為學行，進入法性之流中，以法水自我灌注。等覺菩薩稱為摩尼寶，其名為金剛慧。菩薩安住于頂寂定中，以大願力，住世百劫，修習千種三昧之後，進入金剛定。之後安住千劫，學習佛的威儀，如象王般的回顧，如獅子般的游步，以神通教化眾生。所以諸佛的法都顯現在眼前，進入佛的行處，坐在佛的道場，超脫三魔。再安住萬劫，化現成佛，進入大寂定。等覺菩薩對於諸佛的二諦等法，二種習氣都已斷盡，乃至顯現如同過去的佛一樣，常行中道大樂，以無為而生滅為異。不要執著實有而非佛，顯現佛的神通，常住在本來的境界中。觀察這段文字的意思，金剛三昧要經過多劫，安住在佛的果位中，稱為水精寶瓔珞，內外明顯。妙覺常住，自性湛然明凈，稱為一切智地，超過四魔。這些位次各自以功德瓔珞，莊嚴自身，所以以此為名。之前的各個位次稱為六種性，即習性、道性、聖性、等覺、妙覺。也稱為六堅，即智、信、法、修、德、頂愿。也稱為六忍，即信忍、法忍、修正忍、無垢忍、一切智忍。也稱為六慧，即聞慧、思慧、修慧、無相慧、照寂慧、寂照慧。也稱為六觀，即住觀、行觀、向觀、地觀、無相觀、一切種智觀。
在十住位中，初發心住，在未到達上住位之前，有十心名字菩薩，常常修習十心。
【English Translation】 English version For example, a fire pearl emits flames that are inexhaustible. Similarly, the Bodhisattva's store of merits is inexhaustible. The beings they teach and transform are also inexhaustible. Only after the following ten inexhaustible stores of merit are fulfilled can one achieve complete accomplishment. According to the Ten Bhumi Sutra (Dashabhumika Sutra), the ten vows (dasa pranidhi), ten samadhis (dasa samadhi), ten freedoms (dasa vasita), and ten peaks (dasa shikharata) are all practices cultivated separately by Bodhisattvas on the ten bhumis (ten grounds). Therefore, it is said that there are only forty-two stages in the causal stage of practice. According to the first chapter of the Incomparable Adornment Sutra (Yingluo Jing), among the forty-two wise and virtuous stages, the ordinary beings before the ten bhumis have thirty stages: the ten abodes (dasa vihara) are called copper jewel necklaces, the ten practices (dasa charya) are called silver jewels, the ten dedications (dasa parinamana) are called gold jewels, and the saints of the ten bhumis are called lapis lazuli jewels. The first forty practitioners are called learners, entering the stream of Dharma, self-irrigating with Dharma water. The Bodhisattva of near-perfect enlightenment (ekajati-pratibaddha-bodhisattva) is called a mani jewel, whose name is Vajra Wisdom. The Bodhisattva dwells in the samadhi of the peak of stillness, abiding for a hundred kalpas with great vows, cultivating a thousand samadhis, and then entering the Vajra Samadhi. Afterwards, they abide for a thousand kalpas, learning the Buddha's dignified deportment, like an elephant king looking back, like a lion walking, using supernatural powers to transform beings. Therefore, all the Buddha's Dharmas appear before them, entering the Buddha's practice, sitting in the Buddha's mandala, transcending the three demons. They then abide for ten thousand kalpas, manifesting as Buddhas, entering the Great Stillness Samadhi. The Bodhisattva of near-perfect enlightenment exhausts the two truths and the two habits of the Buddhas, even manifesting like the ancient Buddhas, constantly practicing the Great Bliss of the Middle Way, with non-action being different from arising and ceasing. Do not cling to reality as non-Buddha, manifest the Buddha's supernatural powers, and constantly abide in the original realm. Observing the meaning of this text, the Vajra Samadhi takes many kalpas, abiding in the Buddha's position, called the crystal jewel necklace, clear inside and out. The wonderful enlightenment is constant, the nature is pure and clear, called the ground of all wisdom (sarvajna-bhumi), surpassing the four demons. Each of these stages adorns themselves with necklaces of merit, hence the name. The previous stages are called the six natures, namely, habitual nature, path nature, saintly nature, near-perfect enlightenment, and wonderful enlightenment. They are also called the six firmnesses, namely, wisdom, faith, Dharma, practice, virtue, peak vow. They are also called the six patiences, namely, faith patience, Dharma patience, correct practice patience, stainless patience, all-wisdom patience. They are also called the six wisdoms, namely, hearing wisdom, thinking wisdom, cultivating wisdom, non-form wisdom, illuminating stillness wisdom, still illumination wisdom. They are also called the six contemplations, namely, abiding contemplation, practicing contemplation, dedicating contemplation, ground contemplation, non-form contemplation, all-knowing wisdom contemplation.
Among the ten abodes, in the initial mind abode, before reaching the upper abode, there are Bodhisattvas with the names of the ten minds, who constantly practice the ten minds.
。所謂信心。念心。精進心。慧心。定心。不退心。迴向心。護心。戒心。願心。修行是心。若逕一劫二劫三劫。乃至入初住位中。住是住中。增修百法明門。所謂十信心。信心有十故。修行百法明門。常發無量有行無行大愿。得入習種姓中。彼經既以十住位。名習種姓。修信念等。經三大劫。方入十住。修行百法。即顯十信。是初住攝。未入僧祇。此在外凡發求大意。若二乘等發向大心。涅槃經八萬劫等應說其相。彼經又說。初發心住。於四諦中如次發四弘願。二住作四念住觀。三住作十一切處觀。四住作八勝處觀。五住作八大人覺觀。六住作八解脫觀。七住作六和敬觀。八住作三空觀空無作無相。九住作四等觀。十住作六念觀。十行中初行作四正勤。二行作四神足。三行作五根。四行作五分法身。五行作八正道。六行道作七覺。七行作五善根。正觀暖觀頂觀忍觀三界空世第一法觀。八行作四辨觀。九行作十二因緣觀。十行作三寶觀。十回向中。初向作二諦觀。二向作五神通觀。三向作四不壞信觀。四向作三有為相空觀。五向作五陰不異空觀。六向作十二入我不在內外中間觀。七向作十八界觀。八向作因果假觀。九向作二諦非空有觀。十向作中道第一義諦般若觀。而非真中道。初地以上有三觀心。入一切地。從假入
【現代漢語翻譯】 現代漢語譯本： 所謂的信心（對佛法僧三寶的堅定信仰）。念心（憶念佛法的心）。精進心（努力修行的心）。慧心（具有智慧的心）。定心（禪定專注的心）。不退心（永不退轉的決心）。迴向心（將功德迴向給眾生的心）。護心（守護清凈心的心）。戒心（持守戒律的心）。願心（發廣大誓願的心）。修行是心（修行在於心的轉變）。 如果經歷一劫、二劫、三劫，乃至進入初住位中，安住在這個住位中，增修百法明門（佛教唯識宗的重要論著，闡述宇宙萬法的百種法相）。所謂的十信心，因為有十種信心，所以修行百法明門，常常發起無量有行、無行的大愿，才能進入習種姓中（菩薩五十二階位中的一個階段）。 《彼經》既然將十住位稱為習種姓，修信念等，經歷三大阿僧祇劫，才進入十住。修行百法，就顯示出十信是初住所攝，尚未進入僧祇（阿僧祇，極大的數字單位）。這在外凡（尚未證果的凡夫）發起求大乘佛法的意願。 如果二乘（聲聞乘和緣覺乘）等發起向大乘的心，《涅槃經》中八萬劫等應該說明其相。《彼經》又說，初發心住，於四諦（苦、集、滅、道）中如次發起四弘願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）。二住作四念住觀（身念住、受念住、心念住、法念住）。三住作十一切處觀。四住作八勝處觀。五住作八大人覺觀。六住作八解脫觀。七住作六和敬觀。八住作三空觀（空、無作、無相）。九住作四等觀（慈、悲、喜、舍）。十住作六念觀（唸佛、念法、念僧、念戒、念施、念天）。 十行中，初行作四正勤（已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起）。二行作四神足（欲神足、勤神足、心神足、觀神足）。三行作五根（信根、進根、念根、定根、慧根）。四行作五分法身（戒身、定身、慧身、解脫身、解脫知見身）。五行作八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。六行道作七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）。七行作五善根（信、精進、念、定、慧）。正觀暖觀頂觀忍觀三界空世第一法觀。 八行作四辨觀（法無礙辯、義無礙辯、辭無礙辯、樂說無礙辯）。九行作十二因緣觀（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。十行作三寶觀（佛、法、僧）。 十回向中，初向作二諦觀（世俗諦、勝義諦）。二向作五神通觀（天眼通、天耳通、他心通、宿命通、神足通）。三向作四不壞信觀（對佛、法、僧、戒的堅定信仰）。四向作三有為相空觀。五向作五陰不異空觀（色、受、想、行、識）。六向作十二入我不在內外中間觀（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）。七向作十八界觀（六根、六塵、六識）。八向作因果假觀。九向作二諦非空有觀。十向作中道第一義諦般若觀，而非真中道。 初地以上有三觀心，進入一切地，從假入。
【English Translation】 English version: So-called 'confidence' (steadfast faith in the Three Jewels: Buddha, Dharma, and Sangha). 'Mindfulness' (the mind that remembers the Buddha's teachings). 'Diligence' (the mind of diligent practice). 'Wisdom' (the mind with wisdom). 'Concentration' (the mind of meditative focus). 'Non-regression' (the determination never to regress). 'Dedication' (the mind that dedicates merit to all beings). 'Protection' (the mind that protects the pure mind). 'Precepts' (the mind that upholds the precepts). 'Vows' (the mind that makes vast vows). 'Practice is mind' (cultivation lies in the transformation of the mind). If one goes through one kalpa, two kalpas, three kalpas, and even enters the initial stage of the Ten Dwellings, abiding in this dwelling, one increases and cultivates the Hundred Dharmas Bright Gate (an important treatise in Buddhist Yogācāra, explaining the hundred aspects of all phenomena in the universe). The so-called Ten Confidences, because there are ten kinds of confidence, one cultivates the Hundred Dharmas Bright Gate, constantly generating immeasurable great vows of both active and inactive conduct, in order to enter the Stage of Habitual Lineage (one of the fifty-two stages of a Bodhisattva). Since 'That Sutra' refers to the Ten Dwellings as the Stage of Habitual Lineage, cultivating faith and so on, one enters the Ten Dwellings only after three great asamkhya kalpas. Cultivating the Hundred Dharmas reveals that the Ten Confidences are included in the initial dwelling, not yet entering asamkhya (an extremely large numerical unit). This is the intention of an ordinary person (a common person who has not yet attained enlightenment) to seek the Great Vehicle. If those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) generate the mind towards the Great Vehicle, the eighty thousand kalpas and so on in the 'Nirvana Sutra' should explain its characteristics. 'That Sutra' also says that in the initial Dwelling of Generating the Mind, one generates the Four Great Vows (to liberate limitless beings, to eradicate endless afflictions, to learn countless Dharma doors, and to attain the unsurpassed Buddha Way) in the Four Noble Truths (suffering, accumulation, cessation, path) in sequence. In the Second Dwelling, one practices the Four Foundations of Mindfulness (mindfulness of body, feeling, mind, and phenomena). In the Third Dwelling, one practices the Ten All-Encompassing Contemplations. In the Fourth Dwelling, one practices the Eight Victories. In the Fifth Dwelling, one practices the Eight Great Awakenings. In the Sixth Dwelling, one practices the Eight Liberations. In the Seventh Dwelling, one practices the Six Harmonies. In the Eighth Dwelling, one practices the Three Emptinesses (emptiness, signlessness, desirelessness). In the Ninth Dwelling, one practices the Four Immeasurables (loving-kindness, compassion, joy, equanimity). In the Tenth Dwelling, one practices the Six Recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and deities). Among the Ten Practices, in the first practice, one practices the Four Right Exertions (to prevent unwholesome states that have already arisen, to prevent unwholesome states that have not yet arisen, to increase wholesome states that have already arisen, and to generate wholesome states that have not yet arisen). In the second practice, one practices the Four Bases of Supernormal Power (zeal, effort, mind, and investigation). In the third practice, one practices the Five Roots (faith, diligence, mindfulness, concentration, wisdom). In the fourth practice, one practices the Fivefold Dharma Body (precepts, concentration, wisdom, liberation, and knowledge and vision of liberation). In the fifth practice, one practices the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). In the sixth practice, one practices the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, diligence, joy, tranquility, concentration, equanimity). In the seventh practice, one practices the Five Good Roots (faith, diligence, mindfulness, concentration, wisdom). Right contemplation, warmth contemplation, peak contemplation, forbearance contemplation, contemplation of the emptiness of the three realms, and the contemplation of the foremost Dharma in the world. In the eighth practice, one practices the Four Eloquences (eloquence of Dharma, eloquence of meaning, eloquence of expression, and eloquence of joyful exposition). In the ninth practice, one practices the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death). In the tenth practice, one practices the Three Jewels (Buddha, Dharma, Sangha). Among the Ten Dedications, in the first dedication, one practices the contemplation of the Two Truths (conventional truth, ultimate truth). In the second dedication, one practices the contemplation of the Five Supernormal Powers (divine eye, divine ear, knowledge of others' minds, recollection of past lives, and magical powers). In the third dedication, one practices the contemplation of the Four Incorruptible Faiths (steadfast faith in the Buddha, Dharma, Sangha, and precepts). In the fourth dedication, one practices the contemplation of the emptiness of the three conditioned characteristics. In the fifth dedication, one practices the contemplation of the non-difference of the five skandhas (form, feeling, perception, volition, consciousness) from emptiness. In the sixth dedication, one practices the contemplation that the twelve entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, objects of mind) are not in me, not inside, not outside, and not in between. In the seventh dedication, one practices the contemplation of the eighteen realms (six sense organs, six sense objects, six consciousnesses). In the eighth dedication, one practices the contemplation of the provisionality of cause and effect. In the ninth dedication, one practices the contemplation that the Two Truths are neither empty nor existent. In the tenth dedication, one practices the contemplation of the Middle Way, the First Principle of Reality, Prajna, but not the true Middle Way. Above the first ground, there is the mind of the Three Contemplations, entering all grounds, entering from the provisional.
空名二諦觀。從空入假名平等觀。是二觀方便道。因是二空觀。得入中道第一義諦觀。雙照二諦。心心寂滅。進入初地。前三十心入一乘位。因法華經。同地前所修不名一乘。六住已前猶退作五逆惡等罪。無惡不造。至第七住。常住不退。廣說相狀。觀彼經文。大違諸教。無和會理。且以仁王。恐成非。則但是諸位隨增且說。不爾道理甚為乖誤。依仁王經上卷。復與諸教不同。彼云。大王五忍是菩薩法。伏忍上中下。信忍上中下。順忍上中下。無生忍上中下。寂滅忍上下。為諸菩薩。修般若波羅蜜。意說地前十住十行十回向名伏忍。以有漏智。伏煩惱故。初二三地名信忍。相同世間。修三福業。證凈信故。四五六地名順忍。順同二乘。作菩提分等出世道觀。故七八九地名無生忍。長時相續作彼觀智故。十地佛地名寂滅忍。因果滿故。初發相心生習種姓。有十心。一信。二精進。三念。四慧。五定。六施。七戒。八護。九愿。十回向。是菩薩能少分。化眾生已。超過二乘。一切善地長養十心。為聖胎也。瓔珞經中。念后說勤。彼既非也。六名不退。彼文是也。從此次第起于慧性種姓。有十心四意止。即四念住觀身受等。又三意止。即三善根慈施惠。止三意止即觀三世。過去因忍。現在因果忍。未來果忍。能過我人眾生等
【現代漢語翻譯】 現代漢語譯本： 『空名二諦觀』（分析空性和名相的兩種真理的觀法）。從空性進入假名（暫時存在）的平等觀。這兩種觀法是方便之道。通過這兩種空性觀，可以進入中道第一義諦觀（超越二元對立的最高真理的觀法），同時照亮兩種真理，使心念寂靜。進入初地（菩薩道的第一個階段）。之前的三十心進入一乘位（通往成佛的唯一道路）。因為《法華經》的緣故，在初地之前所修行的不被稱為一乘。第六住位之前仍然可能退轉，造作五逆等惡罪，無惡不作。到了第七住位，才能常住不退。關於這些狀態的詳細描述，可以參考《法華經》的經文。這與其他的教義有很大的衝突，沒有調和的道理。暫且以《仁王經》為例，恐怕會造成錯誤。因此，這只是對各個階段隨之增長的描述。否則，道理上會有很大的偏差。依據《仁王經》上卷，又與其他教義不同。其中說：『大王，五忍是菩薩法。伏忍（降伏煩惱的忍）有上中下三品，信忍（對佛法生起信心的忍）有上中下三品，順忍（順應真理的忍）有上中下三品，無生忍（體悟諸法不生不滅的忍）有上中下三品，寂滅忍（證入涅槃寂靜的忍）有上下二品。』這是為菩薩修行般若波羅蜜（通過智慧到達彼岸）而說的。意思是說，地前十住、十行、十回向名為伏忍，因為用有漏智慧（尚未解脫的智慧）來降伏煩惱的緣故。初地、二地、三地名為信忍，與世間相同，修習三福業（佈施、持戒、禪定），證得清凈的信心。四地、五地、六地名為順忍，順同二乘（聲聞、緣覺），修作菩提分等出世道觀（通往覺悟的修行方法）。七地、八地、九地名為無生忍，長時間相續不斷地修作這種觀智的緣故。十地、佛地名為寂滅忍，因為因果圓滿的緣故。初發相心（最初發菩提心的狀態）生起習種姓（長期熏習形成的種子），有十心：一、信，二、精進，三、念，四、慧，五、定，六、施，七、戒，八、護，九、愿，十、迴向。這是菩薩能夠少分地化度眾生之後，超過二乘。一切善地長養這十心，作為聖胎。在《瓔珞經》中，念之后說勤（精進），這是不對的。六名不退，那裡的經文是這樣說的。從此次第生起慧性種姓（智慧本性的種子），有十心四意止（四念住，即觀身不凈、觀受是苦、觀心無常、觀法無我）。又有三意止，即三善根（慈、施、惠）。止三意止，即觀三世（過去、現在、未來）。過去因忍，現在因果忍，未來果忍，能夠超越我人眾生等（對自我的執著）。
【English Translation】 English version: 'Contemplation on the Two Truths of Emptiness and Nominal Existence'. Entering the Equality of Nominal Existence from Emptiness. These two contemplations are expedient paths. Through these two contemplations on emptiness, one can enter the contemplation on the Middle Way's Ultimate Truth, simultaneously illuminating the two truths, causing the mind to become still and silent, and entering the first Bhumi (the first stage of the Bodhisattva path). The previous thirty minds enter the One Vehicle position. Because of the Lotus Sutra, what is cultivated before the first Bhumi is not called the One Vehicle. Before the sixth stage of abiding, one may still regress and commit heinous sins such as the five rebellious acts, committing all kinds of evil. Upon reaching the seventh stage of abiding, one abides permanently without regression. For a detailed description of these states, refer to the text of the Lotus Sutra. This greatly contradicts other teachings, and there is no way to reconcile them. Let's take the 'Humane King Sutra' as an example, fearing that it may lead to errors. Therefore, it is merely a description of the gradual increase in each stage. Otherwise, the reasoning would be greatly flawed. According to the first volume of the 'Humane King Sutra', it also differs from other teachings. It says: 'Great King, the Five Forbearances are the Dharma of Bodhisattvas. The Forbearance of Subduing (the forbearance of subduing afflictions) has superior, middle, and inferior grades; the Forbearance of Faith (the forbearance of generating faith in the Dharma) has superior, middle, and inferior grades; the Forbearance of Compliance (the forbearance of complying with the truth) has superior, middle, and inferior grades; the Forbearance of Non-Arising (the forbearance of realizing the non-arising and non-ceasing of all phenomena) has superior, middle, and inferior grades; the Forbearance of Stillness and Extinction (the forbearance of entering Nirvana's stillness and extinction) has superior and inferior grades.' This is spoken for Bodhisattvas practicing Prajna Paramita (reaching the other shore through wisdom). It means that the Ten Abidings, Ten Practices, and Ten Dedications before the Bhumis are called the Forbearance of Subduing, because one uses defiled wisdom (wisdom that has not yet been liberated) to subdue afflictions. The first, second, and third Bhumis are called the Forbearance of Faith, similar to the worldly, cultivating the three meritorious deeds (giving, morality, and meditation), and attaining pure faith. The fourth, fifth, and sixth Bhumis are called the Forbearance of Compliance, complying with the Two Vehicles (Sravakas and Pratyekabuddhas), cultivating the practices of the Bodhipaksika-dharmas (the practices leading to enlightenment) and other supramundane paths. The seventh, eighth, and ninth Bhumis are called the Forbearance of Non-Arising, because one continuously cultivates this wisdom for a long time. The tenth Bhumi and the Buddha Bhumi are called the Forbearance of Stillness and Extinction, because the cause and effect are complete. The initial state of generating the aspiration for enlightenment gives rise to the lineage of habitual tendencies, with ten minds: 1. Faith, 2. Diligence, 3. Mindfulness, 4. Wisdom, 5. Concentration, 6. Giving, 7. Morality, 8. Protection, 9. Vow, 10. Dedication. This is after the Bodhisattva is able to convert sentient beings in a small way, surpassing the Two Vehicles. In all virtuous grounds, these ten minds are nurtured as the holy womb. In the 'Incredible Adornment Sutra', diligence (exertion) is mentioned after mindfulness, which is incorrect. Six is called non-regression, as the text there states. From this order, the lineage of the nature of wisdom arises, with ten minds and four foundations of mindfulness (contemplation of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of phenomena). There are also three intentions of cessation, namely the three roots of goodness (loving-kindness, giving, and benefit). Ceasing the three intentions of cessation means contemplating the three times (past, present, and future). The forbearance of the past cause, the forbearance of the present cause and effect, the forbearance of the future effect, is able to transcend the self, others, sentient beings, etc. (attachment to the self).
相及外道想。復有十道種姓。謂觀色識想受行。得戒忍。智見忍。定忍。慧忍。解脫忍。觀三界因果空忍。無愿忍。無相忍。觀二諦虛實一切法無常。名無常忍。一切法空得無生忍。作轉輪王化四天下。生一切眾生善根。初二三地名信忍。所謂善達明斷三界色煩惱縛。常以十五心為首。四攝四無量四弘願三解脫門。以此為本。乃至佛位。四五六地名順忍。見勝現法。能斷三界心等煩惱縛。七八九地名無生忍。遠不動觀慧亦斷三界心色等習煩惱。現不可說不可說功德神通。十地佛地同寂滅忍。入金剛定。下忍行名菩薩。上忍名薩婆若。共觀第一義諦。斷三界心習無明。盡相為金剛。盡相無相為薩婆若。超度二諦為第十一地。三界外無別眾生。佛之三身亦無出三界。三界外無別眾生。佛有何所化。是故我言。三界外別有一眾生界藏者。外道大有經中說。非七佛之所說。依此經準。題目下自注之云。鳩摩羅什集出佛語。不可和會。令與諸經論同。依此仁王即說十信。以為十住十行十回向。仍名不同。皆成乖角。今依華嚴。不說十信。假復許有。是初住中離出十信。仍言三劫行十信故。方得入初住。大莊嚴論及對法說。四善根在第十回向位。彼云。一大阿僧祇劫修習滿已。方作持任鏡明。依暖頂忍世第一法觀。更無別位。故華
【現代漢語翻譯】 現代漢語譯本 涉及外道之思想。又有十種忍的種姓，即觀察色、識、想、受、行，從而獲得戒忍（持戒之忍）、智見忍（智慧見解之忍）、定忍（禪定之忍）、慧忍（智慧之忍）、解脫忍（從煩惱中解脫之忍）、觀三界因果空忍（觀察欲界、色界、無色界因果皆空的忍）、無愿忍（不希求任何事物的忍）、無相忍（不執著于任何表象的忍）、觀二諦虛實一切法無常名無常忍（觀察世俗諦和勝義諦，明白一切法都是無常的忍，稱為無常忍）、一切法空得無生忍（明白一切法本性為空，從而證得無生法忍）。 如果能成為轉輪聖王，教化四天下，生起一切眾生的善根。初地、二地、三地稱為信忍（對佛法生起堅定信念的忍），即善於通達、明瞭地斷除三界（欲界、色界、無色界）的色界煩惱束縛，常以十五心為首（指菩薩修行的十五種心），以四攝（佈施、愛語、利行、同事）、四無量心（慈、悲、喜、舍）、四弘願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）、三解脫門（空、無相、無愿）為根本，乃至最終成就佛位。 四地、五地、六地稱為順忍（順應真理的忍），能見到殊勝的現法，能斷除三界的心等煩惱束縛。七地、八地、九地稱為無生忍（證悟諸法不生不滅的忍），遠離不動觀慧，也能斷除三界的心色等習氣煩惱，顯現不可說不可說的功德神通。十地和佛地同爲寂滅忍（證入寂滅涅槃的忍），入于金剛定（最堅固的禪定）。 下忍的修行稱為菩薩，上忍稱為薩婆若（Sarvajna，一切智），共同觀察第一義諦（最高的真理），斷除三界的心習無明（微細的無明煩惱）。斷盡一切相為金剛（Vajra，比喻智慧的堅利），斷盡一切相且無相為薩婆若。超越世俗諦和勝義諦為第十一地。三界之外沒有別的眾生，佛的三身（法身、報身、應身）也沒有超出三界。三界之外沒有別的眾生，佛又能化度誰呢？ 因此我說，三界之外別有一個眾生界藏，外道的大有經中這樣說，但這不是七佛（過去七佛）所說的。依據這部經的準則，題目下自己註解說，鳩摩羅什（Kumarajiva）收集整理出佛語，但不可調和會通，使其與諸經論相同。依據這部《仁王經》，就說十信（十種信心）作為十住（十種住位）、十行（十種修行）、十回向（十種迴向），仍然名稱不同，都成了乖謬之處。現在依據《華嚴經》，不說十信，即使假設有十信，也是在初住中離開十信，仍然說要經過三大阿僧祇劫修行十信，才能進入初住。《大莊嚴論》和《對法論》說，四善根（暖法、頂法、忍法、世第一法）在第十回向位。他們說，一大阿僧祇劫修習圓滿后，才能作為持任鏡明，依據暖、頂、忍、世第一法來觀察，沒有別的位次，所以《華嚴經》...
【English Translation】 English version Relates to the thoughts of externalist paths. Furthermore, there are ten lineages of forbearance (忍, ren), namely, observing form, consciousness, thought, sensation, and volition, thereby attaining precepts-forbearance (戒忍, jie ren, forbearance in upholding precepts), wisdom-view-forbearance (智見忍, zhi jian ren, forbearance in wise views), concentration-forbearance (定忍, ding ren, forbearance in meditation), wisdom-forbearance (慧忍, hui ren, forbearance in wisdom), liberation-forbearance (解脫忍, jietuo ren, forbearance in liberation from afflictions), observing the emptiness-forbearance of cause and effect in the three realms (觀三界因果空忍, guan sanjie yinguo kong ren, forbearance in observing the emptiness of cause and effect in the desire, form, and formless realms), non-wish-forbearance (無願忍, wu yuan ren, forbearance without seeking anything), signlessness-forbearance (無相忍, wu xiang ren, forbearance without clinging to any appearances), observing the impermanence-forbearance of the two truths, the unreal and real, and all dharmas, called impermanence-forbearance (觀二諦虛實一切法無常名無常忍, guan erdi xushi yiqie fa wuchang ming wuchang ren, observing the conventional and ultimate truths, understanding that all dharmas are impermanent, called impermanence-forbearance), and attaining non-origination-forbearance by understanding that all dharmas are empty in nature (一切法空得無生忍, yiqie fa kong de wusheng ren, realizing the emptiness of all dharmas and attaining the forbearance of non-origination). If one can become a Chakravartin King (轉輪聖王, Zhuanlun Shengwang, Wheel-Turning Sage King), transforming the four continents and generating the roots of goodness in all sentient beings, the first, second, and third grounds are called faith-forbearance (信忍, xin ren, forbearance of firm faith in the Dharma), that is, being skilled in thoroughly understanding and clearly severing the bonds of form-realm afflictions in the three realms (desire realm, form realm, formless realm), always taking the fifteen minds as the head (referring to the fifteen types of minds cultivated by Bodhisattvas), and taking the four means of attraction (佈施, 愛語, 利行, 同事, generosity, kind speech, beneficial action, cooperation), the four immeasurables (慈, 悲, 喜, 捨, loving-kindness, compassion, joy, equanimity), the four great vows (眾生無邊誓願度, 煩惱無盡誓願斷, 法門無量誓願學, 佛道無上誓願成, sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha path is unsurpassed, I vow to attain it), and the three doors of liberation (空, 無相, 無願, emptiness, signlessness, wishlessness) as the foundation, until ultimately attaining the Buddha position. The fourth, fifth, and sixth grounds are called compliance-forbearance (順忍, shun ren, forbearance in accordance with the truth), being able to see the excellent present Dharma and being able to sever the bonds of mind and other afflictions in the three realms. The seventh, eighth, and ninth grounds are called non-origination-forbearance (無生忍, wusheng ren, forbearance in realizing the non-origination and non-cessation of all dharmas), being far from the unmoving observation of wisdom and also severing the habitual afflictions of mind, form, etc., in the three realms, manifesting ineffable and ineffable merits and supernormal powers. The tenth ground and the Buddha ground are the same as quiescence-forbearance (寂滅忍, ji mie ren, forbearance in entering quiescent Nirvana), entering the Vajra Samadhi (金剛定, Jingang ding, the most solid meditation). The practice of lower forbearance is called Bodhisattva, and the upper forbearance is called Sarvajna (薩婆若, Sarvajna, all-knowing), jointly observing the ultimate truth (第一義諦, diyi yidi, the highest truth), severing the habitual ignorance of mind in the three realms (微細的無明煩惱, weixi de wuming fannao, subtle afflictions of ignorance). Severing all appearances is Vajra (金剛, Vajra, a metaphor for the sharpness of wisdom), and severing all appearances and being without appearance is Sarvajna. Transcending the conventional truth and the ultimate truth is the eleventh ground. Outside the three realms, there are no other sentient beings, and the three bodies of the Buddha (法身, 報身, 應身, Dharmakaya, Sambhogakaya, Nirmanakaya) do not go beyond the three realms either. Outside the three realms, there are no other sentient beings, so who can the Buddha transform? Therefore, I say that outside the three realms, there is another realm of sentient beings stored, as stated in the Great Existence Sutra of externalist paths, but this is not what the Seven Buddhas (過去七佛, guoqu qi fo, the Seven Buddhas of the Past) said. According to the principles of this sutra, the note under the title itself says that Kumarajiva (鳩摩羅什, Kumarajiva) collected and compiled the Buddha's words, but they cannot be reconciled and harmonized to be the same as the various sutras and treatises. According to this Renwang Sutra, it says that the ten faiths (十種信心, shizhong xinxin, ten types of faith) are the ten abodes (十種住位, shizhong zhuwei, ten dwelling stages), the ten practices (十種修行, shizhong xiuxing, ten practices), and the ten dedications (十種迴向, shizhong huixiang, ten dedications), but the names are still different, and they all become discrepancies. Now, according to the Avatamsaka Sutra, it does not speak of the ten faiths, and even if we assume that there are ten faiths, it is leaving the ten faiths in the first abode, and it still says that it takes three great asamkhyeya kalpas to practice the ten faiths before entering the first abode. The Mahavyutpatti and the Abhidharmasamuccaya say that the four roots of goodness (暖法, 頂法, 忍法, 世第一法, warmth, peak, forbearance, the highest mundane dharma) are in the tenth dedication position. They say that after cultivating for one great asamkhyeya kalpa, one can then act as a holder of the mirror of clarity, observing according to warmth, peak, forbearance, and the highest mundane dharma, and there is no other position, so the Avatamsaka Sutra...
嚴經但說地前有三十心。不說四十及四善根。然諸論中。以觀行別故。離別說經中。以無別位次故合一處。論亦不相違。依華嚴。但說地前有三十心。此攝住處即是十住。華嚴十住品亦說十住名。一發心住。創總髮心。二治地住。凈行自業地。三修行住。勝修理觀。起上妙行。四生貴住。從諸聖法正教中生。五方便具足住。所行善根為救眾生。六正心住。所聞贊毀心定不動。七不退住。聞十法心。以堅固不動轉。八童真住。心得安立。成童真行。九法王子住。學法王十法。當成法王。十灌頂住。如王太子。堪受王位。行漸勝故。初發心住。由見佛相好。尊重難遇。或睹神變說法教誡。見生受苦等。
發菩提心。如前說相。得十力分。學十種法。一恭敬供養佛。二讚歎菩薩。三護眾生心。四親近賢明。五贊已退法。六修佛功德。七欲生佛前。八修寂靜定。九欲遠生死。十為苦生依持。治地住中。于眾生所。發十種心。一大慈。二悲。三利樂。四安住。五歡喜。六度脫。七念眾生。八無我所。九深心。十如來心學十法。一專求多聞。二修離欲定。三近善知識。不逆其教。四能知時語。五學無所畏。六明解深義。七了達正法。八知堅法行。九舍離癡瞋。十安住不動。修行住中。以十種行觀一切法。一無常。二苦。三空
【現代漢語翻譯】 現代漢語譯本： 《嚴經》只說了地上之前有三十心（指菩薩修行過程中的三十種心境），沒有說四十心和四善根。然而，在各種論著中，因為觀行（指通過觀察和修行來領悟真理）的差別，所以分別解說。在經文中，因為沒有不同的位次，所以合在一起說。論著和經文並不互相矛盾。依據《華嚴經》，只說了地上之前有三十心。這裡所攝的住處就是十住（菩薩修行十個階段）。《華嚴經·十住品》也說了十住的名稱：一、發心住（bodhicitta-sthiti），最初總的發菩提心；二、治地住（bhumi-samskara-sthiti），清凈自己的行業之地；三、修行住（caritra-sthiti），殊勝地修習理觀，發起上妙之行；四、生貴住（janma-sthiti），從各種聖法正教中產生；五、方便具足住（paryaya-sampurna-sthiti），所行的善根是爲了救度眾生；六、正心住（hrdaya-sthiti），聽到讚揚或詆譭，內心安定不動搖；七、不退住（avaivartika-sthiti），聽聞十法，內心堅固不動搖；八、童真住（kumara-bhuta-sthiti），內心得到安立，成就童真之行；九、法王子住（yuvaraja-sthiti），學習法王的十法，將來成就法王；十、灌頂住（abhiseka-sthiti），如同國王的太子，堪能接受王位。因為修行逐漸殊勝，所以最初的發心住，是因為見到佛的相好，尊重難得，或者看到神變說法教誡，見到眾生受苦等等。
發起菩提心，如前面所說的相狀，得到十分的力量，學習十種法：一、恭敬供養佛；二、讚歎菩薩；三、守護眾生心；四、親近賢明；五、讚歎已退法；六、修佛功德；七、想要生在佛前；八、修習寂靜禪定；九、想要遠離生死；十、為受苦眾生提供依靠。在治地住中，對於眾生，發起十種心：一大慈（maha-maitri）；二、悲（karuna）；三、利樂（hita-sukha）；四、安住（avasthana）；五、歡喜（pramoda）；六、度脫（vimoksa）；七、憶念眾生（smrti）；八、無我所（niratmaniya）；九、深心（gambhiracitta）；十、如來心（tathagata-citta）。學習十法：一、專心求多聞；二、修習離欲禪定；三、親近善知識，不違揹他們的教導；四、能夠知道適時的話語；五、學習無所畏懼；六、明白瞭解深刻的含義；七、了達正法；八、知道堅固的法行；九、舍離愚癡和嗔恨；十、安住不動搖。在修行住中，用十種行來觀察一切法：一、無常（anitya）；二、苦（duhkha）；三、空（sunya）
【English Translation】 English version: The 'Yen Sutra' only speaks of the thirty minds before the Bhumi (referring to the thirty states of mind in the Bodhisattva's practice), and does not mention the forty minds and the four roots of goodness. However, in various treatises, because of the difference in contemplation and practice (referring to the realization of truth through observation and practice), they are explained separately. In the sutras, because there are no different positions, they are combined into one. The treatises and sutras do not contradict each other. According to the 'Avatamsaka Sutra', it only speaks of the thirty minds before the Bhumi. The dwelling places included here are the ten abodes (ten stages of Bodhisattva practice). The 'Ten Abodes Chapter' of the 'Avatamsaka Sutra' also speaks of the names of the ten abodes: 1. The abode of generating the mind (bodhicitta-sthiti), initially generating the Bodhi mind in general; 2. The abode of taming the ground (bhumi-samskara-sthiti), purifying one's own karma ground; 3. The abode of practice (caritra-sthiti), supremely cultivating rational contemplation, initiating supreme and wonderful practices; 4. The abode of noble birth (janma-sthiti), arising from various sacred Dharma and correct teachings; 5. The abode of complete means (paryaya-sampurna-sthiti), the good roots practiced are for saving sentient beings; 6. The abode of right mind (hrdaya-sthiti), the mind is stable and unmoving when hearing praise or slander; 7. The abode of non-retrogression (avaivartika-sthiti), hearing the ten Dharmas, the mind is firm and unmoving; 8. The abode of pure youth (kumara-bhuta-sthiti), the mind is established and accomplishes the practice of pure youth; 9. The abode of Dharma prince (yuvaraja-sthiti), learning the ten Dharmas of the Dharma king, and will become the Dharma king in the future; 10. The abode of consecration (abhiseka-sthiti), like the crown prince of a king, capable of receiving the throne. Because the practice gradually becomes superior, the initial abode of generating the mind is because of seeing the auspicious marks of the Buddha, respecting the rarity of encountering them, or seeing the supernatural transformations, teachings, and admonitions, seeing sentient beings suffering, and so on.
Generating the Bodhi mind, like the characteristics mentioned earlier, obtaining ten powers, and learning ten Dharmas: 1. Respectfully making offerings to the Buddha; 2. Praising the Bodhisattvas; 3. Protecting the minds of sentient beings; 4. Befriending the wise and virtuous; 5. Praising the Dharma that has been retreated; 6. Cultivating the merits of the Buddha; 7. Wanting to be born before the Buddha; 8. Cultivating tranquil meditation; 9. Wanting to stay away from birth and death; 10. Providing reliance for suffering sentient beings. In the abode of taming the ground, towards sentient beings, generating ten kinds of minds: 1. Great loving-kindness (maha-maitri); 2. Compassion (karuna); 3. Benefit and happiness (hita-sukha); 4. Abiding (avasthana); 5. Joy (pramoda); 6. Deliverance (vimoksa); 7. Remembering sentient beings (smrti); 8. Non-self (niratmaniya); 9. Profound mind (gambhiracitta); 10. Tathagata mind (tathagata-citta). Learning ten Dharmas: 1. Focusing on seeking extensive learning; 2. Cultivating meditation free from desires; 3. Befriending good teachers and not disobeying their teachings; 4. Being able to know timely words; 5. Learning fearlessness; 6. Clearly understanding profound meanings; 7. Comprehending the correct Dharma; 8. Knowing firm Dharma practices; 9. Abandoning ignorance and hatred; 10. Abiding without wavering. In the abode of practice, using ten kinds of practices to observe all Dharmas: 1. Impermanence (anitya); 2. Suffering (duhkha); 3. Emptiness (sunya)
。四無我。五不自在。六不可樂。七無集散。八無所處。九離分別。十無堅實。和合堅固學十法。生貴住中修十法。學十法。乃至灌頂住成十智。學十智。初發勝心。求大菩提。既在初住起大慈悲。度脫眾生。既在二住。此上二住。即廣大心。第一心是。初欲愿知空無我等。在第三住。所聞贊毀。心定不動。在第六住。合此二種。總是常心。不見身外有眾生故。無分別三昧。三住已后六住已前。合是常心。知一切無性無相。在第七住中。是不顛倒心。即攝伏散時。七住已后。皆是不倒心。故知發心是十住攝。由十住中。解行尚少。所知當淺。故略說之。攝多住行。十行已后解行所知。皆漸勝故。尚以廣說。其次二住處。謂波羅蜜凈住處。及欲住處。是十行位。依華嚴經之明法品中。精進慧菩薩。問法慧菩薩。發心菩薩云何能令功德轉勝諸佛歡喜。法慧答言。發心菩薩應滅放逸。有十種法得不放逸。何等為十。一持戒清凈。二遠離愚癡凈菩提心。三離諂曲心慈愍眾生。四勸修不退。五常樂寂靜遠離凡夫。六不樂世樂。七精修勝善。八舍離二乘。九修功德心無染。十善分別自他身。次修十凈法。乃至滿諸愿。得十種無盡法藏。發心菩薩功德轉勝諸佛歡喜。
次方說十行。波羅蜜凈住處。是初六行。然分為二。初不住
【現代漢語翻譯】 現代漢語譯本：四無我（沒有自我）。五不自在（不自由）。六不可樂（沒有快樂）。七無集散（沒有聚集和消散）。八無所處（沒有固定的處所）。九離分別（遠離分別）。十無堅實（沒有堅固的實體）。和合堅固地學習這十法。生於貴族之家，安住其中，修習這十法。學習這十法，乃至接受灌頂，安住於此，成就十智。學習這十智。初發殊勝之心，求取大菩提（偉大的覺悟）。既已安住在初住位，生起大慈悲心，度脫眾生。既已安住在二住位。這以上兩個住位，即是廣大之心。第一心是，最初想要了解空、無我等等。在第三住位，對於所聽到的讚揚或詆譭，內心堅定不動搖。在第六住位，結合這兩種狀態，總是保持常心。因為不見自身之外有眾生，所以達到無分別三昧（沒有分別的禪定）。三住之後，六住之前，合起來就是常心。知曉一切事物無自性、無自相，在第七住位中，這是不顛倒的心。即是攝伏散亂之時。七住之後，都是不顛倒的心。因此可知，發心包含在十住之中。由於在十住位中，理解和修行還很少，所知也相對淺顯，所以簡略地說說。包含多個住位的修行。十行位之後，理解和修行以及所知，都逐漸殊勝，所以詳細地說明。其次的兩個住處，指的是波羅蜜（到達彼岸的方法）清凈的住處，以及欲住處，這是十行位。依據《華嚴經》的《明法品》中，精進慧菩薩問法慧菩薩，發心菩薩如何能夠使功德更加殊勝，讓諸佛歡喜？法慧回答說，發心菩薩應當滅除放逸。有十種方法可以獲得不放逸。是哪十種呢？一是持戒清凈。二是遠離愚癡，清凈菩提心（覺悟之心）。三是遠離諂曲之心，慈愍眾生。四是勸人修行，永不退轉。五是常常安樂於寂靜，遠離凡夫。六是不貪戀世俗的快樂。七是精進地修習殊勝的善法。八是舍離二乘（聲聞乘和緣覺乘）。九是修習功德之心，沒有染污。十是善於分別自己和他人之身。其次修習十種清凈之法，乃至滿足各種願望，獲得十種無盡的法藏。發心菩薩的功德更加殊勝，諸佛歡喜。 其次方才說十行。波羅蜜清凈的住處，是最初的六行。然而分為兩種。最初不住
【English Translation】 English version: Four are no-self (no ego). Five are non-self-governing (not free). Six are unenjoyable (no happiness). Seven are without gathering and scattering. Eight are without a fixed place. Nine are free from discrimination. Ten are without solidity (no solid entity). Harmoniously and firmly learn these ten dharmas. Born into a noble family, dwelling within, cultivate these ten dharmas. Learn these ten dharmas, until receiving the abhiseka (consecration), dwelling in it, accomplishing the ten wisdoms. Learn these ten wisdoms. Initially generate the supreme mind, seeking great Bodhi (great enlightenment). Having already dwelled in the first stage, generate great compassion, liberating sentient beings. Having already dwelled in the second stage. These two stages above are the vast mind. The first mind is, initially wanting to understand emptiness, no-self, and so on. In the third stage, regarding the praise or criticism heard, the mind is firm and unmoving. In the sixth stage, combining these two states, always maintain the constant mind. Because one does not see sentient beings outside of oneself, one attains the non-discriminating samadhi (meditative absorption without discrimination). After the third stage, before the sixth stage, combined is the constant mind. Knowing that all things are without inherent existence and without inherent characteristics, in the seventh stage, this is the non-inverted mind. That is, the time of subduing scattering. After the seventh stage, all are non-inverted minds. Therefore, it can be known that the generation of the mind is included within the ten stages. Because in the ten stages, understanding and practice are still few, and what is known is relatively shallow, therefore, it is briefly discussed. Includes the practice of multiple stages. After the ten practices, understanding and practice, as well as what is known, gradually become superior, therefore, it is explained in detail. The next two abodes refer to the abode of the purity of the Paramitas (perfections), and the abode of desire, which are the ten practices. According to the 'Clarifying the Dharma' chapter of the Avatamsaka Sutra, the Bodhisattva of Diligent Wisdom asked the Bodhisattva of Dharma Wisdom, 'How can a Bodhisattva who has generated the mind make merit even more supreme and please all the Buddhas?' Dharma Wisdom replied, 'A Bodhisattva who has generated the mind should eliminate negligence. There are ten methods to obtain non-negligence. What are the ten? First, maintain pure precepts. Second, stay away from ignorance, purify the Bodhi mind (mind of enlightenment). Third, stay away from a deceitful mind, be compassionate to sentient beings. Fourth, encourage cultivation without regression. Fifth, always delight in tranquility, stay away from ordinary people. Sixth, do not crave worldly pleasures. Seventh, diligently cultivate supreme goodness. Eighth, abandon the Two Vehicles (Sravakayana and Pratyekabuddhayana). Ninth, cultivate the mind of merit without defilement. Tenth, be good at distinguishing between one's own body and the bodies of others.' Next, cultivate the ten pure dharmas, until fulfilling all wishes, obtaining the ten inexhaustible Dharma treasures. The merit of a Bodhisattva who has generated the mind becomes even more supreme, and the Buddhas are pleased. Next, it will be discussed the ten practices. The abode of the purity of the Paramitas is the first six practices. However, it is divided into two. The first does not dwell
施五行。不住相想是第六行。其欲住處是后四行。不住施度中。初檀波羅蜜是初歡喜行。歡喜行中為大施主。悉舍所有等。以惠施三時無悔。不望果報。不求名譽。不求生勝處。不求利益。凡行施時。有十所為。一但欲救眾生。二攝受眾生。三饒益眾生。四學佛本行。五憶佛本行。六凈佛本行。七持佛本行。八顯佛本行。九說佛本行。十令一切眾生離苦得樂。乃至廣說。所生之處。常行施行。令一切眾生歡喜愛敬。名歡喜行故。施波羅蜜即是初行。二饒益行。常持凈戒。不染五欲。說無染法。不求生人天尊貴勝處。不樂利養端正帝王。但持凈戒。惡魔以五欲。惑亂菩薩。菩薩終不起一念愛慾之心。寧舍千命不加惡法。於一切眾生每念。眾生長夜愛慾水。沒其中。我今當學令魔王等及一切眾生。立無上戒。乃至正學。入無餘涅槃。常持凈戒。饒益自他。名饒益行。故戒波羅蜜多是第二行。三無恚行。常修忍辱謙卑恭敬。和顏愛語。無自他害。無自他俱舉。無自他俱是。不自讚嘆。念常說法。離一切惡。大忍安立。復為無量惡罵毀辱刀杖捶打。思惟忍受種種觀行。思我解空無常。為人說故。雖遭怨害。愍念應忍。令成菩提。遭一切苦。不恚不恨。名無恚行故。忍波羅蜜是第三行。四無盡行。常行精進。不為一切煩惱所亂。
【現代漢語翻譯】 現代漢語譯本 佈施五行（施五行）。不住相的觀想是第六行（不住相想是第六行）。想要居住的地方是後面的四行（其欲住處是后四行）。不住在佈施的度中。最初的檀波羅蜜（Dānapāramitā，佈施波羅蜜）是最初的歡喜行。在歡喜行中成為大施主，完全捨棄所有等等（初檀波羅蜜是初歡喜行。歡喜行中為大施主。悉舍所有等）。以惠施時，三個時段都沒有後悔，不期望果報，不追求名譽，不求生到殊勝的地方，不求利益（以惠施三時無悔。不望果報。不求名譽。不求生勝處。不求利益）。凡是行佈施時，有十種作為。一是隻想救度眾生，二是攝受眾生，三是饒益眾生，四是學習佛的根本行為，五是憶念佛的根本行為，六是清凈佛的根本行為，七是持守佛的根本行為，八是彰顯佛的根本行為，九是宣說佛的根本行為，十是令一切眾生脫離痛苦得到快樂（凡行施時。有十所為。一但欲救眾生。二攝受眾生。三饒益眾生。四學佛本行。五憶佛本行。六凈佛本行。七持佛本行。八顯佛本行。九說佛本行。十令一切眾生離苦得樂）。乃至廣泛宣說。所出生的地方，常常行佈施，令一切眾生歡喜愛敬，名為歡喜行，所以佈施波羅蜜（Dānapāramitā）就是最初的行（乃至廣說。所生之處。常行施行。令一切眾生歡喜愛敬。名歡喜行故。施波羅蜜即是初行）。 第二是饒益行。常常持守清凈的戒律，不染著五欲，宣說沒有染污的法，不求生到人天尊貴殊勝的地方，不貪圖利養、端正的帝王，只是持守清凈的戒律（二饒益行。常持凈戒。不染五欲。說無染法。不求生人天尊貴勝處。不樂利養端正帝王）。惡魔用五欲來迷惑擾亂菩薩，菩薩始終不生起一念愛慾之心，寧願捨棄千條性命也不增加惡法（但持凈戒。惡魔以五欲。惑亂菩薩。菩薩終不起一念愛慾之心。寧舍千命不加惡法）。對於一切眾生常常想念，眾生在漫長的黑夜裡沉沒在愛慾之水中，我現在應當學習，令魔王等以及一切眾生，樹立無上的戒律，乃至正確地學習，進入無餘涅槃（於一切眾生每念。眾生長夜愛慾水。沒其中。我今當學令魔王等及一切眾生。立無上戒。乃至正學。入無餘涅槃）。常常持守清凈的戒律，饒益自己和他人，名為饒益行，所以戒波羅蜜多（Śīlapāramitā）是第二行（常持凈戒。饒益自他。名饒益行。故戒波羅蜜多是第二行）。 第三是無恚行。常常修習忍辱、謙卑恭敬，和顏悅色，慈愛言語，沒有自己傷害他人，沒有自己和他人一起舉動，沒有自己和他人一起說是，不自我讚歎（三無恚行。常修忍辱謙卑恭敬。和顏愛語。無自他害。無自他俱舉。無自他俱是。不自讚嘆）。心中常常想著說法，遠離一切惡事，以大忍安立。又爲了無量惡罵、毀辱、刀杖捶打，思惟忍受種種觀行（念常說法。離一切惡。大忍安立。復為無量惡罵毀辱刀杖捶打。思惟忍受種種觀行）。思惟我理解空性無常，爲了人宣說的緣故，即使遭遇怨恨傷害，也憐憫應當忍受，令其成就菩提（思我解空無常。為人說故。雖遭怨害。愍念應忍。令成菩提）。遭遇一切痛苦，不惱怒不怨恨，名為無恚行，所以忍波羅蜜（Kṣāntipāramitā）是第三行（遭一切苦。不恚不恨。名無恚行故。忍波羅蜜是第三行）。 第四是無盡行。常常行精進，不被一切煩惱所擾亂（四無盡行。常行精進。不為一切煩惱所亂）。
【English Translation】 English version Giving the five kinds of giving (施五行). Contemplating without attachment is the sixth practice (不住相想是第六行). The desired dwelling place is the last four practices (其欲住處是后四行). Not dwelling in the perfection of giving. The initial Dānapāramitā (檀波羅蜜, Perfection of Giving) is the initial Joyful Practice. Within the Joyful Practice, one becomes a great benefactor, completely relinquishing all possessions, etc. (初檀波羅蜜是初歡喜行. 歡喜行中為大施主. 悉舍所有等). Giving with generosity, without regret in the three times, not expecting rewards, not seeking fame, not seeking rebirth in superior realms, not seeking benefits (以惠施三時無悔. 不望果報. 不求名譽. 不求生勝處. 不求利益). Whenever giving is practiced, there are ten purposes. First, solely desiring to save sentient beings; second, gathering sentient beings; third, benefiting sentient beings; fourth, learning the fundamental practices of the Buddha; fifth, remembering the fundamental practices of the Buddha; sixth, purifying the fundamental practices of the Buddha; seventh, upholding the fundamental practices of the Buddha; eighth, manifesting the fundamental practices of the Buddha; ninth, speaking the fundamental practices of the Buddha; tenth, enabling all sentient beings to leave suffering and attain happiness (凡行施時. 有十所為. 一但欲救眾生. 二攝受眾生. 三饒益眾生. 四學佛本行. 五憶佛本行. 六凈佛本行. 七持佛本行. 八顯佛本行. 九說佛本行. 十令一切眾生離苦得樂). And so on, extensively speaking. In the places where one is born, constantly practicing giving, causing all sentient beings to rejoice, love, and respect, is called the Joyful Practice. Therefore, Dānapāramitā (施波羅蜜) is the initial practice (乃至廣說. 所生之處. 常行施行. 令一切眾生歡喜愛敬. 名歡喜行故. 施波羅蜜即是初行). Second is the Benefiting Practice. Constantly upholding pure precepts, not being defiled by the five desires, speaking the undefiled Dharma, not seeking rebirth in noble and superior realms of humans and devas, not delighting in benefits, offerings, handsome appearances, or being a king, but solely upholding pure precepts (二饒益行. 常持凈戒. 不染五欲. 說無染法. 不求生人天尊貴勝處. 不樂利養端正帝王). Mara (惡魔) uses the five desires to confuse and disturb Bodhisattvas. Bodhisattvas ultimately do not arise a single thought of love or desire, preferring to give up a thousand lives rather than adding evil deeds (但持凈戒. 惡魔以五欲. 惑亂菩薩. 菩薩終不起一念愛慾之心. 寧舍千命不加惡法). Constantly thinking of all sentient beings, sentient beings are submerged in the water of love and desire in the long night. Now I should learn to enable Mara (魔王), etc., and all sentient beings to establish unsurpassed precepts, and even correctly learn to enter Nirvāṇa (涅槃) without remainder (於一切眾生每念. 眾生長夜愛慾水. 沒其中. 我今當學令魔王等及一切眾生. 立無上戒. 乃至正學. 入無餘涅槃). Constantly upholding pure precepts, benefiting oneself and others, is called the Benefiting Practice. Therefore, Śīlapāramitā (戒波羅蜜多, Perfection of Morality) is the second practice (常持凈戒. 饒益自他. 名饒益行. 故戒波羅蜜多是第二行). Third is the Non-anger Practice. Constantly cultivating patience, humility, respect, kind countenance, and loving speech, without harming oneself or others, without oneself and others acting together, without oneself and others saying together, not praising oneself (三無恚行. 常修忍辱謙卑恭敬. 和顏愛語. 無自他害. 無自他俱舉. 無自他俱是. 不自讚嘆). Constantly thinking of speaking the Dharma, staying away from all evil, establishing oneself with great patience. Furthermore, for countless evil curses, insults, and beatings with swords and staffs, contemplating and enduring various practices of contemplation (念常說法. 離一切惡. 大忍安立. 復為無量惡罵毀辱刀杖捶打. 思惟忍受種種觀行). Thinking that I understand emptiness and impermanence, for the sake of speaking to people, even if encountering hatred and harm, one should have compassion and endure, enabling them to achieve Bodhi (菩提, Enlightenment) (思我解空無常. 為人說故. 雖遭怨害. 愍念應忍. 令成菩提). Encountering all suffering, without anger or resentment, is called the Non-anger Practice. Therefore, Kṣāntipāramitā (忍波羅蜜, Perfection of Patience) is the third practice (遭一切苦. 不恚不恨. 名無恚行故. 忍波羅蜜是第三行). Fourth is the Inexhaustible Practice. Constantly practicing diligence, not being disturbed by all afflictions (四無盡行. 常行精進. 不為一切煩惱所亂).
乃至廣說。精進所為。念言。假使多劫受苦。后成菩提。亦行精進。廣說譬喻。無量世界破為微塵。如是念念常不廢忘大菩提心。若聞是語。不退不悔。歡喜勤修。因我精進。令無量眾生永離眾苦。常代受苦。普令一切眾生離苦得涅槃樂。我然後成無上正覺。常行精進。心無盡故。名無盡行。故精進波羅蜜是第四行。五離癡行。常住正念。恒無散亂。堅固不壞。乃至死此生彼。處胎出胎。無有癡亂。廣說其相。常住正念。離癡散亂。故名離癡行。其禪定智慧二波羅蜜。是第五行。未能別修勝定慧故。所以合修初四易行。故能別作。六善現行。成就寂滅。三業所有。示現三業無縛無脫。乃至解一切世間悉皆寂滅。世出世法無分別。乃至不捨化眾生心。我不化生。當誰化之。我不令歡喜。誰令歡喜。眾生受苦。起諸煩惱。舍取正覺。是所不應。故我修行未成令成。未調令調。未度令度。解寂滅法。及利眾生。諸善根顯現。名善現行。故不住相想。是第六行。合前六行。是波羅蜜凈住處。
欲住處有二。初欲得色身。后欲得法身。初欲得色身。是第七行。第七無著行中。以無著心。常唸佛剎。見嚴凈剎。心無染著。往詣供養。乃至見菩薩大眾。心無染著。見不凈剎。心不憎惡。平等觀故。念諸眾生。不知真諦。不求調
【現代漢語翻譯】 現代漢語譯本：乃至廣泛宣說。精進的作為在於，心中想著：『假使要經歷多劫的苦難，之後才能成就菩提（覺悟），我也要實行精進。』廣泛地宣說各種譬喻，比如將無量世界破碎為微塵。像這樣念念不忘失廣大的菩提心。如果聽到這些話，不退縮、不後悔，歡喜地勤奮修行。因為我的精進，讓無量眾生永遠脫離各種痛苦，我常常代替他們承受痛苦，普遍地讓一切眾生脫離痛苦，得到涅槃（寂滅）的快樂。我然後才成就無上正覺（最高的覺悟）。常常實行精進，心沒有窮盡的時候，這叫做無盡行。所以精進波羅蜜（到達彼岸）是第四種修行。 第五是離癡行。常常安住于正念，恒常沒有散亂，堅定牢固不可破壞，乃至從死亡到出生，從入胎到出胎，都沒有愚癡和錯亂。廣泛地宣說它的相狀，常常安住于正念，遠離愚癡和散亂，所以叫做離癡行。禪定波羅蜜和智慧波羅蜜是第五種修行，因為還沒有分別地修習殊勝的禪定和智慧，所以合併修習前四種容易修行的法門，因此能夠分別地作出六種善現行，成就寂滅。身口意三業的所有行為，示現三業沒有束縛也沒有解脫，乃至理解一切世間都歸於寂滅。世間法和出世間法沒有分別，乃至不捨棄教化眾生的心。『我不教化眾生，誰來教化他們呢？我不讓他們歡喜，誰來讓他們歡喜呢？』眾生承受痛苦，生起各種煩惱，捨棄追求正覺，這是不應該的。所以我修行，沒有成就的令其成就，沒有調伏的令其調伏，沒有度化的令其度化。理解寂滅之法，以及利益眾生，各種善根顯現出來，叫做善現行。所以不住于相想，是第六種修行。合併前面的六種修行，是波羅蜜清凈的住處。 想要安住的地方有兩種：首先是想要得到色身（物質的身體），然後是想要得到法身（佛法的身體）。首先想要得到色身，是第七種修行。在第七無著行中，以沒有執著的心，常常憶念佛剎（佛的國土），見到莊嚴清凈的佛剎，心中沒有染著，前往供養，乃至見到菩薩大眾，心中沒有染著。見到不乾淨的佛剎，心中沒有憎恨厭惡，因為平等地觀察一切。憶念各種眾生，不知道真正的道理，不尋求調伏。
【English Translation】 English version: And so on, extensively explained. The endeavor of diligence lies in thinking: 'Even if I must endure suffering for many kalpas (aeons) before attaining Bodhi (enlightenment), I will still practice diligence.' Extensively expounding various metaphors, such as breaking countless worlds into dust motes. In this way, constantly and unforgettably maintaining the great Bodhicitta (mind of enlightenment). If one hears these words, without retreating or regretting, joyfully and diligently cultivate. Because of my diligence, may countless beings be forever freed from all suffering, and may I constantly bear suffering on their behalf, universally enabling all beings to be liberated from suffering and attain the bliss of Nirvana (liberation). Only then will I attain Anuttara-Samyak-Sambodhi (supreme perfect enlightenment). Constantly practicing diligence, with a mind that has no end, this is called the Inexhaustible Practice. Therefore, the Paramita (perfection) of Diligence is the fourth practice. The fifth is the Practice of Abandoning Ignorance. Constantly abiding in Right Mindfulness, always without distraction, firm and unbreakable, even from death to birth, from entering the womb to emerging from the womb, there is no ignorance or confusion. Extensively explaining its characteristics, constantly abiding in Right Mindfulness, abandoning ignorance and distraction, therefore it is called the Practice of Abandoning Ignorance. The Paramitas of Dhyana (meditation) and Prajna (wisdom) are the fifth practice, because one has not yet separately cultivated the superior Dhyana and Prajna, therefore one combines the cultivation of the first four easily practiced methods, thus being able to separately perform the six Good Manifestation Practices, achieving quiescence. All actions of body, speech, and mind, demonstrating that the three karmas are neither bound nor liberated, even understanding that all worlds are quiescent. There is no distinction between worldly and supramundane dharmas, even not abandoning the mind to transform beings. 'If I do not transform beings, who will transform them? If I do not bring them joy, who will bring them joy?' Beings endure suffering, give rise to various afflictions, and abandon the pursuit of Right Enlightenment, this is not appropriate. Therefore, I cultivate, causing what is not yet accomplished to be accomplished, causing what is not yet tamed to be tamed, causing what is not yet liberated to be liberated. Understanding the Dharma of Quiescence, and benefiting beings, various roots of goodness manifest, this is called the Good Manifestation Practice. Therefore, not dwelling in conceptual thought is the sixth practice. Combining the preceding six practices is the pure dwelling place of the Paramitas. There are two types of places one desires to dwell: first, desiring to obtain a Rupa-kaya (physical body), and second, desiring to obtain a Dharma-kaya (body of Dharma). First, desiring to obtain a physical body is the seventh practice. In the seventh Non-Attachment Practice, with a mind of non-attachment, one constantly remembers Buddha-ksetras (Buddha-fields), seeing adorned and pure Buddha-ksetras, the mind is without defilement, going forth to make offerings, even seeing the Bodhisattva assembly, the mind is without defilement. Seeing impure Buddha-ksetras, the mind has no hatred or aversion, because one observes everything with equanimity. Remembering all beings, not knowing the true principle, not seeking to tame themselves.
御師。入魔羅網。受種種苦。便增大悲。觀諸善根。心觀法無所著。乃至廣說。愿利生行。於一切行。心無染著。名無著行。故不應以相見如來。是無著行。欲得法身有三。一欲得言說。二欲得智相。三欲得福相。欲得言說。是第八尊重行。成就尊重善根。愛樂佛法。專求菩提。分別深法。住無所畏。乃至廣說。利眾生行。入凈法界。譬如火珠出火。不可窮盡。如是菩薩諸功德藏不可窮盡。教化眾生。亦不可盡。尊重善根。尊重佛法。利眾生事。名尊重行。故於此經。欲得言說能生實相。是此行故。百千萬佛所種諸善根修供養。方始能生一念凈信。況生實相。欲得智相法身。是第九行。等九善法行中。為諸眾生。作清涼法池。守護佛法。佛種不絕。得陀羅尼。故得四辨等。遍三千界。變身如佛。妙音具足。於法無障。而作佛事。得詞無礙。隨一切問。皆能別答。心無所畏。得十種身。作清涼法池。得佛法底。名善法行。故欲智相說無定法可得可說是。彼依修欲福相身。是第十第十行。真實行中。成就第一誠諦之語。如說能行。如行能說。學三世佛真實之語。成十力智因。菩薩作念。我見眾生受無量苦。若未度此。先成正覺。是所不應。我當滿足大愿然後成佛。令諸眾生悉求菩提究竟無餘涅槃。非眾生請。我始發心。行
【現代漢語翻譯】 現代漢語譯本： 御師（指精通佛法的導師）。陷入魔羅的羅網，遭受種種痛苦，便生起廣大的悲心。觀察各種善根，以心觀照諸法而無所執著，乃至廣泛宣說。發願利益眾生的行為，對於一切行為，內心都沒有染著，這叫做無著行。所以不應該以（有）相來見如來。這是無著行。想要得到法身有三種途徑：一是想要得到言說（的能力），二是想要得到智慧之相，三是想要得到福德之相。想要得到言說（的能力），是第八尊重行，成就尊重善根，喜愛佛法，專心尋求菩提，分別甚深之法，安住于無所畏懼，乃至廣泛宣說。利益眾生的行為，進入清凈的法界。譬如火珠發出火焰，不可窮盡。如此菩薩的各種功德寶藏也不可窮盡，教化眾生，也是不可窮盡。尊重善根，尊重佛法，利益眾生的事業，叫做尊重行。所以對於此經，想要得到言說（的能力）能生出實相，這是此行的緣故。經歷百千萬佛所種下的各種善根，修習供養，才開始能夠生起一念清凈的信心，更何況是生出實相。想要得到智慧之相的法身，是第九行，在等九善法行中，為各種眾生，作為清涼的法池，守護佛法，使佛種不絕，得到陀羅尼（總持），所以得到四無礙辯才等，遍佈三千大千世界，變現身體如同佛一樣，美妙的聲音具足，對於佛法沒有障礙，而做佛事，得到詞無礙辯，隨著一切提問，都能夠分別回答，內心沒有所畏懼，得到十種身，作為清涼的法池，得到佛法的根本，叫做善法行。所以想要得到智慧之相，說沒有一定的法可以得到，可以宣說。他們依靠修習想要得到福相之身，是第十真實行。在第十行中，成就第一誠實的話語，如所說的那樣去實行，如所實行的那樣去宣說，學習三世諸佛真實的話語，成就十力智的因。菩薩這樣想：我看見眾生遭受無量的痛苦，如果還沒有度脫他們，就先成就正覺，這是不應該的。我應當滿足大愿，然後成佛，令各種眾生都尋求菩提，究竟沒有剩餘地進入涅槃。不是眾生請求，我才發心，修行。
【English Translation】 English version: Venerable Teacher. Entering the net of Mara (the personification of evil), enduring various sufferings, then arises great compassion. Observing all good roots, with the mind contemplating the Dharma without attachment, and extensively expounding. Vowing to benefit sentient beings, in all actions, the mind has no attachment, this is called the Unattached Practice. Therefore, one should not see the Tathagata (another name for Buddha) by form. This is the Unattached Practice. To attain the Dharmakaya (the body of the Dharma), there are three paths: first, desiring to attain eloquence; second, desiring to attain the aspect of wisdom; third, desiring to attain the aspect of blessings. Desiring to attain eloquence is the eighth Respectful Practice, accomplishing respectful good roots, loving the Buddha's teachings, wholeheartedly seeking Bodhi (enlightenment), distinguishing profound Dharma, abiding in fearlessness, and extensively expounding. The act of benefiting sentient beings enters the pure Dharma realm. Just as a fire pearl emits flames inexhaustibly, so too are the Bodhisattva's (an enlightened being) various treasures of merit inexhaustible, and the teaching of sentient beings is also inexhaustible. Respecting good roots, respecting the Buddha's teachings, and benefiting sentient beings is called the Respectful Practice. Therefore, in this sutra, desiring to attain eloquence can generate true reality, this is the reason for this practice. Planting various good roots and practicing offerings in hundreds of thousands of Buddhas, one can begin to generate a single thought of pure faith, let alone generate true reality. Desiring to attain the Dharmakaya of the aspect of wisdom is the ninth practice, among the equal nine good Dharma practices, for all sentient beings, acting as a cool Dharma pool, protecting the Buddha's teachings, so that the Buddha's seed is not cut off, attaining Dharani (a type of mantra), thus attaining the Four Eloquences, etc., pervading the three thousand great thousand worlds, transforming the body like the Buddha, with perfect and wonderful sounds, without obstacles to the Dharma, and doing Buddha's work, attaining unobstructed eloquence, able to answer separately to all questions, the mind without fear, attaining the ten kinds of bodies, acting as a cool Dharma pool, attaining the foundation of the Buddha's teachings, is called the Good Dharma Practice. Therefore, desiring the aspect of wisdom, it is said that there is no fixed Dharma that can be attained or spoken of. They rely on cultivating the desire to attain the body of the aspect of blessings, which is the tenth True Practice. In the tenth practice, accomplishing the first truthful words, acting as one speaks, speaking as one acts, learning the true words of the Buddhas of the three times, accomplishing the cause of the ten powers of wisdom. The Bodhisattva thinks: I see sentient beings suffering immeasurable pain, if I have not yet delivered them, and first attain perfect enlightenment, this is not appropriate. I should fulfill the great vow, and then become a Buddha, causing all sentient beings to seek Bodhi, ultimately entering Nirvana (liberation) without remainder. It is not because sentient beings request that I begin to generate the mind, and practice.
菩薩行。我自發心。普為眾生。欲令究竟得一切種智故。我於一切最為殊勝。諸行相應。心色皆順。名真實行。故欲福相。能於此經。持說四句。勝智無邊三身菩提。此出生故。令修實行。
第四離障住處。有十二種離障。合是十回向。于中前九種離障。是前九種迴向。及第十回向未終滿足已前住。攝從初發心至十回向未終滿位。合是資糧道順解脫分善根攝故。后三離障是第十回向將終滿位。合是加行道順抉擇分善根位攝。前九離障。是前九全第十回向少分。
十回向位者。華嚴經說。十回向名者。一救護一切眾生離相迴向。修六波羅蜜四無量等善根。念所修習為眾生。除滅煩惱究竟清凈。以此善根迴向。為眾生作舍。令免苦事。故為眾生作護念。解脫煩惱故。乃為作主寶臣。令得無礙凈智身故。怨親無二。常愛眼看。有來怨逆。為作善友。為說深法。譬如大海眾毒不壞。如日不以盲人故隱不以眾生無量怨心菩薩嫌恨退行迴向。不以難調退舍善根。所修善根。悉為救度迴向為生。由於所度不見生相。名救眾生離眾生相迴向。前十行中。諸菩薩等。由行十行及得十種信慚愧戒聞施慧念持辨無盡功德故。心遂慢生。我能行此行。此行證得彼功德。我能說此法。此法利益彼眾生。由此不能近入初回向。今佛為說
【現代漢語翻譯】 現代漢語譯本：菩薩行。我自從發心以來，普遍爲了所有眾生，想要讓他們最終獲得一切種智（ सर्वज्ञता， सर्वज्ञज्ञान，指佛陀所證悟的對一切事物、一切現象的徹底、圓滿的智慧）。我在一切法中最為殊勝，與各種修行相應，心和色身都順應真理，這被稱為真實行。因此，如果有人想要獲得福德和莊嚴的相貌，能夠受持和宣說這部經中的四句偈，就能勝過無邊智慧的三身菩提（ त्रिकाय，指佛陀所具有的三種身：法身、報身、應身），因為這是三身菩提出生的根源，能夠使人修行真實的行持。
第四離障住處。有十二種離障，總合起來就是十回向（ दश परिणामना，菩薩修行過程中的一個階段，將自己的功德迴向給眾生、迴向給菩提）。其中，前九種離障是前九種迴向，以及第十回向尚未圓滿之前的狀態。涵蓋了從最初發心到十回向尚未圓滿的階段，總合起來屬於資糧道（ सम्भारमार्ग，菩薩修行五道中的第一道，積累成佛的資糧）和順解脫分善根所攝。后三種離障是第十回向將要圓滿的狀態，總合起來屬於加行道（ प्रयोगमार्ग，菩薩修行五道中的第二道，為見道做準備）和順抉擇分善根位所攝。前九種離障，是前九種完整的迴向和第十回向的小部分。
十回向位的含義。《華嚴經》中說，十回向的名稱是：一、救護一切眾生離相迴向。修習六波羅蜜（ षट्पारमिता，佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）、四無量心（ चत्वारि अप्रमाणानि，慈、悲、喜、舍四種廣大的心）等善根，想著所修習的善根是爲了眾生，消除他們的煩惱，使他們最終獲得清凈。用這些善根迴向，為眾生建造房屋，使他們免除痛苦的事情。所以為眾生作保護和憶念，使他們解脫煩惱。乃至為他們作主、作寶貴的臣子，使他們獲得無礙的清凈智慧之身。對待怨敵和親人沒有分別，常常用慈愛的眼光看待他們。有人來怨恨和違逆，就為他們作善友，為他們宣說甚深的佛法。譬如大海，即使有各種毒物也不能破壞它；又如太陽，不會因為有盲人就隱藏起來。不因為眾生有無量的怨恨之心，菩薩就嫌棄和退縮，放棄迴向。不因為眾生難以調伏就捨棄善根。所修習的善根，全部爲了救度眾生而回向。由於在所度化的眾生中，不見有眾生的相狀，這被稱為救護眾生離眾生相迴向。在前十行中，諸位菩薩等，由於修行十行（ दश भूमयः，菩薩修行的十個階段）以及獲得十種信心、慚愧心、戒律、聽聞、佈施、智慧、憶念、持戒、辯才、無盡功德的緣故，心中產生了傲慢：『我能修行這些行持，這些行持能夠證得那些功德，我能宣說這些佛法，這些佛法能夠利益那些眾生。』由於這些原因，不能夠接近進入初回向。現在佛陀為他們宣說。
【English Translation】 English version: The practice of a Bodhisattva. From the moment I generate the aspiration for enlightenment, I universally do so for all sentient beings, desiring to enable them to ultimately attain complete and perfect enlightenment (सर्वज्ञता, सर्वज्ञज्ञान, omniscient wisdom, the wisdom of a Buddha that knows everything perfectly). I am the most supreme in all dharmas, corresponding with all practices, with mind and form both conforming to the truth, this is called true practice. Therefore, if one desires to obtain blessed and adorned appearances, and is able to uphold and expound four lines of verse from this sutra, they will surpass the boundless wisdom of the Trikaya Bodhi (त्रिकाय, the three bodies of a Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya), because this is the source from which the Trikaya Bodhi arises, enabling one to cultivate true practice.
The fourth stage of dwelling free from obstacles. There are twelve types of freedom from obstacles, which together constitute the Ten Transferences (दश परिणामना, the ten dedications or transferences of merit in the Bodhisattva path). Among them, the first nine types of freedom from obstacles are the first nine transferences, and the state before the tenth transference is fully completed. It encompasses the stage from the initial generation of the aspiration for enlightenment to the stage before the tenth transference is fully completed, and together belongs to the accumulation path (सम्भारमार्ग, the first of the five paths of a Bodhisattva, accumulating merit and wisdom) and the roots of virtue that accord with the part of liberation. The latter three types of freedom from obstacles are the state when the tenth transference is about to be completed, and together belong to the path of application (प्रयोगमार्ग, the second of the five paths of a Bodhisattva, preparing for the path of seeing) and the position of the roots of virtue that accord with the part of decisive understanding. The first nine types of freedom from obstacles are the first nine complete transferences and a small part of the tenth transference.
The meaning of the Ten Transference positions. The Avatamsaka Sutra says that the names of the Ten Transferences are: First, the Transference of Saving and Protecting All Sentient Beings, Free from the Notion of Sentient Beings. Cultivating the six paramitas (षट्पारमिता, the six perfections: generosity, ethics, patience, diligence, concentration, and wisdom), the four immeasurable minds (चत्वारि अप्रमाणानि, the four boundless states: loving-kindness, compassion, sympathetic joy, and equanimity), and other roots of virtue, thinking that the cultivated roots of virtue are for sentient beings, eliminating their afflictions, and ultimately enabling them to attain purity. Using these roots of virtue to dedicate, building houses for sentient beings, enabling them to avoid suffering. Therefore, acting as protection and mindfulness for sentient beings, enabling them to be liberated from afflictions. Even acting as their master and precious minister, enabling them to obtain the body of unobstructed and pure wisdom. Treating enemies and relatives without distinction, constantly looking at them with loving eyes. If someone comes with hatred and opposition, then acting as a good friend for them, expounding the profound Dharma for them. Just like the great ocean, even with various poisons, it cannot be destroyed; and like the sun, it will not hide because there are blind people. Not because sentient beings have immeasurable hatred, does the Bodhisattva dislike and retreat, abandoning the transference. Not because sentient beings are difficult to tame, does one abandon the roots of virtue. All the cultivated roots of virtue are dedicated to saving sentient beings. Because in the sentient beings being saved, one does not see the appearance of sentient beings, this is called the Transference of Saving Sentient Beings, Free from the Notion of Sentient Beings. In the previous ten practices, the Bodhisattvas, due to practicing the ten practices (दश भूमयः, the ten stages of the Bodhisattva path) and obtaining the ten kinds of faith, shame, precepts, hearing, giving, wisdom, mindfulness, upholding, eloquence, and endless merits, arrogance arises in their minds: 'I can practice these practices, these practices can attain those merits, I can expound these dharmas, these dharmas can benefit those sentient beings.' Due to these reasons, they cannot closely enter the first transference. Now the Buddha expounds for them.
預流等小聖。尚不言我得我說法。況菩薩耶。令彼離慢。修無慢行得入初向。故初離慢是初回向。
二不壞迴向。於三世佛。于諸菩薩。于佛教法。得不壞信。慈眼觀生。以此善根迴向令得此不壞信。以此於三寶不壞信迴向力。攝取一切善根。無所損壞。名不壞迴向。故第二離少聞障。令彼不離佛出時行。是第二回向常得見佛聞深法故。
第三等諸佛迴向。學三世佛迴向。見好惡色。其心清凈而無愛憎迴向。作念諸佛妙樂迴向菩薩滿足諸愿證薩婆若迴向。眾生見佛聞法。我心近僧。乃至雖有妻子。俱不離菩提心。隨其受用四事什物。不離菩提心。皆悉迴向無上菩提。不著五蘊等一切法。如佛所知菩薩迴向。我亦如是。第三回向名等諸佛迴向。故第三離小攀緣。作念修通障。令修愿凈土行。是第三回向。
第四至一切處迴向。修善根時。以此善根。如是迴向。令此善根功德之力至一切處。譬如實際無處不至。謂以善根通至佛所。供養諸佛。三世莊嚴。乃至於一念頃。充滿十方一切世界。復念十方佛菩薩所有供具。皆以善根。以不亂心。乃至無詔害心。悉為迴向。迴向相好。乃至迴向清凈世界佛。十方至此菩薩。得至一切處神足。隨順諸陀羅尼辨才。令一切眾生悉歡喜故。由此善根。無佛等所不至。無
【現代漢語翻譯】 現代漢語譯本：即使是預流果等小乘聖者，尚且不宣稱『我已證得』，『我已宣說佛法』，更何況是菩薩呢？爲了讓他們遠離我慢，修習無慢之行，得以進入初向位，所以最初的離慢就是初回向。
二、不壞迴向：對於過去、現在、未來三世諸佛，對於諸位菩薩，對於佛教的教法，獲得不可破壞的信心，以慈悲的眼光看待眾生，以此善根迴向，令眾生獲得這種不可破壞的信心。憑藉這種對於三寶（佛、法、僧）不可破壞的信心所產生的迴向之力，攝取一切善根，使其不受損壞，這稱為不壞迴向。因此，第二回向是遠離少聞障，使他們不離開佛陀出世的時代，是第二回向，能常常見到佛陀，聽聞甚深佛法。
三、等諸佛迴向：學習過去、現在、未來三世諸佛的迴向方式，見到好的或壞的色相，內心清凈而沒有愛憎之情，以此進行迴向。作念諸佛的微妙快樂，以此迴向菩薩，使菩薩滿足各種願望，證得薩婆若（Sarvajna，一切智）。迴向眾生，使他們能見到佛陀，聽聞佛法，我的心親近僧眾，乃至即使有妻子，也不離開菩提心。隨其受用飲食等四事什物，也不離開菩提心，都全部迴向于無上菩提。不執著於五蘊等一切法。如同佛陀所知菩薩的迴向方式，我也如此迴向。第三回向名為等諸佛迴向。因此，第三回向是遠離小的攀緣，作念修通的障礙，使他們能修習愿生凈土之行，這是第三回向。
四、至一切處迴向：在修習善根時，以此善根，這樣迴向：令此善根的功德之力到達一切處。譬如實際（tathata，真如）無處不至。即以善根通達佛所，供養諸佛，以三世的莊嚴，乃至在一念頃，充滿十方一切世界。又念及十方諸佛菩薩所有的供具，都以善根，以不亂的心，乃至沒有惱害的心，全部用來回向。迴向佛的相好，乃至迴向清凈的世界佛。十方到達此地的菩薩，得以獲得到達一切處的神足通，隨順各種陀羅尼（dharani，總持），以及辯才，使一切眾生都歡喜。由此善根，沒有佛陀等所不能到達的地方，沒有。
【English Translation】 English version: Even minor saints like Srotapannas (stream-enterers), do not claim 'I have attained' or 'I have preached the Dharma,' let alone Bodhisattvas. To make them abandon arrogance and cultivate the practice of non-arrogance, enabling them to enter the initial direction, therefore, the initial abandonment of arrogance is the first dedication.
Second, the indestructible dedication: Regarding the Buddhas of the three times (past, present, and future), regarding all Bodhisattvas, and regarding the teachings of Buddhism, attaining indestructible faith, viewing sentient beings with compassionate eyes, dedicating this merit to enable sentient beings to attain this indestructible faith. Relying on the power of dedication generated by this indestructible faith in the Three Jewels (Buddha, Dharma, Sangha), gathering all good roots, ensuring they are not damaged, this is called the indestructible dedication. Therefore, the second dedication is to be free from the obstacle of little learning, so that they do not depart from the time when the Buddha appears in the world, it is the second dedication, constantly seeing the Buddha and hearing the profound Dharma.
Third, the dedication equal to all Buddhas: Learning the dedication methods of the Buddhas of the three times, seeing good or bad appearances, with a pure mind without love or hatred, dedicating in this way. Contemplating the wonderful bliss of the Buddhas, dedicating this to Bodhisattvas, enabling Bodhisattvas to fulfill various vows and attain Sarvajna (all-knowing wisdom). Dedicating to sentient beings, enabling them to see the Buddha and hear the Dharma, my mind is close to the Sangha, and even if I have a wife, I do not depart from the Bodhicitta (mind of enlightenment). According to their enjoyment of the four necessities and belongings, I do not depart from the Bodhicitta, all are dedicated to unsurpassed Bodhi (enlightenment). Not clinging to the five skandhas (aggregates) and all dharmas. Just as the Bodhisattvas known by the Buddhas dedicate, so do I. The third dedication is called the dedication equal to all Buddhas. Therefore, the third dedication is to be free from small attachments, contemplating the obstacles to cultivating supernatural powers, enabling them to cultivate the practice of aspiring to be reborn in a pure land, this is the third dedication.
Fourth, the dedication reaching all places: When cultivating good roots, with these good roots, dedicating in this way: May the power of merit of these good roots reach all places. For example, Tathata (suchness) reaches everywhere. That is, with good roots, reaching the Buddha's place, making offerings to all Buddhas, with the adornments of the three times, even in a single thought, filling all worlds in the ten directions. Also, contemplating all the offerings of the Buddhas and Bodhisattvas in the ten directions, all with good roots, with an undisturbed mind, even without a harmful mind, all are used for dedication. Dedicating to the Buddha's physical marks and characteristics, even dedicating to the pure world Buddha. Bodhisattvas from the ten directions who arrive here, are able to obtain the supernatural power of reaching all places, following various Dharanis (mantras), and eloquence, making all sentient beings happy. Because of these good roots, there is no place that the Buddhas and others cannot reach, there is no.
眾生處不至。名至一切處迴向。故第四離舍眾生障。修成就眾生所。是第四回向。
第五無盡功德藏迴向。修悔過善根。離一切業障。於三世佛。從初發心。乃至成佛現涅槃。所獲善根皆悉隨喜。乃至三世眾生一切善根。皆悉隨喜。由以善根隨喜。一切功德無盡。后得十種無盡功德藏迴向。故第五隨順外論散亂障修離彼行。是第五回向。諸過失悔業障皆離故。
第六隨順一切堅固善根迴向。若為王時。得勝國土安隱豐樂乃至七寶。成就堅固那羅延身。離業障得凈業。舍內外救獄囚。以自身代死者。乃至攝取一切惠舍。隨順一切堅固善根。則皆隨順。一切佛乃至順清凈。如是迴向已。令一切眾生得如來法。諸佛歡喜。於一一行皆不違逆。善根堅固。迴向彼岸。名隨順一切堅固善根迴向。
七等心隨順一切眾生迴向。增長三品。乃至普覆一切眾生境界善根。行此善根。修習究竟。能住于忍。閉惡趣門。善調諸根。威儀具足。乃至念諸善根。若有果報。我盡未來行菩薩行。不捨眾生。修行大舍。迴向一切眾生。悉無有餘。乃至此菩薩得無生道。到無二處。於一切身得自在。于諸行愿得自在。智慧遍至一切佛剎。得無礙耳聞一切剎聲。得凈慧眼見一切佛。以平等心隨順一切眾生。迴向諸善根。名等心隨順一
【現代漢語翻譯】 現代漢語譯本 眾生所處的境界無法到達。名為到達一切處迴向。因此第四是離舍眾生障礙，修習成就眾生所愿。這是第四回向。
第五無盡功德藏迴向。修習懺悔過去的善根，遠離一切業障。對於過去、現在、未來三世諸佛，從最初發心，乃至成就佛果、示現涅槃，所獲得的善根都全部隨喜。乃至三世一切眾生的所有善根，都全部隨喜。由於以善根隨喜，一切功德無窮無盡。之後獲得十種無盡功德藏迴向。因此第五是隨順外道散亂的障礙，修習遠離這些行為。這是第五回向。因為過去的過失、懺悔和業障都已遠離。
第六隨順一切堅固善根迴向。如果作為國王時，獲得殊勝的國土，安穩豐樂乃至七寶，成就堅固的那羅延（Narayan，毗濕奴的化身）身，遠離業障，獲得清凈的業。捨棄內外之物，救助獄中的囚犯，以自身代替將死之人，乃至攝取一切佈施。隨順一切堅固的善根，那麼一切都會隨順。一切佛乃至隨順清凈。這樣迴向之後，令一切眾生得到如來的法，諸佛歡喜。對於每一項行為都不違逆，善根堅固，迴向到彼岸，名為隨順一切堅固善根迴向。
第七等心隨順一切眾生迴向。增長上、中、下三品，乃至普遍覆蓋一切眾生的境界善根。行持此善根，修習到究竟，能夠安住于忍辱，關閉惡趣之門，善於調伏諸根，威儀具足，乃至憶念諸善根。如果有果報，我盡未來世行菩薩行，不捨棄眾生，修行大舍，迴向給一切眾生，沒有絲毫遺漏。乃至此菩薩得到無生之道，到達無二之處，對於一切身得到自在，對於諸行愿得到自在，智慧遍及一切佛剎，得到無礙的耳朵聽見一切剎土的聲音，得到清凈的慧眼看見一切佛，以平等心隨順一切眾生，迴向諸善根，名為等心隨順一切
【English Translation】 English version The realm where sentient beings dwell cannot be reached. It is called 'Returning towards Reaching All Places'. Therefore, the fourth is abandoning the obstacles of sentient beings, cultivating and accomplishing what sentient beings desire. This is the fourth dedication.
The fifth is the Dedication of the Inexhaustible Treasury of Merit. Cultivating repentance of past good roots, and being free from all karmic obstacles. Towards the Buddhas of the three times (past, present, and future), from the initial aspiration, up to the attainment of Buddhahood and the manifestation of Nirvana, all the good roots obtained are rejoiced in. Even all the good roots of all sentient beings in the three times are rejoiced in. Because of rejoicing with good roots, all merits are inexhaustible. Afterwards, the dedication of the ten kinds of inexhaustible treasury of merit is obtained. Therefore, the fifth is following the distractions of external doctrines, cultivating and abandoning those practices. This is the fifth dedication, because past faults, repentance, and karmic obstacles are all abandoned.
The sixth is the Dedication of Following All Firm Good Roots. If one is a king, obtaining a victorious country, peaceful and prosperous, even with the seven treasures, accomplishing the firm Narayana (Vishnu's incarnation) body, being free from karmic obstacles, and obtaining pure karma. Abandoning internal and external things, rescuing prisoners in jail, substituting oneself for those about to die, even embracing all generosity and giving. Following all firm good roots, then everything will follow. All Buddhas even follow purity. After dedicating in this way, may all sentient beings obtain the Dharma of the Tathagata (Buddha), and may all Buddhas rejoice. In each and every action, one does not go against it, good roots are firm, and one dedicates to the other shore, called the Dedication of Following All Firm Good Roots.
The seventh is the Dedication of Following All Sentient Beings with an Equal Mind. Increasing the superior, middle, and inferior qualities, even universally covering the good roots of the realms of all sentient beings. Practicing this good root, cultivating to the ultimate, being able to abide in patience, closing the doors to the evil realms, skillfully taming the senses, being complete in dignified conduct, even remembering all good roots. If there are karmic rewards, I will practice the Bodhisattva path in the future, not abandoning sentient beings, practicing great giving, dedicating to all sentient beings, without any remainder. Even this Bodhisattva obtains the unproduced path, reaches the non-dual place, obtains freedom in all bodies, obtains freedom in all practices and vows, intelligence pervades all Buddha lands, obtains unobstructed ears to hear the sounds of all lands, obtains pure wisdom eyes to see all Buddhas, with an equal mind following all sentient beings, dedicating all good roots, called the Dedication of Following All
切眾生迴向。故第六離影像相自在中。無巧便障。順色及眾生身。摶取中觀。破相應行。是第六第七二位迴向。為令他巧便。多在第六位。為自得巧便獲神通等。多在第七回向位故。
八如相迴向。成就念智。安住不動。於一切智境。得不退轉。乃至修習種種善根。一念觀無二一切智境界。於一念中。能嚴凈一切佛剎。于諸通慧而得自在。入法實相。乃至不著世界。不著眾生界。心無所依。寂然不亂。正念諸法。具足諸佛無選擇智。不違一切平等正法。不壞佛相。等觀三世。了眾生空無所依住。隨順如實通。解真實義。為至佛地。凡所修行善根。皆順如相而為迴向。名如相迴向。第七離不具福資糧障。供養給侍如來行。是第八回向。雖觀法身入法實相。不壞佛之三十二相。然不以為佛真身。
九無縛無著迴向。于諸善根。不生輕心。不輕出生死心等。凡諸善根常樂攝受。堅固不壞。以無縛無著解脫心善根。迴向具足。乃至住於此迴向。諸金剛山所不能壞。一切眾魔所不能壞。悉能摧滅眾魔邪業。悉得聞持三世佛法。常無染著。得普賢行。諸愿滿足。所修一切諸功德不為自己。及為他人。以無縛著解脫心迴向。饒益一切眾生。名無著心迴向。故第八離懈怠利養等樂味障。修離利養疲乏熱惱。于精進若退若不
【現代漢語翻譯】 現代漢語譯本： 切眾生迴向（將功德迴向給一切眾生）。因此，在第六離影像相自在迴向中，沒有巧便障（缺乏方便的障礙）。順應色法以及眾生的身形，把握中觀（中道觀），破除相應的行為。這是第六和第七兩個位次的迴向。爲了使他人獲得方便，多在第六位；爲了自己獲得方便，獲得神通等等，多在第七回向位。
八如相迴向（與真如之相相應的迴向）。成就念智（正念和智慧），安住不動，於一切智境（對一切智慧的境界）得不退轉。乃至修習種種善根，一念觀無二一切智境界（於一個念頭中，觀照沒有差別的對一切的智慧的境界）。於一念中，能夠莊嚴清凈一切佛剎（佛的國土），于各種神通智慧而得自在，進入法實相（諸法的真實相狀），乃至不執著世界，不執著眾生界，心無所依，寂然不亂，正念諸法，具足諸佛無選擇智（諸佛沒有分別的選擇的智慧），不違背一切平等正法，不破壞佛相，平等地觀察過去、現在、未來三世，了知眾生是空性的，沒有可以依靠的住所，隨順如實通（與真如實相相通達），理解真實義。爲了到達佛地，凡所修行的善根，都順應如相而進行迴向，名為如相迴向。第七離不具福資糧障（脫離不具備福德資糧的障礙），供養給侍如來行，是第八回向。雖然觀法身（佛的法身）進入法實相，不破壞佛的三十二相，但不認為這是佛的真身。
九無縛無著迴向（沒有束縛和執著的迴向）。對於各種善根，不生輕視之心，不輕視出生死之心等等。凡是各種善根，常常喜樂地攝取受持，堅固而不破壞。以無縛無著解脫心善根，迴向具足。乃至安住於此迴向，即使是金剛山也不能破壞，一切眾魔也不能破壞，完全能夠摧滅眾魔的邪惡行為，完全能夠聽聞憶持過去、現在、未來三世諸佛的佛法，常常沒有染著，得到普賢行（普賢菩薩的行愿），各種願望都能夠滿足。所修的一切功德不爲了自己，也不爲了他人，以無縛著解脫心迴向，饒益一切眾生，名為無著心迴向。因此，第八離懈怠利養等樂味障（脫離懈怠、貪圖利益供養等安樂的障礙），修習遠離貪圖利益供養的疲乏熱惱，對於精進若退若不退。
【English Translation】 English version: Returning merit to all sentient beings. Therefore, in the sixth stage of 'Freedom from the Image Aspect,' there is no obstacle of skillful means (Upaya). In accordance with form (Rupa) and the bodies of sentient beings, grasping the Middle Way (Madhyamaka), breaking through corresponding actions. This is the returning of merit in the sixth and seventh stages. To enable others to gain skillful means, it is mostly in the sixth stage; for oneself to gain skillful means, such as attaining supernatural powers, it is mostly in the seventh stage of returning merit.
Eighth, 'Returning as the Suchness Aspect.' Accomplishing mindfulness and wisdom (Jnana), abiding steadfastly, attaining non-retrogression in the realm of all-wisdom (Sarvajna). Even cultivating various roots of goodness, in a single thought contemplating the realm of non-dual all-wisdom. In a single thought, being able to adorn and purify all Buddha-lands (Buddha-kshetra), attaining freedom in all supernatural powers and wisdom, entering the true aspect of Dharma (Dharma-lakshana), even not clinging to the world, not clinging to the realm of sentient beings, the mind without any reliance, serene and undisturbed, rightly mindful of all Dharmas, possessing the non-selective wisdom of all Buddhas, not violating all equal and right Dharmas, not destroying the Buddha's form, equally observing the three periods of time (past, present, and future), understanding that sentient beings are empty and without any place to dwell, according with the true reality, understanding the true meaning. In order to reach the Buddha-ground, all the roots of goodness cultivated are returned in accordance with the Suchness Aspect, called 'Returning as the Suchness Aspect.' The seventh stage is 'Freedom from the Obstacle of Lacking Meritorious Resources,' offering and serving the Tathagata (Thus Come One), which is the eighth stage of returning merit. Although contemplating the Dharma-body (Dharma-kaya) and entering the true aspect of Dharma, not destroying the thirty-two marks of the Buddha, but not considering them as the true body of the Buddha.
Ninth, 'Returning Without Bondage or Attachment.' Towards all roots of goodness, not giving rise to a light heart, not lightly giving rise to the mind of renouncing Samsara, etc. All roots of goodness are constantly and joyfully embraced and upheld, firm and indestructible. With the roots of goodness of a mind free from bondage and attachment, returning merit to be complete. Even abiding in this returning of merit, even the Vajra Mountains cannot destroy it, all demons cannot destroy it, completely able to destroy the evil deeds of all demons, completely able to hear and uphold the Dharma of the Buddhas of the three periods of time, constantly without defilement, attaining the practice of Samantabhadra (Universal Virtue), all vows are fulfilled. All the merits cultivated are not for oneself, nor for others, returning merit with a mind free from bondage and attachment, benefiting all sentient beings, called 'Returning with a Mind Without Attachment.' Therefore, the eighth stage is 'Freedom from the Obstacle of Laziness and the Taste of Pleasure such as Profit and Offerings,' cultivating freedom from the fatigue and vexation of greed for profit and offerings, whether one regresses or does not regress in diligence.
發行。是第九回向。
十法界無量回向。離垢繒系頂。受大法師記。能廣法施。成大慈悲。安立眾生於菩提心。乃至行法施等一切善法。攝取薩婆若心。究竟正力。到于彼岸。乃至一句法味。佛所說法。若聞若持若說。以此迴向。一心正念無量無邊虛空等世界中三世諸佛。行菩薩行。令一切佛常所守護。於一切世界。盡未來劫。為一眾生。修菩薩行。為一切眾生。亦復如是。乃至調伏法界等無量眾生。嚴凈法界等無量佛剎。如法界無量出生智慧。亦復如是。凡所有善根。迴向悉等法界。名法界無量回向。故第九離不能忍若障。修忍苦行。是第十回向。成唯識等云。從發深固大菩提心。乃至未起順抉擇識。求住唯識真勝義性。齊此皆是資糧位攝。為趣無上正等菩提。修集種種勝資糧故。為有情故勤求解脫。由此亦名順解脫分。故此經中從初發心。乃至此中離不能忍苦障。修忍苦行已前。合是此位所攝。菩薩先於初無數劫。善修福德智慧資糧。順解脫分既圓滿已。為入見道。住唯識性。復修加行伏除二取。謂𤏙頂忍世第一法。此四總名順抉擇分。近見道故。立加行名。非前資糧無加行義。𤏙等四法依四尋思四如實智初后位立。依明得定。發下尋思。觀無所取。立為𤏙位。謂此位中創觀所取。名等四法。皆自心變。假
【現代漢語翻譯】 現代漢語譯本：發行。這是第九種迴向（Eighth Dedication）。
十法界無量回向。以離垢的繒帶繫於頭頂，接受大法師的授記。能夠廣泛地施行佛法，成就廣大的慈悲。使眾生安住于菩提心。乃至施行佛法等一切善法，攝取一切智智（薩婆若心）。究竟圓滿正力，到達彼岸。乃至一句佛法的滋味，佛所說的一切法，無論是聽聞、受持還是宣說，都以此功德迴向。一心正念無量無邊如同虛空般的世界中過去、現在、未來三世的一切諸佛。行菩薩行，使一切佛常時守護。在一切世界，盡未來際，為一個眾生，修菩薩行。為一切眾生，也同樣如此。乃至調伏法界等無量眾生，莊嚴清凈法界等無量佛剎。如法界般無量地出生智慧，也同樣如此。凡所有善根，迴向都等同於法界。名為法界無量回向。所以第九種迴向能遠離不能忍受的障礙。修忍受痛苦的苦行。這是第十種迴向。
成唯識論等經論中說，從發起深固的大菩提心，乃至未生起順抉擇識之前，都屬於資糧位所攝。爲了趣向無上正等菩提，修集種種殊勝的資糧。爲了有情眾生而勤奮地求解脫，因此也稱為順解脫分。所以這部經中從最初發心，乃至此處遠離不能忍受的痛苦障礙，修忍受痛苦的苦行之前，都屬於這個資糧位所攝。
菩薩先在最初無數劫中，善於修習福德智慧資糧。順解脫分既然圓滿之後，爲了進入見道，安住于唯識性，又修習加行，伏除能取和所取二取。也就是暖位（𤏙）、頂位、忍位、世第一法。這四者總名為順抉擇分，因為接近見道，所以立名為加行，並非之前的資糧位沒有加行的意義。暖位等四法依據四尋思、四如實智的初后位而建立。依據明得定，發起下尋思，觀察無所取，立為暖位。意思是說，在這個暖位中，開始觀察所取，暖位等四法，都是自心變現的假象。
【English Translation】 English version: Issuing forth. This is the ninth dedication (Eighth Dedication).
The immeasurable dedication of the ten Dharma realms. With a spotless silken band tied to the crown of the head, receiving the prediction of a great Dharma master. Able to widely bestow the Dharma, accomplishing great compassion. Establishing sentient beings in the Bodhi mind. Even to practicing Dharma giving and all other good deeds, gathering the mind of all-knowing wisdom (Sarvajna-citta). Ultimately perfecting the power of righteousness, reaching the other shore. Even a single taste of the Dharma, all that the Buddha has spoken, whether heard, upheld, or expounded, with this merit dedicate. With one-pointed mindfulness, rightly contemplating the Buddhas of the past, present, and future in the immeasurable and boundless worlds like space. Practicing the Bodhisattva path, causing all Buddhas to constantly protect. In all worlds, for the extent of future eons, for one sentient being, cultivating the Bodhisattva path. For all sentient beings, it is also the same. Even to taming immeasurable sentient beings like the Dharma realm, adorning and purifying immeasurable Buddha lands like the Dharma realm. Just as the Dharma realm immeasurably gives rise to wisdom, so it is also the same. All good roots, dedicating them all equally to the Dharma realm. This is called the immeasurable dedication of the Dharma realm. Therefore, the ninth dedication can be free from the hindrance of being unable to endure. Cultivating the ascetic practice of enduring suffering. This is the tenth dedication.
The Cheng Weishi Lun (Treatise on the Establishment of Consciousness-only) and other sutras and treatises say that from the arising of a deep and firm great Bodhi mind, until the arising of the sequential decisive cognition, all are included within the stage of accumulation. In order to approach unsurpassed, complete, and perfect enlightenment, accumulating various excellent resources. Diligently seeking liberation for the sake of sentient beings, therefore it is also called the part of sequential liberation. Therefore, in this sutra, from the initial arising of the mind, until here, being free from the hindrance of being unable to endure suffering, before cultivating the ascetic practice of enduring suffering, all are included within this stage of accumulation.
The Bodhisattva first, in the initial countless eons, skillfully cultivates the resources of merit and wisdom. Once the part of sequential liberation is perfected, in order to enter the path of seeing and abide in the nature of Consciousness-only, they further cultivate the practice of application, subduing and eliminating the two graspings of the grasper and the grasped. That is, the stages of warmth (𤏙), peak, forbearance, and the foremost dharma in the world. These four together are called the part of sequential decision, because they are close to the path of seeing, therefore they are named the practice of application, it is not that the previous stage of accumulation has no meaning of the practice of application. The four dharmas of warmth, etc., are established based on the initial and subsequent positions of the four seekings and the four truths. Based on the clear attainment of samadhi, initiating the lower seeking, observing that there is nothing to be grasped, establishing it as the stage of warmth. The meaning is that in this stage of warmth, beginning to observe what is grasped, the four dharmas of warmth, etc., are all illusory transformations of one's own mind.
施設有。實不可得。初獲慧日前行相故。立明得名。即此所獲道火前相。故亦名𤏙。故此第十離𨷂少智資糧。修離寂靜味行。是此𤏙立伏除所取。求智行故。彼論又云。依明增定。發上尋思。觀無所取。立為頂位。謂此位中。重觀所取。名等四法。皆自心變。假施設有。實不可得。明相轉盛。故名明增。尋思位極。故複名頂故。
此第十一離自取障。修證道時。離喜動行。是此頂位。由於暖位觀所取無創穫明得定發下尋思智。心生喜動。言我能等。不能進修。障當聖位所有證道。故說離行。令入頂位。彼論又云。依印順定。發下如實智。于無所取。決定印持。無能取中亦順樂忍。既無實境離能取識。寧有實識離所取境。所取能取相待立故。印順忍時。總立為忍。印前順后。立印順名。忍境識空。故亦名忍。此中意說。忍有三品。下忍印無所取。中忍順觀能取空。上忍印持能取非有。初作尋思。觀無所取。觀猶未勝。分為𤏙頂。時節稍長。于忍三時。初印所取無。次觀能取無。後印雙無。能取易故合立。不分多位。由下品忍印所取無。上品觀位印能取無。中忍雖非印。初後印故。總立忍名。于無二取。已能別觀。已能印。但未雙印故。未證真故。次此後一念雙印名世第一法。即便入證故。唯識云。依無間定。發上
【現代漢語翻譯】 現代漢語譯本：施設安立是有的，但實際上是不可得的。因為在最初獲得智慧之前，它表現爲一種前行的狀態，所以被立名為『明得』（指光明生起之前的預兆）。這也就是所獲得的道之火的前兆，所以也叫做『𤏙』（梵文音譯，指一種修行境界）。因此，這第十位（指菩薩修行階位中的第十位）遠離了粗重的愚昧，具備了少許智慧資糧，修習遠離寂靜之味的行持。這個『𤏙』的作用是伏除所取（指所執著的客體），爲了尋求智慧而修行。 《彼論》（指相關論著）又說：『依靠明增（指光明增長）的禪定，發起向上的尋思（指深入思考），觀察沒有所取，就立為頂位（指修行境界的頂峰）。』意思是說，在這個階段中，重新觀察所取，名、相等四法，都是自心變現的，只是假施設安立，實際上是不可得的。因為明相逐漸增強，所以叫做『明增』。尋思達到極致，所以又叫做『頂』。 這第十一位（指菩薩修行階位中的第十一位）遠離了自取障（指執著于自我的障礙），修證道的時候，遠離喜動行（指因喜悅而產生的躁動）。這個頂位的作用是，由於在暖位（指修行過程中的一個階段）觀察所取為空，沒有創穫，明得禪定生起，發起向下的尋思智慧，心中產生喜悅和躁動，認為『我能』等等，不能繼續進修，障礙了將要證得聖位的道路，所以說要遠離這種行持，才能進入頂位。 《彼論》又說：『依靠印順（指印可順應）的禪定，發起向下的如實智（指符合事物真實本性的智慧），對於沒有所取，決定地印可和保持。在沒有能取（指能執著的主體）之中，也順應安樂的忍耐。』既然沒有真實的境，離開了能取識，哪裡會有真實的識，離開了所取境呢？所取和能取是相互依存而成立的。在印順忍（指印可順應的忍耐）的時候，總的來說叫做『忍』。印在前，順在後，立名為『印順』。因為忍受境識皆空，所以也叫做『忍』。這裡的意思是說，忍有三個品類：下忍印可沒有所取，中忍順觀能取空，上忍印持能取非有。最初進行尋思，觀察沒有所取，觀察還不夠透徹，所以分為𤏙和頂。時間稍長，在忍的三種狀態中，最初印可所取為空，其次觀察能取為空，最後印可兩者皆空。因為能取比較容易去除，所以合起來安立，不分多個階段。由於下品忍印可所取為空，上品觀位印可能取為空，中忍雖然不是印可，但因為初和后都是印可，所以總的立名為忍。對於沒有能取和所取這二者，已經能夠分別觀察，已經能夠印可，但還沒有同時印可，所以還沒有證得真如。接下來的一念同時印可，就叫做世第一法（指世間法中最高的），隨即就進入證悟。 《唯識論》說：『依靠無間定（指沒有間斷的禪定），發起上品的...
【English Translation】 English version: The established designations exist, but in reality, they are unattainable. Because before initially attaining wisdom, it manifests as a preliminary state, it is named 'Mingde' (明得) (precursor to the arising of light). This is also the precursor to the fire of the path that is attained, so it is also called '𤏙' (transliteration of a Sanskrit term, referring to a state of practice). Therefore, this tenth stage (referring to the tenth stage of a Bodhisattva's practice) is free from coarse ignorance, possesses a small amount of wisdom provisions, and cultivates the practice of being free from the taste of stillness. '𤏙' functions to subdue the 'taken object' (所取) (referring to the object of attachment), and it is practiced to seek wisdom. The 'Treatise' (彼論) (referring to relevant treatises) also says: 'Relying on the samadhi of increasing clarity (明增), one initiates upward contemplation (尋思), observing that there is no 'taken object,' and this is established as the 'peak position' (頂位) (referring to the peak of a state of practice).' This means that in this stage, one re-examines the 'taken object,' and the four dharmas of name, etc., are all transformations of one's own mind, merely established designations, and in reality, they are unattainable. Because the appearance of clarity gradually increases, it is called 'increasing clarity.' Contemplation reaches its extreme, so it is also called 'peak'. This eleventh stage (referring to the eleventh stage of a Bodhisattva's practice) is free from the obstacle of self-grasping (自取障), and when cultivating the path, it is free from the practice of joyful agitation (喜動行). The function of this peak position is that, because in the 'warmth position' (暖位) (referring to a stage in the practice process) one observes that the 'taken object' is empty, without creation, the samadhi of 'Mingde' arises, and downward contemplation wisdom is initiated, joy and agitation arise in the mind, thinking 'I can,' etc., one cannot continue to cultivate, obstructing the path to attaining the holy position, so it is said to be free from this practice in order to enter the peak position. The 'Treatise' also says: 'Relying on the samadhi of 'acceptance and accordance' (印順), one initiates downward 'wisdom of reality' (如實智) (referring to wisdom that accords with the true nature of things), and one decisively accepts and maintains that there is no 'taken object.' In the absence of a 'grasping subject' (能取), one also accords with the joy of patience.' Since there is no real realm, apart from the 'grasping consciousness,' where would there be a real consciousness apart from the 'taken object'? The 'taken object' and the 'grasping subject' are established in mutual dependence. At the time of 'acceptance and accordance patience' (印順忍), it is generally called 'patience.' 'Acceptance' is before, 'accordance' is after, and it is named 'acceptance and accordance.' Because one endures the emptiness of realm and consciousness, it is also called 'patience.' The meaning here is that there are three categories of patience: lower patience accepts that there is no 'taken object,' middle patience accords with observing the emptiness of the 'grasping subject,' and upper patience accepts that the 'grasping subject' is non-existent. Initially, one contemplates, observing that there is no 'taken object,' but the observation is not yet thorough, so it is divided into 𤏙 and peak. After a slightly longer time, in the three states of patience, initially one accepts that the 'taken object' is empty, then one observes that the 'grasping subject' is empty, and finally one accepts that both are empty. Because the 'grasping subject' is easier to remove, they are established together, without dividing into multiple stages. Because the lower patience accepts that the 'taken object' is empty, and the upper contemplation position accepts that the 'grasping subject' is empty, although the middle patience is not acceptance, because the beginning and end are both acceptance, it is generally called patience. Regarding the absence of both the 'grasping subject' and the 'taken object,' one is already able to separately observe, and one is already able to accept, but one has not yet accepted both simultaneously, so one has not yet attained Suchness. The next moment of simultaneously accepting both is called the 'highest worldly dharma' (世第一法) (referring to the highest among worldly dharmas), and immediately one enters enlightenment. The 'Vijnaptimatrata-siddhi' (唯識論) says: 'Relying on uninterrupted samadhi (無間定), one initiates the highest...
如實智。印二取空。立世第一法。謂前上忍唯印能取空。今世第一法二空雙印。從此無間必入見道。故立無間名。異生法中此最勝故。名世第一法故。
此第十二離無教授障。修求教授行。是忍及世第一法。世第一法唯一剎那。雙印前空。無別廣行。故總合說。由此頂位。至尋思極。順所觀。住于忍位中。行相轉勝。不求教授。無以進修。欲令進修。必求教授。教授得已。依教而行。便得入聖。非過四位始求教授。方入證道。一念無間更無隔越。即入真故。唯識又云。如是暖頂依能取識。觀所取空。下忍起時印境空相。中忍轉位於能取識。如境是空。順樂忍可。上忍起位印能取空。世第一法雙印空相。皆帶相故。未能證實。故說菩薩此四位中。猶于現前安立少物。謂是唯識真勝義性。以彼空有二相未除。帶相觀心。有所得故。非實安住真唯識理。彼相滅已方實安住。依如是義。故有頌云。菩薩于定位。觀影唯是心(暖位)。義想既滅除。審觀唯自想(頂位)。如是住內心。知所取非有(下忍)。次能取亦無(中上忍)。后觸無所得(正入聖位以世第一法時少故不說)。此加行位未遣相縛。于粗重縛亦未能斷。今說無相教。除其相縛。由十回向前依因緣觀作唯識觀全不能除相粗重縛。以彼為因入十回向。四善根前
【現代漢語翻譯】 現代漢語譯本： 如實智（如實的智慧）。印二取空（印證能取和所取皆空）。立世第一法（建立世間第一法）。謂前上忍（前面的上忍）唯印能取空（只能印證能取為空）。今世第一法（現在的世第一法）二空雙印（能取和所取都印證為空）。從此無間（從這裡開始沒有間隔）必入見道（必定進入見道）。故立無間名（所以建立無間之名）。異生法中（在凡夫的法中）此最勝故（這個最殊勝）。名世第一法故（所以名為世第一法）。
此第十二（這是第十二個）離無教授障（遠離沒有教授的障礙）。修求教授行（修習尋求教授的行為）。是忍及世第一法（就是忍和世第一法）。世第一法唯一剎那（世第一法只有一個剎那）。雙印前空（同時印證前面的空）。無別廣行（沒有其他的廣大修行）。故總合說（所以總合起來說）。由此頂位（由此頂位），至尋思極（到達尋思的極致），順所觀（順應所觀察的），住于忍位中（安住在忍位中）。行相轉勝（行相轉變殊勝）。不求教授（不尋求教授），無以進修（沒有辦法進步修習）。欲令進修（想要進步修習），必求教授（必須尋求教授）。教授得已（教授得到之後），依教而行（依照教導而行），便得入聖（便能進入聖位）。非過四位始求教授（不是超過四位才開始尋求教授），方入證道（才進入證道）。一念無間（一個念頭沒有間隔），更無隔越（更沒有阻隔超越），即入真故（立即進入真如的緣故）。唯識又云（唯識宗又說）：如是暖頂（像這樣暖位和頂位）依能取識（依靠能取識），觀所取空（觀察所取為空）。下忍起時（下忍生起時）印境空相（印證境的空相）。中忍轉位於能取識（中忍轉變安位於能取識），如境是空（如同境是空）。順樂忍可（順應安樂而忍可）。上忍起位（上忍生起時）印能取空（印證能取為空）。世第一法雙印空相（世第一法同時印證能取和所取的空相）。皆帶相故（都帶有相的緣故），未能證實（未能真實地證實）。故說菩薩（所以說菩薩）此四位中（在這四個位次中），猶于現前安立少物（仍然在現前安立少許事物），謂是唯識真勝義性（認為是唯識的真實勝義性）。以彼空有二相未除（因為他們空和有二相沒有去除），帶相觀心（帶著相來觀察心），有所得故（因為有所得的緣故），非實安住真唯識理（不是真實安住在真唯識的道理上）。彼相滅已（那些相滅除之後）方實安住（才能真實安住）。依如是義（依照這樣的意義），故有頌云（所以有頌說）：菩薩于定位（菩薩在定位中），觀影唯是心（觀察影像只是心，指暖位）。義想既滅除（義的想像既然滅除），審觀唯自想（審視觀察只有自己的想法，指頂位）。如是住內心（像這樣安住在內心），知所取非有（知道所取不是真實存在，指下忍）。次能取亦無（其次能取也沒有，指中忍和上忍）。后觸無所得（最後接觸到無所得，指正要進入聖位，因為世第一法的時間很短所以不說）。此加行位（這個加行位）未遣相縛（沒有去除相的束縛），于粗重縛（對於粗重的束縛）亦未能斷（也不能斷除）。今說無相教（現在說無相的教法），除其相縛（去除他們的相的束縛）。由十回向前（由於十回向前）依因緣觀（依靠因緣觀）作唯識觀（做唯識觀）全不能除相粗重縛（完全不能去除相的粗重束縛）。以彼為因入十回向（因為以它為因而進入十回向），四善根前（在四善根之前）。
【English Translation】 English version: 'As it is' wisdom. 'Seals' the emptiness of both the grasper and the grasped. Establishes the 'Highest Mundane Dharma'. It is said that the preceding 'Highest Forbearance' only 'seals' the emptiness of the grasper. Now, the 'Highest Mundane Dharma' 'seals' the emptiness of both. From this, without interval, one will certainly enter the 'Path of Seeing'. Therefore, it is established as the name 'Without Interval'. Among the dharmas of ordinary beings, this is the most excellent, hence it is called the 'Highest Mundane Dharma'.
This twelfth [stage] is free from the obstruction of lacking instruction. Cultivating the practice of seeking instruction. This refers to 'Forbearance' and the 'Highest Mundane Dharma'. The 'Highest Mundane Dharma' is only a single moment. Simultaneously 'sealing' the preceding emptiness. There is no separate, extensive practice. Therefore, it is spoken of together. From this 'Peak' position, reaching the extreme of contemplation, in accordance with what is observed, dwelling in the position of 'Forbearance'. The characteristics of practice become increasingly excellent. Without seeking instruction, there is no way to advance in cultivation. Desiring to advance in cultivation, one must seek instruction. Having obtained instruction, practicing according to the teachings, one can then enter the 'Holy Path'. It is not that one begins to seek instruction after passing the four positions, and then enters the path of realization. In a single thought, without interval, and without any obstruction or transgression, one immediately enters the 'Truth'. Vijnaptimatrata (Consciousness-only) also says: 'Thus, 'Warmth' and 'Peak' rely on the grasping consciousness to contemplate the emptiness of what is grasped. When 'Lower Forbearance' arises, it 'seals' the empty aspect of the object. 'Middle Forbearance' shifts its position to the grasping consciousness, as the object is empty. It accords with and accepts the pleasure of 'Forbearance'. When 'Highest Forbearance' arises, it 'seals' the emptiness of the grasper. The 'Highest Mundane Dharma' simultaneously 'seals' the empty aspects of both. Because they all carry aspects, they have not yet truly realized it.' Therefore, it is said that bodhisattvas in these four positions still establish a small object in the present moment, considering it to be the true ultimate nature of Vijnaptimatrata. Because the two aspects of emptiness and existence have not been removed, they observe the mind with aspects, and because they have something to attain, they do not truly abide in the principle of true Vijnaptimatrata. Only after those aspects have been extinguished can they truly abide. According to this meaning, there is a verse that says: 'Bodhisattvas in samadhi, observe the image as only the mind (Warmth). When the thought of meaning is extinguished, they carefully observe only their own thought (Peak). Thus dwelling in the inner mind, they know that what is grasped is non-existent (Lower Forbearance). Next, the grasper is also non-existent (Middle and Highest Forbearance). Afterwards, they touch upon non-attainment (just entering the Holy Path, because the time of the Highest Mundane Dharma is short, it is not mentioned).' This stage of application has not yet removed the bondage of aspects, and has not yet been able to sever the bondage of coarseness. Now, the teaching of non-aspects is spoken to remove their bondage of aspects. Because of the ten directions of dedication, relying on the contemplation of conditions, performing the contemplation of Vijnaptimatrata cannot completely remove the bondage of coarse aspects. Because it is the cause for entering the ten directions of dedication, before the four roots of goodness.
依唯識觀。作無相等觀。作無相等觀。雖分別縛少折伏。觀猶總相。未能別作。亦未除縛。四善根位依無相觀作真如觀。猶帶相故。尚未證真。分別二縛皆折伏盡。但生二縛雖少折伏。亦未除斷。入見道位作真如觀。於一一法證實真如達無相理。方斷二縛。故佛地論等說。別相觀能斷煩惱。諸論有說。依總相觀斷煩惱者。依加行說。有三師異。如彼說。初作因緣觀。亦作唯識等觀。但總相作。因緣唯識等未能別作。初因緣觀。至唯識觀。位猶總相。作唯識等觀。方能別觀。因緣諸法。勝知劣故。至無相觀位。亦但總相。作無相等觀。于唯識之法。方能別觀。故諸論說在資糧位。于唯識理。但隨聽聞。能生勝解。至加行位。能漸伏除所取能取。引發真見。此依無相。別作唯識觀。至真如觀。既別證真。亦能別知無相等法。觀行極故。根本觀故。無分別智慧別證理。后得智中能取別事。真如但是諸法自相。故得自相。是名別知諸法之理。其諸法體既亦別知。故聖二智慧證圓成依他二性。名得實法。若總觀真。隨其粗細。即前二觀遍計所執人法二我。無既別體。無分別智觀。觀無之時。所見無理。所見事即二性故。佛地論說。遍計所執無觀心所變。無依他起攝。真如理無圓成實攝。故證別法。唯說二智。以前三觀在見道前。
唯加行智。入聖已后可通后得。然入聖已。隨其所應。說十真如。十重證者。由所離障及能證道各有分齊知真諦理。說有十重。非真如體有十種異。非如前三觀境相俱差別。由前所說。能觀觀行有初后。所觀真諦亦有四重體理。真諦既有四重。所形俗諦亦說有四。中智所知名為世諦。上智所知名真諦故。應審觀察。特為允當。所觀諸法淺深既異。說諦四重。能觀觀心依境差別。亦應說異。前三觀心通真俗觀。真諦前三。即俗后三故。真如一觀。唯真非俗。唯觀真故。然無別觀。唯初俗者。無別體可觀。必挾真觀故。真法上無此初俗故。此之所執實非二諦。依心俗計。故說為俗。此故觀行唯說四重。不可說無唯真如觀言。言必狹俗理故。此必廢詮以證真故。觀行證真。不同立法。相持而說。細審方知。如別章說。雖見道前。觀非安立。以為無相。尚帶相未能除斷。乃至廣說。此位菩薩于安立諦非安立諦。俱學觀察。為引當來二種觀故。及伏分別二種障故。非安立諦是正所觀。非如二乘唯觀安立。故在諸位皆以唯識無相為首。而修諸行。此前諸位所修願行。所觀境理。所利眾生。皆如余經及論廣說。
金剛般若論會釋卷第二 大正藏第 40 冊 No. 1816 金剛般若論會釋
金剛般若論會釋卷下
【現代漢語翻譯】 現代漢語譯本 唯加行智（指菩薩在修行過程中，爲了達到真實智慧所做的努力），在入聖（指證得聖果）之後可以通達后得智（指證悟之後所獲得的智慧）。然而，一旦進入聖位，就應該根據各自相應的程度，宣說十真如（指真如的十個方面）和十重證（指對真如的十重證悟）。這是因為所斷除的障礙和能證悟的道各有不同的層次和界限，爲了瞭解真諦的道理，所以說有十重。並非真如的本體有十種不同，不像前面所說的三種觀（指空觀、假觀、中觀）的境界和相狀都不同。由於前面所說，能觀的觀行有先後，所觀的真諦也有四重體理。既然真諦有四重，那麼所形成的俗諦（指相對於真諦的世俗諦）也說有四種。中智（指中等的智慧）所知曉的稱為世諦，上智（指最高的智慧）所知曉的稱為真諦，所以應該仔細觀察，特別要恰當。所觀察的諸法有深淺的不同，所以說諦有四重。能觀的觀心依據境界的差別，也應該說有不同。前面的三種觀心通達真俗二諦的觀，真諦的前三種觀即是俗諦的后三種觀。真如一觀，唯有真諦而非俗諦，因為只觀察真諦。然而沒有其他的觀，只有最初的俗諦，沒有其他的本體可以觀察，必定包含著真觀。真法之上沒有這種最初的俗諦。這裡所執著的實際上並非二諦，而是依心而對俗諦的計度，所以說為俗。因此，觀行只說四重，不能說沒有唯有真如的觀，因為言語必定侷限於俗諦的道理。這必定要廢除言詮才能證悟真如。觀行證悟真如，不同於建立法相，相互支援而說，仔細審察才能明白，如同其他章節所說。即使在見道（指證得初果）之前，觀也不是安立的，因為認為是無相的，還帶著相，未能除斷，乃至廣說。這個階段的菩薩對於安立諦（指世俗諦）和非安立諦（指真諦）都學習觀察，爲了引導將來的兩種觀，以及降伏分別的兩種障礙。非安立諦是主要觀察的對象，不像二乘（指聲聞乘和緣覺乘）只觀察安立諦。所以在各個位次都以唯識無相為首要，而修習各種行。此前各個位次所修習的願行，所觀察的境理，所利益的眾生，都如同其他經典和論著所廣泛宣說的。
《金剛般若論會釋》卷第二 大正藏第40冊 No. 1816 《金剛般若論會釋》
《金剛般若論會釋》卷下
【English Translation】 English version Only the Wisdom of Application (referring to the efforts made by a Bodhisattva in practice to attain true wisdom) can be understood after entering Sainthood (referring to the attainment of the fruit of a Saint). However, once entering the position of a Saint, one should, according to their corresponding level, expound the Ten Suchnesses (referring to the ten aspects of Suchness or True Nature) and the Tenfold Realizations (referring to the tenfold realization of Suchness). This is because the obstacles to be removed and the paths to be realized each have different levels and boundaries. In order to understand the principle of True Reality, it is said that there are ten levels. It is not that the essence of Suchness has ten different kinds, unlike the previously mentioned three contemplations (referring to the contemplation of emptiness, provisional existence, and the middle way) whose realms and characteristics are all different. As previously stated, the contemplating practice of the contemplator has a sequence, and the True Reality being contemplated also has fourfold principles. Since True Reality has four levels, the Conventional Truth (referring to the mundane truth relative to True Reality) that is formed is also said to have four kinds. What is known by the Middle Wisdom (referring to intermediate wisdom) is called Conventional Truth, and what is known by the Supreme Wisdom (referring to the highest wisdom) is called True Reality. Therefore, one should carefully observe and be particularly appropriate. The phenomena being contemplated have different depths, so it is said that there are four levels of Truth. The contemplating mind of the contemplator relies on the differences in the realm, so it should also be said to be different. The previous three contemplating minds penetrate the contemplation of both True and Conventional Truths. The first three contemplations of True Reality are the last three of Conventional Truth. The one contemplation of Suchness is only True Reality and not Conventional Truth, because it only contemplates True Reality. However, there is no other contemplation; only the initial Conventional Truth has no other essence to contemplate, and it must contain True Contemplation. Above the True Dharma, there is no such initial Conventional Truth. What is clung to here is actually not the Two Truths, but rather the conceptualization of Conventional Truth based on the mind, so it is said to be Conventional. Therefore, contemplation is only said to have four levels; it cannot be said that there is only the contemplation of Suchness, because language is necessarily limited to the principles of Conventional Truth. This necessarily requires abandoning verbal expression in order to realize Suchness. The realization of Suchness through contemplation is different from establishing Dharma characteristics, supporting each other in speech. Careful examination will reveal this, as explained in other chapters. Even before the Path of Seeing (referring to the attainment of the first fruit), contemplation is not established, because it is considered to be without characteristics, still carrying characteristics and unable to eliminate them, and so on. Bodhisattvas at this stage study and observe both Established Truth (referring to Conventional Truth) and Non-Established Truth (referring to True Reality), in order to guide the two kinds of contemplation in the future, and to subdue the two kinds of obstacles of discrimination. Non-Established Truth is the main object of contemplation, unlike the Two Vehicles (referring to the Hearer Vehicle and the Solitary Realizer Vehicle) who only contemplate Established Truth. Therefore, in all positions, they take Consciousness-Only and Non-Appearance as the foremost, and cultivate various practices. The vows and practices cultivated in the previous positions, the realms and principles contemplated, and the sentient beings benefited, are all widely expounded in other scriptures and treatises.
Chapter 2 of the Commentary on the Diamond Prajna Sutra Taisho Tripitaka Volume 40, No. 1816, Commentary on the Diamond Prajna Sutra
The Lower Volume of the Commentary on the Diamond Prajna Sutra
自下解證道住處。謂前修習加行位滿即入初地。得無漏智體會真如。故名證道。八住處中名凈心住處。三地之中名凈心地。得無漏故。名曰等心。四證凈故名凈心也。于見道前。在加行位。雖觀空有。猶帶彼相。故於三性未真證入。帶相觀心有所得故。于真勝義尚未能證。加行位后。入見道時。以泯相故。住無所得。內冥至理。證真勝義。名入證道。得證道時。獲一種智。成妙大身。為顯此義。有此文也。天親菩薩論云。第一大段釋疑之中。從如來所得阿耨多羅三藐三菩提於是中下有二。此當第二。舉喻彰身。以譬虛實。由此所得。明阿耨菩提不實不妄。謂以如來得彼菩提故不妄。非實有為相故不實。即顯離二障故。得名妙身。遍一切處功德大故。得名大身。雖非有為相。亦名妙大故。法報兩種。如應說妙大有為相也。兩論其文義各異耳。又云。世親菩薩論唯依真如釋妙大也。或二論同俱妙大。亦通法報故。凈心地名有通有別。依莊嚴論。唯判于初地。名凈心地。從初得處為名。若依天親菩提攝論。有兩釋。若以四人分十地。則唯初地名清凈定行人。二地至六地名有相行人。七地名無相行人。八九十地名無功用行人。若通則從初地乃至十地。總名清凈定行地。此中說入凈心地人得二種智。據通說也。離慢亦通
【現代漢語翻譯】 現代漢語譯本： 從下文解釋證道住處（Zhengdao Zhuchu，指證悟真理的居所）。意思是說，先前修習加行位（Jiaxingwei，指修行過程中的一個階段）圓滿，就進入初地（Chudi，指菩薩修行階位的第一個階段）。獲得無漏智（Wulouzhi，指沒有煩惱的智慧），體會真如（Zhenru，指事物的本性），所以稱為證道。在八住處（Bazhuchu，指菩薩修行過程中的八個階段）中，稱為凈心住處（Jingxin Zhuchu）。在三地（Sandi，指菩薩修行的三個階段）之中，稱為凈心地（Jingxindi）。因為獲得無漏智的緣故，稱為等心（Dengxin，指平等的心）。因為四種清凈的緣故，稱為凈心。在見道（Jiandao，指證悟真理的道路）之前，處於加行位時，雖然觀空（Guan Kong，指觀察空性）和有（You，指存在），仍然帶有空和有的相狀，所以在三性（Sanxing，指三種性質）上沒有真正證入，因為帶有相狀的觀心有所得的緣故，對於真正的勝義（Shengyi，指最高的真理）還不能證悟。加行位之後，進入見道時，因為泯滅相狀的緣故，安住于無所得（Wusuode，指沒有執著的狀態），內心與真理相合，證悟真正的勝義，稱為入證道。得到證道時，獲得一種智慧，成就妙大身（Miaodashen，指微妙而廣大的身）。爲了彰顯這個意義，才有這段文字。 天親（Tianqin）菩薩的論著中說，在第一大段解釋疑問之中，從『如來所得阿耨多羅三藐三菩提（Anuoduoluosanmiaosanputi，指無上正等正覺）』到『於是中下有二』，這裡指的是第二點，用比喻來彰顯身，用譬喻來說明虛和實，由此所得，說明阿耨菩提不是虛妄也不是真實的。說如來得到那個菩提所以不是虛妄，不是真實的有為相（Youweixiang，指有生滅變化的現象）所以不是真實。這就能顯現出遠離二障（Erzhang，指兩種障礙：煩惱障和所知障）的緣故，得到妙身的名稱，遍一切處功德廣大的緣故，得到大身的名稱。雖然不是有為相，也稱為妙大，所以法身（Fashen，指佛的法性之身）和報身（Baoshen，指佛的報應之身）兩種，應該說妙大是有為相的。兩部論著的文義各有不同。又說，世親（Shixin）菩薩的論著只是依據真如來解釋妙大。或者兩部論著都認為妙大，也通於法身和報身。凈心地這個名稱有通有別，依據《莊嚴論》（Zhuangyan Lun），只判別於初地，稱為凈心地，從最初得到的地方作為名稱。如果依據天親的《菩提攝論》（Putishe Lun），有兩種解釋。如果用四種人來劃分十地（Shidi，指菩薩修行的十個階段），那麼只有初地稱為清凈定行人（Qingjingding Xingren），二地到六地稱為有相行人（Youxiang Xingren），七地稱為無相行人（Wuxiang Xingren），八九十地稱為無功用行人（Wugongyong Xingren）。如果通說，那麼從初地乃至十地，總稱為清凈定行地。這裡說進入凈心地的人得到兩種智慧，是根據通說。離慢（Liman，指遠離傲慢）也通用於此。
【English Translation】 English version: From the following explanation of the Abode of Realization (Zhengdao Zhuchu, the dwelling place of enlightenment). It means that the previous practice of the Adhimukti-carya-bhumi (Jiaxingwei, the stage of practice) is completed, and one enters the First Ground (Chudi, the first stage of a Bodhisattva's path). One obtains uncontaminated wisdom (Wulouzhi, wisdom without defilements) and experiences Suchness (Zhenru, the true nature of things), hence it is called the Abode of Realization. Among the Eight Abodes (Bazhuchu, eight stages in the Bodhisattva path), it is called the Abode of Pure Mind (Jingxin Zhuchu). Among the Three Grounds (Sandi, three stages of Bodhisattva practice), it is called the Ground of Pure Mind (Jingxindi). Because of obtaining uncontaminated wisdom, it is called Equal Mind (Dengxin, an equanimous mind). Because of the four purities, it is called Pure Mind. Before the Path of Seeing (Jiandao, the path of enlightenment), when in the Adhimukti-carya-bhumi, although one contemplates emptiness (Guan Kong, observing emptiness) and existence (You, existence), one still carries their appearances. Therefore, one has not truly entered into the Three Natures (Sanxing, three natures), because the mind that contemplates appearances still has something to gain. One is not yet able to realize the true ultimate meaning (Shengyi, the highest truth). After the Adhimukti-carya-bhumi, when entering the Path of Seeing, because of the disappearance of appearances, one abides in non-attainment (Wusuode, a state without attachment), the inner mind merges with the ultimate principle, and one realizes the true ultimate meaning, which is called entering the Abode of Realization. When one attains the Abode of Realization, one obtains a kind of wisdom and achieves the Wondrous Great Body (Miaodashen, a wondrous and vast body). To manifest this meaning, there is this passage. In Vasubandhu's (Tianqin) treatise, in the first major section explaining doubts, from 'The unsurpassed perfect enlightenment (Anuoduoluosanmiaosanputi, Anuttara-samyak-sambodhi) obtained by the Tathagata' to 'below there are two,' this refers to the second point. Using a metaphor to manifest the body, using an analogy to explain emptiness and reality, from what is obtained thereby, it is explained that Anuttara-bodhi is neither false nor real. It is said that because the Tathagata obtained that Bodhi, it is not false; it is not a real conditioned phenomenon (Youweixiang, conditioned phenomena that arise and cease), so it is not real. This can reveal that because of being apart from the two obscurations (Erzhang, two obscurations: afflictive obscurations and cognitive obscurations), one obtains the name of the Wondrous Body, and because the merit is vast everywhere, one obtains the name of the Great Body. Although it is not a conditioned phenomenon, it is also called Wondrous and Great, so the Dharmakaya (Fashen, the Dharma body of the Buddha) and Sambhogakaya (Baoshen, the reward body of the Buddha) should be said to have wondrous and great conditioned appearances. The meanings of the two treatises are different. It is also said that Vasubandhu's (Shixin) treatise only explains the Wondrous and Great based on Suchness. Or both treatises consider the Wondrous and Great to be common to both the Dharmakaya and Sambhogakaya. The name Ground of Pure Mind has both general and specific meanings. According to the Ornament of the Mahayana Sutras (Zhuangyan Lun), it is only distinguished in the First Ground, called the Ground of Pure Mind, taking the place of initial attainment as the name. If according to Vasubandhu's Compendium on the Bodhisattva (Putishe Lun), there are two explanations. If the ten grounds (Shidi, ten stages of Bodhisattva practice) are divided by four types of people, then only the First Ground is called the Practitioner of Pure Samadhi (Qingjingding Xingren), the Second to Sixth Grounds are called the Practitioners with Appearances (Youxiang Xingren), the Seventh Ground is called the Practitioner without Appearances (Wuxiang Xingren), and the Eighth, Ninth, and Tenth Grounds are called the Practitioners without Effort (Wugongyong Xingren). If generally speaking, then from the First Ground to the Tenth Ground, they are all called the Ground of Pure Samadhi Practice. Here it is said that those who enter the Ground of Pure Mind obtain two kinds of wisdom, which is according to the general explanation. Freedom from pride (Liman, freedom from arrogance) also applies here.
十地說故。十地說斷十無明故。斷十重障。八十地故。
經文有二。謂得智離慢。得智有三。初如來告。即依說相欲愿。令未得者起願心故。次善現安立第一義。令離增益損減失故。后佛言善現下印可。什本文略無印可相也。論文有二。初標名屬經。次正釋義。釋義中初總標得智離慢二門。次隨釋二義。云何得智下是釋得智中有二。初問標二智。后正釋二智。初釋種姓智。云能得妙身者。由得無分別智。決定能紹如來位。故名種姓智。得此智已。當得成佛法報等身。故言能得於妙身也。故前捲雲。至得成就身得畢竟轉依故。當得畢竟二轉依果也。天親亦云。遠離二障得畢竟法身妙身之義。如前皆說。戒即初地分得三身。名為能得。謂初地以上隨位證得遍行等真如故。名畢竟通達轉。亦不違也。次解平等智。由證平等真法界故。離我我所。化眾生時。于自他身。得五種平等心。能攝一切眾生身。總為自大身一。故名平等智。大莊嚴論亦說入凈心地得五種平等。與此名有同異。其義不殊也。此初粗惡平等者。是我我所執。是障根本果。苦同生故名粗惡。由離此故。得平等名。莊嚴論第一名無我平等。第二法無我平等。謂出觀度生但見自他五蘊之法皆如幻化。名法無我。莊嚴第二名有苦平等。彼自釋云。謂于自他所有
【現代漢語翻譯】 現代漢語譯本： 十地說（Dasa-bhūmika）：因為斷除了十地的無明，所以斷除了十重障礙，到達第八十地。
這段經文包含兩層含義：獲得智慧和遠離我慢。獲得智慧又分為三個方面。首先，如來佛祖的告誡，是依據眾生的根器和願望，使尚未獲得智慧的人發起願心。其次，善現（Subhūti）安立第一義諦，使人們遠離增益和損減的錯誤觀念。最後，佛說『善現』以下的內容是印可，什（Kumārajīva）的譯本省略了印可的部分。論文也包含兩層含義：首先標明名稱屬於經文，其次是正式解釋經文的含義。在解釋經文的含義中，首先總標獲得智慧和遠離我慢這兩個方面，然後分別解釋這兩個含義。『云何得智』以下是解釋獲得智慧，其中又分為兩個部分：首先提問並標明兩種智慧，然後正式解釋這兩種智慧。首先解釋種姓智。『云能得妙身者』，是因為獲得無分別智，決定能夠繼承如來的地位，所以稱為種姓智。獲得這種智慧后，將獲得成就佛的法報等身，所以說『能得於妙身』。因此，前一卷說，達到成就身，獲得畢竟轉依。將獲得畢竟二轉依的果報。天親（Vasubandhu）也說，遠離二障，獲得畢竟法身妙身的含義，如前文所說。戒（Śīla）即是初地分證得三身，稱為能得。即初地以上隨位證得遍行等真如，所以名為畢竟通達轉，也不相違背。其次解釋平等智。因為證悟平等真法界，所以遠離我與我所的執著。在化度眾生時，對於自己和他人，獲得五種平等心，能夠將一切眾生身總攝為自身一體，所以稱為平等智。《大莊嚴論》（Mahāyāna-sūtrālaṃkāra）也說進入凈心地獲得五種平等，與此處的名稱有相同和不同之處，但其含義沒有差別。這最初的粗惡平等，是我與我所的執著，是障礙的根本和苦果，因為苦難共同產生，所以稱為粗惡。因為遠離這種執著，所以獲得平等之名。《莊嚴論》第一種平等名為無我平等，第二種平等名為法無我平等，即出觀度化眾生時，只看到自己和他人五蘊之法都如幻化，稱為法無我。《莊嚴論》第二種平等名為有苦平等，其中自釋說，對於自己和他人所有
【English Translation】 English version: The Tenth Ground (Dasa-bhūmika): Because the ignorance of the ten grounds is severed, the ten heavy obstacles are severed, and the eightieth ground is reached.
This passage has two meanings: obtaining wisdom and abandoning arrogance. Obtaining wisdom is further divided into three aspects. First, the Buddha's admonition is based on the faculties and wishes of sentient beings, so that those who have not yet obtained wisdom can generate the aspiration mind. Second, Subhūti establishes the first meaning, so that people can stay away from the wrong ideas of increasing or decreasing. Finally, the Buddha's words 'Subhūti' below are an endorsement, and Kumārajīva's translation omits the endorsement part. The thesis also contains two meanings: first, it indicates that the name belongs to the scripture, and second, it formally explains the meaning of the scripture. In explaining the meaning of the scripture, first, it generally indicates the two aspects of obtaining wisdom and abandoning arrogance, and then explains the two meanings separately. 'How to obtain wisdom' below is to explain obtaining wisdom, which is further divided into two parts: first, ask and indicate the two kinds of wisdom, and then formally explain the two kinds of wisdom. First, explain the lineage wisdom. 'Those who can obtain the wonderful body' are because they have obtained non-discriminatory wisdom and are determined to inherit the position of the Tathagata, so it is called lineage wisdom. After obtaining this wisdom, one will obtain the Dharma body and reward body of becoming a Buddha, so it is said that 'one can obtain the wonderful body'. Therefore, the previous volume said that reaching the accomplishment body, one obtains the ultimate transformation. One will obtain the fruit of the ultimate two transformations. Vasubandhu also said that abandoning the two obstacles and obtaining the meaning of the ultimate Dharma body and wonderful body, as mentioned earlier. Śīla is the initial ground and obtains the three bodies, which is called being able to obtain. That is, from the initial ground onwards, one proves the Suchness of pervasive practice according to one's position, so it is called the ultimate thorough transformation, which is not contradictory. Secondly, explain the wisdom of equality. Because one realizes the true realm of equality, one is free from the attachment to self and what belongs to self. When transforming sentient beings, one obtains five kinds of equal minds for oneself and others, and can collectively include all sentient beings into one's own body, so it is called the wisdom of equality. The Mahāyāna-sūtrālaṃkāra also says that entering the pure land obtains five kinds of equality, which has similarities and differences with the names here, but its meaning is no different. This initial coarse and evil equality is the attachment to self and what belongs to self, which is the root of obstacles and the fruit of suffering. Because suffering is produced together, it is called coarse and evil. Because one is free from this attachment, one obtains the name of equality. The first equality in the Ornament of the Great Vehicle Sutras is called the equality of no-self, and the second equality is called the equality of no-Dharma-self, that is, when one comes out of meditation to transform sentient beings, one only sees that the five aggregates of oneself and others are like illusions, which is called the Dharma-no-self. The second equality in the Ornament of the Great Vehicle Sutras is called the equality of suffering, in which it is explained that for all of oneself and others
苦法。無差別故。意云。由無我所分別相。見彼有苦法時。與自身空有苦法平等。名法無我平等。自他苦法名為法故。第三斷相應平等。謂永斷他苦。與斷自苦。心相應故。莊嚴第三名所作平等。彼自釋云。謂于自他作斷苦事。無差別故。第四無悕望心相應平等。謂斷他苦。與他樂時。不望其報。與斷自苦與自樂不望報心相應。故名平等。后論第四名不望平等。后自釋云。謂于自他拔苦與樂。不求報心。無差別故(此前四平等總當攝論資糧不足中得一切眾生心平等也)。第五一切菩薩證道平等。如諸菩薩。證平等法界。于自他身。得平等心。我亦同得。彼第五名同得平等。彼自釋云。如諸菩薩所得。我得亦爾。無差別故(此當攝論得一切菩薩心平等。攝論更有得一切諸佛心平等。略不說體)。由於眾生得此五種平等心故。能攝一切他身。總為得一大身。故論結云。得此平等故。得大身等也。世親論意。真如自體離二障。故名妙身。遍一切處。及功德大。名為大身。十地經說。入初地時得百法明門。即此但說得二智者。自利證真。利他平等。此二要故。佛偏說也。莊嚴論云。何故初地名歡喜耶。由見真利物故。於二利中。此二最要故。如來說有是二智也。
次第二釋善現安立第一義中。初標其經。次解其義。此有
【現代漢語翻譯】 現代漢語譯本 苦法（dukkhadhamma，痛苦之法）。無差別故。意云。由無我所分別相。見彼有苦法時。與自身空有苦法平等。名法無我平等。自他苦法名為法故。第三斷相應平等。謂永斷他苦。與斷自苦。心相應故。莊嚴第三名所作平等。彼自釋云。謂于自他作斷苦事。無差別故。第四無悕望心相應平等。謂斷他苦。與他樂時。不望其報。與斷自苦與自樂不望報心相應。故名平等。后論第四名不望平等。后自釋云。謂于自他拔苦與樂。不求報心。無差別故(此前四平等總當攝論資糧不足中得一切眾生心平等也)。第五一切菩薩證道平等。如諸菩薩。證平等法界。于自他身。得平等心。我亦同得。彼第五名同得平等。彼自釋云。如諸菩薩所得。我得亦爾。無差別故(此當攝論得一切菩薩心平等。攝論更有得一切諸佛心平等。略不說體)。由於眾生得此五種平等心故。能攝一切他身。總為得一大身。故論結云。得此平等故。得大身等也。世親論意。真如自體離二障。故名妙身。遍一切處。及功德大。名為大身。十地經說。入初地時得百法明門。即此但說得二智者。自利證真。利他平等。此二要故。佛偏說也。莊嚴論云。何故初地名歡喜耶。由見真利物故。於二利中。此二最要故。如來說有是二智也。 次第二釋善現（Subhuti）安立第一義中。初標其經。次解其義。此有
【English Translation】 English version Dukkha-dhamma (suffering dharma). Because there is no difference. The meaning is: because there is no 'I' or 'mine' perception, when seeing others experiencing suffering dharma, one equates it with one's own empty experience of suffering dharma. This is called 'dharma non-self equality'. The suffering dharma of oneself and others is called 'dharma'. The third is 'corresponding cessation equality', which means that the mind corresponds to the permanent cessation of others' suffering and the cessation of one's own suffering. The third in the Śūraṅgama Sūtra is called 'action equality'. It explains itself as: there is no difference in the act of ceasing suffering for oneself and others. The fourth is 'corresponding equality of no expectation', which means that when ceasing suffering for others and giving them happiness, one does not expect reward, corresponding to the mind that does not expect reward when ceasing one's own suffering and giving oneself happiness. Therefore, it is called equality. The fourth in the later treatise is called 'non-expectation equality'. It explains itself as: there is no difference in not seeking reward when removing suffering and giving happiness to oneself and others (the previous four equalities encompass obtaining equality of mind towards all sentient beings in the insufficient resources section of the Mahāyānasaṃgraha). The fifth is 'equality of all Bodhisattvas attaining the path'. Like all Bodhisattvas, attaining the equality of the dharmadhātu (realm of reality), one obtains equality of mind towards oneself and others. I also attain the same. The fifth is called 'equality of shared attainment'. It explains itself as: what all Bodhisattvas have attained, I also attain, without difference (this encompasses obtaining equality of mind towards all Bodhisattvas in the Mahāyānasaṃgraha. The Mahāyānasaṃgraha further has obtaining equality of mind towards all Buddhas, but it is briefly not discussed in substance). Because of obtaining these five kinds of equality of mind towards sentient beings, one can encompass all other bodies, ultimately obtaining one great body. Therefore, the treatise concludes: because of obtaining this equality, one obtains a great body, etc. Vasubandhu's meaning is: tathātā (suchness) itself is free from the two obscurations, therefore it is called a wondrous body. Pervading all places and having great merit, it is called a great body. The Ten Stages Sutra says that upon entering the first bhūmi (stage), one obtains a hundred gates of clear dharma. Here, it only says that one obtains two wisdoms: self-benefit through realizing truth, and benefiting others through equality. These two are essential, therefore the Buddha speaks of them specifically. The Śūraṅgama Sūtra says: why is the first bhūmi called joy? Because of seeing true benefit for beings. Among the two benefits, these two are most important, therefore the Buddha speaks of having these two wisdoms. Next, the second explanation is about Subhuti establishing the supreme meaning. First, it marks the sutra, then explains its meaning. This has
二意。一為破前攝他為自大身執。若以平等心。總攝自他。為一身。非自非他。亦非自身。故論云。于彼身安立非自非他等。二為破尋二身名起執故。雙安立二身為第一義。故論云。此于妙身等中。安立第一義。如是等。依真諦本及唐本此論本。皆雙安立二身即非身。令諸菩薩離增益失。又亦雙結。令離損減失。羅什本及魏本非結。皆闕妙身也。世親菩薩云。非身者無有諸相。大身者有真如體。如是即名妙身大身。經在第三。佛為印可。什魏二本不正。餘本皆云。佛言如是如是須菩提。以須菩提安立二身合理。故重印可。
下解離慢。經文有三。初明起我度發慢不名菩薩。次顯諸法無實除度執。后引佛說證結成上。論解有二。初標問屬經。次正釋義。正釋義中有二。初釋經中執我度慢不名菩薩。真諦能斷此論皆言若菩薩作是念。唯什魏本無菩薩字。以錯入前印文中故。其義可解。不釋經文第二教除度執。如大品第一及第六中說。菩薩但有名字。名字亦空。故言實無有法名為菩薩。若無一法是能度菩薩。則不見有法可作慢者。故言無法名菩薩也。能斷本中重言有情者。能度所度二有情也。第三引佛說證中。初標能經。次反。
解成上若菩薩有眾生念等。是標配中雲。為顯示此故者。謂顯次前實無有法名為菩
【現代漢語翻譯】 現代漢語譯本：有兩種含義。第一種是爲了破除先前執著于將他人攝入自身而產生的自大身執。如果以平等心，將自己和他人總括為一體，就無所謂自己和他人，也不是自身。所以論中說：『在那身中安立非自非他等。』第二種是爲了破除尋覓二身之名而產生的執著，所以同時安立二身為第一義。所以論中說：『這在妙身（Sambhogakāya）等之中，安立第一義。』像這樣，依據真諦（Paramārtha）的譯本和唐朝的譯本，此論的原本，都同時安立二身即非身，使各位菩薩遠離增益的過失。又同時總結，使遠離損減的過失。鳩摩羅什（Kumārajīva）的譯本和魏朝的譯本沒有總結，都缺少妙身（Sambhogakāya）的說法。世親（Vasubandhu）菩薩說：『非身（nirātman）是沒有諸相的，大身（mahākāya）具有真如的本體。』這樣就叫做妙身（Sambhogakāya）大身（mahākāya）。經文在第三部分，佛陀（Buddha）加以印可。鳩摩羅什（Kumārajīva）和魏朝的兩個譯本不正確。其餘的譯本都說：『佛陀（Buddha）說，是這樣的，是這樣的，須菩提（Subhūti）。』因為須菩提（Subhūti）安立二身合理，所以再次印可。 下面解釋遠離我慢。經文有三部分。首先說明生起我執和傲慢的人不稱為菩薩（Bodhisattva）。其次顯示諸法無實，去除傲慢的執著。最後引用佛陀（Buddha）的說法來證明和總結以上內容。論的解釋有兩部分。首先標出問題屬於經文。其次正式解釋含義。正式解釋含義中有兩部分。首先解釋經文中執著於我、產生傲慢的人不稱為菩薩（Bodhisattva）。真諦（Paramārtha）的譯本和《能斷金剛般若波羅蜜經論》都說『如果菩薩（Bodhisattva）這樣想』，只有鳩摩羅什（Kumārajīva）和魏朝的譯本沒有菩薩（Bodhisattva）二字，因為錯誤地放入了前面的印可文中。其含義可以理解。不解釋經文第二部分教導去除傲慢的執著，如《大品般若經》第一品和第六品中所說，菩薩（Bodhisattva）只有名字，名字也是空。所以說實際上沒有一種法叫做菩薩（Bodhisattva）。如果沒有一種法是能度化的菩薩（Bodhisattva），那麼就看不見有法可以產生傲慢。所以說沒有法叫做菩薩（Bodhisattva）。《能斷金剛般若波羅蜜經論》中重複說『有情』，是指能度化和所度化的兩種有情。第三部分引用佛陀（Buddha）的說法來證明，首先標出能經，其次反問。 解釋總結以上內容，如果菩薩（Bodhisattva）有眾生念等。這是標配中說：『爲了顯示這個緣故』，是指顯示緊接著前面的實際上沒有一種法叫做菩薩（Bodhisattva）。
【English Translation】 English version: There are two meanings. The first is to break the attachment to the arrogant self-body that arises from previously grasping others into oneself. If one encompasses oneself and others as one with an equal mind, there is neither self nor other, nor is it the self. Therefore, the treatise says: 'In that body, establish neither self nor other, etc.' The second is to break the attachment that arises from seeking the names of the two bodies, so the two bodies are simultaneously established as the ultimate meaning. Therefore, the treatise says: 'This, within the wondrous body (Sambhogakāya), etc., establishes the ultimate meaning.' Like this, according to Paramārtha's version and the Tang Dynasty version, the original text of this treatise simultaneously establishes the two bodies as non-bodies, enabling all Bodhisattvas to be free from the fault of augmentation. It also simultaneously concludes, enabling them to be free from the fault of diminution. Kumārajīva's version and the Wei Dynasty version do not conclude, and both lack the mention of the wondrous body (Sambhogakāya). Bodhisattva Vasubandhu says: 'The non-body (nirātman) has no characteristics, and the great body (mahākāya) possesses the essence of Suchness.' This is called the wondrous body (Sambhogakāya) and the great body (mahākāya). The sutra is in the third part, and the Buddha (Buddha) approves it. Kumārajīva's and the Wei Dynasty's two versions are incorrect. The remaining versions all say: 'The Buddha (Buddha) said, 'It is so, it is so, Subhūti (Subhūti).' Because Subhūti (Subhūti) establishes the two bodies reasonably, it is approved again. Below explains being free from pride. There are three parts to the sutra text. First, it clarifies that those who give rise to self-attachment and arrogance are not called Bodhisattvas (Bodhisattva). Second, it reveals that all dharmas are without substance, removing the attachment to arrogance. Finally, it quotes the Buddha's (Buddha) words to prove and conclude the above. There are two parts to the treatise's explanation. First, it marks the question as belonging to the sutra. Second, it formally explains the meaning. There are two parts to the formal explanation. First, it explains that those in the sutra who are attached to self and give rise to arrogance are not called Bodhisattvas (Bodhisattva). Paramārtha's version and the 'Diamond Sutra Treatise' both say 'If a Bodhisattva (Bodhisattva) thinks this way,' only Kumārajīva's and the Wei Dynasty's versions do not have the words Bodhisattva (Bodhisattva), because they were mistakenly placed in the preceding approval text. Its meaning can be understood. It does not explain the second part of the sutra text, which teaches to remove the attachment to arrogance, as said in the first and sixth chapters of the 'Great Perfection of Wisdom Sutra', Bodhisattvas (Bodhisattva) only have names, and names are also empty. Therefore, it is said that there is actually no dharma called Bodhisattva (Bodhisattva). If there is no dharma that is a Bodhisattva (Bodhisattva) who can liberate, then one cannot see any dharma that can give rise to arrogance. Therefore, it is said that there is no dharma called Bodhisattva (Bodhisattva). The 'Diamond Sutra Treatise' repeats 'sentient beings', referring to the two kinds of sentient beings who can be liberated and who are to be liberated. The third part quotes the Buddha's (Buddha) words to prove, first marking the able sutra, then asking in return. Explaining and concluding the above, if a Bodhisattva (Bodhisattva) has thoughts of sentient beings, etc. This is what is said in the standard configuration: 'In order to show this reason,' which refers to showing that immediately preceding, there is actually no dharma called Bodhisattva (Bodhisattva).
薩故。佛世尊自引前說。以成今義。已觀魏本。似須菩提引佛先語。熟尋餘本。皆是佛言。能斷為正。將此為本。少有不同。應前被演。問前說凈心地人。于自他身。得五種平等心。則彼度眾生時。應無我度他想。何須呵彼度他慢耶。答前說出觀。攝散心時。反緣所證平等法界。則于自他得度平等心。然俱生我習未除。又未既念退。故度眾生時。或有其念不一覺起我一。見我度他慢故。大品經云。發趣品中。教初地菩薩離於憍慢。教五地菩薩觀內外法空遠離自大蔑人。乃至七地猶教不著我眾生不見有法可作慢者。十地經及莊嚴論皆說。三地有我慢解法慢。四地有身凈分別慢。亦名相續異慢。五地有苦染凈法分別慢。莊嚴論判第七地。有我當作佛慢。此有失念故起。今此所呵。我度他慢是四地已還。身凈分別慢。若生執習及法執慢。則至七地已還失念。皆有我度他慢故。大品經教七地菩薩不著我不著眾生不見有法可作慢者。故知至七地。終方除度他慢盡也。然于地上雖有多慢。而我度他慢正違菩薩平等度眾生心。故此偏訶。余應唯離。成唯識說修習位中。謂於十地修十勝行。斷十重障。證十真如。方能證得究竟轉依。今說凈心。即攝十地。分位雖殊。皆凈心故。得二種智。攝十勝行。自他利中。智為首故。離我度慢。十
種障攝。彼據礙智通名。此以高舉偏過。由斯攝論名十無明。迷闇增故。別舉隨增。通皆說障。亦不違也。據實慢地地除。然大品等隨位對機。於一相偏說。今此雖慢。以實而論。通於十地。位位中斷煩惱所知。若現若種。若體若習。或伏或離。如應說故。凈心通名貫十地故。然於此中。略而不說證十如也。離相為宗。顯如不二。故於真理不說十如。由斯略也。其十地勝行十障等義。廣如十地經論及解深密並唯識攝論等釋。世親菩薩論解。若菩薩作是言下。大段破疑中第二文也。于中然有三段。一者於前本宗上疑。疑雲。若無菩薩者。佛亦不成大菩薩。眾生亦不入涅槃。亦無清凈佛國土。若如是。為何義于諸菩薩發心欲令眾生入涅槃。起心修行。清凈佛國土耶。即此已下及嚴凈佛國文是矣。若菩薩作是言等。一段經文。二論釋別。世親菩薩為同破一疑故。遠入後文。無著論主入證道時。顯出離慢。故合為前段。各不違也。第二第三疑至下當述。
自下大文第三釋如來地。此說佛地功德。令凈心地上求。故十八住處中名上求佛地。又八住處內名究竟住處。義可知也。何故次說佛地者。為顯凈心地人愿滿成佛功不虛故。又令行未滿者慕上勤求。故次說也。問既說佛地。令彼上求。未知佛地有幾。答依唐日照三藏所翻
契證大乘功德經中第二卷說。如來有十地。第一名最勝甚深難識毗富羅光明智作地。第二名無垢身威莊嚴不思議光明化地。第三名作妙光明月幢寶懺海藏地。第四名凈妙金光功德神通智化地。第五名光明味場威照作地。第六名空中勝凈無垢持炷開敷作地。第七名勝廣法界藏光明起地。第八名最勝妙凈佛智藏光明遍照清凈諸障智通地。第九名無邊莊嚴俱胝毗盧遮那光作地。第十名智海毗盧遮那地。正士是名不可言說如來智十地。與此經中如來地六具足文相攝者。彼經復云。如來初地微細習氣。皆悉正斷。於一切法。自在無礙者。此顯最後細障入如來地。由斯佛地說斷二愚。斷已成佛于。是總句也。彼經又云。如來二地施設聲聞教誡。安立三乘。如來四地說八萬四千法聚。降伏四魔。如是二地。即是此中施設大法。施設大法時教誡三乘。令修正道。降伏四魔。令舍耶故。彼經又云。如來五地摧諸異論乃至耶妄。皆調伏一切行惡道者。即是此經施設大利中。破外疑執。文即此中念處攝。由住念處。降耶妄故。又此中見智凈攝他心智等。摧異論故。彼經又云。如來六地安立無邊眾生。於六神通及六大通。所謂示現無邊佛土。以佛功德。莊嚴清凈。示現無邊菩薩。侍奉圍繞。示現佛土廣博無邊。示現於無邊佛土。顯現自身。示現
【現代漢語翻譯】 現代漢語譯本 《契證大乘功德經》第二卷中說，如來有十地：第一地名為最勝甚深難識毗富羅光明智作地（最殊勝、極深奧、難以認識、廣大光明的智慧生起之地）；第二地名為無垢身威莊嚴不思議光明化地（清凈無染的身體，威嚴莊重，以不可思議的光明教化眾生之地）；第三地名為作妙光明月幢寶懺海藏地（生起美妙光明，如月亮般清涼，如寶幢般莊嚴，懺悔罪業如海藏般深廣之地）；第四地名為凈妙金光功德神通智化地（清凈美妙的金光，功德神通智慧教化眾生之地）；第五地名為光明味場威照作地（光明充滿，如美味佳餚，威嚴照耀，生起作用之地）；第六地名為空中勝凈無垢持炷開敷作地（在虛空中殊勝清凈，沒有污染，如持燈柱般照亮，如蓮花般開放之地）；第七地名為勝廣法界藏光明起地（殊勝廣大的法界，如寶藏般蘊藏光明，生起之地）；第八地名為最勝妙凈佛智藏光明遍照清凈諸障智通地（最殊勝美妙清凈的佛智，如寶藏般蘊藏光明，普遍照耀，清凈一切障礙，智慧通達之地）；第九地名為無邊莊嚴俱胝毗盧遮那光作地（無邊莊嚴，億萬毗盧遮那佛的光明生起之地）；第十地名為智海毗盧遮那地（智慧如海洋般深廣，毗盧遮那佛的境界）。正士啊，這便是不可言說的如來十地。 與此經中如來地六具足文相攝者，彼經復云：『如來初地微細習氣，皆悉正斷，於一切法，自在無礙者。』此顯最後細障入如來地，由斯佛地說斷二愚，斷已成佛于，是總句也。彼經又云：『如來二地施設聲聞教誡，安立三乘。』如來四地說八萬四千法聚，降伏四魔。如是二地，即是此中施設大法，施設大法時教誡三乘，令修正道，降伏四魔，令舍耶故。彼經又云：『如來五地摧諸異論乃至耶妄，皆調伏一切行惡道者。』即是此經施設大利中，破外疑執，文即此中念處攝，由住念處，降耶妄故。又此中見智凈攝他心智等，摧異論故。彼經又云：『如來六地安立無邊眾生，於六神通及六大通，所謂示現無邊佛土，以佛功德，莊嚴清凈，示現無邊菩薩，侍奉圍繞，示現佛土廣博無邊，示現於無邊佛土，顯現自身，示現
【English Translation】 English version The second volume of the 'Qi Zheng Da Cheng Gong De Jing' (Scripture on Attaining and Witnessing the Merits of the Great Vehicle) states that the Tathagata (如來，another name for Buddha) has ten Bhumis (地，stages or grounds): The first is named the Most Excellent, Profound, Difficult to Recognize, Abundant Light Wisdom Action Bhumi (最勝甚深難識毗富羅光明智作地, the ground for generating the most excellent, profound, difficult to recognize, abundant light wisdom); the second is named the Immaculate Body Majestic Adornment Inconceivable Light Transformation Bhumi (無垢身威莊嚴不思議光明化地, the ground for transforming beings with immaculate body, majestic adornment, and inconceivable light); the third is named the Wonderful Light Moon Banner Treasure Repentance Sea Treasury Bhumi (作妙光明月幢寶懺海藏地, the ground for creating wonderful light, like a moon banner, a treasure of repentance, a sea treasury); the fourth is named the Pure Wonderful Golden Light Merit Supernatural Power Wisdom Transformation Bhumi (凈妙金光功德神通智化地, the ground for transforming beings with pure wonderful golden light, merit, supernatural power, and wisdom); the fifth is named the Light Flavor Field Majestic Illumination Action Bhumi (光明味場威照作地, the ground for creating a field of light flavor with majestic illumination); the sixth is named the Empty Space Supreme Pure Immaculate Holding Pillar Opening Action Bhumi (空中勝凈無垢持炷開敷作地, the ground for creating an opening action in empty space, supreme pure, immaculate, holding a pillar); the seventh is named the Supreme Vast Dharma Realm Treasury Light Arising Bhumi (勝廣法界藏光明起地, the ground for the arising of light from the supreme vast Dharma realm treasury); the eighth is named the Most Excellent Wonderful Pure Buddha Wisdom Treasury Light Universally Illuminating Purifying All Obstacles Wisdom Penetration Bhumi (最勝妙凈佛智藏光明遍照清凈諸障智通地, the ground for the most excellent wonderful pure Buddha wisdom treasury light universally illuminating and purifying all obstacles, with wisdom penetration); the ninth is named the Boundless Adornment Kotis (俱胝，hundreds of millions) Vairochana (毗盧遮那，the universal Buddha) Light Action Bhumi (無邊莊嚴俱胝毗盧遮那光作地, the ground for the boundless adornment of kotis of Vairochana light action); the tenth is named the Wisdom Sea Vairochana Bhumi (智海毗盧遮那地, the ground of the wisdom sea of Vairochana). O noble one, these are the inexpressible ten Bhumis of the Tathagata's wisdom. Those that are related to the six complete texts of the Tathagata Bhumi in this scripture, that scripture further says: 'The subtle habitual tendencies of the Tathagata's first Bhumi are all rightly severed, and in all dharmas (法，teachings or phenomena) there is freedom and no obstruction.' This reveals that the final subtle obstacles enter the Tathagata Bhumi, and therefore the Buddha speaks of severing the two ignorances, and becoming a Buddha upon severance, which is the general statement. That scripture also says: 'In the Tathagata's second Bhumi, the teachings for the Shravakas (聲聞，hearers) are established, and the Three Vehicles (三乘，the vehicles of Shravakas, Pratyekabuddhas, and Bodhisattvas) are established.' In the Tathagata's fourth Bhumi, it speaks of the eighty-four thousand Dharma aggregates and subduing the four Maras (魔，demons). These two Bhumis are the establishment of the great Dharma in this scripture, and at the time of establishing the great Dharma, the Three Vehicles are taught, causing them to cultivate the right path, and subduing the four Maras, causing them to abandon heresy. That scripture also says: 'In the Tathagata's fifth Bhumi, all different views and even heretical delusions are destroyed, and all those who practice evil paths are subdued.' This is the breaking of external doubts and attachments in the establishment of great benefit in this scripture, and the text is included in the mindfulness (念處，foundations of mindfulness) here, because by abiding in mindfulness, heresy and delusions are subdued. Also, the purity of seeing wisdom in this scripture includes the wisdom of knowing others' minds, etc., and destroys different views. That scripture also says: 'In the Tathagata's sixth Bhumi, countless beings are established in the six supernormal powers and the six great penetrations, namely, showing boundless Buddha lands, adorning and purifying them with the Buddha's merits, showing boundless Bodhisattvas (菩薩，enlightenment beings) serving and surrounding them, showing Buddha lands vast and boundless, showing oneself in boundless Buddha lands, showing
滅度。乃至說法隱沒。示現無邊神力神通變化。彼六通者。即此天眼化心念處。念處亦攝漏盡通故。又是名色觀自在行住。即離通障獲神足也。彼六大通。唯佛所起。故稱大也。于中示現佛土者。即此國土凈。示現菩薩侍奉者。即此施設大法利。由生聞法。便侍奉故。又即不住涅槃及流轉。不染其利生。故有侍奉也。又凈土中亦有侍奉眷屬輔翼。皆圓滿故。示現佛土博廣者。亦即是圓滿凈也。示無邊土中現自身者。即此相好無住涅槃。流轉不染皆現身也。現滅度者。即前現身皆有示滅。現神力神通者。則此破名色自在行住凈。由觀名色得自在故。隨宜轉變。起神通用也。又彼經說。如來七地三十七菩提分法。以無自性為所著故。為諸菩薩。如實開顯。即是此中語具足。設利法及說法不染。又說云。如來八地以四記法。授一切菩薩阿耨多羅三藐三菩提記(四者首楞嚴說。一不現前記。二者現前。三發心。四無生忍記也)。即是此中語具足等所攝。又云。如來九地以善方便。示諸菩薩(此通現三業。隨義應配)。又云。如來十地以一切法無性。教諸菩薩。開大般涅槃。聲說一切法究竟般涅槃樂。此說隨應可解。然彼經中多據外利應化身。說如來十地。此中總說法報身應化身。義配三身者。至下方悉。問此下既明佛地功德。
【現代漢語翻譯】 現代漢語譯本：滅度（涅槃）。乃至說法隱沒。示現無邊神力神通變化。彼六通者（六種神通：天眼通、天耳通、他心通、宿命通、神足通、漏盡通），即此天眼化心念處。念處亦攝漏盡通故。又是名色觀自在行住。即離通障獲神足也。彼六大通。唯佛所起。故稱大也。于中示現佛土者。即此國土凈。示現菩薩侍奉者。即此施設大法利。由生聞法。便侍奉故。又即不住涅槃及流轉。不染其利生。故有侍奉也。又凈土中亦有侍奉眷屬輔翼。皆圓滿故。示現佛土博廣者。亦即是圓滿凈也。示無邊土中現自身者。即此相好無住涅槃。流轉不染皆現身也。現滅度者。即前現身皆有示滅。現神力神通者。則此破名色自在行住凈。由觀名色得自在故。隨宜轉變。起神通用也。又彼經說。如來七地三十七菩提分法。以無自性為所著故。為諸菩薩。如實開顯。即是此中語具足。設利法及說法不染。又說云。如來八地以四記法。授一切菩薩阿耨多羅三藐三菩提記（四者首楞嚴說。一不現前記。二者現前。三發心。四無生忍記也）。即是此中語具足等所攝。又云。如來九地以善方便。示諸菩薩（此通現三業。隨義應配）。又云。如來十地以一切法無性。教諸菩薩。開大般涅槃。聲說一切法究竟般涅槃樂。此說隨應可解。然彼經中多據外利應化身。說如來十地。此中總說法報身應化身。義配三身者。至下方悉。問此下既明佛地功德。 English version: Extinction (Nirvana). Even to the point of the Dharma being hidden. Manifesting boundless divine powers and supernatural transformations. Those six superknowledges (six kinds of superknowledges: the divine eye, the divine ear, knowing the minds of others, knowing past lives, the ability to travel anywhere at will, and the extinction of outflows), are this divine eye transforming the place of mindfulness of the mind. Because the place of mindfulness also encompasses the extinction of outflows. Furthermore, it is the practice of observing the self-mastery of name and form, which is to obtain the supernatural power of the feet by being free from the hindrances of superknowledges. Those six great superknowledges are only arisen by the Buddha, therefore they are called 'great'. Manifesting a Buddha-land within them is the purity of this land. Manifesting Bodhisattvas attending is the establishment of great Dharma benefits. Because by being born and hearing the Dharma, they then attend. Furthermore, it is neither abiding in Nirvana nor in transmigration, not being tainted by benefiting beings, therefore there is attendance. Also, in the pure land, there are also attending retinues and supporting wings, all being complete. Manifesting the vastness of the Buddha-land is also the completeness and purity. Manifesting oneself in boundless lands is the marks and characteristics not abiding in Nirvana. Transmigration without being tainted is all manifesting the body. Manifesting extinction is that the aforementioned manifested bodies all have a showing of extinction. Manifesting divine powers and supernatural abilities is the purity of breaking through name and form, the self-mastery of practice and abiding. Because by observing name and form, one obtains self-mastery, transforming accordingly, arising and using supernatural abilities. Furthermore, that sutra says that the Tathagata's seventh ground, the thirty-seven factors of enlightenment, because of taking non-self-nature as what is attached to, for all Bodhisattvas, truly revealing it, is this 'words complete' within this. Establishing Dharma benefits and speaking the Dharma without being tainted. Furthermore, it says that the Tathagata's eighth ground uses the four predictions to bestow the prediction of Anuttara-Samyak-Sambodhi to all Bodhisattvas (the four are explained in the Shurangama Sutra: 1. prediction of non-appearance, 2. appearance, 3. generating the aspiration, 4. the patience of non-origination). Is encompassed by this 'words complete' and so on. Furthermore, it says that the Tathagata's ninth ground uses skillful means to show all Bodhisattvas (this encompasses manifesting the three karmas, which should be matched according to the meaning). Furthermore, it says that the Tathagata's tenth ground uses the non-nature of all dharmas to teach all Bodhisattvas, opening the great Nirvana, proclaiming the ultimate Nirvana bliss of all dharmas. This saying can be understood accordingly. However, that sutra mostly relies on the manifested body for external benefit to speak of the Tathagata's ten grounds. This encompasses speaking of the Dharma body, reward body, and manifested body. The meaning of matching the three bodies will be fully explained below. Question: Since this below clarifies the merits of the Buddha-ground.
【English Translation】 English version: Extinction (Nirvana). Even to the point of the Dharma being hidden. Manifesting boundless divine powers and supernatural transformations. Those six superknowledges (six kinds of superknowledges: the divine eye, the divine ear, knowing the minds of others, knowing past lives, the ability to travel anywhere at will, and the extinction of outflows), are this divine eye transforming the place of mindfulness of the mind. Because the place of mindfulness also encompasses the extinction of outflows. Furthermore, it is the practice of observing the self-mastery of name and form, which is to obtain the supernatural power of the feet by being free from the hindrances of superknowledges. Those six great superknowledges are only arisen by the Buddha, therefore they are called 'great'. Manifesting a Buddha-land within them is the purity of this land. Manifesting Bodhisattvas attending is the establishment of great Dharma benefits. Because by being born and hearing the Dharma, they then attend. Furthermore, it is neither abiding in Nirvana nor in transmigration, not being tainted by benefiting beings, therefore there is attendance. Also, in the pure land, there are also attending retinues and supporting wings, all being complete. Manifesting the vastness of the Buddha-land is also the completeness and purity. Manifesting oneself in boundless lands is the marks and characteristics not abiding in Nirvana. Transmigration without being tainted is all manifesting the body. Manifesting extinction is that the aforementioned manifested bodies all have a showing of extinction. Manifesting divine powers and supernatural abilities is the purity of breaking through name and form, the self-mastery of practice and abiding. Because by observing name and form, one obtains self-mastery, transforming accordingly, arising and using supernatural abilities. Furthermore, that sutra says that the Tathagata's seventh ground, the thirty-seven factors of enlightenment, because of taking non-self-nature as what is attached to, for all Bodhisattvas, truly revealing it, is this 'words complete' within this. Establishing Dharma benefits and speaking the Dharma without being tainted. Furthermore, it says that the Tathagata's eighth ground uses the four predictions to bestow the prediction of Anuttara-Samyak-Sambodhi to all Bodhisattvas (the four are explained in the Shurangama Sutra: 1. prediction of non-appearance, 2. appearance, 3. generating the aspiration, 4. the patience of non-origination). Is encompassed by this 'words complete' and so on. Furthermore, it says that the Tathagata's ninth ground uses skillful means to show all Bodhisattvas (this encompasses manifesting the three karmas, which should be matched according to the meaning). Furthermore, it says that the Tathagata's tenth ground uses the non-nature of all dharmas to teach all Bodhisattvas, opening the great Nirvana, proclaiming the ultimate Nirvana bliss of all dharmas. This saying can be understood accordingly. However, that sutra mostly relies on the manifested body for external benefit to speak of the Tathagata's ten grounds. This encompasses speaking of the Dharma body, reward body, and manifested body. The meaning of matching the three bodies will be fully explained below. Question: Since this below clarifies the merits of the Buddha-ground.
與唯識論佛地經等。有何同異。答大義可同。廣略為異。佛地經初說。所居凈土。即是此中所說凈土。彼經次說。清凈法界。體即此說法身中攝。彼經第三明佛四智體。即不離此中所說五眼。明他心。念處等攝。四智品亦隨應。即五眼等故。然彼凈土法界四智。皆以多義分別。此明佛色身說法念處正覺不住生死涅槃行住凈等。雖此不離四智。然非彼經所明。故此說之。是則與彼文有廣略也。對唯識論。唯此應判。準論判經。文有其六。如前已屬經。然上論云。佛地論說。有六種具足攝轉依。具足攝轉依者。謂六轉依中。此說如來果地功德。即攝第四果圓滿轉依。轉依四義中。是所轉得。隨有無為。生顯得故。或此雖說佛地功德。欲令信凈二地菩薩若近若遠修行求故。成就轉依。六轉依中具攝五種。隨位如應。信行凈心及如來地。成轉依故。但不攝於下劣。轉依四義亦具足。攝三地。始終成四義故。又轉依四義之中。第三所轉舍者。異熟識等生死劣法。總皆棄捨。由斯經說。舍無常蘊。獲得常蘊。攝論復說。轉五陰依者。由轉色陰依故。得凈土色身光明無邊音無見頂自在。即此凈土相好二身及語具足中無邊音是也。由轉受陰依故。得不失無量大安樂自在。即下不住生死涅槃行住凈等是也。由轉想陰依故。得於一切名字文
句聚等中正說自在。說自在即語具足。及施大利法時。于名字文句及法義。三解等是。由轉行陰依故。得引攝大集。引得凈法自在。即施設大利法時。引集大眾。及轉得凈自在法。令入彼心是也。由轉識陰依故。得顯了平等妙觀作事智自在。顯了鏡智是。餘三可知。四智如次。即是佛眼慧法眼體。及肉天眼所發識也。粗相如是。究竟理更思。四智至佛。皆佛眼故。言攝依具足。六具足中。應開轉具足為七。或於六中。應合相好為身具足成五具足。然論除廣去略。判為六也。六中初明國土凈具足者。是外果故。所依器故。
經文有三。初明取相及我莊嚴不名菩薩。次徴及釋教舍相心及我嚴意。后正勸入二無我理無相莊嚴。論文有二。初標經來意。次正釋文。標來意云。為凈國土三摩缽帝故者。意顯世尊欲令菩薩修無相因證無相土。無相因者。即謂等至。為令菩薩修等至因嚴凈土故。有此文也。世親論主此凈土文。與前離慢。合為一段。俱是破疑。故彼論言。不達真法界。起度眾生意。及清凈國土生心。即是倒。此顯未證真如不除二我。起度眾生意及嚴土心。皆是顛倒。故非菩薩。
正釋文中有二。初正解釋經。後重釋前苦見正行。前中有三。初釋經三段如次三。第三段中初解二無我。次釋經中重言菩薩。顯
【現代漢語翻譯】 現代漢語譯本：在句聚等之中，正確地宣說自在。宣說自在，即是言語完備。以及在施予大利益之法時，對於名字、文句以及法義，三者都能理解等等。由於轉變行陰所依，因此能夠引攝大眾。引得清凈之法自在，即是在施設大利益之法時，引導聚集大眾，以及轉變獲得清凈自在之法，使其進入他們心中。由於轉變識陰所依，因此能夠顯現平等妙觀的作事智自在。顯現鏡智是也。其餘三種可以類推得知。這四智依次是佛眼、慧法眼之體，以及肉天眼所發之識。粗略的相是這樣，究竟的道理還需要更深入地思考。四智到達佛的境界，都是佛眼的作用。說到攝依完備，在六種完備中，應該將轉變完備開立為第七種。或者在六種中，應該將相好合併爲身完備，成為五種完備。然而論典爲了去除繁雜而簡化，判為六種。六種中首先闡明國土清凈完備，這是外在的果報，是所依之器。 經文有三段。首先說明取相以及以我來莊嚴，不能稱為菩薩。其次是提問並解釋教導捨棄相的心以及以我來莊嚴的意義。最後正式勸導進入二無我的道理，以無相來莊嚴。論文有兩部分。首先標明經文的來意，其次正式解釋經文。標明來意說：『爲了清凈國土三摩缽帝故』，意思是顯示世尊想要讓菩薩修習無相之因，證得無相之土。無相之因，就是指等至。爲了讓菩薩修習等至之因來莊嚴清凈國土的緣故，才有這段經文。世親（Vasubandhu）論師將這段關於清凈國土的經文，與前面的離慢合併爲一段，都是爲了破除疑惑。因此他的論中說：『不達真法界，起度眾生意，及清凈國土生心，即是倒。』這顯示了未證得真如，不去除二我，生起度化眾生的意念以及莊嚴國土的心，都是顛倒的，因此不是菩薩。 正式解釋經文分為兩部分。首先正式解釋經文，然後重新解釋前面的苦見正行。前面一部分分為三段。首先解釋經文的三段，依次解釋。第三段中，首先解釋二無我，其次解釋經文中重複提到的菩薩，以顯示...
【English Translation】 English version: In the midst of sentence clusters and the like, one correctly speaks of self-mastery (自在,zìzài, freedom, autonomy). To speak of self-mastery is to have complete speech. And when bestowing the Dharma of great benefit, to understand the names, phrases, and meanings of the Dharma, these three, and so on. Because of transforming the skandha (陰,yīn, aggregates) of volition (行,xíng), one is able to attract and gather great assemblies. To attract and obtain the self-mastery of pure Dharma is to guide and gather the masses when bestowing the Dharma of great benefit, and to transform and obtain the self-mastery of pure Dharma, causing it to enter their minds. Because of transforming the skandha of consciousness (識,shí), one is able to manifest the self-mastery of the wisdom of accomplishing activities with equal and wondrous observation. To manifest mirror-like wisdom (鏡智,jìngzhì) is also this. The remaining three can be known by analogy. These four wisdoms, in order, are the Buddha-eye (佛眼,fóyǎn), the essence of the wisdom-Dharma-eye (慧法眼,huìfǎyǎn), and the consciousness emitted by the physical-heavenly-eye (肉天眼,ròutiānyǎn). The coarse appearance is thus; the ultimate principle requires further contemplation. The four wisdoms, upon reaching Buddhahood, are all functions of the Buddha-eye. Speaking of complete reliance on gathering, among the six completenesses, one should open up the completeness of transformation as the seventh. Or among the six, one should combine the marks and qualities (相好,xiànghǎo) into the completeness of the body, forming five completenesses. However, treatises, in order to remove the extensive and simplify, judge it as six. Among the six, the first to clarify is the completeness of the purity of the Buddha-land (國土,guótǔ), which is an external result, the vessel of reliance. The sutra text has three sections. First, it clarifies that taking on appearances and adorning oneself with 'I' is not called a Bodhisattva. Second, it questions and explains the teaching of abandoning the mind of appearances and the meaning of adorning oneself with 'I'. Finally, it formally encourages entering the principle of the two non-selves, adorning oneself with non-appearance. The treatise has two parts. First, it marks the intention of the sutra's arrival; second, it formally explains the text. Marking the intention of arrival says: 'For the sake of the Samadhi (三摩缽帝,sānmópōdì) of purifying the Buddha-land,' meaning to show that the World-Honored One (世尊,Shìzūn) wants Bodhisattvas to cultivate the cause of non-appearance and realize the land of non-appearance. The cause of non-appearance refers to Samadhi. It is because of wanting Bodhisattvas to cultivate the cause of Samadhi to adorn and purify the Buddha-land that this text exists. Master Vasubandhu combines this text about the pure Buddha-land with the preceding one about leaving behind arrogance, as one section, both for dispelling doubts. Therefore, his treatise says: 'Not understanding the true Dharma-realm, giving rise to the intention of saving sentient beings, and giving rise to the mind of purifying the Buddha-land, is delusion.' This shows that not realizing Suchness (真如,zhēnrú), not removing the two 'I's, giving rise to the intention of saving sentient beings and the mind of adorning the Buddha-land are all inverted, therefore not Bodhisattvas. The formal explanation of the text is divided into two parts. First, formally explaining the sutra text; then, re-explaining the preceding correct practice of suffering views. The first part is divided into three sections. First, explaining the three sections of the sutra text, explaining them in order. In the third section, first explaining the two non-selves, then explaining the Bodhisattva mentioned repeatedly in the sutra, in order to show...
雙證二無我。文異解也。或唯證人無我。亦名菩薩故。即二乘也。世親云。眾生及菩薩。知諸法無我。非聖自智信。及聖以有智。此意說言。凡夫眾生但信解二無我。聖者菩薩以世出世間智。證知二無我。即由凡聖。則重言菩薩也。世出世諦攝各別故。唯什本無重無我。或一無字貫下我法。無菩薩。文闕略矣。然凈土義如余處說。佛身依土各自有異。成唯識說。又自性身依法性土。雖此身土體無差別。而屬佛法相性異故。自受用身還依自受用土。謂圓鏡智相應凈識。由昔所修自利無漏。純凈佛土。因緣成就。從初成佛。盡未來際。相續變為純凈佛土。周圓無際。眾寶莊嚴。自受用身常依而住。他受用身亦依自土。謂平等智大慈悲力。由昔所修利他無漏。純凈佛土因緣成就。隨住十地菩薩所宜。變為凈土。或小或大。或劣或勝。前後改轉。他受用身依之而住。若變化身依變化土。謂成事智大慈悲力。由昔所修利他無漏。凈穢佛土因緣成就。隨未登地菩薩所宜。化為佛土。或凈或穢。或小或大。前後改轉。佛變化身依之而住。自性身土一切如來同所證故。體無差別。自受用身土雖一切佛各反不同。而皆無邊。不相障礙。餘二身土皆隨諸如來所化有情。共不共。前此經中勸舍后二。勸求前二。得二真莊嚴。能現后二。故此中
【現代漢語翻譯】 現代漢語譯本： 『雙證二無我』（兩種通過驗證而認識到的『無我』，即眾生無我和法無我）。這是文字上的差異，但解釋相同。或者，僅僅驗證『人無我』（眾生無我），也被稱為菩薩，即二乘（聲聞乘和緣覺乘）。世親（Vasubandhu）說：『眾生和菩薩，知曉諸法無我，非聖者憑藉自身智慧的信仰，以及聖者憑藉智慧。』 這意思是說，凡夫眾生僅僅是信解『二無我』，而聖者菩薩則憑藉世間和出世間的智慧，驗證並知曉『二無我』。正是由於凡夫和聖者的區別，所以才重複提到菩薩。因為世俗諦和勝義諦所包含的內容各有不同。只有鳩摩羅什（Kumārajīva）的譯本沒有重複的『無我』，或者一個『無』字貫穿下面的『我』和『法』，沒有『菩薩』，文字有所省略。然而，關於凈土的意義，如同其他地方所說，佛身所依的佛土各自有差異。《成唯識論》（Vijñāptimātratāsiddhi）中說，自性身（Dharmakāya）所依的是法性土（Dharmadhātu-bhūmi），雖然此身和土在本體上沒有差別，但因為屬於佛法，在體相和性質上有所不同。自受用身（Sambhogakāya）仍然依自受用土（Sambhogakāya-bhūmi），即與圓鏡智（Ādarśa-jñāna）相應的清凈識，由過去所修的自利無漏功德，成就純凈的佛土因緣。從初成佛開始，直到未來際，相續變化為純凈的佛土，周遍圓滿，沒有邊際，以眾寶莊嚴，自受用身常依此而住。他受用身（Nirmāṇakāya）也依自己的佛土，即平等智（Samatā-jñāna）和大慈悲力，由過去所修的利他無漏功德，成就純凈的佛土因緣。隨著安住於十地（Daśa-bhūmi）的菩薩所適合的，變化為凈土，或小或大，或劣或勝，前後改變轉移，他受用身依此而住。如果說是變化身（Nirmāṇakāya），則依變化土（Nirmāṇakāya-bhūmi），即成所作智（Kṛtyānuṣṭhāna-jñāna）和大慈悲力，由過去所修的利他無漏功德，成就清凈或污穢的佛土因緣。隨著未登地的菩薩所適合的，變化為佛土，或清凈或污穢，或小或大，前後改變轉移，佛的變化身依此而住。自性身土（Dharmakāya-bhūmi）是一切如來共同證得的，所以在本體上沒有差別。自受用身土（Sambhogakāya-bhūmi）雖然一切佛各有不同，但都無邊無際，互不障礙。其餘二身土（Nirmāṇakāya-bhūmi）都隨著諸如來所教化的有情眾生，有共同和不共同之處。此前經中勸舍后二者，勸求前二者，得到二種真實的莊嚴，能夠顯現后二者，所以這裡……
【English Translation】 English version: 'Dual proof of two non-selves' (two 'non-selves' verified and recognized, namely the non-self of sentient beings and the non-self of phenomena). This is a textual difference, but the explanation is the same. Alternatively, only verifying 'non-self of person' (non-self of sentient beings) is also called Bodhisattva, which is the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Vasubandhu said: 'Sentient beings and Bodhisattvas know that all dharmas are without self, not by the faith of non-saints through their own wisdom, but by the saints with wisdom.' This means that ordinary sentient beings merely believe and understand the 'two non-selves', while holy Bodhisattvas verify and know the 'two non-selves' with worldly and supramundane wisdom. It is precisely because of the difference between ordinary people and saints that Bodhisattva is mentioned repeatedly. Because the contents included in conventional truth and ultimate truth are different. Only Kumārajīva's translation does not have the repeated 'non-self', or one 'non' character runs through the following 'self' and 'dharma', without 'Bodhisattva', the text is somewhat omitted. However, the meaning of Pure Land, as said elsewhere, the Buddha-body's reliance on the Buddha-land varies. The Vijñāptimātratāsiddhi says that the Dharmakāya relies on the Dharmadhātu-bhūmi, although there is no difference in essence between this body and land, but because it belongs to the Buddhadharma, there are differences in appearance and nature. The Sambhogakāya still relies on the Sambhogakāya-bhūmi, that is, the pure consciousness corresponding to Ādarśa-jñāna, which is the cause and condition for the pure Buddha-land to be achieved by the past self-benefiting, uncontaminated merits. From the beginning of becoming a Buddha until the future, it continuously transforms into a pure Buddha-land, which is pervasive and complete, without boundaries, and is adorned with many treasures. The Sambhogakāya always dwells on this. The Nirmāṇakāya also relies on its own Buddha-land, that is, Samatā-jñāna and great compassion, which is the cause and condition for the pure Buddha-land to be achieved by the past other-benefiting, uncontaminated merits. As suitable for the Bodhisattvas dwelling in the Daśa-bhūmi, it transforms into a pure land, either small or large, inferior or superior, changing and shifting before and after. The Nirmāṇakāya dwells on this. If it is said to be the Nirmāṇakāya, then it relies on the Nirmāṇakāya-bhūmi, that is, Kṛtyānuṣṭhāna-jñāna and great compassion, which is the cause and condition for the pure or impure Buddha-land to be achieved by the past other-benefiting, uncontaminated merits. As suitable for the Bodhisattvas who have not yet attained the Bhūmi, it transforms into a Buddha-land, either pure or impure, small or large, changing and shifting before and after. The Buddha's Nirmāṇakāya dwells on this. The Dharmakāya-bhūmi is jointly attained by all Tathāgatas, so there is no difference in essence. Although the Sambhogakāya-bhūmi is different for all Buddhas, they are all boundless and do not hinder each other. The remaining two bodies and lands (Nirmāṇakāya-bhūmi) follow the sentient beings taught by the Tathāgatas, with common and uncommon aspects. In the previous sutra, it was advised to abandon the latter two and seek the former two, to obtain two kinds of true adornments, which can manifest the latter two, so here...
所說。與前文中離小攀緣。法用相似。所為機別。前信行地。若因若果。皆未圓滿。上教十地菩薩因成得佛凈土故。致具足之名。
自下第二為見智凈具足。六具足中。上明外果。下彰內果。內果之中。先明見智凈。化用中要故。令菩薩求。有此文也。世親論解第二疑中。子段第二。謂有疑曰。前說菩薩不見彼是眾生。不見我為菩薩。不見清凈佛國土。何以故。以不見諸法。名為諸佛。若如是。或謂諸佛如來不見諸法。為釋此疑故。此文生也。故論意云。雖不見諸法。非無了境眼。諸佛五種眼實。以見彼顛倒。準論釋經為二。初明見智凈。后明福自在。即福智二行也。前中初見。后智。五眼他心如次二故。論文分二。初標名屬經。次正釋義。釋義中。初智。後福。智中初解見智。后為應智中證故。下重釋料簡。前中先明見凈。見凈中。初顯經來意。次正釋五眼。上來意云。以佛向來說諸法空。人或謂佛唯有慧眼。或謂唯慧眼勝。或謂唯教菩薩求佛慧眼。由此說佛有五眼也。為令知佛見凈勝故。說有五種眼。非唯一慧眼。云何勝者。說有前四。顯同有中勝。說有佛眼。顯於一切修得中勝說有慧眼。於二乘菩薩慧眼中。佛眼顯獨有故勝。謂說有肉眼。顯於一切肉眼中勝。說有天眼。顯於一切修得中勝。說有慧眼。顯
【現代漢語翻譯】 所說的內容與前文中遠離細微攀緣的法理運用相似，但其作用的機理有所區別。前文針對的是信行地的菩薩，無論因地修行還是果地證悟，都尚未圓滿。而上文所教導的是十地菩薩，因為他們成就佛果並獲得清凈佛土，所以才具備『具足』之名。
接下來第二部分是關於見智凈具足。在六種具足中，前面闡明的是外在的果報，後面彰顯的是內在的果報。在內在的果報中，首先闡明見智凈，因為其在化度眾生中至關重要，所以才讓菩薩去追求。世親菩薩的《往生論》解釋了第二疑中的第二小段，提出了一個疑問：前面說菩薩『不見彼是眾生，不見我為菩薩，不見清凈佛國土』，這是為什麼呢？因為『不見諸法，名為諸佛』。如果這樣，或許有人會認為諸佛如來不見諸法。爲了解釋這個疑問，才有了這段經文。所以《往生論》的意思是，雖然不見諸法，但並非沒有了知境界的眼。諸佛的五種眼是真實的。因為能見到眾生的顛倒。按照《往生論》來解釋這段經文，可以分為兩部分：首先闡明見智凈，然後闡明福自在，也就是福德和智慧兩種修行。前者是關於見和智，後者是關於五眼和他心通，依次對應。經文分為兩部分：首先標明名稱，屬於經文；其次是正式解釋含義。在解釋含義中，首先是智，然後是福。在智中，首先解釋見智，然後是爲了應智中的證悟。下面會重新解釋並進行辨析。前面首先闡明見凈，在見凈中，首先闡明經文的來意，然後正式解釋五眼。經文的來意是，因為佛之前說了諸法空，人們或許認為佛只有慧眼，或者認為只有慧眼殊勝，或者認為只是教導菩薩去追求佛的慧眼。因此才說佛有五眼。爲了讓人知道佛的見凈殊勝，所以說有五種眼，並非只有慧眼。如何殊勝呢？說有前四種眼，顯示在共同擁有的眼中的殊勝；說有佛眼，顯示在一切修得的眼中的殊勝；說有慧眼，在二乘菩薩的慧眼中，佛眼顯示出獨有的殊勝。也就是說，說有肉眼，顯示在一切肉眼中殊勝；說有天眼，顯示在一切修得的眼中殊勝；說有慧眼，顯示
【English Translation】 What is said here is similar to the application of the Dharma in the previous text about distancing oneself from subtle clinging, but the mechanism of its function is different. The previous text was aimed at Bodhisattvas in the stage of faith and practice, whose cultivation in the causal stage and enlightenment in the resultant stage are not yet complete. The above teaching is for the Bodhisattvas of the Ten Grounds (Dashabhumi), because they have achieved Buddhahood and obtained a pure Buddha-land, so they possess the name of 'completeness'.
The second part below is about the completeness of pure vision and wisdom (Jnana-darshana-vishuddhi). Among the six completenesses, the previous one clarifies the external result, and the latter one highlights the internal result. Among the internal results, the pure vision and wisdom is clarified first, because it is crucial in the transformation and liberation of sentient beings, so Bodhisattvas are asked to pursue it. Vasubandhu's Commentary on the Rebirth Treatise explains the second sub-section in the second doubt, raising a question: The previous text says that Bodhisattvas 'do not see them as sentient beings, do not see themselves as Bodhisattvas, do not see the pure Buddha-land', why is that? Because 'not seeing all dharmas is called Buddhas'. If so, perhaps some may think that the Tathagatas do not see all dharmas. To explain this doubt, this passage of scripture arises. So the meaning of the Commentary is that although they do not see all dharmas, it does not mean that they do not have eyes that know the realm. The five eyes of the Buddhas are real. Because they can see the inversions of sentient beings. According to Vasubandhu's Commentary to explain this passage of scripture, it can be divided into two parts: first clarify the pure vision and wisdom, and then clarify the freedom of merit, which is the cultivation of merit and wisdom. The former is about vision and wisdom, and the latter is about the five eyes and telepathy, corresponding in order. The scripture is divided into two parts: first, mark the name, which belongs to the scripture; second, formally explain the meaning. In explaining the meaning, first is wisdom, and then is merit. In wisdom, first explain vision and wisdom, and then it is for the realization in responsive wisdom. The following will re-explain and analyze. The front first clarifies the pure vision, in the pure vision, first clarify the intention of the scripture, and then formally explain the five eyes. The intention of the scripture is that because the Buddha previously said that all dharmas are empty, people may think that the Buddha only has the wisdom eye, or think that only the wisdom eye is superior, or think that it only teaches Bodhisattvas to pursue the Buddha's wisdom eye. Therefore, it is said that the Buddha has five eyes. In order to let people know that the Buddha's pure vision is superior, it is said that there are five kinds of eyes, not only the wisdom eye. How is it superior? It is said that there are the first four eyes, showing the superiority in the eyes that are commonly possessed; it is said that there is the Buddha eye, showing the superiority in all the eyes that are cultivated; it is said that there is the wisdom eye, in the wisdom eyes of the Two Vehicles Bodhisattvas, the Buddha eye shows the unique superiority. That is to say, it is said that there is the physical eye, showing the superiority in all physical eyes; it is said that there is the heavenly eye, showing the superiority in all the eyes that are cultivated; it is said that there is the wisdom eye, showing
於二乘菩薩慧眼中勝。凡夫無慧眼故。說有法眼。顯于菩薩中勝。二乘無法眼故。此上四種明佛見彼所見能勝彼所見。故同有勝。說有佛眼。顯佛獨有。一切種智慧見一切所不見法。故名上見凈。若不說佛具有五眼。菩薩乘佛前說。則唯求佛慧眼。不求餘四。為有離此過故。次說佛有五眼也。總名眼者。以見境為義。見境有五。故名五眼。釋別名者。四塵名肉眼。清凈色根。依肉而住。故名肉眼。靜慮名天。因天得眼。故名天眼。慧舉能見。法舉所見。佛者舉人。義可知也。肉天二眼。以四大造凈色為性。肉通長養異就無記。天據離障修生說。唯長養。慧法二眼以慧為性。佛眼攬前四種為體故。龍樹說。譬如四河流至大池通名大海。四眼至佛亦爾。又云。人等有肉眼。天等有天眼。二乘有慧眼。菩薩有法眼。佛有佛眼。由此是說五。然說肉眼名法果者。在佛身中。行滿所成。非業異熟。故佛之五眼唯無漏故。在余身中。肉天二眼唯是有漏。如是體性如論應知。若薩婆多宗肉天法三唯有漏。慧佛二眼亦通無漏。如其次第。以肉眼見近非遠。見粗非細。見明非闇。見障內非外。于用有闕。故修天見已。雖無前過。但見色虛妄相。不見諸法實性。未是出生死道。故修慧眼。雖得慧眼。于諸法中無知。故修法眼。雖得法眼。于
【現代漢語翻譯】 現代漢語譯本 在二乘（聲聞乘和緣覺乘）和菩薩的智慧之眼中，佛眼最為殊勝。凡夫因為沒有智慧之眼，所以說有法眼，以此彰顯菩薩的殊勝。二乘之人沒有法眼。以上四種眼說明佛的見解能夠勝過他們所見，因此說佛眼與他們相同之處在於都有『勝』。而說佛有佛眼，是爲了彰顯佛獨有的特質，即一切種智慧夠見到一切其他人所不能見的法，因此稱為『上見凈』。如果佛不說自己具有五眼，菩薩在佛前宣說，那麼人們就只會求佛的慧眼，而不求其餘四眼。爲了避免這種過失，所以接著說佛具有五眼。總稱為『眼』，是因為以『見境』為意義。所見的境界有五種，所以稱為五眼。解釋各個名稱，四大和合而成的清凈色根，依附於肉身而存在，所以稱為肉眼。靜慮（禪定）名為天，因為依靠天界禪定而得此眼，所以稱為天眼。慧能見，法是所見，佛是能見之人，意義可以理解。肉眼和天眼，以四大所造的清凈色為體性。肉眼通於長養，異熟是無記。天眼根據離障修生而說，唯是長養。慧眼和法眼以智慧為體性。佛眼總攬前四種眼為本體。龍樹菩薩說，譬如四條河流入大海，都統稱為大海。四眼彙集于佛，也是如此。又說，人等有肉眼，天等有天眼，二乘有慧眼，菩薩有法眼，佛有佛眼。由此可見是說五眼。然而說肉眼名為法果，是因為在佛身中，修行圓滿所成就，不是業力異熟果報。所以佛的五眼都是無漏的。在其他眾生身上，肉眼和天眼都是有漏的。這些體性和性質應該按照論典來理解。如果薩婆多宗認為肉眼、天眼、法眼三種眼只有有漏，慧眼和佛眼也通於無漏，這是按照它們的次第來說的。因為肉眼只能見近不能見遠，見粗不能見細，見明不能見暗，見障內不能見外，在作用上有缺陷，所以要修天眼。即使修成了天眼，雖然沒有了之前的過失，但所見到的只是色的虛妄之相，不能見到諸法的真實體性，還不是出生死之道，所以要修慧眼。即使得到了慧眼，對於諸法還是有所不知，所以要修法眼。即使得到了法眼，對於
【English Translation】 English version The Buddha-eye is superior in the eyes of wisdom of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and Bodhisattvas. Ordinary beings do not have the eye of wisdom, so it is said that there is the Dharma-eye, which highlights the superiority of Bodhisattvas. The Two Vehicles do not have the Dharma-eye. The above four eyes explain that the Buddha's view can surpass what they see, so it is said that the Buddha-eye has 'superiority' in common with them. Saying that the Buddha has the Buddha-eye is to highlight the unique characteristics of the Buddha, that is, the omniscient wisdom can see all the Dharmas that others cannot see, so it is called 'supreme seeing purity'. If the Buddha does not say that he has the five eyes, and the Bodhisattvas proclaim before the Buddha, then people will only seek the Buddha's wisdom-eye and not seek the other four. To avoid this fault, it is then said that the Buddha has the five eyes. The general term 'eye' is used because it means 'seeing objects'. There are five kinds of objects seen, so it is called the five eyes. Explaining each name, the pure form-element made of the four great elements, which resides in the physical body, is called the flesh-eye. Tranquil contemplation (dhyāna) is called heaven, because this eye is obtained by relying on heavenly meditation, so it is called the deva-eye. Wisdom can see, Dharma is what is seen, and Buddha is the one who can see, the meaning can be understood. The flesh-eye and deva-eye have the pure form-element made of the four great elements as their nature. The flesh-eye is common to growth, and the different maturation is neutral. The deva-eye is said to be based on the generation of cultivation that is free from obstacles, and is only growth. The wisdom-eye and Dharma-eye have wisdom as their nature. The Buddha-eye encompasses the previous four eyes as its essence. Nāgārjuna said, for example, four rivers flow into the ocean, and all are collectively called the ocean. The four eyes converge on the Buddha, and it is the same. It is also said that humans and others have the flesh-eye, devas and others have the deva-eye, the Two Vehicles have the wisdom-eye, Bodhisattvas have the Dharma-eye, and Buddhas have the Buddha-eye. From this, it can be seen that it is speaking of the five eyes. However, saying that the flesh-eye is called the fruit of Dharma is because in the Buddha's body, it is accomplished by the perfection of practice, not the result of karmic maturation. Therefore, the Buddha's five eyes are all without outflows (anāsrava). In other beings, the flesh-eye and deva-eye are all with outflows (sāsrava). These natures and characteristics should be understood according to the treatises. If the Sarvāstivāda school believes that the flesh-eye, deva-eye, and Dharma-eye are only with outflows, and the wisdom-eye and Buddha-eye are also common to without outflows, this is according to their order. Because the flesh-eye can only see near and not far, see coarse and not fine, see bright and not dark, see inside obstacles and not outside, and has deficiencies in its function, so one must cultivate the deva-eye. Even if the deva-eye is cultivated, although there are no previous faults, what is seen is only the illusory appearance of form, and the true nature of all Dharmas cannot be seen, and it is not yet the path to escape birth and death, so one must cultivate the wisdom-eye. Even if the wisdom-eye is obtained, there is still ignorance of the Dharmas, so one must cultivate the Dharma-eye. Even if the Dharma-eye is obtained, regarding
所知中。由未周極。故修佛眼。
上來次第約自用說。若約化他明次第者。菩薩已肉眼見眾生受生老病死貪病憂惱等諸苦相。故心生憐愍。欲遍知六道中眾生苦樂。故修天眼。得天眼已。已見三惡道中眾生受燒煮等種種苦惱。益生憐愍。欲救度彼故。次修慧眼。雖得慧眼。未知度眾生方法。又未知眾生根欲性等。于化生有闕。故修法眼。雖得法眼。于化他猶劣。未能普化一切。故修佛眼。若依此論以辨次第。隨應就釋。所見分二句者。瑜伽十四說有三眼。一肉眼。能照顯露。無障礙色。大智度論云。凡人肉眼最勝者。無過輪王。見百由旬內無光明色。若如日月星等有光明色。雖更處遠。餘人亦能見。二乘肉眼同凡夫說。若菩薩肉眼如大品說。小者見百由旬。大者見三千界。何故不說見他方者。彼論釋云。菩薩肉眼帶障故。不得見他方。若修法華經。方以父母所生肉眼。見三千界。上至有頂。亦見眾生善惡因果。與上凈天眼相似。此體是法。果用是修經果。非修禪果也。二天眼能照隱顯。有無障色。大論云。凡夫修得天眼。但見一四天下。小羅漢見小千界。大羅漢見中千界。阿那律以偏修力。見大千界。小辟支佛同大羅漢。大辟支佛任運見大千界。此等但是見色塵相。菩薩天眼小者。見百由旬。乃至最大菩薩見十
【現代漢語翻譯】 現代漢語譯本： 所知障中。因為沒有周遍窮盡，所以要修佛眼（Buddha-eye，佛的眼睛）。
以上次第是就自身受用來說的。如果就教化他人來說明次第，菩薩已經用肉眼見到眾生遭受生老病死、貪慾、憂愁煩惱等各種苦相，因此心中生起憐憫。想要普遍瞭解六道中眾生的苦樂，所以修天眼（divine eye，天人的眼睛）。得到天眼后，已經見到三惡道中的眾生遭受燒煮等種種苦惱，更加生起憐憫。想要救度他們，所以接著修慧眼（wisdom eye，智慧的眼睛）。雖然得到慧眼，但不知道度化眾生的方法，又不知道眾生的根器、慾望、習性等，在教化眾生方面有所欠缺，所以修法眼（dharma eye，佛法的眼睛）。雖然得到法眼，但對於教化他人仍然不足，不能普遍教化一切眾生，所以修佛眼。如果依照此論來辨別次第，應當根據具體情況來解釋。『所見分二句』的意思是，《瑜伽師地論》第十四卷說有三種眼：一是肉眼（flesh eye，肉身之眼），能照見顯露、沒有障礙的色法。《大智度論》說，凡人肉眼中最殊勝的，沒有超過轉輪聖王的，能見到一百由旬（yojana，古印度長度單位）內沒有光明的色法。如果像日月星辰等有光明的色法，即使距離更遠，其他人也能看見。二乘（聲聞乘和緣覺乘）的肉眼和凡夫的說法相同。如果菩薩的肉眼，如《大品般若經》所說，小的能見一百由旬，大的能見三千大千世界。為什麼不說能見到他方世界呢？該論解釋說，菩薩的肉眼帶有障礙，所以不能見到他方世界。如果修持《法華經》，才能以父母所生的肉眼，見到三千大千世界，上至有頂天（Akanistha，色界頂層天），也能見到眾生的善惡因果，與上面的清凈天眼相似。這本體是法，果報是修經的果報，不是修禪定的果報。二是天眼，能照見隱蔽和顯露、有障礙和沒有障礙的色法。《大智度論》說，凡夫修得天眼，只能見到一個四天下（Saha World，娑婆世界）。小阿羅漢（Arhat，小乘佛教最高果位）見到小千世界，大阿羅漢見到中千世界。阿那律（Aniruddha，佛陀十大弟子之一）憑藉偏修的力量，見到大千世界。小辟支佛（Pratyekabuddha，獨覺佛）和大阿羅漢相同，大辟支佛任運（自然而然）見到大千世界。這些都只是見到色塵的相狀。菩薩的天眼，小的能見一百由旬，乃至最大的菩薩能見十方
【English Translation】 English version: Within the obscurations of what is known. Because it is not completely pervasive, one cultivates the Buddha-eye (Buddha-eye).
The above sequence is explained from the perspective of personal use. If explaining the sequence from the perspective of transforming others, a Bodhisattva already sees with their physical eye the various sufferings of beings, such as birth, old age, sickness, death, greed, sorrow, and affliction. Therefore, compassion arises in their heart. Desiring to universally know the suffering and happiness of beings in the six realms, they cultivate the divine eye (divine eye). Having obtained the divine eye, they have already seen the various sufferings of beings in the three evil realms, such as being burned and boiled. Compassion increases even more. Desiring to save them, they then cultivate the wisdom eye (wisdom eye). Although they have obtained the wisdom eye, they do not know the methods for liberating beings, nor do they know the faculties, desires, and natures of beings. There is a deficiency in transforming beings, so they cultivate the dharma eye (dharma eye). Although they have obtained the dharma eye, they are still inferior in transforming others. They cannot universally transform all beings, so they cultivate the Buddha-eye. If one distinguishes the sequence according to this treatise, one should interpret it accordingly. The meaning of 'what is seen is divided into two sentences' is that the fourteenth volume of the Yogacarabhumi-sastra says there are three eyes: first, the physical eye (flesh eye), which can illuminate manifest and unobstructed forms. The Mahaprajnaparamita-sastra says that among the physical eyes of ordinary people, none is superior to that of a Chakravartin (Chakravartin, Wheel-Turning King), who can see forms without light within one hundred yojanas (yojana, ancient Indian unit of distance). If there are forms with light, such as the sun, moon, and stars, even if they are further away, others can also see them. The physical eyes of the Two Vehicles (Sravakayana and Pratyekabuddhayana) are the same as those of ordinary people. If it is the physical eye of a Bodhisattva, as the Mahaprajnaparamita-sastra says, the smaller one can see one hundred yojanas, and the larger one can see three thousand great chiliocosms. Why does it not say that they can see other worlds? That treatise explains that the Bodhisattva's physical eye has obstructions, so they cannot see other worlds. If one cultivates the Lotus Sutra, one can see three thousand great chiliocosms with the physical eye born of one's parents, up to the Akanistha Heaven (Akanistha, the highest heaven in the Realm of Form), and also see the good and evil causes and effects of beings, similar to the pure divine eye above. This essence is the Dharma, and the result is the fruit of cultivating the sutra, not the fruit of cultivating dhyana. Second, the divine eye, which can illuminate hidden and manifest, obstructed and unobstructed forms. The Mahaprajnaparamita-sastra says that an ordinary person who cultivates and obtains the divine eye can only see one Saha World (Saha World). A small Arhat (Arhat, the highest attainment in Theravada Buddhism) sees a small chiliocosm, and a large Arhat sees a medium chiliocosm. Aniruddha (Aniruddha, one of the ten great disciples of the Buddha) sees a great chiliocosm by the power of partial cultivation. A small Pratyekabuddha (Pratyekabuddha, Solitary Buddha) is the same as a large Arhat, and a large Pratyekabuddha naturally sees a great chiliocosm. These only see the characteristics of the dust of form. The divine eye of a Bodhisattva, the smaller one can see one hundred yojanas, and even the largest Bodhisattva can see the ten directions.
方無邊界。能見諸天所不見色及三世因果。又大品經說。聲聞天眼見色虛妄相。不見色生滅相。亦不見色如。不同菩薩者。聲聞天眼見色塵相。同於菩薩。不見生滅等。不同菩薩。俱天眼攝。若爾聲聞應有法眼。見塵同故。然大論于判菩薩法眼。知眾生根欲性。及知種種度眾生法。聲聞全無智故無法眼。三慧眼能照一切種若色非色。法眼之體合慧為一。不同色眼壞有隱顯。故略不論。今此中肉天合一。以色攝故。慧法別開。觀于理事。空有別故。瑜伽但談于因故。唯三種此說佛有故。通四五眼。任運見一切。不同菩薩故。大品說佛眼。無所不見所不聞所不知(以互用故亦能聞等)。
論正釋五眼。經文有五。五眼別故。一一先佛問。次善現答。初問有肉眼不者。以經中說八地已上無有肉身。恐自疑佛無肉眼故。須問答顯佛有清凈肉眼。體無漏故。勝過一切。除佛余肉眼。見非無限故。此有依義說相欲愿三義。令諸菩薩起欲願心。故為問也。下皆準知。能斷本言如來等。加等字者。舉于初號。等餘九也。次善現答明。彼有佛依世俗諦問。以顯有故。還依俗答云有。余皆準知。一一皆舉餘人所見。以比佛勝餘人眼境。前以釋訖。只如慧眼。二乘唯見生空。地前菩薩亦得相似慧眼。十地真得。猶有障故。未得於佛。最
【現代漢語翻譯】 現代漢語譯本 方無邊界（沒有邊界）。能見諸天所不見之色及三世因果。又《大品經》（Mahaprajnaparamita Sutra）說，聲聞（Sravaka）的天眼所見之色是虛妄之相，不見色的生滅之相，也不見色的如（Tathata）。不同於菩薩（Bodhisattva）之處在於，聲聞的天眼所見之色塵相，與菩薩相同，但不見生滅等，與菩薩不同。都屬於天眼所攝。若如此，聲聞應有法眼，因為見塵相同。然而，《大智度論》（Mahaprajnaparamita-sastra）中判斷菩薩的法眼，是知眾生根、欲、性，以及知種種度眾生之法，聲聞全無此智，故無法眼。三慧眼能照一切種，若色非色。法眼之體，合慧為一，不同於色眼的壞、有、隱、顯，故略而不論。今此中肉眼、天眼合一，以色攝故。慧眼、法眼分別開，觀于理事，空有之別故。《瑜伽師地論》（Yogacarabhumi-sastra）只談于因，故唯三種。此說佛有，故通四五眼。任運見一切，不同於菩薩故。《大品經》說佛眼，無所不見、無所不聞、無所不知（以互用故，亦能聞等）。
論中正式解釋五眼。經文有五，因為五眼有區別。一一先是佛問，其次是善現（Subhuti）答。最初問是否有肉眼，因為經中說八地以上沒有肉身，恐怕（善現）自疑佛無肉眼，所以需要問答來顯示佛有清凈肉眼，體是無漏的，勝過一切。除了佛之外，其餘的肉眼，見非無限。此有依義說相、欲、愿三義，令諸菩薩起欲願心，所以才問。下面都準此可知。能斷本言『如來』等，加『等』字，是舉出最初的稱號，等同於其餘九個稱號。其次善現回答說，彼有佛，是依據世俗諦問，以顯示有，所以還依據俗諦回答說有。其餘都準此可知。一一都舉出其餘人所見，來比佛的殊勝，其餘人的眼境，前面已經解釋過了。就如慧眼，二乘（Sravaka and Pratyekabuddha）唯見生空，地前菩薩也得到相似的慧眼，十地（Dasabhumi）才真正得到，但還有障礙，所以未得到佛的慧眼，最
【English Translation】 English version Boundaries do not exist. (It) can see colors unseen by the heavens, as well as the causes and effects of the three times. Furthermore, the Mahaprajnaparamita Sutra states that the heavenly eye of a Sravaka (Hearer) sees the illusory appearance of color, not the appearance of the arising and ceasing of color, nor does it see the Suchness (Tathata) of color. The difference from a Bodhisattva (Enlightenment Being) is that the heavenly eye of a Sravaka sees the aspect of color-dust, which is the same as that of a Bodhisattva, but it does not see arising, ceasing, etc., which is different from a Bodhisattva. Both are included within the heavenly eye. If this is the case, a Sravaka should have the Dharma eye, because they see the same dust. However, the Mahaprajnaparamita-sastra judges the Dharma eye of a Bodhisattva as knowing the roots, desires, and natures of sentient beings, as well as knowing the various methods of liberating sentient beings. Sravakas completely lack this wisdom, therefore they do not have the Dharma eye. The three wisdom eyes can illuminate all kinds, whether color or non-color. The substance of the Dharma eye combines wisdom into one, unlike the destruction, existence, concealment, and manifestation of the physical eye, so it is briefly not discussed. Here, the physical eye and the heavenly eye are combined into one, because they are included within color. The wisdom eye and the Dharma eye are opened separately, observing principle and phenomena, because of the difference between emptiness and existence. The Yogacarabhumi-sastra only discusses causes, so there are only three types. This says that the Buddha has them, so it encompasses the four or five eyes. (The Buddha) spontaneously sees everything, unlike Bodhisattvas. The Mahaprajnaparamita Sutra says that the Buddha's eye sees everything, hears everything, and knows everything (because they are used interchangeably, it can also hear, etc.).
The treatise formally explains the five eyes. There are five passages in the sutra, because the five eyes are different. First, the Buddha asks, and then Subhuti (Worthy Subhuti) answers. Initially, (the Buddha) asks whether there is a physical eye, because the sutra says that those above the eighth Bhumi (stage) do not have a physical body. (Subhuti) might doubt whether the Buddha has a physical eye, so a question and answer are needed to show that the Buddha has a pure physical eye, whose substance is without outflows, surpassing everything. Except for the Buddha, the physical eyes of others do not see infinitely. This has the meaning of relying on the three meanings of appearance, desire, and aspiration, causing all Bodhisattvas to generate desires and aspirations, so it is asked. The following can all be understood accordingly. (The phrase) 'Tathagata (Thus Come One)' etc. can sever the original words, adding 'etc.' is to list the initial title, equivalent to the other nine titles. Next, Subhuti answers that the Buddha has it, based on the conventional truth to show that it exists, so he answers that it exists based on the conventional truth. The rest can be understood accordingly. Each one lists what others see to compare the Buddha's superiority, the eye realms of others have been explained earlier. Just like the wisdom eye, the two vehicles (Sravaka and Pratyekabuddha) only see the emptiness of self, Bodhisattvas before the Bhumis also obtain a similar wisdom eye, the ten Bhumis (Dasabhumi) truly obtain it, but there are still obstacles, so they have not obtained the Buddha's wisdom eye, the most
為勝顯故。問余皆準知。論文有二。初列四五眼。開合別故。次虛境界故。下釋四眼義。解慧眼中。但明先。后不列釋義。以可知故。
自下明智凈中。經文有三。初明如來能知一切若干種心。次徴釋知多心所以。後重徴釋非心住義。前文有六。一佛問。二善現答。知佛欲以恒河中沙為數依俗諦問。還依俗吞也。三重問。四重答。五約前多界顯眾生多。六約前多生顯有多心。一一生有多種心故。論文有二。初引經屬當。次正釋難。問慧法二眼何不名智。其他心智亦見外境。何不名見。論說智耶。答法門各別。若照境義。即見門說。若決斷義即智門說。問大論中說法眼知生根欲性等。此則亦知他心。何故此經於五眼外。別說他心智。答通則法眼。佛亦知他心。佛今別以有別義故。大論斷法眼但知眾生根欲性等。不言知他有貪無貪等若干種心。大品涅槃華嚴並云。他心智他有貪無貪等心。不言知他根欲性等。據此兩文。別明法眼。不攝他心。佛眼雖是一切種智。由四眼至果以成佛眼。四既不攝他心。佛眼亦等。或說佛眼亦知他心。不爾何名一切智。但由知相不顯故。佛於五眼外。別說他心智也。又以法門各異。遂乃差別而談。然六通三明亦是見智。何故不說余通明者。神足但是身之作用。非智見相。天耳聞聲。為知
【現代漢語翻譯】 現代漢語譯本： 爲了更好地彰顯（如來的智慧），所以（須菩提）問了許多問題，而（佛陀）的回答都符合（真理）。論文分為兩部分。第一部分列出四種或五種眼，因為開合有所不同。第二部分是關於虛空境界的緣故。下面解釋四種眼的含義。在解釋慧眼時，只說明瞭先前的（含義），而沒有列出後面的解釋，因為（後面的含義）是可以推知的。
下面闡明智凈（的含義）。經文有三部分。首先說明如來能夠知曉一切眾生有多少種心。其次提問並解釋了知曉多種心的原因。最後再次提問並解釋了非心住的含義。前面的經文有六點。一是佛陀提問。二是善現（須菩提）回答，知道佛陀想要用恒河中的沙子作為數量，依據俗諦來提問，還依據俗諦來回答。三是（佛陀）再次提問。四是（須菩提）再次回答。五是根據前面的多種界來顯示眾生之多。六是根據前面的多種生來顯示有多種心，因為每一個生命都有多種心。論文分為兩部分。首先引用經文來證明恰當。其次正式解釋難題。提問：慧眼和法眼為什麼不稱為智？其他的他心智也能看到外境，為什麼不稱為見，而稱為智呢？回答：法門各有不同。如果從照見外境的意義上來說，就用『見』來表達；如果從決斷的意義上來說，就用『智』來表達。提問：《大智度論》中說法眼能知眾生的根、欲、性等，這也就知曉了他人的心，為什麼這部經在五眼之外，還要單獨說他心智呢？回答：從普遍意義上來說，法眼，佛陀也能知曉他人的心。佛陀現在單獨說他心智，是因為有特別的意義。 《大智度論》斷定法眼只能知曉眾生的根、欲、性等，沒有說知曉他人有貪慾或沒有貪慾等多少種心。《大品般若經》、《涅槃經》、《華嚴經》都說，他心智知曉他人有貪慾或沒有貪慾等心，沒有說知曉他人的根、欲、性等。根據這兩段經文，可以明確法眼不包含他心智。佛眼雖然是一切種智，但從四眼到果位才成就佛眼，既然四眼不包含他心智，佛眼也一樣（不包含他心智）。或者說佛眼也知曉他人的心，否則怎麼能稱為一切智呢？但因為知曉的相不明顯，所以佛陀在五眼之外，單獨說他心智。又因為法門各有不同，所以才會有差別地談論。然而六神通和三明也是見和智，為什麼不說其他的神通和明呢？神足通只是身體的作用，不是智見的相。天耳通聽到聲音，是爲了知曉（聲音的含義）。 （勝顯：殊勝的彰顯，如來智慧的彰顯。須菩提：佛陀的弟子，以善解空性著稱。俗諦：世俗諦，相對真諦而言，指世俗的認知和約定。智凈：智慧清凈。六神通：天眼通、天耳通、他心通、宿命通、神足通、漏盡通。三明：宿命明、天眼明、漏盡明。）
【English Translation】 English version: For the sake of superior manifestation (of the Tathagata's wisdom), (Subhuti) asked many questions, and the (Buddha's) answers all conformed to (the truth). The treatise is divided into two parts. The first part lists four or five eyes, because their opening and closing are different. The second part is about the nature of the empty realm. The following explains the meaning of the four eyes. In explaining the Wisdom Eye, only the previous (meaning) is explained, and the subsequent explanations are not listed, because (the subsequent meaning) can be inferred.
The following clarifies the meaning of Wisdom Purity. The sutra text has three parts. First, it explains that the Tathagata is able to know how many kinds of minds all beings have. Second, it asks and explains the reason for knowing many minds. Finally, it asks again and explains the meaning of non-mind abiding. The preceding text has six points. First, the Buddha asks. Second, Subhuti answers, knowing that the Buddha wants to use the sands of the Ganges as a number, based on conventional truth to ask, and also based on conventional truth to answer. Third, (the Buddha) asks again. Fourth, (Subhuti) answers again. Fifth, based on the preceding many realms, it shows the multitude of beings. Sixth, based on the preceding many births, it shows that there are many minds, because each life has many kinds of minds. The treatise is divided into two parts. First, it cites the sutra to prove appropriateness. Second, it formally explains the difficult problem. Question: Why are the Wisdom Eye and Dharma Eye not called wisdom? Other minds' wisdom can also see external objects, why are they not called seeing, but called wisdom? Answer: The Dharma doors are different. If from the meaning of illuminating external objects, then 'seeing' is used to express it; if from the meaning of decisive judgment, then 'wisdom' is used to express it. Question: The Mahaprajnaparamita Sutra says that the Dharma Eye can know the roots, desires, and natures of beings, which also means knowing the minds of others. Why does this sutra separately mention the wisdom of knowing others' minds outside the five eyes? Answer: Generally speaking, the Dharma Eye, the Buddha can also know the minds of others. The Buddha now separately mentions the wisdom of knowing others' minds because it has a special meaning. The Mahaprajnaparamita Sutra determines that the Dharma Eye can only know the roots, desires, and natures of beings, and does not say that it knows how many kinds of minds others have, such as greed or no greed. The Mahaprajnaparamita Sutra, Nirvana Sutra, and Avatamsaka Sutra all say that the wisdom of knowing others' minds knows whether others have greed or no greed, and does not say that it knows the roots, desires, and natures of others. According to these two sutra passages, it can be clarified that the Dharma Eye does not include the wisdom of knowing others' minds. Although the Buddha Eye is omniscient, the Buddha Eye is achieved from the four eyes to the fruition, since the four eyes do not include the wisdom of knowing others' minds, the Buddha Eye is also the same (does not include the wisdom of knowing others' minds). Or it can be said that the Buddha Eye also knows the minds of others, otherwise how can it be called omniscient? But because the appearance of knowing is not obvious, the Buddha separately mentions the wisdom of knowing others' minds outside the five eyes. Also, because the Dharma doors are different, there are different discussions. However, the six supernormal powers and the three insights are also seeing and wisdom, why not talk about other supernormal powers and insights? The supernormal power of spiritual travel is only the function of the body, not the appearance of wisdom and seeing. The supernormal power of divine hearing hears sounds in order to know (the meaning of the sounds). (Superior manifestation: the superior manifestation, the manifestation of the Tathagata's wisdom. Subhuti: the Buddha's disciple, known for his good understanding of emptiness. Conventional truth: relative to ultimate truth, refers to worldly cognition and conventions. Wisdom Purity: the purity of wisdom. Six supernormal powers: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, spiritual travel, and extinction of outflows. Three insights: knowledge of past lives, divine eye, and extinction of outflows.)
彼心。但知彼心。言聲非要。故不說之。宿命乃知未來事。天眼所攝。故亦不說。漏盡中緣自漏盡。是佛眼攝。緣他漏盡。知是此他心智攝。是故不說。或說一會對機所宜。何要須具。
正釋經中論文有二。初解心住及若干種。次釋經中心住即為非住。言心住者。唐本云流注。以心住言有過失故。據尋此心竟無有住。故云流注。即三世中唸唸流注。生滅相續。不離三世。若干種者。約前多生。顯令生類有多種心。論文易解。十地經說。菩薩他心智慧知一切眾生有貪無貪等二十二種心。彼論義束為八。初有貪嗔癡及離貪嗔癡六心。名隨煩惱心。第七染心第八不染心名使心。言如是與余相應心。第九小心第十廣心十一大心十二無量心。此四名生心。約生為別。生四天下者。知見小故名小心。六慾天知見稍廣名廣心。生色界知見更大名大心。生無色知見無量名無量心。十三攝心十四不攝心名學三昧心。學三昧心者名攝心。不學三昧者名不攝心。十五定心十六不定心。名得三昧心。入三昧時名定心。不入時名不定心。十七解脫心十八不解脫心名具縛離縛心。十九求心二十不求心名妄行心。此是作業心。二十一自上心二十二無上心。名增上慢心。此二十二心中小廣大無量四心。皆通染凈。餘十八心皆一染一凈。此等諸心不
【現代漢語翻譯】 現代漢語譯本： 他們的心。僅僅知道他們的心。言語聲音並非必要，所以不說。宿命通能夠知道未來的事情，屬於天眼所攝，所以也不說。漏盡通中，因緣自然漏盡，這是佛眼所攝。因緣他人漏盡，知道這是他心智所攝，所以不說。或者說，一次法會適合當時的情況，何必要全部具備？
正式解釋經文中的文句，分為兩部分。首先解釋『心住』以及『若干種』。其次解釋經文中『心住』即為『非住』。說到『心住』，唐朝的譯本說是『流注』，因為說『心住』有錯誤。根據探尋，這個心最終沒有停留，所以說是『流注』，也就是在過去、現在、未來三世中，唸唸流注，生滅相續，不離三世。『若干種』，是根據之前的多生，顯示眾生種類有多種心。經文容易理解。《十地經》說，菩薩的他心智慧夠知道一切眾生有貪、無貪等二十二種心。那部論典將它們歸納為八種。最初是有貪心、嗔心、癡心以及離貪心、離嗔心、離癡心這六種心，稱為隨煩惱心。第七種是染污心，第八種是不染污心，稱為使心。『如是與余相應心』，第九種是小心，第十種是廣心，第十一種是大心，第十二種是無量心。這四種稱為生心，根據所生之處不同而區分。生於四天下的人，知見狹小，所以稱為小心。生於六慾天的人，知見稍微廣闊，稱為廣心。生於色界天的人，知見更大，稱為大心。生於無色界天的人，知見無量，稱為無量心。第十三種是攝心，第十四種是不攝心，稱為學三昧心。學習三昧的人稱為攝心，不學習三昧的人稱為不攝心。第十五種是定心，第十六種是不定心，稱為得三昧心。進入三昧時稱為定心，不進入時稱為不定心。第十七種是解脫心，第十八種是不解脫心，稱為具縛離縛心。第十九種是求心，第二十種是不求心，稱為妄行心。這是作業心。第二十一種是自上心，第二十二種是無上心，稱為增上慢心。這二十二種心中，小心、廣心、大心、無量心這四種心，都通於染污和清凈。其餘十八種心都是一種染污一種清凈。這些心不……
【English Translation】 English version: Their minds. Only know their minds. Words and sounds are not essential, so they are not spoken. The knowledge of past lives knows future events, which is encompassed by the divine eye, so it is also not spoken. In the exhaustion of outflows, the conditions naturally lead to the exhaustion of outflows, which is encompassed by the Buddha eye. Knowing the exhaustion of outflows of others is encompassed by the knowledge of others' minds, so it is not spoken. Or, one Dharma assembly is suitable for the situation at that time, why is it necessary to have everything?
The formal explanation of the sentences in the sutra is divided into two parts. First, explain 'abiding of the mind' (心住) and 'various kinds' (若干種). Second, explain that in the sutra, 'abiding of the mind' is 'non-abiding' (非住). Speaking of 'abiding of the mind,' the Tang Dynasty version says 'flowing' (流注), because saying 'abiding of the mind' has errors. According to investigation, this mind ultimately has no abiding, so it is said to be 'flowing,' that is, in the past, present, and future three times, thoughts flow continuously, arising and ceasing in succession, not separated from the three times. 'Various kinds' is based on the previous many lives, showing that sentient beings have various kinds of minds. The sutra is easy to understand. The Ten Stages Sutra (十地經) says that the Bodhisattva's knowledge of others' minds can know that all sentient beings have twenty-two kinds of minds, such as greed and non-greed. That treatise summarizes them into eight kinds. The first are the six minds of greed (貪), anger (嗔), delusion (癡), and freedom from greed, anger, and delusion, called the minds of accompanying afflictions. The seventh is the defiled mind, and the eighth is the undefiled mind, called the instigating mind. 'Such minds corresponding with others,' the ninth is the small mind, the tenth is the broad mind, the eleventh is the great mind, and the twelfth is the immeasurable mind. These four are called the arising mind, distinguished according to the place of arising. Those born in the four continents (四天下) have narrow knowledge, so they are called small minds. Those born in the six desire heavens (六慾天) have slightly broader knowledge, called broad minds. Those born in the form realm heavens (色界天) have even greater knowledge, called great minds. Those born in the formless realm heavens (無色界天) have immeasurable knowledge, called immeasurable minds. The thirteenth is the collected mind, and the fourteenth is the uncollected mind, called the mind of learning samadhi (三昧). Those who learn samadhi are called collected minds, and those who do not learn samadhi are called uncollected minds. The fifteenth is the concentrated mind, and the sixteenth is the unconcentrated mind, called the mind of attaining samadhi. Entering samadhi is called the concentrated mind, and not entering is called the unconcentrated mind. The seventeenth is the liberated mind, and the eighteenth is the unliberated mind, called the bound and unbound mind. The nineteenth is the seeking mind, and the twentieth is the non-seeking mind, called the mind of deluded actions. This is the mind of action. The twenty-first is the superior mind, and the twenty-second is the unsurpassed mind, called the mind of increased arrogance. Among these twenty-two kinds of minds, the four minds of small, broad, great, and immeasurable are all common to defilement and purity. The remaining eighteen minds are one defiled and one pure. These minds do not...
可具說。故總言若干種心。論言世者。謂過去等分者。有一期三世剎那。三世染凈諸心念念生滅。不離三世。顯心雖多。如來總知。故經說言如來悉知。世親云。何者是顛倒。偈言。種種顛倒識。以離於實念。不住彼實智。是故說顛倒。謂四念處是是為住不住。四念是顛倒也。
自下第二釋非住中有二。初標配經安立第一義。次釋經文推三世心皆無實體言。何以故者。第二文中。先徴。后釋也。大論釋此責有二。一佛心常樂空寂。云何遍知一切眾生心。二佛心一心何能知爾多心。故言何以故。次經文釋知所以。由佛證諸心。故言非心。由見諸心通體故。能悉知諸心故。無性攝論云。若於一切法真如總相。即遍知一切法。名一切智。若曆法而知。雖經多時。不能知一切法。大品經中佛亦自問。云何佛知眾生染心。佛釋云。佛依諸法實相故知。大論釋云。眾生心雖多種。不離諸法實相。依理照事。故能悉知眾生諸心。摩訶衍品又云。若一切眾生心心數法。是實有非虛妄者。佛不能知一切眾生種種諸心。以眾生心法虛妄無來處無去處故。佛能知眾生諸心。又云。若分別取。相則不見實法。不見實法故。不能通達一切。若不取相。心無分別則得法實性。得法實性故。能悉照知一切法。此中釋意亦如是。說諸心住皆非心故
【現代漢語翻譯】 現代漢語譯本：可以詳細說明。所以總的來說有若干種心。論中說的『世』，指的是過去等等。有一期三世剎那。三世染凈的各種心念，唸唸生滅，不離三世。顯示心雖然很多，如來總能知曉。所以經中說如來全部知曉。世親說：『什麼是顛倒？』偈語說：『種種顛倒識，因為離開了真實的念頭，不住在那個真實的智慧中，所以說是顛倒。』指的是四念處是住還是不住。四念處是顛倒。
下面第二部分解釋非住中包含兩點。首先是標明配合經文安立第一義，其次是解釋經文，推論三世的心都沒有實體。『何以故』，在第二部分中，先是提問，然後是解釋。大論解釋這個責問包含兩點：一是佛心常樂空寂，怎麼能普遍知曉一切眾生的心？二是佛心是一心，怎麼能知曉那麼多的心？所以說『何以故』。接下來經文解釋知曉的原因。因為佛證悟了諸心，所以說『非心』。因為見到諸心的共通體性，所以能夠全部知曉諸心。無性攝論說：『如果對於一切法的真如總相，就能普遍知曉一切法，稱為一切智。如果歷數法而知曉，即使經過很長時間，也不能知曉一切法。』大品經中佛也自己問：『佛怎麼知道眾生的染心？』佛解釋說：『佛依靠諸法實相所以知曉。』大論解釋說：『眾生心雖然有很多種，但不離諸法實相，依靠理來照見事，所以能夠全部知曉眾生諸心。』摩訶衍品又說：『如果一切眾生心心數法，是真實存在而不是虛妄的，佛就不能知曉一切眾生種種諸心。因為眾生心法虛妄，沒有來處沒有去處，所以佛能知曉眾生諸心。』又說：『如果分別執取相，就不能見到實法。不能見到實法，就不能通達一切。如果不取相，心中沒有分別，就能得到法實性。得到法實性，就能全部照知一切法。』這裡解釋的意思也是這樣。說諸心住都是非心，所以。
【English Translation】 English version: It can be explained in detail. Therefore, generally speaking, there are several kinds of minds. The 'world' mentioned in the treatise refers to the past, etc. There is a period of three times, a moment. The various thoughts of the three times, defiled and pure, arise and cease moment by moment, inseparable from the three times. Although the mind appears to be many, the Tathagata knows them all. Therefore, the sutra says that the Tathagata knows all. Vasubandhu said: 'What is inversion?' The verse says: 'Various inverted consciousnesses, because they are separated from true thoughts, do not dwell in that true wisdom, therefore they are called inversions.' It refers to whether the four foundations of mindfulness are dwelling or non-dwelling. The four foundations of mindfulness are inversions.
The second part below explains that non-dwelling contains two points. The first is to mark and match the sutra to establish the first meaning, and the second is to explain the sutra, inferring that the minds of the three times have no substance. 'Why is it so?', in the second part, first ask a question, and then explain. The Great Treatise explains that this accusation contains two points: one is that the Buddha's mind is always happy, empty, and silent, how can it universally know the minds of all sentient beings? The second is that the Buddha's mind is one mind, how can it know so many minds? Therefore, it says 'Why is it so?'. Next, the sutra explains the reason for knowing. Because the Buddha realized all minds, it is said 'non-mind'. Because he sees the common nature of all minds, he can fully know all minds. The Asanga Compendium says: 'If one knows the true nature of all dharmas in general, one can universally know all dharmas, which is called omniscience. If one knows by enumerating dharmas, even after a long time, one cannot know all dharmas.' In the Large Perfection of Wisdom Sutra, the Buddha also asked himself: 'How does the Buddha know the defiled minds of sentient beings?' The Buddha explained: 'The Buddha knows because he relies on the true nature of all dharmas.' The Great Treatise explains: 'Although there are many kinds of sentient beings' minds, they are inseparable from the true nature of all dharmas. Relying on reason to illuminate things, one can fully know the minds of all sentient beings.' The Mahayana chapter also says: 'If all sentient beings' minds and mental functions are real and not false, the Buddha cannot know all the various minds of all sentient beings. Because the minds of sentient beings are false, with no coming and no going, the Buddha can know the minds of sentient beings.' It also says: 'If one discriminates and grasps at appearances, one cannot see the real dharma. If one cannot see the real dharma, one cannot penetrate everything. If one does not grasp at appearances, and the mind has no discrimination, one can obtain the real nature of dharma. If one obtains the real nature of dharma, one can fully illuminate all dharmas.' The meaning of the explanation here is also the same. It says that all minds that dwell are non-mind, therefore.
。能照知眾生若干種心。次釋經文推三世心皆無實體。諸經論中推現在法。多以唸唸滅。釋未免諍。謂住相未滅。何妨是有。今以第一義推之。剎那住相亦不可得。
自下論文第二重料簡有二。初云。何故先說見凈。后說智凈者。論自釋云。為應知中證。故安立見。為教彼彼眾生寂靜心。故安立智。非所應知中先須自證故。先說見凈。自證解已。為教眾生斷惡修善名寂靜心故。次說知他。此則自覺覺他為次第也。次釋同是一住處故。于智凈中。安立所知心非心。類前見凈中說有能見。五眼亦非眼。理亦得成。若爾復福具足與見智。亦同一住處。何故不于福具文后總安立者。福是見智因。同一住處。福慧體不同。是以別安立。
自下第二名福具足。明佛有大福德莊嚴。何故與見智同一住處者。此福德是前佛智根本非顛倒福德。由有大福德莊嚴故。見智皆凈。勝過一切。天親菩薩論同。天親自下子段破第三疑。疑雲。向說心住顛倒。若如是福德亦是顛倒。若是顛倒。何名善法。為顯福德非顛倒故。偈言。佛智慧根本。非顛倒功德。以是福德相。故重說譬喻。自下所有舉福校量其福。皆是佛慧之因。十地轉轉勝故。或復自下唯舉地上勝福。還自校量持說功德。不同上來非慧福行。
經文有四。初問。次答
【現代漢語翻譯】 能照知眾生若干種心。接下來解釋經文，推論過去、現在、未來三世之心皆無實體。諸經論中推論現在的法，多以唸唸生滅來解釋，但未免引起爭議，認為住相（Dwelling characteristic，事物暫時存在的表象）未滅，何妨認為它是存在的。現在以第一義（Ultimate truth，佛教真理的最高層次）來推論，即使剎那的住相也是不可得的。
下面是論文第二重，料簡有二。首先說：『為何先說見凈（Vision purity，清凈的見地），后說智凈（Wisdom purity，清凈的智慧）呢？』 論中自己解釋說：『爲了應知中證（Knowing and realizing within what should be known），所以安立見；爲了教導那些眾生寂靜心（Tranquil mind，平靜的心），所以安立智。』 在非所應知中，首先需要自己證悟，所以先說見凈。自己證悟理解后，爲了教導眾生斷惡修善，名為寂靜心，所以接著說知他。這便是自覺覺他的次第。
接下來解釋『同是一住處（Same dwelling place，相同的住所）』，所以在智凈中，安立所知心非心。類似於前面見凈中說有能見，五眼（Five eyes，五種不同的視覺能力）也非眼，道理也能成立。如果這樣，那麼福具足（Perfection of merit，功德圓滿）與見智（Vision and wisdom，見地和智慧）也同一住處，為何不在福具文后總安立呢？福是見智的因，雖然同一住處，但福慧（Merit and wisdom，功德和智慧）的體性不同，因此分別安立。
下面第二是福具足，說明佛有大福德莊嚴。為何與見智同一住處呢？此福德是前佛智的根本，不是顛倒的福德。由於有大福德莊嚴，所以見智皆凈，勝過一切。天親（Vasubandhu）菩薩的論點相同。天親下面開始破除第三個疑問。疑問是：『之前說心住顛倒，如果這樣，福德也是顛倒。如果是顛倒，為何稱為善法？』 爲了顯示福德非顛倒，偈頌說：『佛智慧根本，非顛倒功德。』 因為這是福德相，所以重說譬喻。下面所有舉福校量其福，都是佛慧的因。十地（Ten grounds，菩薩修行的十個階段）轉轉殊勝。或者下面只舉地上殊勝的福德，還自己校量持說功德，不同於上面非慧福行。
經文有四部分。首先是提問，然後是回答。
【English Translation】 Able to know the various minds of sentient beings. Next, explaining the scripture, it is inferred that the minds of the three times (past, present, and future) have no substance. In various scriptures and treatises, the present dharma is often explained by the arising and ceasing of thoughts, but this inevitably leads to disputes, with the argument that the dwelling characteristic (Dwelling characteristic) has not ceased, so why not consider it to exist? Now, using the first meaning (Ultimate truth), even the dwelling characteristic of a moment is unattainable.
Below is the second layer of the treatise, with two considerations. First, it says: 'Why is vision purity (Vision purity) mentioned first, and wisdom purity (Wisdom purity) mentioned later?' The treatise itself explains: 'To realize within what should be known (Knowing and realizing within what should be known), vision is established; to teach those sentient beings a tranquil mind (Tranquil mind), wisdom is established.' In what should not be known, one must first realize it oneself, so vision purity is mentioned first. After realizing and understanding oneself, to teach sentient beings to abandon evil and cultivate good, which is called a tranquil mind, then knowing others is mentioned. This is the order of self-awareness and awareness of others.
Next, explaining 'same dwelling place (Same dwelling place),' in wisdom purity, the known mind and non-mind are established. Similar to the previous vision purity, which says there is seeing, the five eyes (Five eyes) are also not eyes, and the reasoning can be established. If so, then perfection of merit (Perfection of merit) and vision and wisdom (Vision and wisdom) are also in the same dwelling place, why not establish them together after the perfection of merit text? Merit is the cause of vision and wisdom, although in the same dwelling place, the nature of merit and wisdom (Merit and wisdom) are different, so they are established separately.
Below, the second is perfection of merit, explaining that the Buddha has great merit and adornment. Why is it in the same dwelling place as vision and wisdom? This merit is the root of the previous Buddha's wisdom, not inverted merit. Because there is great merit and adornment, vision and wisdom are both pure, surpassing everything. The argument of Vasubandhu (Vasubandhu) Bodhisattva is the same. Below, Vasubandhu begins to refute the third doubt. The doubt is: 'Previously, it was said that the mind dwells in inversion, if so, merit is also inverted. If it is inverted, why is it called good dharma?' To show that merit is not inverted, the verse says: 'The root of Buddha's wisdom is non-inverted merit.' Because this is the characteristic of merit, the metaphor is repeated. All the examples below that measure merit are the cause of Buddha's wisdom. The ten grounds (Ten grounds) become increasingly superior. Or below, only the superior merit on the grounds is mentioned, and the merit of upholding and speaking is measured by oneself, which is different from the above non-wisdom merit practice.
The scripture has four parts. First is the question, then the answer.
。第三佛為述成。若福聚下第四破尋名執。什本無述成文。又別以福德無故下文。論文有二。初標名屬經。次逐難解。云何能以滿三千界七寶佈施者。大品經說。阿毗跋致菩薩能以七寶滿三千世界佈施。第三十八中又云。菩薩或以三千世界珍寶施與三尊。次以衣服飲食國城妻子頭目身肉等施。及法施無畏施。隨喜迴向。乃至孝養父母。師長供養。慈悲喜捨等福。與法界虛空量等。今且七寶滿三千佛。施悲敬二田為問也。若言若有人者。舉過去修福業人。逐難解中。恐人尋福德。名起執故。安立福德第一義。教請菩薩修福而不取。離增減二失。世親論云。以此福德聚是有漏。所以如來不說福德聚。又解意云。若道分善福德聚者。即福德聚若非道分福德聚者。如來不說為智慧根本。由福分道分。或有無漏別。故經中重言福聚也。
自下大文第三。論名隨形好身具足。並復相具足文。明佛轉色陰依。故得佛地相好色身。令菩薩求八十種好。如大品涅槃諸經中說無見頂相。大品在八十種好初。涅槃在三十二相末。若據大論持地。校量詺相功德。無見頂相最大。然諸經在八十種好初。經文初問。后答。論判可知。此問有二意。一依對治義。問破菩薩取佛色身相執。令以無相心求。二依說相意問。顯佛身具足八十種好。令請
【現代漢語翻譯】 現代漢語譯本：第三位佛陀是爲了闡述成就而說的。如果說『福聚』（fú jù，指福德的聚集）以下的內容是爲了破除對名相的執著。鳩摩羅什的譯本沒有闡述成就的文字。又另外以『福德無故』（fú dé wú gù，指福德沒有原因）作為下文。論文分為兩部分。首先標明名稱屬於經文。其次是逐一解釋難題。『云何能以滿三千界七寶佈施者』（yún hé néng yǐ mǎn sān qiān jiè qī bǎo bù shī zhě，如何能夠用充滿三千大千世界的七寶進行佈施呢）？《大品經》（Dà pǐn jīng）說，阿毗跋致菩薩（Ā pí bá zhì pú sà，不退轉菩薩）能夠用七寶充滿三千世界進行佈施。第三十八品中又說，菩薩或者用三千世界的珍寶佈施給三尊。其次是用衣服、飲食、國城、妻子、頭目、身肉等進行佈施，以及法施、無畏施、隨喜迴向，乃至孝養父母、師長供養、慈悲喜捨等福，與法界虛空一樣廣大。現在暫且用七寶充滿三千世界佈施給悲田（bēi tián，指值得悲憫的對象）和敬田（jìng tián，指值得尊敬的對象）這兩類對像來提問。『若言若有人者』（ruò yán ruò yǒu rén zhě，如果說有人的話），是舉出過去修福業的人。在逐一解釋難題中，恐怕人們尋求福德，因名相而產生執著，所以安立福德第一義，教導菩薩修福而不執取，遠離增減兩種過失。世親論（Shì qīn lùn）說，因為這些福德聚是有漏的，所以如來不說福德聚。又解釋說，如果說道是善福德聚，那麼就是福德聚；如果不是道分的福德聚，如來就不說它是智慧的根本。由於福德有道分和非道分的區別，或者有有漏和無漏的區別，所以經中重複說『福聚』。 自下大文第三，論名隨形好身具足，並復相具足文。明佛轉色陰依，故得佛地相好色身。令菩薩求八十種好。如大品涅槃諸經中說無見頂相。大品在八十種好初。涅槃在三十二相末。若據大論持地，校量詺相功德，無見頂相最大。然諸經在八十種好初。經文初問，后答。論判可知。此問有二意。一依對治義。問破菩薩取佛色身相執。令以無相心求。二依說相意問。顯佛身具足八十種好。令請
【English Translation】 English version: The third Buddha is spoken of to describe accomplishment. If the content below 'accumulation of merit' (fú jù, refers to the accumulation of merit and virtue) is to break the attachment to names and forms. Kumārajīva's translation does not have the text describing accomplishment. And separately takes 'merit without cause' (fú dé wú gù, refers to merit and virtue without a cause) as the following text. The treatise is divided into two parts. First, it marks the name as belonging to the sutra. Second, it explains the difficult points one by one. 'How can one use the seven treasures filling three thousand worlds to give alms?' (yún hé néng yǐ mǎn sān qiān jiè qī bǎo bù shī zhě). The Mahāprajñāpāramitā Sūtra (Dà pǐn jīng) says that an Avaivartika Bodhisattva (Ā pí bá zhì pú sà, Non-retreating Bodhisattva) can use the seven treasures filling three thousand worlds to give alms. Chapter 38 also says that the Bodhisattva may use the treasures of three thousand worlds to give to the Three Jewels. Secondly, giving alms with clothing, food, countries, cities, wives, children, heads, eyes, bodies, and flesh, as well as Dharma giving, fearlessness giving, joyful dedication, and even filial piety to parents, offerings to teachers, loving-kindness, compassion, joy, and equanimity, etc., are as vast as the Dharma realm and empty space. Now, let's temporarily use the seven treasures filling three thousand worlds to give alms to the fields of compassion (bēi tián, refers to objects worthy of compassion) and the fields of respect (jìng tián, refers to objects worthy of respect) to ask. 'If it is said that there is someone' (ruò yán ruò yǒu rén zhě), it is to cite people who have cultivated meritorious deeds in the past. In explaining the difficult points one by one, it is feared that people will seek merit and virtue, and attachment will arise from names and forms, so the first meaning of merit and virtue is established, teaching Bodhisattvas to cultivate merit and virtue without attachment, and to stay away from the two faults of increase and decrease. The Vasubandhu's Treatise (Shì qīn lùn) says that because these accumulations of merit are with outflows, the Tathagata does not speak of accumulations of merit. It is also explained that if the path is a good accumulation of merit, then it is an accumulation of merit; if it is not an accumulation of merit of the path, the Tathagata does not say that it is the root of wisdom. Because merit and virtue have the distinction of being part of the path and not being part of the path, or having the distinction of being with outflows and without outflows, the sutra repeatedly says 'accumulation of merit'. From here, the third major section discusses the names of the completeness of the body with good forms and the completeness of the marks. It clarifies that the Buddha transforms the form aggregate, and thus obtains the body with marks and good forms of the Buddha-ground. It causes Bodhisattvas to seek the eighty minor marks. As the Mahāprajñāpāramitā Sūtra and Nirvana Sutra say, there is the invisible crown of the head mark. The Mahāprajñāpāramitā Sūtra is at the beginning of the eighty minor marks. The Nirvana Sutra is at the end of the thirty-two major marks. According to the Mahāprajñāpāramitā Sūtra, measuring the merits of the marks, the invisible crown of the head mark is the greatest. However, the sutras are at the beginning of the eighty minor marks. The sutra text first asks, then answers. The treatise's judgment is knowable. This question has two meanings. First, according to the meaning of counteracting. The question breaks the Bodhisattva's attachment to the marks of the Buddha's form body. It causes them to seek with a mind without marks. Second, according to the meaning of explaining the marks. It shows that the Buddha's body is complete with the eighty minor marks. It causes them to request.
菩薩起欲願心故。如來說具足色身即非具足色身者。此引大品經釋佛。于大品經數處。說八十種好空。故言如來說即非也。若爾何須理此八十種好者。涅槃經釋世間眾生事八十種天。彼八十天各有一一好相。令人信向。佛為化彼事天眾生信入佛法。亦令彼天除憍慢心故。佛於一身土現八十具相。令求故舉問也。善現知問有破執意故。即安立色身為第一義。故言即非具足色身。是故如來說名具足色身者。為成菩薩求佛色身意故。俗諦說名具足色身。
第四論名相身具足義與隨形類相好文相似。皆準下。次前釋論亦可解。世親論中自下大文第三段破疑。謂上兩疑即是因前本宗起。下有四疑。皆是展轉而生。就此文中然有三段。此第一也。謂有疑雲。若諸佛以無為法得名。云何諸佛成就八十種好三十二相而名為佛。無著論主相好別故。開為兩門。世親菩薩論主同破色身有疑。故合為一。彼論云。法身畢竟體非彼相好身。以非相成就。非彼法身。故不離於法身。彼二非不佛。故重說成就。亦無二及自。以彼法身中無故。言即非成就。以不離彼法身故。而言成就。余言易解。
自下第五論名悟具足。顯佛語業所說具足。為所說。若爾云何顯佛所說具足。謂如前說相好色身。于無色中。能現相好妙色。佛語所說亦爾。
【現代漢語翻譯】 現代漢語譯本：菩薩因為發起希求佛身的願望，所以如來說『具足色身即非具足色身』。這是引用《大品般若經》（Mahaprajnaparamita Sutra）來解釋佛陀。佛陀在《大品般若經》多處說到八十種好是空性的，所以說『如來說即非也』。如果這樣，為什麼還要闡述這八十種好呢？《涅槃經》（Nirvana Sutra）解釋說，世間眾生侍奉八十種天神，那些天神各自有一種好的相貌，使人信服和歸向他們。佛陀爲了教化那些侍奉天神的眾生，使他們相信並進入佛法，也爲了使那些天神去除驕慢之心，佛陀在一個身體上顯現八十種圓滿的相，爲了滿足眾生的希求，所以才舉出這個問題。善現（Subhuti）知道提問有破除執著的用意，所以安立色身為第一義諦，因此說『即非具足色身』。所以，如來說名為『具足色身』，是爲了成就菩薩希求佛陀色身的意願，在世俗諦上說名為『具足色身』。 第四論名為『名相身具足義』，與『隨形好』的文義相似，都以下文為準。其次，前面的解釋也可以用來理解。世親（Vasubandhu）的論中，從下面開始的第三大段是破除疑惑。所說的兩個疑惑，就是因為前面的本宗而產生的。下面有四個疑惑，都是輾轉而生。就這段文字來說，仍然有三個小段。這是第一段。有人懷疑說，如果諸佛以無為法而得名，那麼諸佛如何成就八十種好和三十二相而被稱為佛呢？無著（Asanga）論師因為相好不同，所以分為兩門。世親菩薩論師一同破斥色身有疑惑，所以合為一門。他的論中說，法身（Dharmakaya）畢竟是本體，不是那些相好之身，因為不是以相成就的，不是那個法身，所以不離於法身。那二者不是不成為佛，所以重複說成就，也沒有二者和自身。因為那個法身中沒有，所以說『即非成就』，因為不離那個法身，所以說『成就』。其餘的文字容易理解。 從下面開始是第五論，名為『悟具足』，顯示佛陀的語業所說的具足，是所說之法。如果這樣，如何顯示佛陀所說的具足呢？就是像前面所說的相好色身，在無色之中，能夠顯現相好妙色，佛陀的語言所說也是這樣。
【English Translation】 English version: Because a Bodhisattva initiates the desire to aspire for the Buddha's body, the Tathagata says, 'The complete form body is precisely not a complete form body.' This quotes the Mahaprajnaparamita Sutra to explain the Buddha. In several places in the Mahaprajnaparamita Sutra, the Buddha speaks of the emptiness of the eighty minor marks, hence the saying, 'The Tathagata says it is precisely not.' If so, why is it necessary to elaborate on these eighty minor marks? The Nirvana Sutra explains that sentient beings in the world serve eighty kinds of deities. Each of those deities has one good characteristic that makes people believe in and turn to them. The Buddha, in order to teach those sentient beings who serve deities, to make them believe in and enter the Buddhadharma, and also to remove the arrogance of those deities, manifests eighty complete marks on one body. To fulfill the aspirations of sentient beings, this question is raised. Subhuti knows that the question has the intention of breaking attachments, so he establishes the form body as the ultimate truth, hence saying, 'It is precisely not a complete form body.' Therefore, the Tathagata says it is named 'complete form body' in order to fulfill the Bodhisattva's desire to seek the Buddha's form body. In conventional truth, it is said to be named 'complete form body'. The fourth treatise is named 'The Meaning of Completeness of Name and Form Body,' which is similar in meaning to the text on 'Minor Marks.' All are based on the following text. Secondly, the previous explanation can also be used to understand. In Vasubandhu's treatise, the third major section from below is to dispel doubts. The two doubts mentioned are caused by the previous original doctrine. There are four doubts below, all of which arise in turn. As for this passage, there are still three subsections. This is the first section. Someone doubts, saying, 'If the Buddhas are named by unconditioned dharmas (Asamskrta), how do the Buddhas achieve the eighty minor marks and thirty-two major marks and are called Buddhas?' Asanga, because the major and minor marks are different, divides them into two sections. Vasubandhu Bodhisattva together refutes the doubts about the form body, so he combines them into one section. His treatise says, 'The Dharmakaya (法身) is ultimately the substance, not those bodies with major and minor marks, because it is not achieved by marks, it is not that Dharmakaya, so it is not separate from the Dharmakaya.' Those two are not not becoming Buddhas, so he repeats saying achievement, and there are no two and self. Because there is none in that Dharmakaya, so he says 'precisely not achievement,' because it is not separate from that Dharmakaya, so he says 'achievement.' The remaining words are easy to understand. From below is the fifth treatise, named 'Realizing Completeness,' which shows that the completeness spoken by the Buddha's speech karma is the dharma that is spoken. If so, how to show the completeness spoken by the Buddha? It is like the major and minor marks of the form body mentioned earlier, in the formless, it can manifest the wonderful colors of the major and minor marks. The Buddha's speech is also like this.
于無說中。能具法說。故論名語具足也。然佛地中總顯如來三業功德。既知見智凈者。即顯如來意業功德。色身具足者。即顯身業功德。語具足者。即顯語業功德。心具足者。顯如來心所作。作用多種下具顯。世親論自下子段第二疑雲。色身及相成就既不可得。云何如來說法。為斷此疑。故偈言。如佛法亦然。所說二著別。不離於法界。說法無自相。謂顯所說法義二種離真法界不可得其自相。與此論同。經文有四。一問。二遮。三徴釋遮之所以。四重徴釋不解佛所說義之由。論文有二。準上可知。今此但言無法可說。不釋所以。八卷楞伽言。不說法依二種義。一依自內證法。離言語分別相。離名字相。我不見有一法可說。二依古先聖道。我今但依古佛舊道而說。此道常有。如趣成道。古佛舊道外更無一字可說。故言無法可說。是名說法。由法義二。重言說法。準什本無重。
自下第六論名心具足。此中明佛六種心所作用。乃至第六明佛三業行住凈。以身語行住亦是佛心之所運用。故論總名心具足也。上論判此文復有六。如前已配。此初明佛三念處功德。故名念處。世親第三子疑。疑雲。若言諸佛說者是無所說法。不離於法身。亦是其無有何等人能信如是甚深法義。經文有二。初問。次答。答中初先依二諦。以空
【現代漢語翻譯】 現代漢語譯本：在沒有言說的狀態中，能夠完整地表達佛法，所以這部論著名為『語具足』。佛地中全面地展現瞭如來的身、語、意三業的功德。既然已經瞭解了見智清凈，就顯示瞭如來的意業功德。『色身具足』，就顯示了身業功德。『語具足』，就顯示了語業功德。『心具足』，顯示瞭如來的心所造作。『作用多種』在下文會詳細闡述。世親菩薩的論著中，從『自下子段第二疑雲』開始，提出疑問：『色身以及相的成就既然不可得，如來如何說法？』爲了斷除這個疑問，所以偈頌說：『如佛法亦然，所說二著別，不離於法界，說法無自相。』意思是說，所說的法義兩種都無法脫離真法界而獨立存在其自相，與這部論著的觀點相同。《經》文有四個部分：一、提問。二、遮止。三、征問並解釋遮止的原因。四、再次征問並解釋不理解佛所說義的原因。論文有兩個部分，參照上文可知。現在這裡只說『無法可說』，沒有解釋原因。八卷本的《楞伽經》說：『不說法依二種義，一依自內證法，離言語分別相，離名字相，我不見有一法可說。二依古先聖道，我今但依古佛舊道而說，此道常有，如趣成道，古佛舊道外更無一字可說。』所以說『無法可說』，這就是說法。因為法義二者，所以重複說『說法』。參照鳩摩羅什的譯本，沒有重複。 從下面開始是第六個論點，名為『心具足』。這裡闡明了佛的六種心所作用，乃至第六個闡明了佛的三業行住清凈。因為身語的行住也是佛心所運用的，所以這部論著總名為『心具足』。上面的論述判斷這段文字還有六個部分，如前面已經分配的。這裡首先闡明佛的三念處功德，所以名為『念處』。世親菩薩第三個兒子提出疑問：『如果說諸佛所說的是無所說法，不離於法身，那麼又有什麼人能夠相信如此甚深的法義呢？』《經》文有兩個部分：首先是提問，其次是回答。回答中首先依據二諦，以空
【English Translation】 English version: In the absence of speech, one can fully express the Dharma, hence this treatise is named 'Speech Perfection'. The Buddhakshetra comprehensively displays the merits of the Tathagata's three karmas of body, speech, and mind. Since one already understands the purity of seeing and wisdom, it reveals the Tathagata's mind karma merits. 'Perfection of the physical body' reveals the body karma merits. 'Speech Perfection' reveals the speech karma merits. 'Mind Perfection' reveals what the Tathagata's mind creates. 'Various functions' will be elaborated in detail below. In Vasubandhu's treatise, starting from 'Sub-section Second Doubt', a question is raised: 'Since the perfection of the physical body and its characteristics are unattainable, how does the Tathagata preach the Dharma?' To dispel this doubt, the verse says: 'The same is true of the Buddha's Dharma, the two attachments in what is said are different, not separate from the Dharmadhatu, the Dharma has no self-nature.' This means that the two aspects of the Dharma being taught cannot exist independently of the true Dharmadhatu with their own self-nature, which is the same view as this treatise. There are four parts to the Sutra text: 1. Question. 2. Prohibition. 3. Inquiry and explanation of the reason for the prohibition. 4. Repeated inquiry and explanation of the reason for not understanding the meaning of what the Buddha said. There are two parts to the treatise, as can be seen by referring to the above. Now here it only says 'nothing can be said', without explaining the reason. The eight-volume Lankavatara Sutra says: 'Not preaching the Dharma relies on two meanings: first, relying on the Dharma of self-inner realization, apart from the characteristics of language and discrimination, apart from the characteristics of names, I do not see a single Dharma that can be spoken. Second, relying on the ancient sage path, I now only rely on the old path of the ancient Buddhas to speak, this path is constant, such as the path to enlightenment, outside the old path of the ancient Buddhas, not a single word can be said.' Therefore, it is said that 'nothing can be said', and this is preaching the Dharma. Because of the two aspects of Dharma and meaning, 'preaching the Dharma' is repeated. Referring to Kumarajiva's translation, there is no repetition. From below begins the sixth argument, named 'Mind Perfection'. Here, the six mental functions of the Buddha are explained, and even the sixth explains the purity of the Buddha's three karmas of conduct, dwelling, and purity. Because the conduct and dwelling of body and speech are also used by the Buddha's mind, this treatise is generally named 'Mind Perfection'. The above discussion judges that this passage also has six parts, as previously assigned. Here, the merits of the Buddha's three mindfulnesses are first explained, so it is named 'Mindfulness'. Vasubandhu's third son raises a question: 'If it is said that what the Buddhas say is nothing to say, not separate from the Dharmakaya, then what kind of people can believe in such profound Dharma meanings?' There are two parts to the Sutra text: first, the question, and second, the answer. The answer first relies on the two truths, with emptiness
有兩觀答。次重徴釋以成義論文有三。初標屬經。次解來意。后釋經文。解來意云。此處顯示如世尊令處。故此中明佛。于信謗人。皆如世尊。一平等念。約三人說。故名三念處。頗有未來開生信者。此舉信佛語人。不者舉不信人。此信謗二是動念境。故偏舉之。不舉中人。由違順境一切處時有故。今且約聞此經者。說論來意故。即釋經善現問也。釋經有二。初解佛答文。次解佛欲信法之人。若以第一義觀眾生性相俱空。言彼非眾生。此是空觀。若一向無眾生。佛於何處起平等念。依俗諦非無虛假眾生。此是假觀。空中假中皆無實違順者。故佛于信謗中人。俱起一平等念。次重徴釋以成前義。無著論不解。以易知故。其徴意云。即說彼非眾生。何故復言非也。釋眾生。眾生者牒空假二說。非眾生者約第一義。是名眾生者依世俗諦。又論次解信佛法人云。是人則為第一希有者。顯示說第一義。是不共及相應。此解意云。今欲信佛語人能利益信佛說彼非眾生。此約第一義顯不共義。信說非不眾生。此約俗諦顯相應義。此人難及。故言第一希有。請本皆無此文。然佛雖于信謗平等。今言信者非不平等。世親論云。所說說者深非無能信者。非眾生眾生。非聖非不聖。上兩句正答前疑。釋善現問下之兩句解如來答。此顯能信是經
【現代漢語翻譯】 現代漢語譯本 有兩種觀點的回答。接下來，通過重複提問和解釋來完善義理，文章有三個部分。首先標明屬於哪部經。其次解釋來意。最後解釋經文。解釋來意時說：『此處顯示瞭如同世尊所處的狀態。』因此，這裡闡明了佛對於相信和誹謗的人，都像世尊一樣，以平等的心念對待。這是針對三種人說的，所以稱為『三念處』。或許未來會有開啟信心的人。這裡舉例相信佛語的人，不相信的人也舉例。這相信和誹謗兩種是動念的境界，所以特別舉出。沒有舉出中間的人，是因為順境和逆境在一切處所和時間都存在。現在暫且針對聽到這部經的人，來說明來意。也就是解釋善現的提問。解釋經文分為兩部分。首先解釋佛的回答，其次解釋想要相信佛法的人。如果以第一義諦（Paramārtha-satya）（最高真理）觀察，眾生的自性和現象都是空性的，說他們不是眾生，這是空觀（Śūnyatā-darśana）（空性之觀）。如果完全沒有眾生，佛又在哪裡生起平等心念呢？依據世俗諦（Saṃvṛti-satya）（相對真理），並非沒有虛假的眾生，這是假觀（Prajñapti-upādāna）（假名安立之觀）。在空、假、中，都沒有真實的違逆和順從，所以佛對於相信和誹謗的人，都生起平等的心念。接下來，通過重複提問和解釋來完善前面的義理。無著（Asaṅga）的《瑜伽師地論》（Yogācārabhūmi-śāstra）沒有解釋，因為容易理解。提問的用意是：既然說他們不是眾生，為什麼又說『非也』呢？解釋『眾生』，『眾生』是針對空和假兩種說法。『非眾生』是依據第一義諦。『是名眾生』是依據世俗諦。另外，論中接下來解釋相信佛法的人說：『這個人就是第一希有的人。』顯示了第一義諦，是不共（Asādhāraṇa）（不共通）和相應（Anurūpa）（相應）。這裡的解釋是：現在想要相信佛語的人，能夠利益相信佛說他們不是眾生。這是依據第一義諦來顯示不共的意義。相信說『非不眾生』，這是依據世俗諦來顯示相應的意義。這個人難以達到，所以說是第一希有。請本（可能是指某種版本）都沒有這段文字。然而，佛雖然對於相信和誹謗的人平等，現在說相信的人並非不平等。《世親論》（Vasubandhu-śāstra）說：『所說之說者深，非無能信者。非眾生眾生，非聖非不聖。』上面兩句是正面回答前面的疑問。解釋善現提問下面的兩句，是解釋如來的回答。這顯示了能夠相信這部經。
【English Translation】 English version There are two viewpoints in the answer. Next, the meaning is completed by repeated questioning and explanation, and the article has three parts. First, it indicates which scripture it belongs to. Second, it explains the intention. Finally, it explains the scripture. When explaining the intention, it says: 'This place shows the state as the World Honored One is in.' Therefore, this clarifies that the Buddha treats both believers and slanderers with an equal mind, just like the World Honored One. This is said for three types of people, so it is called the 'Three Foundations of Mindfulness (Trīṇi smṛtyupasthānāni)'. Perhaps there will be people who open their faith in the future. Here, people who believe in the Buddha's words are exemplified, and those who do not believe are also exemplified. These two, belief and slander, are the realms of moving thoughts, so they are specifically mentioned. The middle person is not mentioned because favorable and unfavorable circumstances exist in all places and times. Now, let's explain the intention for those who hear this scripture. That is, explaining Subhūti's question. The explanation of the scripture is divided into two parts. First, explain the Buddha's answer, and second, explain those who want to believe in the Dharma. If one observes with the ultimate truth (Paramārtha-satya), the nature and phenomena of beings are empty, and saying they are not beings is the emptiness view (Śūnyatā-darśana). If there are no beings at all, where does the Buddha generate equal mindfulness? According to the conventional truth (Saṃvṛti-satya), there are false beings, which is the provisional view (Prajñapti-upādāna). In emptiness, provisionality, and the middle way, there are no real oppositions or conformities, so the Buddha generates equal mindfulness towards both believers and slanderers. Next, the meaning is completed by repeated questioning and explanation to perfect the previous meaning. Asaṅga's Yogācārabhūmi-śāstra does not explain this because it is easy to understand. The intention of the question is: Since it is said that they are not beings, why is it said 'not so' again? Explaining 'beings', 'beings' refers to the two views of emptiness and provisionality. 'Not beings' is based on the ultimate truth. 'They are called beings' is based on the conventional truth. In addition, the treatise then explains that those who believe in the Buddha's Dharma say: 'This person is the most rare.' It shows the ultimate truth, which is uncommon (Asādhāraṇa) and corresponding (Anurūpa). The explanation here is: Now, those who want to believe in the Buddha's words can benefit from believing that the Buddha said they are not beings. This is based on the ultimate truth to show the meaning of uncommonness. Believing in saying 'not not beings' is based on the conventional truth to show the meaning of correspondence. This person is difficult to reach, so it is said to be the most rare. The original text (possibly referring to a certain version) does not have this passage. However, although the Buddha is equal to believers and slanderers, it is now said that believers are not unequal. The Vasubandhu-śāstra says: 'What is said is profound, and there are those who can believe. Not beings beings, not holy not unholy.' The above two sentences directly answer the previous question. Explaining the two sentences below Subhūti's question is explaining the Tathāgata's answer. This shows that one can believe in this scripture.
者非是凡夫眾生。故言非眾生。乃至聖眾生故。言非不眾生也。什本闕無此一段文。
自下心具足中第二段。論名正覺。此中明佛得無上正覺義。世親論自下大文第四破疑。于中然有三段。此第一也。疑雲。若如來不得一法名阿耨多羅三藐三菩提者。云何離於上上證。轉轉得阿耨多羅三藐三菩提。此則於前如來昔在然燈佛所。於法實無所得。文上以生疑在。或於然燈授記文之上。此疑生也。既無一法可得。即是離其上性證法。云何復言。轉轉得於無上菩提。經文有三。初問。次答。後印述。什本闕無答文。論文有二。初標名屬經。次正釋。釋中有三。初釋答詞。次解印述。略不解問。然于問中亦有依義說相欲愿三意。依義意者。此問為破菩薩取佛無上正覺執故。佛問顯第二說相。意者此問則是說佛菩薩無上正等覺相。欲願意者。令諸菩薩于佛無上等覺起欲願心。須菩提答亦是安立佛無上覺為第一義故。先直答言不也。次云。世尊無有法如來者。釋不也意。故論釋云。無有法者。為離有見遇。說佛無少法得菩提。非但顯佛離有見過。亦令凈心地人離有見過。若一向無得。云何不墮無見過者。若無見無得。實亦是過。但為病多起有故。此偏說佛離有無二種見故。解印述中。經文先印。後述。我于阿耨下述文。世親菩
【現代漢語翻譯】 現代漢語譯本： 這並非是凡夫俗子，所以說『非眾生』。乃至聖賢的眾生，所以說『非不眾生』。鳩摩羅什的譯本中缺少這一段文字。
從下面的『心具足』開始是第二段，討論『名正覺』。這裡闡明佛陀證得無上正覺的意義。世親的《論》從下面的大文第四部分開始破除疑惑，其中有三段，這是第一段。疑惑是：如果如來沒有獲得一個名為『阿耨多羅三藐三菩提』（Anuttara-samyak-sambodhi，無上正等正覺）的法，那麼如何離開上上的證悟，輾轉獲得阿耨多羅三藐三菩提呢？這就在前面的如來昔日在燃燈佛（Dipankara Buddha）處，對於法實際上沒有獲得之處產生了疑惑。或者在燃燈佛授記的文字之上，產生了這種疑惑。既然沒有一個法可以獲得，那就是離開了上上的自性證法，又怎麼能說輾轉獲得無上菩提呢？經文有三個部分：首先是提問，其次是回答，最後是印證和敘述。鳩摩羅什的譯本中缺少回答的部分。論文有兩個部分：首先標明名稱屬於經文，其次是正式解釋。解釋中有三個部分：首先解釋回答的詞語，其次解釋印證和敘述，略去了對提問的解釋。然而在提問中也有依據意義、說法相、欲愿三種意圖。依據意義的意圖是：這個提問是爲了破除菩薩執著于佛陀的無上正覺。佛陀的提問顯示了第二種說法相。意圖是：這個提問就是說佛陀菩薩的無上正等覺之相。欲愿的意圖是：令諸菩薩對於佛陀的無上等覺生起欲愿之心。須菩提（Subhuti）的回答也是爲了安立佛陀的無上覺悟為第一義，所以先直接回答『不是的』。接著說『世尊，沒有法如來』，解釋『不是的』的含義。所以《論》解釋說：『沒有法』，是爲了離開有見。說佛陀沒有少許的法獲得菩提，不僅僅顯示佛陀離開了有見的過失，也令心地清凈的人離開有見的過失。如果一向沒有獲得，怎麼不會墮入無見的過失呢？如果沒有見，沒有獲得，實際上也是過失。但因為病多起于有，所以這裡偏重於說佛陀離開了有無兩種見。在解釋印證和敘述中，經文先印證，后敘述。『我于阿耨』下面是敘述的文字。世親菩
【English Translation】 English version: This is not an ordinary being, hence the term 'non-being'. Even to the extent of a saintly being, hence the term 'not non-being'. Kumarajiva's version lacks this section.
From 'perfection of mind' below is the second section, discussing 'Right Enlightenment'. This clarifies the meaning of the Buddha attaining Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). Vasubandhu's Treatise begins from the fourth major section below, refuting doubts, which contains three sections, this being the first. The doubt is: If the Tathagata (Thus Come One) did not attain a single dharma (teaching, principle) called Anuttara-samyak-sambodhi, how can he, apart from the highest attainment, gradually attain Anuttara-samyak-sambodhi? This doubt arises from the preceding statement that the Tathagata, in the past, at the place of Dipankara Buddha (the Buddha of the Burning Lamp), actually did not attain anything regarding the dharma. Or this doubt arises from the passage about Dipankara Buddha's prediction. Since there is not a single dharma that can be attained, that is, being apart from the highest self-nature attainment, how can it be said that he gradually attains unsurpassed Bodhi (enlightenment)? The sutra text has three parts: first, the question; second, the answer; and third, the confirmation and narration. Kumarajiva's version lacks the answer. The treatise has two parts: first, it indicates that the name belongs to the sutra; second, it provides a formal explanation. The explanation has three parts: first, it explains the words of the answer; second, it explains the confirmation and narration, omitting the explanation of the question. However, within the question, there are also three intentions based on meaning, explanation of characteristics, and aspiration. The intention based on meaning is: this question is to refute the Bodhisattva's attachment to the Buddha's unsurpassed perfect enlightenment. The Buddha's question reveals the second explanation of characteristics. The intention is: this question is to explain the characteristics of the Buddha Bodhisattva's unsurpassed perfect enlightenment. The intention of aspiration is: to cause all Bodhisattvas to generate a desire and aspiration for the Buddha's unsurpassed perfect enlightenment. Subhuti's (one of the principal disciples of Buddha) answer is also to establish the Buddha's unsurpassed enlightenment as the ultimate meaning, so he first directly answers 'No'. Then he says 'World Honored One, there is no dharma Tathagata', explaining the meaning of 'No'. Therefore, the Treatise explains: 'No dharma' is to be apart from the view of existence. Saying that the Buddha did not attain the slightest dharma to attain Bodhi not only shows that the Buddha is apart from the fault of the view of existence, but also causes those with pure minds to be apart from the fault of the view of existence. If there is consistently no attainment, how can one not fall into the fault of the view of non-existence? If there is no view and no attainment, it is actually also a fault. But because the illness mostly arises from existence, this emphasizes that the Buddha is apart from both the views of existence and non-existence. In the explanation of confirmation and narration, the sutra first confirms, then narrates. 'I, in Anuttara' below is the text of the narration. Vasubandhu
薩論云。彼處無少法知菩提無上。法界不增減。凈平等自相。有無上方便。及離於漏法。是故非凈法即是清凈法。彼以四義釋佛菩提有無上義。一明佛菩提更無一法可得。故知菩提得名無上。即初二句也。屬經可知。二是法平等下明佛證平等法界不增減更無有上故名無上。即第三句也。三以無眾生下明佛法身平等無差別故。又以法無我自體真實更無上上故名無上。第四句。一切善法下明佛菩提有無上方便修一切善根。是故名無上。皆對二乘說為無上。
此論第二解經印述文中有二。謂菩提及菩提道。初約果明佛菩提有無上義。即是所標菩提也。次一切善法下約因釋佛菩提有無上覺義即。是所標菩提道也。前中有二。謂二語別故。即此二語配釋法報二身。如義應知。論文有二。初標二種。次配釋。初語中先牒指配。此顯示菩提自相故下釋義。釋義中菩提自相故者。明佛得菩提時雖得諸法實相而不分別見有得。此解經中不可得菩提。自相不得故。解脫相故者。亦不見有菩提實體。此釋不可有也。離障解脫所有相體不可得故。彼中已下重釋結也。什魏二本皆總相云無有少法可得。唐及真諦本咸以無有為先。無得為后。若爾即以菩提自相解無有。不見菩提自體有故。以解脫相釋無得。不見解脫是可得故。或有解云。無有
【現代漢語翻譯】 現代漢語譯本： 《薩論》說：『彼處沒有絲毫的法可以認知無上的菩提（bodhi，覺悟）。法界（dharmadhatu，一切法的本體）不增不減，是清凈平等的自性。具有無上的方便，以及遠離煩惱的法。』因此，非清凈的法即是清凈的法。這裡用四種意義來解釋佛陀的菩提具有無上的意義：第一，說明佛陀的菩提再沒有一種法可以獲得，所以知道菩提得名為『無上』，這就是最初的兩句。屬於經文的內容可以知道。第二，『二是法平等下』說明佛陀證悟平等的法界，不增不減，再沒有比它更高的，所以名為『無上』，這就是第三句。第三，『以無眾生下』說明佛陀的法身（dharmakaya，佛的法性之身）平等沒有差別，又因為法無我（anatta，沒有實體自我）的自體真實，再沒有比它更高的，所以名為『無上』，這是第四句。『一切善法下』說明佛陀的菩提具有無上的方便，修一切善根，所以名為『無上』，這些都是針對二乘（sravakayana and pratyekabuddhayana，聲聞乘和緣覺乘）而說的，稱為無上。
此論的第二部分解釋經文的印證文中有兩種，即菩提和菩提道（bodhimarga，通往覺悟的道路）。首先從果的角度說明佛陀的菩提具有無上的意義，這就是所標示的菩提。其次，『一切善法下』從因的角度解釋佛陀的菩提具有無上的覺悟意義，這就是所標示的菩提道。前面一部分有兩種說法，因為兩種語言不同。這兩種語言分別對應解釋法身和報身（sambhogakaya，佛的報應身）。如其意義應當知道。論文有兩種，首先標示兩種，其次是對應解釋。最初的語言中，先是牒指對應，『此顯示菩提自相故下』解釋意義。解釋意義中，『菩提自相故者』，說明佛陀獲得菩提時，雖然獲得了諸法的實相，但不分別見有獲得。這解釋經文中『不可得菩提』。『自相不得故』，『解脫相故者』，也不見有菩提的實體。這解釋『不可有也』。遠離障礙解脫所有相的體不可得的緣故。『彼中已下』是重複解釋總結。鳩摩羅什和魏譯本都總相地說『沒有絲毫的法可以獲得』。唐譯本和真諦譯本都以『沒有』為先，『無得』為后。如果這樣，就用菩提的自相解釋『沒有』，不見菩提的自體存在；用解脫相解釋『無得』，不見解脫是可以獲得的。或者有人解釋說，『沒有』
【English Translation】 English version: The Sastra says: 'In that place, there is not the slightest dharma (law, principle) by which to know unsurpassed bodhi (enlightenment). The dharmadhatu (realm of dharma, the essence of all things) neither increases nor decreases; it is the self-nature of purity and equality. It possesses unsurpassed skillful means and is apart from defiled dharmas.' Therefore, non-pure dharma is precisely pure dharma. Here, four meanings are used to explain that the Buddha's bodhi has unsurpassed meaning: First, it explains that there is no other dharma to be attained in the Buddha's bodhi, so it is known that bodhi is named 'unsurpassed'; this is the meaning of the first two sentences. It can be understood from the sutra. Second, 'The second is that the dharma is equal below' explains that the Buddha realizes the equal dharmadhatu, which neither increases nor decreases, and there is nothing higher than it, so it is named 'unsurpassed'; this is the third sentence. Third, 'With no sentient beings below' explains that the Buddha's dharmakaya (dharma body, the body of the dharma nature of the Buddha) is equal and without difference, and because the self-nature of dharma-anatta (no-self) is real, there is nothing higher than it, so it is named 'unsurpassed'; this is the fourth sentence. 'All good dharmas below' explains that the Buddha's bodhi has unsurpassed skillful means, cultivating all good roots, so it is named 'unsurpassed'; these are all spoken to the Two Vehicles (Sravakayana and Pratyekabuddhayana, the Vehicle of Hearers and the Vehicle of Solitary Buddhas), and are called unsurpassed.
The second part of this treatise, the section on validating the sutra, has two aspects: bodhi and the bodhimarga (path to enlightenment). First, from the perspective of the result, it explains that the Buddha's bodhi has unsurpassed meaning, which is the bodhi that is indicated. Second, 'All good dharmas below' explains from the perspective of the cause that the Buddha's bodhi has the meaning of unsurpassed awakening, which is the bodhimarga that is indicated. The first part has two statements because the two languages are different. These two languages correspond to explaining the dharmakaya and the sambhogakaya (enjoyment body, the body of reward of the Buddha). As the meaning should be known. The treatise has two parts: first, it indicates the two aspects; second, it corresponds to the explanation. In the initial language, first, it refers to the correspondence, and 'This shows the self-nature of bodhi below' explains the meaning. In explaining the meaning, 'The self-nature of bodhi' explains that when the Buddha attains bodhi, although he attains the real nature of all dharmas, he does not separately see that there is attainment. This explains 'unattainable bodhi' in the sutra. 'Because the self-nature is not attained', 'Because of the aspect of liberation', he also does not see that there is a bodhi entity. This explains 'unobtainable'. Because the body of all aspects of liberation from obstacles is unattainable. 'Below that' is a repeated explanation and conclusion. Kumarajiva's and the Wei translation both generally say 'there is not the slightest dharma that can be attained'. The Tang translation and the Paramartha translation both put 'no' first and 'no attainment' later. If so, then use the self-nature of bodhi to explain 'no', not seeing that the self-nature of bodhi exists; use the aspect of liberation to explain 'no attainment', not seeing that liberation can be attained. Or some explain that 'no'
者。雖得能得無上覺智。而不見有能覺知故。無得者。雖得所得之實相亦不見有所得實相。配論應知。即是大品經說。無知亦無得也。此解意說。初語之中通能所證。第二語中唯能證智。若據真諦本。先云無法如來所舍。明佛轉依。舍徴障時。不見少法可舍。此顯菩提解脫相。后云無法如來所得。明佛得無上覺。於一切法得無礙知見。亦不見能得所得。此顯佛無上覺相。故名菩提自相。下第二解三佛陀語。經名菩提。以通二乘及因果。故論名佛陀。唯在佛果。依論有三。初言是法平等者。顯諸佛同有無上覺智平等。諸佛同有正覺智故。次云無有高下者顯示諸佛第一義中壽命等無高無下故。化身隨緣示有高下。諸佛實報同證一義成。故壽命色身神通福報皆無高下。故名覺等。第三以無眾生下明法諸佛同無我我所。等生死不平等心。故名等覺。此論及魏本並漏無。余皆有也。何故說二語者。一為簡二乘菩薩彼非無上故。二為破二乘疑執。彼疑如來菩提與已不異故。故大論云。二乘不名無上覺者。不得一切種智。有所不知故。以彼二乘法執未除故。見有所得。我我習未斷故。見有能得。由當起我生已盡等念。今明如來不同於彼。故佛菩提有無上語。
自下大文第二舉佛菩薩因顯佛菩薩果有無上等覺經文有二。初正顯。
后破執。論隨解經。亦分為二。梁什魏本皆云修一切善法得阿耨菩提。從明佛因時具修一切善法滿足故得無上正等菩提不同二乘。大品經第三十八說。一切善法是無上菩提因。須菩提白佛。何等是一切善法。佛言。六波羅蜜四念處等乃至十八不共法。皆是菩薩道菩薩行。是諸善法具足已。得一切種智。轉法輪度眾生。轉法輪度眾生即復施設大利文。是此明佛具修一切善法故得無上覺等。若依真本及唐本。云一切善法無不現證一切善法無不妙覺。論通說佛因因果。善法圓滿。謂無間道時。一切善法因滿足。徴或永盡。與諸佛同證寂滅忍。故言一切善法無不現證。至解脫道時。微苦亦盡。功德圓滿與諸佛。同名為妙覺。故言一切善法無不妙覺。因果皆悉不同二乘。故佛菩提有無上等覺語。次破執者。有人尋善法名起執故。約第一義說善法即非善法。論於此為安立第一義。破增益失。復恐撥無緣生善法。故約俗說是名善法。令離損減失。世親解云。是故彼漏非是凈法。此中說善。即是清凈無漏法故。又此善法無有漏。故名非善法。以漏無故。是名善法。由是唐本重言。善法或因果二。故重言也。
自下心具足中大文第三論名施設大利法。前明佛證正覺。此明依證起說施設正教大利眾生。世親此下子段第二疑雲。若一切
善法滿足得阿耨多羅三藐三菩提者。則所說法不能得大菩提。何以故。以所說法無記法故。經文有二。初約施設此經。利益大小。顯佛一代所說皆大利益眾生。次汝謂如來作是念下破外疑執。前中先舉大施多福。若人以此般若下比顯不如修一偈經大益。初文有三。一舉施福多。二顯修經少。三比校施設此經利益大小。論文有二。初標名屬。次逐難解。依檢新本。此中有十重比校。此百分不及一。即是一分修此經一偈福為百分。以彼大施多福。比此百分中一分猶不及。故言百分不及一千分不及一者。此第二更分修一偈經福為千分(準前解之)。百千萬分不及一者。第三四合舉之也。依新本。第三云。百千分即十萬分中亦不及一。第四云。俱胝百千分者。俱胝當此千萬。以百千為數。數至千萬。即萬億分亦是非一。彼大施福比此修一偈經福。萬億分中亦不及一。魏本三四合說。仍脫億字。故言百千萬分不及一也。歌羅分者此第五也。是西方別數名耳。依新本。此第五名俱胝那庾多百千分。一俱胝是千萬。萬俱胝是一那庾多當千億。以百千為一數。數至千億。是一那庾多百千。又以一那庾多百千為一數。數至一俱胝。名俱胝那庾多百千。百千該分也。不知魏文。何故喚千該說為歌羅分耶。下之五數未見解處。諸本中亦有差別
【現代漢語翻譯】 現代漢語譯本 若以善法圓滿來證得阿耨多羅三藐三菩提（無上正等正覺），那麼所說的法就不能獲得大菩提（偉大的覺悟）。為什麼呢？因為所說的法是無記法（非善非惡的法）。 經文分為兩部分。首先，從施設此經的利益大小入手，彰顯佛陀一生所說之法皆能大利益眾生。其次，『汝謂如來作是念』以下，是爲了破除外人的疑惑和執念。在前一部分中，先舉出大施的眾多福報，然後用『若人以此般若』來比較，彰顯不如修習一偈經文的巨大益處。第一部分又分為三點：一是舉出佈施的福報之多，二是彰顯修習經文之少，三是比較施設此經的利益大小。 論文分為兩部分：一是標明名稱所屬，二是逐一解釋難點。依據新版本，這裡有十重比較。『此百分不及一』，即是將修習此經一偈的福報分為一百份，用彼大施的眾多福報來比，連這百分之一都比不上，所以說『百分不及一』。『千分不及一』，這是第二重，將修習一偈經文的福報分為一千份（按照前面的解釋）。『百千萬分不及一』，這是第三和第四重合起來說的。依據新版本，第三重說：『百千分即十萬分中亦不及一』。第四重說：『俱胝百千分』，俱胝相當於此地的千萬，以百千為單位計數，數到千萬，即萬億份，也是不及一。彼大施的福報比修習一偈經文的福報，連萬億分之一都比不上。魏譯本將第三和第四重合在一起說，並且省略了『億』字，所以說『百千萬分不及一』。 『歌羅分』，這是第五重。是西方的一種計數單位。依據新版本，這第五重名為『俱胝那庾多百千分』。一俱胝是千萬，萬俱胝是一那庾多，相當於千億。以百千為單位計數，數到千億，是一那庾多百千。又以一那庾多百千為單位計數，數到一俱胝，名為俱胝那庾多百千。百千是總括的說法。不知道魏譯本，為什麼把千該說成歌羅分呢？下面的五種計數單位沒有見到解釋的地方，各個版本中也有差別。
【English Translation】 English version If one attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) through the fulfillment of virtuous dharmas, then the dharma spoken cannot attain great Bodhi (great enlightenment). Why? Because the dharma spoken is avyākrta-dharma (neither good nor bad dharma). The sutra text is divided into two parts. First, it highlights the immense benefit to sentient beings from the establishment of this sutra, emphasizing that all the Buddha's teachings throughout his life greatly benefit sentient beings. Second, the section beginning with 'You say the Tathagata thinks thus' aims to dispel external doubts and attachments. In the first part, it first mentions the numerous merits of great giving, and then compares it with 'If one with this Prajna,' highlighting the immense benefit of practicing even a single verse of the sutra. The first part is further divided into three points: first, it mentions the abundance of merits from giving; second, it highlights the small amount of practice of the sutra; and third, it compares the magnitude of the benefits of establishing this sutra. The treatise is divided into two parts: first, it indicates the name's affiliation; second, it explains the difficult points one by one. According to the new version, there are ten levels of comparison here. 'This one-hundredth is not equal to one,' which means dividing the merit of practicing one verse of this sutra into one hundred parts, and comparing it with the numerous merits of that great giving, it is not even equal to one-hundredth of it, so it is said 'one-hundredth is not equal to one.' 'One-thousandth is not equal to one,' this is the second level, dividing the merit of practicing one verse of the sutra into one thousand parts (according to the previous explanation). 'One-hundred-thousandth is not equal to one,' this is the third and fourth levels combined. According to the new version, the third level says: 'One-hundred-thousandth, that is, even in one hundred thousand parts, it is not equal to one.' The fourth level says: 'Koti-hundred-thousandth,' Koti is equivalent to ten million here, counting in units of one hundred thousand, counting to ten million, that is, ten trillion parts, it is also not equal to one. The merit of that great giving is not even equal to one ten-trillionth of the merit of practicing one verse of the sutra. The Wei translation combines the third and fourth levels, and omits the word 'trillion,' so it says 'one-hundred-thousandth is not equal to one.' 'Kara division,' this is the fifth level. It is a Western counting unit. According to the new version, this fifth level is called 'Koti-nayuta-hundred-thousandth.' One Koti is ten million, ten thousand Kotis is one Nayuta, equivalent to one hundred billion. Counting in units of one hundred thousand, counting to one hundred billion, is one Nayuta hundred thousand. And counting in units of one Nayuta hundred thousand, counting to one Koti, is called Koti-nayuta-hundred-thousandth. Hundred thousand is a general term. I don't know why the Wei translation calls the thousand 'Kara division'? The following five counting units have not been explained, and there are also differences in the various versions.
異。應對檢之。世親偈云。雖言無記法。而說是彼因。是故一法寶勝無量珍寶。上二句就他宗以釋疑。下兩句依自宗而遣滯。大乘諸佛名句文三。唯是善故。十地論云。一者聲。二善字。又彼論中。束此十重。比校為四種勝。初及第八竿分第九數第十喻總名數勝。以數無限故。攝得餘數。第五歌羅分不及一名力勝。彼論不釋(顯此經之勢方施福不及)。第六數分不及一名不相似勝。此福無數彼福可數故。此福若無數。云何言不及一。第七優婆尼沙陀分不及一名因勝。此福因果勝彼因果故。雖作此釋。未見所以。此十皆是數名。何故有顯力勝。有顯無似勝。有顯因果勝。此論不釋意。一分數彌多。則一分彌少。言彼大施多福比此最少一福。亦不及也。故彼偈言。數力無似勝。無似因亦然。一切世間法。不可得為喻。
自下第二破外疑執。謂凡夫二乘聞佛施設教法大利眾生便謂佛有我度生想。故須明佛雖常度生而無我度眾生之想。世親此下子段第三疑雲。若法是平等無有高下者。云何如來名為度眾生。為斷此疑故文生也。與前正覺文。同爲一段。相承展轉有疑生故。無著正覺法利分二。自利利他證已方說。有差別故。實無違也。經文有三。初問。次遮。第三徴釋。問中即依對治之義。說相攝持在前文也。第三段中。
【現代漢語翻譯】 現代漢語譯本： 異議。應當進行檢查。世親（Vasubandhu）的偈頌說：『雖然說無記法，但說是它的因。』因此，一法寶勝過無量的珍寶。上面兩句是就他宗來解釋疑惑，下面兩句是依據自宗來消除滯礙。大乘諸佛的名句文三，唯獨是善的緣故。《十地論》（Daśabhūmika Sūtra）說：『一是聲，二是善字。』又在那部論中，將這十重，比校為四種殊勝。初及第八竿分第九數第十喻，總名為數勝，因為數量無限的緣故，攝取了其餘的數量。第五歌羅分不及一名，是力勝，那部論沒有解釋（顯示此經的勢力、方便、施福不及）。第六數分不及一名，是不相似勝，因為此福無數，彼福可數。此福如果無數，怎麼說不及一呢？第七優婆尼沙陀分不及一名，是因勝，因為此福的因果勝過彼福的因果。雖然作這樣的解釋，沒有看到原因。這十個都是數的名稱，為什麼有顯示力勝，有顯示無似勝，有顯示因果勝？這部論沒有解釋這個意思。一分數越多，則一分越少。說彼大施的多福比此最少的一福，也不及。所以那偈頌說：『數力無似勝，無似因亦然，一切世間法，不可得為喻。』 從下面開始是第二部分，破除外道的疑惑執著。凡夫和二乘人聽到佛施設教法，大利益眾生，就認為佛有『我』在度眾生的想法。所以需要說明佛雖然常常度化眾生，卻沒有『我』在度眾生的想法。世親在此下面的子段第三個疑點說：『如果法是平等，沒有高下之分，為什麼如來名為度眾生？』爲了斷除這個疑惑，所以產生了下面的經文。與前面的正覺文，同爲一段。相承展轉，有疑惑產生。無著（Asanga）的正覺法利分為二：自利利他，證悟之後才說，有差別的原因。實際上沒有違背。經文有三部分：初問，次遮，第三徴釋。問中即依據對治的意義，說相攝持在前文。第三段中。
【English Translation】 English version: Dissent. It should be examined. Vasubandhu's verse says: 'Although it speaks of unspecified (avyākṛta) dharmas, it says it is their cause.' Therefore, one dharma jewel surpasses countless precious jewels. The first two lines explain doubts based on other schools, and the last two lines eliminate obstacles based on one's own school. The names, phrases, and texts of the Mahāyāna Buddhas are solely good. The Daśabhūmika Sūtra says: 'First is sound, second is the word good.' Moreover, in that treatise, these ten levels are compared and contrasted into four kinds of superiority. The first and eighth, the ninth number, and the tenth metaphor are collectively called superiority in number, because the number is infinite, encompassing the remaining numbers. The fifth, a kalā fraction, is inferior to one name, which is superiority in power. That treatise does not explain this (showing that the power, skillful means, and blessings of this sutra are unmatched). The sixth, a number fraction, is inferior to one name, which is superiority in dissimilarity, because this blessing is countless, while that blessing is countable. If this blessing were countless, how could it be said to be inferior to one? The seventh, an upaniṣad fraction, is inferior to one name, which is superiority in cause, because the cause and effect of this blessing surpass the cause and effect of that blessing. Although this explanation is given, the reason is not seen. These ten are all names of numbers, so why is there a display of superiority in power, a display of superiority in dissimilarity, and a display of superiority in cause and effect? This treatise does not explain this meaning. The more numerous a fraction is, the smaller that fraction becomes. Saying that the many blessings of that great giving are less than even the smallest blessing here, it is still unmatched. Therefore, that verse says: 'Superiority in number and power, superiority in dissimilarity, dissimilarity is also the cause, all worldly dharmas, cannot be found as a metaphor.' From below begins the second part, refuting the doubts and attachments of externalists. Ordinary people and those of the Two Vehicles, hearing that the Buddha establishes teachings and greatly benefits sentient beings, think that the Buddha has the thought of 'I' liberating sentient beings. Therefore, it is necessary to explain that although the Buddha constantly liberates sentient beings, he does not have the thought of 'I' liberating sentient beings. Vasubandhu, in the third sub-section below, raises the doubt: 'If dharmas are equal and there is no high or low, why is the Tathāgata called the one who liberates sentient beings?' To dispel this doubt, the following text arises. It is in the same section as the previous text on perfect enlightenment. Successively and repeatedly, doubts arise. Asaṅga's perfect enlightenment and dharma benefits are divided into two: self-benefit and benefiting others, which are spoken after enlightenment, because there is a difference. In reality, there is no contradiction. The sutra text has three parts: first, the question; second, the negation; and third, the inquiry and explanation. The question is based on the meaning of counteracting, saying that mutual support is in the previous text. In the third section.
先徴。次釋。釋復有三。初破凡夫疑佛有度他想。如來說有我下次覆破凡夫疑。前文有二。初順釋。次反解。論逐難解中。唯釋破外疑文有二。初總指經數安立第一義。次別釋文中亦三。初解度他想疑。次若實無我下解有我想疑。三凡夫凡夫下解脫凡夫疑。初中但釋反解文。順釋易知。正破凡夫。謂佛設教度眾生時。有我度想。二乘知佛我無所想。不起此疑。故佛自說度眾生時。尚不見有眾生可度。云何得起我他度想。故言實無眾生如來度者。世親論云。平等真法界。佛不度眾生。以名共彼陰不離於法界。如彼論釋。應知。次下反解。證佛無我度想。論釋云。如來如爾涅槃而知。此先成前實無眾生如來度者言。佛尚如所證而知故。雖度眾生。不見有實眾生可度。又云。若有眾生如來度者。如來則為有我取。此始依經反釋。若謂佛見有眾生可度。佛應還同凡夫。不如爾涅槃而知。若信佛如來如爾涅槃而知不同凡夫。亦須信佛不見有眾生可度故。無我度他想。世親論云。取我度為過。以取彼法。是取度眾生故。上一句總。次句釋中。一釋取眾生。一釋起度想。次下雙破凡夫執佛說有我想。什魏二本似破說我。依余經本及此論。皆云如來說我取者即非我取。此疑依前起。若佛如爾涅槃而知。不見有眾生可度。亦應如爾涅槃知
【現代漢語翻譯】 現代漢語譯本： 先進行提綱挈領，然後解釋。解釋又分為三個部分。首先，破除凡夫懷疑佛有度化他人的想法。如來說『有我』之後，接著破除凡夫的懷疑。前面的內容分為兩部分：先是順著解釋，然後是反過來解釋。《論》在解釋難以理解的地方，只解釋破除外人疑惑的部分，這部分分為兩點：首先，總的指出經文的數量，安立第一義；其次，分別解釋經文，也分為三點：首先，解釋度化他人的想法的疑惑；其次，『若實無我』之後，解釋有『我』的想法的疑惑；第三，『凡夫凡夫』之後，解釋脫離凡夫的疑惑。在第一個部分中，只解釋反過來解釋的文句，順著解釋容易理解。直接破除凡夫的觀點，認為佛在設立教法度化眾生的時候，有『我』在度化的想法。二乘（聲聞乘和緣覺乘）知道佛沒有『我』的想法，不會產生這種疑惑。所以佛自己說在度化眾生的時候，尚且沒有看見有眾生可以被度化，怎麼會產生『我』和『他』在度化的想法呢？所以說，實際上沒有眾生被如來度化。世親（Vasubandhu）的《論》中說：『平等真法界，佛不度眾生，以名共彼陰不離於法界。』 應該按照他的解釋來理解。 接下來，反過來解釋，證明佛沒有『我』在度化的想法。《論》中解釋說：『如來如爾涅槃而知。』 這是爲了成就前面所說的『實際上沒有眾生被如來度化』這句話。佛因為如實地證悟了涅槃而知曉，所以即使度化眾生，也看不見有真實的眾生可以被度化。又說：『若有眾生如來度者，如來則為有我取。』 這是開始依據經文反過來解釋。如果認為佛看見有眾生可以被度化，佛就應該和凡夫一樣，不如實地證悟涅槃而知曉。如果相信佛如實地證悟了涅槃而知曉，不同於凡夫，也必須相信佛看不見有眾生可以被度化，所以沒有『我』在度化他人的想法。世親（Vasubandhu）的《論》中說：『取我度為過，以取彼法，是取度眾生故。』 上一句是總的概括，下一句是解釋，其中一句解釋執取眾生，一句解釋產生度化的想法。接下來，雙重破除凡夫執著佛說有『我』的想法。鳩摩羅什（Kumārajīva）和魏譯的兩個版本似乎是破除說『我』，依據其他的經本和這部《論》，都說如來說『我取』就不是『我取』。這個疑惑是依據前面的內容產生的。如果佛如實地證悟涅槃而知曉，看不見有眾生可以被度化，也應該如實地證悟涅槃而知曉。
【English Translation】 English version: First, a general outline is presented, followed by an explanation. The explanation is further divided into three parts. Initially, it refutes the common person's (凡夫, fánfū) suspicion that the Buddha has the thought of liberating others. After the Tathagata (如來, Rúlái) speaks of 'having a self' (我, wǒ), it then refutes the common person's suspicion. The preceding content is divided into two parts: first, an explanation that follows the line of reasoning, and second, an explanation that reverses the line of reasoning. The Treatise (論, lùn) only explains the sections that refute external doubts in the difficult-to-understand parts. This section is divided into two points: first, it generally points out the number of sutras and establishes the ultimate meaning (第一義, dì yī yì); second, it separately explains the text, which is also divided into three points: first, it explains the doubt about the thought of liberating others; second, after 'if there is truly no self' (若實無我, ruò shí wú wǒ), it explains the doubt about the thought of having a 'self'; third, after 'common person, common person' (凡夫凡夫, fánfū fánfū), it explains the doubt about liberation from common persons. In the first part, only the sentences that reverse the line of reasoning are explained; the explanation that follows the line of reasoning is easy to understand. It directly refutes the common person's view that when the Buddha establishes teachings to liberate sentient beings, he has the thought of 'I' am liberating. The Two Vehicles (二乘, èr shèng) (Śrāvakayāna and Pratyekabuddhayāna) know that the Buddha has no thought of 'self' and will not have this doubt. Therefore, the Buddha himself says that when liberating sentient beings, he does not even see any sentient beings that can be liberated. How could he have the thought of 'I' and 'other' liberating? Therefore, it is said that in reality, no sentient beings are liberated by the Tathagata (如來, Rúlái). Vasubandhu's (世親, Shìqīn) Treatise (論, lùn) says: 'The equal and true Dharma Realm (法界, fǎjiè), the Buddha does not liberate sentient beings, because the name and their skandhas (陰, yīn) are not separate from the Dharma Realm (法界, fǎjiè).' It should be understood according to his explanation. Next, it reverses the line of reasoning to prove that the Buddha has no thought of 'I' liberating. The Treatise (論, lùn) explains: 'The Tathagata (如來, Rúlái) knows as such Nirvana (涅槃, nièpán).' This is to accomplish the previous statement that 'in reality, no sentient beings are liberated by the Tathagata (如來, Rúlái).' Because the Buddha truly realized Nirvana (涅槃, nièpán) and knows, even if he liberates sentient beings, he does not see any real sentient beings that can be liberated. It also says: 'If there are sentient beings liberated by the Tathagata (如來, Rúlái), the Tathagata (如來, Rúlái) would then have an attachment to self (我取, wǒ qǔ).' This is the beginning of explaining in reverse according to the sutra. If it is thought that the Buddha sees sentient beings that can be liberated, the Buddha should be the same as a common person (凡夫, fánfū), not knowing by truly realizing Nirvana (涅槃, nièpán). If you believe that the Buddha knows by truly realizing Nirvana (涅槃, nièpán), different from a common person (凡夫, fánfū), you must also believe that the Buddha does not see any sentient beings that can be liberated, so there is no thought of 'I' liberating others. Vasubandhu's (世親, Shìqīn) Treatise (論, lùn) says: 'Taking 'I' to liberate is a fault, because taking that dharma (法, fǎ) is taking to liberate sentient beings.' The previous sentence is a general summary, and the next sentence is an explanation, in which one sentence explains grasping sentient beings, and one sentence explains generating the thought of liberation. Next, it doubly refutes the common person's (凡夫, fánfū) clinging to the Buddha's saying that there is a thought of 'self' (我, wǒ). Kumārajīva's (鳩摩羅什, Jiūmóluóshí) and the Wei translation's two versions seem to refute saying 'self' (我, wǒ), according to other sutra versions and this Treatise (論, lùn), they all say that the Tathagata's (如來, Rúlái) saying 'grasping self' (我取, wǒ qǔ) is not 'grasping self' (我取, wǒ qǔ). This doubt arises based on the previous content. If the Buddha knows by truly realizing Nirvana (涅槃, nièpán), and does not see any sentient beings that can be liberated, he should also know by truly realizing Nirvana (涅槃, nièpán).
我相性空。何故佛說凡夫有我等相。故論云。若實無我而言有我等取。為離此著故。經言我取者。即為非取等。我取是我見佛。為破凡夫執我故。說凡夫無我。但有執我妄想。二乘遂執佛說凡夫有我想。為破此執故。佛說我想。即為非我想。但毛道凡夫生者。以為有我。毛道之名。譯經人錯。梵云婆羅必栗托訖那。言婆羅者。目此二義。一目毛。二目愚。此經意取愚癡。必栗托訖那。此名異生。各乘異業受生故。前代譯經人。異生以愛生是凡夫。故名凡夫。取前愚義。目此凡夫故。新本云愚夫異生真諦名嬰兒凡夫。此論名小兒凡夫。嬰兒小兒並取愚義。言凡夫二乘愚癡如嬰孩小兒。不知我本體空。聞佛說凡夫有我想。即尋其名。執有我想。為破此執。故言即非。然魏本云。毛道凡夫生者。彼著我愚凡。如畜生故。近取負毛之類。皆釋之也。或愚夫異生如次。即是二乘凡夫。此二同執故。即唯識論名凡愚也。世親論偈釋此云。不取取應知。以彼不實義故。是故如來不于執取。然以佛不取者。即是凡愚于中執取。由此故名不取取也。次下第三又破說凡夫疑。若佛無我等想。亦應無凡聖想。何故佛說有我想者名凡夫耶。故佛破云。即非凡夫。此經既以破執為宗。恐諸學者尋名起疑。故佛隨說。即遂破之。此論但牒出經而不標
【現代漢語翻譯】 我理解相是性空的（Xiangxing kong，the characteristic of forms is emptiness）。為什麼佛陀（Fo, Buddha）說凡夫（Fanfu, ordinary people）有我（Wo, self）等相呢？所以論中說：『如果實際上沒有我，卻說有我等執取，是爲了遠離對此的執著。』經中說『我取』（Wo qu, clinging to self）者，即為非取等。我取是我見（Wo jian, view of self）的根本。佛爲了破除凡夫執著於我的觀念，才說凡夫無我。但凡夫只有執著於我的妄想。二乘（Er cheng, the two vehicles of Śrāvakayāna and Pratyekabuddhayāna）於是執著于佛陀所說的凡夫有我想。爲了破除這種執著，佛陀說我想，即為非我想。只有毛道凡夫（Mao dao fanfu, literally 'hairy path ordinary people'）才會這樣認為。毛道這個名稱，是譯經人弄錯了。梵文是婆羅必栗托訖那（Polopilutuoqiena, Bālapṛthagjana）。婆羅（Bala, Bāla）這個詞，有兩個意思，一是毛，二是愚。此經的意思是取愚癡之義。必栗托訖那（Pilutuoqiena, Pṛthagjana）的意思是異生（Yisheng, different beings），各自憑藉不同的業力而受生。前代的譯經人認為，異生是因為愛慾而生的凡夫，所以稱為凡夫。取前面的愚義，來指代這些凡夫。新譯本說愚夫異生（Yufu yisheng, foolish different beings），真諦（Zhendi, Paramārtha）稱之為嬰兒凡夫（Ying'er fanfu, infant ordinary people）。此論中稱之為小兒凡夫（Xiao'er fanfu, child ordinary people）。嬰兒和小兒都是取愚義。說凡夫和二乘的愚癡就像嬰孩小兒一樣，不知道我的本體是空。聽到佛陀說凡夫有我想，就尋著這個名相，執著于有我想。爲了破除這種執著，所以說『即非』。然而魏譯本說：『毛道凡夫生者，他們執著於我，愚癡如畜生。』近取負毛之類來解釋。或者愚夫異生如次，就是二乘凡夫。這兩種人執著相同，所以唯識論（Wei shi lun, Vijñānavāda）稱之為愚癡。世親（Shi qin, Vasubandhu）的論偈解釋說：『不取取應知，以彼不實義故。』因此如來（Rulai, Tathāgata）不于執取，然而佛陀不執取，卻是凡夫愚人在其中執取，因此稱為不取取。接下來第三點又破除了說凡夫的疑惑。如果佛陀沒有我等想，也應該沒有凡聖想（Fan sheng xiang, ordinary and sage thoughts）。為什麼佛陀說有我想的人稱為凡夫呢？所以佛陀破斥說：『即非凡夫』。此經既然以破除執著為宗旨，恐怕學者尋著名相而生起疑惑，所以佛陀隨說，就隨即破除。此論只是摘錄了經文，而沒有標明。 English version: I understand that characteristics are empty in nature (Xiangxing kong). Why does the Buddha (Fo) say that ordinary people (Fanfu) have the appearance of self (Wo) and so on? Therefore, the treatise says: 'If there is actually no self, but it is said that there is clinging to self, it is to stay away from attachment to this.' The sutra says that 'clinging to self' (Wo qu) is equivalent to non-clinging. Clinging to self is the root of the view of self (Wo jian). The Buddha said that ordinary people have no self in order to break the concept of ordinary people clinging to self. But ordinary people only have the delusion of clinging to self. The two vehicles (Er cheng) then cling to the Buddha's saying that ordinary people have the thought of self. In order to break this clinging, the Buddha said that the thought of self is equivalent to the non-thought of self. Only 'hairy path ordinary people' (Mao dao fanfu) would think so. The name 'hairy path' is a mistake made by the translator of the sutra. The Sanskrit is Bālapṛthagjana (Polopilutuoqiena). The word Bāla (婆羅) has two meanings, one is hair (毛), and the other is foolishness (愚). The meaning of this sutra is to take the meaning of foolishness. Pṛthagjana (必栗托訖那) means different beings (Yisheng), who are born according to their different karmas. The translators of the previous generations believed that different beings are ordinary people born because of desire, so they are called ordinary people. Take the previous meaning of foolishness to refer to these ordinary people. The new translation says that foolish different beings (Yufu yisheng), the ultimate truth (Zhendi) calls them infant ordinary people (Ying'er fanfu). This treatise calls them child ordinary people (Xiao'er fanfu). Infants and children both take the meaning of foolishness. It is said that the foolishness of ordinary people and the two vehicles is like that of infants and children, who do not know that the essence of self is emptiness. When they hear the Buddha say that ordinary people have the thought of self, they look for this name and cling to the thought of self. In order to break this clinging, it is said 'is not'. However, the Wei translation says: 'Those who are born as hairy path ordinary people cling to self and are as foolish as animals.' It is explained by taking the kind of carrying hair as an example. Or foolish different beings in order, that is, ordinary people of the two vehicles. These two kinds of people have the same clinging, so the Vijñānavāda (Wei shi lun) calls them foolishness. Vasubandhu's (Shi qin) treatise verse explains this by saying: 'Non-clinging should be known, because of its unreal meaning.' Therefore, the Tathāgata (Rulai) does not cling, but the Buddha does not cling, but ordinary foolish people cling to it, so it is called non-clinging. Next, the third point also dispels the doubt of saying ordinary people. If the Buddha does not have thoughts of self and so on, there should also be no thoughts of ordinary and sage (Fan sheng xiang). Why does the Buddha say that those who have thoughts of self are called ordinary people? Therefore, the Buddha refutes and says: 'Is not ordinary people'. Since this sutra takes the breaking of clinging as its purpose, I am afraid that scholars will look for names and generate doubts, so the Buddha says and then immediately breaks it. This treatise only excerpts the scriptures without marking them.
【English Translation】 I understand that characteristics are empty in nature (Xiangxing kong, the characteristic of forms is emptiness). Why does the Buddha (Fo, Buddha) say that ordinary people (Fanfu, ordinary people) have the appearance of self (Wo, self) and so on? Therefore, the treatise says: 'If there is actually no self, but it is said that there is clinging to self, it is to stay away from attachment to this.' The sutra says that 'clinging to self' (Wo qu, clinging to self) is equivalent to non-clinging. Clinging to self is the root of the view of self (Wo jian, view of self). The Buddha said that ordinary people have no self in order to break the concept of ordinary people clinging to self. But ordinary people only have the delusion of clinging to self. The two vehicles (Er cheng, the two vehicles of Śrāvakayāna and Pratyekabuddhayāna) then cling to the Buddha's saying that ordinary people have the thought of self. In order to break this clinging, the Buddha said that the thought of self is equivalent to the non-thought of self. Only 'hairy path ordinary people' (Mao dao fanfu, literally 'hairy path ordinary people') would think so. The name 'hairy path' is a mistake made by the translator of the sutra. The Sanskrit is Bālapṛthagjana (Polopilutuoqiena, Bālapṛthagjana). The word Bāla (婆羅, Bala) has two meanings, one is hair (毛, Mao), and the other is foolishness (愚, Yu). The meaning of this sutra is to take the meaning of foolishness. Pṛthagjana (必栗托訖那, Pilutuoqiena) means different beings (Yisheng, different beings), who are born according to their different karmas. The translators of the previous generations believed that different beings are ordinary people born because of desire, so they are called ordinary people. Take the previous meaning of foolishness to refer to these ordinary people. The new translation says that foolish different beings (Yufu yisheng, foolish different beings), the ultimate truth (Zhendi, Paramārtha) calls them infant ordinary people (Ying'er fanfu, infant ordinary people). This treatise calls them child ordinary people (Xiao'er fanfu, child ordinary people). Infants and children both take the meaning of foolishness. It is said that the foolishness of ordinary people and the two vehicles is like that of infants and children, who do not know that the essence of self is emptiness. When they hear the Buddha say that ordinary people have the thought of self, they look for this name and cling to the thought of self. In order to break this clinging, it is said 'is not'. However, the Wei translation says: 'Those who are born as hairy path ordinary people cling to self and are as foolish as animals.' It is explained by taking the kind of carrying hair as an example. Or foolish different beings in order, that is, ordinary people of the two vehicles. These two kinds of people have the same clinging, so the Vijñānavāda (Wei shi lun, Vijñānavāda) calls them foolishness. Vasubandhu's (Shi qin, Vasubandhu) treatise verse explains this by saying: 'Non-clinging should be known, because of its unreal meaning.' Therefore, the Tathāgata (Rulai, Tathāgata) does not cling, but the Buddha does not cling, but ordinary foolish people cling to it, so it is called non-clinging. Next, the third point also dispels the doubt of saying ordinary people. If the Buddha does not have thoughts of self and so on, there should also be no thoughts of ordinary and sage (Fan sheng xiang, ordinary and sage thoughts). Why does the Buddha say that those who have thoughts of self are called ordinary people? Therefore, the Buddha refutes and says: 'Is not ordinary people'. Since this sutra takes the breaking of clinging as its purpose, I am afraid that scholars will look for names and generate doubts, so the Buddha says and then immediately breaks it. This treatise only excerpts the scriptures without marking them.
解。世親論云。如來說名非生者。不生聖人法。故言非生。解云。無種姓故聖法不生。以有二乘異生別故。此論牒經。重凡夫也。
自下大文第四。論名攝取法身。明佛如來攝取法身以為身故。經如來地攝三身者。無上見智念處正覺。及不住生死涅槃。雖通化身。大位判之。顯報身也。攝取法身顯法身也。行住凈中具顯法報化三。如次即是三行住故。或彼但顯如來三業。余皆通顯報化二種。成唯識說。清凈法界攝自性身。說自性身本性常故。無生滅故。證因得故。乃至雖有真實無邊功德。而無為故。不可說為色心等物。四智品中。真實功德鏡智所起常遍色身。攝自受用。平等智品所現佛身攝他受用。成事智品所現隨類種種身相攝變化身。廣如彼說。今此法身即彼初二。若有無為諸功德法。皆法身故。金光明說。如如及智皆法身故。世親大段第五破疑。然亦有三。初云雖相成就。不可得見如來。以非彼體。以如來法身為體。而如來法身以見相成就。比知則知如來法身福相成就。由此文生。此中明佛攝取二種法身為身。初長行及偈明佛攝取真如法身為身不應以色聲相見。后偈明攝取五分法身。真如法身相應故。得菩提。不以色相為菩提。其五分法身者。即四智心品。前中先長行。后偈頌。長行有六。一問。二答。三
【現代漢語翻譯】 現代漢語譯本： 解釋：世親論中說，如來說的『非生』，是指不生聖人的法，所以說是『非生』。解釋說，因為沒有種姓，所以聖法不生。因為有聲聞乘和緣覺乘這些不同的異生存在。這個論證引用經典，再次強調了凡夫的身份。
下面是正文的第四大部分，論述名為『攝取法身』，闡明佛陀如來攝取法身作為自身的原因。經典中說，如來地包含三身，即無上見智念處正覺，以及不住生死涅槃。雖然也通於化身，但從大位來判斷，主要顯示的是報身。攝取法身，是爲了彰顯法身。行住清凈中，全面地顯示了法、報、化三身，依次對應於三種行住。或者那裡只是顯示瞭如來的三種業，其餘的都通於報身和化身兩種。《成唯識論》中說，清凈法界包含自性身，說明自性身是本性常住的，沒有生滅，通過證悟因才能獲得。乃至雖然有真實無邊的功德，但因為是無為法，所以不能說是色心等事物。四智品中，真實功德是鏡智所生起的常遍色身，包含自受用。平等智品所顯現的佛身包含他受用。成事智品所顯現的隨類種種身相包含變化身。詳細內容如彼論所說。現在這裡的法身就是指前兩種。如果有無為的各種功德法，都是法身，所以《金光明經》中說，如如和智都是法身。
世親論的第五大段是破除疑惑，其中也分為三部分。首先說，雖然相貌成就，但不能因此見到如來，因為相貌不是如來的本體。如來以法身為本體，而如來法身以見相成就。相比可知，如來法身福相成就。由此產生疑問。這裡說明佛陀攝取兩種法身作為自身。最初的長行和偈頌說明佛陀攝取真如法身作為自身，不應該以色聲相來見。後面的偈頌說明攝取五分法身。因為真如法身相應，所以得到菩提，不能以色相作為菩提。這五分法身，就是四智心品。前面是先長行，后偈頌。長行有六個部分：一是提問，二是回答，三是……
【English Translation】 English version: Explanation: Vasubandhu's treatise says that the 'non-arising' mentioned by the Tathagata (如來) refers to the non-arising of the Dharma (法) of the saints, hence it is called 'non-arising'. It explains that because there is no gotra (種姓, lineage), the Dharma of the saints does not arise. This is because there are different beings such as Sravakas (聲聞乘, Hearers) and Pratyekabuddhas (緣覺乘, Solitary Buddhas). This argument quotes the sutras, re-emphasizing the status of ordinary beings (凡夫).
The following is the fourth major section of the text, discussing the 'Embracing the Dharmakaya (法身, Dharma Body)', clarifying the reason why the Buddha Tathagata embraces the Dharmakaya as his own body. The sutra says that the Tathagata-ground (如來地, Tathagata-realm) contains the three bodies (三身), namely the unsurpassed seeing-wisdom mindfulness (無上見智念處正覺), and non-dwelling in Samsara (生死, cycle of birth and death) and Nirvana (涅槃, liberation). Although it also applies to the Nirmanakaya (化身, Transformation Body), judging from the great position, it mainly reveals the Sambhogakaya (報身, Reward Body). Embracing the Dharmakaya is to highlight the Dharmakaya. In the purity of conduct and dwelling, the Dharma, Reward, and Transformation Bodies are fully revealed, corresponding in sequence to the three types of conduct and dwelling. Or there it only shows the three karmas (業) of the Tathagata, and the rest all apply to the Reward and Transformation Bodies. The Vijnaptimatrata-siddhi (成唯識論) says that the pure Dharmadhatu (清凈法界, Dharma-realm) contains the Svabhavikakaya (自性身, Essence Body), explaining that the Svabhavikakaya is inherently permanent, without arising or ceasing, and can only be obtained through the cause of enlightenment. Even though there are real and boundless merits, because it is unconditioned (無為), it cannot be said to be things like form and mind. In the Four Wisdoms chapter (四智品), the real merit is the constant and pervasive form body produced by the Mirror Wisdom (鏡智), containing self-enjoyment. The Buddha body manifested by the Equality Wisdom (平等智品) contains the enjoyment of others. The various forms manifested by the Accomplishment Wisdom (成事智品) contain the Transformation Body. Detailed content is as described in that treatise. The Dharmakaya here refers to the first two.
The fifth major section of Vasubandhu's treatise is to dispel doubts, which is also divided into three parts. First, it says that although the appearances are accomplished, one cannot see the Tathagata because the appearances are not the essence of the Tathagata. The Tathagata takes the Dharmakaya as its essence, and the Tathagata's Dharmakaya is accomplished by seeing the appearances. By comparison, it can be known that the Tathagata's Dharmakaya is accomplished by the blessed appearances. This raises a question. Here it explains that the Buddha embraces two kinds of Dharmakayas as his own body. The initial prose and verses explain that the Buddha embraces the True Thusness Dharmakaya (真如法身) as his own body, and should not be seen with form and sound. The following verses explain embracing the fivefold Dharmakaya. Because the True Thusness Dharmakaya corresponds, one obtains Bodhi (菩提, enlightenment), and form should not be taken as Bodhi. These fivefold Dharmakayas are the Four Wisdoms mind category (四智心品). The preceding part is first prose, then verses. The prose has six parts: first, a question; second, an answer; third,...
印可。四反釋。五順結。六生后。其文可解。什本文別並略也。偈既頌前長行中意。即四種偈中。結義偈亦應頌經也。論文有二。初標名屬經。次正解經。正解經中。不解頌前長行。世親論云。非是色身相。可比知如來。諸佛唯法身。轉輪王非佛。此頌正答前疑也。次釋轉輪聖王非佛。此頌正前答無前疑也。次釋轉輪聖王應是如來。謂有人言。福德能成是相。果報以成是相故。則知福德力得大菩提。若如是如來則以相成就。得阿耨多羅三藐三菩提。為遮此故。遂有反釋順結等文。故彼偈言。非相好果報。依福德成就而得真法身。方便異相故。此顯福德果報是差異相不同法身。以智內證無差異相故。此方便各別也。此論正解經中。先釋偈。
次若爾如來若下釋偈。后經文兩偈為二。解初偈中。上半顯如何不應見。下半顯不可見故。今言若以色見我者。此舉凡夫二乘以相好色身相觀佛。以音聲求我者。此舉凡夫二乘以佛色身八種妙聲及六十種莊嚴音聲相觀佛。諸佛四蘊凡夫二乘不能知見故。佛但示色聲二相。令彼見聞作入道因緣。凡夫二乘及小菩薩多取諸佛妙色聲相。以觀于佛。由此相。轉不能得見無相法身故。佛破彼取色聲相。令觀諸佛真如法身。何故初解名如何不應見者。言如彼所取色聲相。但見色聲虛妄相。
【現代漢語翻譯】 現代漢語譯本：印可（認可）。四反釋（四種反向解釋）。五順結（五種順向總結）。六生后（六種產生於后的情況）。其文可解。鳩摩羅什的文字有區別並且省略了。偈頌是用來讚頌前面長行文中的意思，也就是四種偈頌中，總結意義的偈頌也應該讚頌經文。論文有兩部分。首先標明名稱屬於哪部經。其次是正式解釋經文。在正式解釋經文時，不解釋頌前的長行文。世親的論著說：『不是色身相，可以比擬得知如來。諸佛只有法身，轉輪王不是佛。』這首偈頌正是回答了前面的疑問。接下來解釋轉輪聖王不是佛。這首偈頌正面回答了前面的問題，沒有了之前的疑問。接下來解釋轉輪聖王應該是如來。有人說，福德能夠成就這些相，果報成就這些相，因此就知道福德的力量可以得到大菩提。如果這樣，如來就是以相成就，得到阿耨多羅三藐三菩提（無上正等正覺）。爲了遮止這種說法，所以有了反向解釋和順向總結等文。所以那首偈頌說：『不是相好果報，依靠福德成就而得到真法身，方便有差異相的緣故。』這顯示了福德果報是差異之相，不同於法身。因為智慧向內證悟沒有差異之相。這是方便各自不同。這篇論著正式解釋經文時，先解釋偈頌。 接下來，『若爾如來若下』解釋偈頌。後面的經文兩首偈頌分為兩部分。解釋第一首偈頌時，上半部分顯示如何不應該見如來，下半部分顯示因為不可見如來。現在說『如果用色相來看我』，這是指凡夫和二乘人以相好色身相來觀察佛。『用音聲來求我』，這是指凡夫和二乘人以佛色身的八種妙聲和六十種莊嚴音聲相來觀察佛。諸佛的四蘊（色受想行識），凡夫和二乘人不能知見，所以佛只顯示色聲二相，讓他們見聞後作為入道的因緣。凡夫、二乘和小菩薩大多取諸佛的妙色聲相來觀察佛。因為這個相，反而不能得見無相法身。所以佛破除他們取色聲相，讓他們觀察諸佛的真如法身。為什麼首先解釋名為如何不應該見如來呢？因為他們所取的色聲相，只是見到了色聲的虛妄相。
【English Translation】 English version: 'Inkā' (Approval). 'Si Fǎn Shì' (Four Reverse Explanations). 'Wǔ Shùn Jié' (Five Forward Conclusions). 'Liù Shēng Hòu' (Six Arising After Situations). The text can be understood. Kumārajīva's text has differences and omissions. The 'gāthās' (verses) are used to praise the meaning in the preceding 'changxing' (prose), that is, among the four types of 'gāthās', the 'gāthās' summarizing the meaning should also praise the 'sūtra' (scripture). The treatise has two parts. First, it indicates the name belonging to which 'sūtra'. Second, it formally explains the 'sūtra'. In the formal explanation of the 'sūtra', the 'changxing' before the verses is not explained. Vasubandhu's treatise says: 'It is not the physical form that can be compared to know the 'Tathāgata' (Thus Come One). All Buddhas only have 'dharmakāya' (Dharma body), the 'chakravartin' (wheel-turning king) is not a Buddha.' This 'gāthā' is precisely answering the previous doubt. Next, it explains that the 'chakravartin' is not a Buddha. This 'gāthā' positively answers the previous question, without the previous doubt. Next, it explains that the 'chakravartin' should be a 'Tathāgata'. Someone says that merit and virtue can accomplish these marks, and the results of actions accomplish these marks, so it is known that the power of merit and virtue can attain great 'bodhi' (enlightenment). If so, the 'Tathāgata' is accomplished by marks, attaining 'Anuttarā-samyak-saṃbodhi' (Unsurpassed Perfect Enlightenment). To prevent this statement, there are reverse explanations and forward conclusions, etc. So that 'gāthā' says: 'It is not the marks and good qualities and the results of actions that rely on the accomplishment of merit and virtue to attain the true 'dharmakāya', because the expedient has different marks.' This shows that the results of merit and virtue are different marks, different from the 'dharmakāya'. Because wisdom inwardly realizes that there are no different marks. This expedient is different from each other. This treatise formally explains the 'sūtra', first explaining the 'gāthās'. Next, 'Ruò ěr Rúlái Ruò xià' explains the 'gāthās'. The two 'gāthās' in the following 'sūtra' are divided into two parts. When explaining the first 'gāthā', the first half shows how one should not see the 'Tathāgata', and the second half shows that because the 'Tathāgata' cannot be seen. Now it says, 'If one sees me by form', this refers to ordinary people and 'two vehicles' observing the Buddha with the marks and good qualities of the physical form. 'Seeking me by sound', this refers to ordinary people and 'two vehicles' observing the Buddha with the eight wonderful sounds and sixty kinds of dignified sounds of the Buddha's physical form. The 'four aggregates' ('skandhas') of the Buddhas, ordinary people and 'two vehicles' cannot know and see, so the Buddha only shows the two marks of form and sound, so that they can be heard and seen as a cause for entering the path. Ordinary people, 'two vehicles', and small 'bodhisattvas' mostly take the wonderful form and sound of the Buddhas to observe the Buddha. Because of this form, they cannot see the formless 'dharmakāya'. Therefore, the Buddha breaks their taking of form and sound, so that they can observe the 'tathatā' (suchness) 'dharmakāya' of the Buddhas. Why is the name of how one should not see the 'Tathāgata' explained first? Because the form and sound they take only see the false form and sound.
不應以此覺見佛真如法身。何故取佛色聲相。不見佛法身故。下半明不可見故。言取相心不可見佛無相法身。何故不可見。論云。諸見世諦故。法身是第一義。唯出世無分別智。始能證會非見色聞聲等。世諦法。見所知境界故下。釋云是人行邪道不能見如來。論釋行邪道。名行邪靜。以得禪者。說名寂靜者故。寂靜是定名。言取佛色聲相觀佛。是行取相耶定。不可以此見佛法身。故言不能見如來。唐本云履耶斷。道斷靜三皆是定之異名耳。又解。法身名斷。是斷性故。以智契證。稱之為履。若觀化相。執為法身。非正證故。名履耶斷。前解應為勝。取論為正。后釋違論。又約禪定別名。釋耶定義。禪定亦名思惟修。思者意所攝。意以思量為義。欲入定時。先意思量定境故。正在定時名修。定中境相。是定識變還。為定識所取。前耶定是世俗諦。意及識攝。非是菩薩無分別智。不能以此見佛法身故。言不能見如來。次解第二偈。顯示如彼不應見及不可見因緣。上半是初分。顯如彼不應見。言如彼如來法身。如來妙體不應以凡夫二乘取相粗識所見。故言彼如來妙體即法身諸佛。唐本文別。什本闕此後偈。真諦及此論初句皆云。以法應見佛。此順西方倒語。若順此方語。應以法見佛。論釋法者。真如義也。何故但教以真如法
【現代漢語翻譯】 現代漢語譯本 不應該用這種覺知來觀察佛的真如法身（Dharmakāya，佛的法性之身）。為什麼呢？因為執著于佛的色身（Rūpakāya，佛的形象之身）和音聲（Śabda，聲音），就不能見到佛的法身。下半部分說明了法身是不可見的。也就是說，以執著于外相的心，是無法見到佛的無相法身的。為什麼不可見呢？《論》中說：『因為各種見解都是世俗諦（Saṃvṛti-satya，相對真理）。』而法身是第一義諦（Paramārtha-satya，絕對真理），只有出世間的無分別智（Nirvikalpa-jñāna，無分別的智慧）才能證悟，而不是通過見色聞聲等世俗諦法所能達到的。『見所知境界故』，解釋說，這些人走的是邪道，不能見到如來（Tathāgata，佛的稱號之一）。《論》中解釋說，『行邪道』，也叫做『行邪靜』。因為那些得到禪定（Dhyāna，冥想狀態）的人，會被稱為『寂靜者』。寂靜是禪定的別稱。所以，如果執著于佛的色身和音聲來觀佛，這就是在進行取相的禪定，是不可能以此見到佛的法身的，所以說不能見到如來。唐朝的譯本中說『履耶斷』，道斷、靜三者都是禪定的不同名稱。另一種解釋是，法身被稱為『斷』，因為它具有斷除煩惱的性質。以智慧去契合證悟，就稱為『履』。如果觀察化身（Nirmāṇakāya，佛的化現之身），卻執著地認為是法身，這不是真正的證悟，所以稱為『履耶斷』。前一種解釋應該更勝一籌，以《論》為準。后一種解釋違背了《論》的本意。還有一種解釋是，根據禪定的不同名稱來解釋『耶定』的含義。禪定也叫做思惟修（Bhāvanā，禪修）。『思』是由意（Manas，意識）所攝持的，意以思量為義。想要進入禪定時，首先要思量禪定的境界。正在禪定時，稱為『修』。定中的境界相，是定識（定中的意識）所變現的，還是被定識所取。前面的『耶定』是世俗諦，由意和識所攝持，不是菩薩的無分別智，所以不能以此見到佛的法身，所以說不能見到如來。接下來解釋第二首偈頌，顯示了『如彼不應見』以及『不可見』的因緣。上半部分是第一部分，顯示了『如彼不應見』。也就是說，如來法身，如來的妙體，不應該被凡夫和二乘（聲聞乘和緣覺乘）以取相的粗淺意識所見。所以說，如來的妙體就是法身諸佛。唐朝的譯本有所不同，鳩摩羅什的譯本缺少這首偈頌。真諦（Paramārtha，古印度僧人）的譯本和此《論》的初句都說：『以法應見佛』。這順應了西方的倒裝語序。如果順應此方的語序，應該說『以法見佛』。《論》中解釋說，『法』就是真如（Tathātā，事物的真實本性）的含義。為什麼只教導真如法呢？
【English Translation】 English version One should not perceive the Dharmakāya (the body of Dharma, the true nature of the Buddha) of the Buddha with such perception. Why? Because by grasping the Rūpakāya (the body of form, the physical body of the Buddha) and Śabda (sound), one cannot see the Dharmakāya of the Buddha. The latter half explains that the Dharmakāya is invisible. That is to say, with a mind attached to appearances, one cannot see the formless Dharmakāya of the Buddha. Why is it invisible? The Treatise says: 'Because all views are Saṃvṛti-satya (conventional truth).' The Dharmakāya is Paramārtha-satya (ultimate truth), which can only be realized by supramundane Nirvikalpa-jñāna (non-discriminating wisdom), and not by seeing forms or hearing sounds, which are Saṃvṛti-satya. 'Because one sees the knowable realm,' it explains that these people are walking the wrong path and cannot see the Tathāgata (one of the titles of the Buddha). The Treatise explains that 'walking the wrong path' is also called 'practicing wrong stillness.' Because those who attain Dhyāna (meditative state) are called 'the still ones.' Stillness is another name for Dhyāna. Therefore, if one observes the Buddha by clinging to the Rūpakāya and Śabda of the Buddha, this is practicing appearance-grasping Dhyāna, and it is impossible to see the Dharmakāya of the Buddha with this, so it is said that one cannot see the Tathāgata. The Tang Dynasty version says 'Lüye-duan,' and Dao-duan and Jing-san are all different names for Dhyāna. Another explanation is that the Dharmakāya is called 'Duan' because it has the nature of cutting off afflictions. To accord with and realize it with wisdom is called 'Lü.' If one observes the Nirmāṇakāya (the body of transformation, the manifested body of the Buddha) but stubbornly believes it to be the Dharmakāya, this is not true realization, so it is called 'Lüye-duan.' The former explanation should be superior, taking the Treatise as the standard. The latter explanation contradicts the meaning of the Treatise. Another explanation is to explain the meaning of 'Yeding' according to the different names of Dhyāna. Dhyāna is also called Bhāvanā (meditation). 'Si' (thought) is held by Manas (mind, consciousness), and Manas takes thinking as its meaning. When one wants to enter Dhyāna, one must first contemplate the realm of Dhyāna. When one is in Dhyāna, it is called 'Xiu' (cultivation). The appearance of the realm in Dhyāna is transformed by the consciousness in Dhyāna, or is still grasped by the consciousness in Dhyāna. The previous 'Yeding' is Saṃvṛti-satya, held by Manas and consciousness, not the non-discriminating wisdom of the Bodhisattva, so one cannot see the Dharmakāya of the Buddha with this, so it is said that one cannot see the Tathāgata. Next, the second verse is explained, showing the causes and conditions of 'one should not see like that' and 'invisible.' The first half is the first part, showing 'one should not see like that.' That is to say, the Dharmakāya of the Tathāgata, the wonderful body of the Tathāgata, should not be seen by ordinary people and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) with appearance-grasping and superficial consciousness. Therefore, the wonderful body of the Tathāgata is the Dharmakāya Buddhas. The Tang Dynasty version is different, and Kumārajīva's version lacks this verse. Paramārtha's version and the first sentence of this Treatise both say: 'One should see the Buddha with Dharma.' This follows the inverted word order of the West. If it follows the word order of this place, it should say 'See the Buddha with Dharma.' The Treatise explains that 'Dharma' is the meaning of Tathātā (the true nature of things). Why only teach the Dharma of Tathātā?
觀佛故。次經云導師法為身。言佛導師唯法為身故。但應以真如法觀佛。人惑生疑。佛現有妙色妙聲相。何故不許以色聲相觀佛。故論釋云。以如緣故出生諸佛凈身。此不可見但應見法。言但由觀色聲如故。出生佛果妙色妙聲。故大品經。諸佛語薩提陀波倫言。我等無所念中住。謂是金色身大光明三十二相等。此是法身末事故不可見。但應觀佛真如法身。法身非取相心所見。故論名如彼不應見。次釋不可見因緣。即下二句法體不可見。顯佛法身非凡夫二乘粗識所緣。彼識不能知。顯凡夫二乘粗識。非見法身因故。此兩句名不見因緣。論重釋云。復何因緣故不可見等者。文易解也。非見實不能知故。若不證見實際。必不知也。世親論云。唯見色聞聲。是人不可知。佛以真如法身。非是識境故。釋意可知耳。
次解偈后經文。明佛攝取五分法身與前真如法身相應故得菩提。不以諸相為菩提。亦不以諸相為因得菩提。經文有三。初問。次遮。后徴釋。什魏二本。皆皆闕徴釋之文。論文有二。初牒外難。為離此著故。下屬經成來意。此中初問。依上義破外疑也。依前卷論。為破二疑。一破疑佛諸相即是菩提故。上論釋此問。明相具足體非菩提。二破疑佛為太子時先具諸相為因始得菩提。故上論云。亦不以諸相為因得菩提
【現代漢語翻譯】 現代漢語譯本： 因為要觀佛，接下來的經文說，導師（Buddha，覺悟者）以法為身。意思是佛陀（Buddha，覺悟者）導師唯有法才是其身，所以應當以真如法來觀佛。人們可能會疑惑，佛現有美妙的色相和音聲，為什麼不允許以色相和音聲來觀佛呢？所以論中解釋說：『以如（Tathata，真如）為緣故，出生諸佛的清凈之身。』這清凈之身是不可見的，只能見到法。意思是說，僅僅由於觀色聲的真如，才能出生佛果的美妙色相和音聲。所以《大品經》（Mahaprajnaparamita Sutra）中，諸佛對薩提陀波倫（Sadaprarudita，常啼菩薩）說：『我等住在無所念中。』這裡所說的金色身、大光明、三十二相等，都是法身的末事，所以不可見，只能觀佛的真如法身。法身不是取相之心所能見的，所以論中說『如彼不應見』。 接下來解釋不可見的因緣，即下兩句『法體不可見』，顯示佛的法身不是凡夫和二乘（聲聞、緣覺）的粗淺意識所能認識的，他們的意識不能瞭解。這顯示凡夫和二乘的粗淺意識不是見法身的因。這兩句稱為『不見因緣』。論中再次解釋說：『復何因緣故不可見等者』，文義容易理解。『非見實際不能知故』，如果不證見實際，必定不能知曉。世親（Vasubandhu）論中說：『唯見色聞聲，是人不可知。』佛以真如法身為身，不是意識的境界，所以解釋的意思可以理解。 接下來解釋偈頌后的經文，說明佛攝取五分法身與前面的真如法身相應，所以得到菩提（Bodhi，覺悟），不是以諸相為菩提，也不是以諸相為因得到菩提。經文有三部分：首先是提問，其次是遮止，最後是征釋。鳩摩羅什（Kumarajiva）和菩提流支（Bodhiruci）的譯本都缺少征釋的文字。論文有兩部分：首先是引用外人的疑問，『為離此著故』以下屬於經文的來意。這其中首先是提問，依據上面的意義破除外人的疑惑。依據前卷的論述，爲了破除兩種疑惑：一是疑惑佛的諸相就是菩提，上面的論述解釋這個問題，說明相具足的體不是菩提；二是疑惑佛在做太子時先具備諸相作為因，才得到菩提，所以上面的論述說：『亦不以諸相為因得菩提。』
【English Translation】 English version: Because of contemplating the Buddha, the subsequent sutra says, 'The Teacher (Buddha, the Awakened One) takes Dharma as his body.' This means that the Buddha Teacher has only Dharma as his body, so one should contemplate the Buddha with the Suchness Dharma (Tathata Dharma). People may have doubts: the Buddha now manifests wonderful forms and sounds, why is it not allowed to contemplate the Buddha with forms and sounds? Therefore, the treatise explains: 'Because of Suchness (Tathata) as the condition, the pure bodies of all Buddhas are born.' This pure body is invisible; one can only see the Dharma. It means that only by contemplating the Suchness of forms and sounds can the wonderful forms and sounds of the Buddha fruit be born. Therefore, in the Mahaprajnaparamita Sutra, all the Buddhas said to Sadaprarudita (the Ever-Weeping Bodhisattva): 'We dwell in non-thought.' The golden body, great light, thirty-two marks, etc., mentioned here are all minor matters of the Dharmakaya (Dharma Body), so they are invisible; one can only contemplate the Buddha's Suchness Dharmakaya. The Dharmakaya cannot be seen by the mind that grasps at appearances, so the treatise says 'Like that, it should not be seen.' Next, explain the causes and conditions of invisibility, that is, the following two sentences 'The essence of Dharma is invisible,' showing that the Buddha's Dharmakaya cannot be perceived by the coarse consciousness of ordinary people and the Two Vehicles (Shravakas and Pratyekabuddhas); their consciousness cannot understand. This shows that the coarse consciousness of ordinary people and the Two Vehicles is not the cause of seeing the Dharmakaya. These two sentences are called 'causes and conditions of not seeing.' The treatise explains again: 'For what reason is it invisible, etc.?' The meaning of the text is easy to understand. 'If one does not see reality, one cannot know it,' if one does not realize and see reality, one will certainly not know it. Vasubandhu's treatise says: 'Only seeing form and hearing sound, this person cannot know.' The Buddha takes the Suchness Dharmakaya as his body, which is not the realm of consciousness, so the meaning of the explanation can be understood. Next, explain the sutra text after the verse, explaining that the Buddha takes the fivefold Dharmakaya in accordance with the previous Suchness Dharmakaya, so he attains Bodhi (Enlightenment), not taking all forms as Bodhi, nor taking all forms as the cause of attaining Bodhi. There are three parts to the sutra text: first, the question; second, the negation; and third, the inquiry and explanation. Both Kumarajiva's and Bodhiruci's translations lack the text of inquiry and explanation. There are two parts to the treatise: first, quoting the questions of outsiders; 'In order to be free from this attachment,' the following belongs to the intention of the sutra. Among these, first is the question, based on the above meaning to break the doubts of outsiders. According to the discussion in the previous volume, in order to break two doubts: one is the doubt that all the Buddha's forms are Bodhi, the above discussion explains this question, explaining that the body with complete forms is not Bodhi; the second is the doubt that the Buddha, when he was a prince, first possessed all forms as the cause, and then attained Bodhi, so the above discussion says: 'Also, not taking all forms as the cause of attaining Bodhi.'
。前意可解。故此不舉。上論釋不以相為因云。以相是色性故。菩提正覺智即五分法身為慧身。是由修得。此正覺智故。證真如法身。始得菩提。諸相是色性。不能正覺諸法。故知諸相非菩提。亦不以諸相為因得菩提。
自下大文第五。論名不住生死涅槃。若依世親攝論等。悲智所輔。名為無住。以簡二凡。若依大品及此經意。不但二行輔。亦由般若不見有生死涅槃可住。故名無住。經文有二。先明菩薩不見有煩惱可斷故不見涅槃可住。顯佛不住涅槃。何故此文來者。時眾聞佛不諸相為因而得菩提。遂執諸佛同於二乘由斷煩惱。得住有餘。舍此身始住無餘。為破此執故。次明佛不住涅槃。于中有三。初問。次遮。第三徴釋。魏本問中雲。菩薩發菩提心者說諸法斷滅相。已以明菩薩。不說有惑可斷。譯人失也。若依真諦本云。汝謂如來說行菩薩乘人有法可滅可斷耶。此則明佛不說菩薩有惑可滅可斷。若依唐本。直問發行菩薩乘者。頗有少法若壞若斷。此則直明菩薩不見有惑可滅可斷。真諦釋云。滅者滅集。顯住有餘。斷者斷苦。顯住無餘。若見有苦集可滅可斷。則見有涅槃可住。今教菩薩不見有苦集可斷可滅故不見有涅槃可住。故為問也。
論文分二。初標名屬經。次正釋經。正釋經中。初解不住涅槃中第
【現代漢語翻譯】 前面所說的意思已經可以理解，因此這裡不再贅述。前面討論解釋了不以『相』（lakshana）作為原因，是因為『相』是色性（rupa-dhatu）的緣故。菩提正覺智（bodhi-samyak-sambuddha-jnana）即是五分法身（pancha-skandha-dharmakaya），是慧身（jnana-kaya）。這是通過修行獲得的。因為有了這正覺智，才能證得真如法身（tathata-dharmakaya），才能開始獲得菩提（bodhi）。各種『相』是色性，不能正確覺悟諸法（dharma），因此可知各種『相』不是菩提，也不能以各種『相』為原因而獲得菩提。
下面是第五大段文字，討論的是不住生死涅槃（na samsara-nirvana sthita）。如果按照世親（Vasubandhu）的《攝大乘論》（Mahayana-samgraha）等論典的觀點，以悲智（karuna-prajna）輔助，就稱為『無住』（apratisthita），以此來區別於二凡（二乘凡夫）。如果按照《大品般若經》（Mahaprajnaparamita Sutra）和這部經的意義，不僅僅是二行（悲智）的輔助，也是因為般若（prajna）不見有生死涅槃可以安住，所以稱為『無住』。經文分為兩部分，首先說明菩薩（bodhisattva）不見有煩惱（klesha）可以斷除，所以不見涅槃可以安住，以此來顯示佛（Buddha）不住涅槃。為什麼這段文字會出現在這裡呢？當時聽眾聽到佛不以『相』為原因而獲得菩提，於是執著地認為諸佛和二乘（聲聞乘、緣覺乘）一樣，通過斷除煩惱，而安住在有餘涅槃（sopadhisesa-nirvana），捨棄此身才安住在無餘涅槃（nirupadhisesa-nirvana）。爲了破除這種執著，接下來說明佛不住涅槃。其中有三個部分：首先是提問，其次是遮止，第三是征問解釋。魏譯本的提問中說：『菩薩發菩提心（bodhicitta）者說諸法斷滅相』，已經表明菩薩不說有惑（惑業）可以斷除。譯者有誤。如果按照真諦（Paramartha）的譯本，說：『你認為如來說修行菩薩乘（bodhisattva-yana）的人有法可以滅可斷嗎？』這表明佛不說菩薩有惑可以滅可斷。如果按照唐譯本，直接問修行菩薩乘的人，是否有少許法可以破壞或斷除。這直接表明菩薩不見有惑可以滅可斷。真諦解釋說：『滅』是滅集（samudaya），顯示安住在有餘涅槃；『斷』是斷苦（duhkha），顯示安住在無餘涅槃。如果見到有苦集可以滅可斷，就見到有涅槃可以安住。現在教導菩薩不見有苦集可以斷可滅，所以不見有涅槃可以安住。所以這是提問。
論文分為兩部分，首先標明名稱屬於經文，其次正式解釋經文。在正式解釋經文中，首先解釋不住涅槃中的第一部分。
【English Translation】 The previous meaning can be understood, so it will not be repeated here. The previous discussion explained that 『lakshana』 (marks, characteristics) is not taken as the cause because 『lakshana』 is of the nature of 『rupa-dhatu』 (form realm). 『Bodhi-samyak-sambuddha-jnana』 (perfect enlightenment wisdom) is the 『pancha-skandha-dharmakaya』 (fivefold Dharma body), which is the 『jnana-kaya』 (wisdom body). This is obtained through cultivation. Because of this perfect enlightenment wisdom, one can realize 『tathata-dharmakaya』 (the Dharma body of suchness) and begin to attain 『bodhi』 (enlightenment). Various 『lakshanas』 are of the nature of 『rupa-dhatu』, and cannot correctly awaken to all 『dharmas』 (teachings, phenomena), so it can be known that various 『lakshanas』 are not 『bodhi』, and one cannot obtain 『bodhi』 by taking various 『lakshanas』 as the cause.
The following is the fifth major section, discussing 『na samsara-nirvana sthita』 (non-abiding in samsara and nirvana). According to the view of 『Vasubandhu』s』 『Mahayana-samgraha』 (Compendium of the Mahayana) and other treatises, being aided by 『karuna-prajna』 (compassion and wisdom) is called 『apratisthita』 (non-abiding), to distinguish it from the 『two vehicles』 (sravaka-yana and pratyekabuddha-yana). According to the meaning of the 『Mahaprajnaparamita Sutra』 (Great Perfection of Wisdom Sutra) and this sutra, it is not only the aid of the 『two practices』 (compassion and wisdom), but also because 『prajna』 (wisdom) does not see that there is 『samsara』 (birth and death) and 『nirvana』 (liberation) in which to abide, so it is called 『non-abiding』. The sutra text is divided into two parts. First, it explains that a 『bodhisattva』 (enlightenment being) does not see that there are 『kleshas』 (afflictions) that can be eliminated, so he does not see that 『nirvana』 can be abided in, in order to show that the 『Buddha』 (enlightened one) does not abide in 『nirvana』. Why does this passage appear here? At that time, the audience heard that the Buddha attained 『bodhi』 not by taking 『lakshana』 as the cause, so they stubbornly believed that the Buddhas were the same as the 『two vehicles』, attaining 『sopadhisesa-nirvana』 (nirvana with remainder) by eliminating 『kleshas』, and only abiding in 『nirupadhisesa-nirvana』 (nirvana without remainder) after abandoning this body. In order to break this attachment, it is explained next that the Buddha does not abide in 『nirvana』. There are three parts: first is the question, second is the negation, and third is the inquiry and explanation. The question in the Wei translation says: 『The bodhisattva who has aroused 『bodhicitta』 (the mind of enlightenment) speaks of the characteristics of the cessation and destruction of all dharmas,』 which has already indicated that the bodhisattva does not say that there are 『defilements』 (afflictions and karma) that can be eliminated. The translator is mistaken. According to the translation of 『Paramartha』, it says: 『Do you think that the Tathagata says that there are dharmas that can be extinguished and eliminated by those who practice the 『bodhisattva-yana』 (bodhisattva vehicle)?』 This indicates that the Buddha does not say that the bodhisattva has defilements that can be extinguished and eliminated. According to the Tang translation, it directly asks whether there are few dharmas that can be destroyed or eliminated by those who practice the 『bodhisattva-yana』. This directly indicates that the bodhisattva does not see that there are defilements that can be extinguished and eliminated. 『Paramartha』 explains: 『Extinguishing』 is extinguishing 『samudaya』 (accumulation, arising), showing abiding in 『sopadhisesa-nirvana』; 『eliminating』 is eliminating 『duhkha』 (suffering), showing abiding in 『nirupadhisesa-nirvana』. If one sees that there is 『duhkha』 and 『samudaya』 that can be extinguished and eliminated, one sees that there is 『nirvana』 in which to abide. Now, the bodhisattva is taught not to see that there is 『duhkha』 and 『samudaya』 that can be extinguished and eliminated, so he does not see that there is 『nirvana』 in which to abide. So this is the question.
The treatise is divided into two parts: first, it indicates that the name belongs to the sutra text; second, it formally explains the sutra text. In the formal explanation of the sutra text, first, it explains the first part of non-abiding in nirvana.
三文。次解不住生死文。然徴釋文義亦不正。如問中解。應取唐本為定。如所住法而通達者。謂能通達所住涅槃無定實法而可住也。不斷生死。影像法者。顯生死幻化猶如影像。又是識變之影像相。教諸菩薩不于涅槃而有住著。故留煩惱。助愿受生。住在生死影像法內。故名不斷。由得涅槃。雖居生死。而能自在行利益事。不同二乘一向寂靜。由此顯示不住涅槃。世親論自下子段第二破疑。疑雲。若不依福德得大菩提。如是諸菩薩則失福德。及失果報。為破此疑。故有文也。偈言。不失功德因及彼勝果報。得勝忍不失。以得無垢果。示勝福德相。是故說喻譬。是福德無報。如是受不取。于中初二句。解不說斷滅。文。既于諸法不說斷滅。即顯因果皆不生也。次後二句釋知無我得成於忍。次後二句解重譬喻。次後二句解不受福德。應依此配。論釋似錯。依無著論。自下第二經文明佛不住生死。論文有二。初舉難屬。經次正釋義。二乘及初學菩薩聞佛不住涅槃。便謂如來有生死者。故以為難。屬經可知。
正釋經中以其三義。明佛不住生死。一明佛達生死空。無生死法我執故。不見有生死可住不受生死苦。即是本性無生忍。依世親論。生法二我本來無故。二明佛身非惑業所生故不受生死苦。即惑苦無生忍也。由證真
【現代漢語翻譯】 現代漢語譯本：三文。其次解釋不住生死文。然而征釋文義也不正。例如問中解釋，應該以唐本為準。如所住法而通達者，是指能夠通達所住涅槃（Nirvana，寂滅）無定實法而可以安住。不斷生死，影像法者，是顯示生死幻化猶如影像，又是識變之影像相。教導各位菩薩不要對涅槃（Nirvana，寂滅）有所執著，所以留下煩惱，幫助發願受生，住在生死影像法內，所以名為不斷。由於得到涅槃（Nirvana，寂滅），即使身處生死，也能自在地行利益之事，不同於二乘一味追求寂靜。由此顯示不住涅槃（Nirvana，寂滅）。世親論自下子段第二破疑。疑問：如果不是依靠福德得到大菩提（Bodhi，覺悟），那麼這些菩薩就會失去福德，以及失去果報。爲了破除這個疑問，所以有這段文字。偈語說：不失功德因及彼勝果報，得勝忍不失，以得無垢果。示勝福德相，是故說喻譬。是福德無報，如是受不取。其中前兩句，解釋不說斷滅。文字。既然對於諸法不說斷滅，就顯示因果都不生。其次後兩句解釋知無我得成於忍。再次後兩句解釋重譬喻。再次後兩句解釋不受福德。應該按照這個來分配。論釋似乎有錯。依據無著論，自下第二經文明佛不住生死。論文有二。首先提出疑問，屬於經文，其次正式解釋意義。二乘以及初學菩薩聽到佛不住涅槃（Nirvana，寂滅），就認為如來有生死，所以提出疑問。屬於經文可知。 正式解釋經文中以其三種意義，說明佛不住生死。一，說明佛通達生死空，沒有生死法我執的緣故，不見有生死可以安住，不受生死苦，就是本性無生忍。依據世親論，生法二我本來沒有的緣故。二，說明佛身不是惑業所生的緣故，不受生死苦，就是惑苦無生忍。由於證得真
【English Translation】 English version: Three texts. The second explains the text on not dwelling in birth and death. However, the interpretation of the text's meaning is also incorrect. For example, the explanation in the question should take the Tang version as the standard. 'Those who understand the Dharma they dwell in' means they can understand the non-fixed and real Dharma of Nirvana (Nirvana, extinction) in which they dwell and can abide. 'Not ceasing birth and death, the Dharma of images' reveals that the illusion of birth and death is like an image, and it is also the image aspect of consciousness transformation. It teaches all Bodhisattvas not to be attached to Nirvana (Nirvana, extinction), so they retain afflictions and help with the vow to be reborn, dwelling within the Dharma of images of birth and death, hence the name 'not ceasing'. Because of attaining Nirvana (Nirvana, extinction), even though residing in birth and death, they can freely perform beneficial deeds, unlike the two vehicles who only seek tranquility. This shows not dwelling in Nirvana (Nirvana, extinction). Vasubandhu's treatise breaks down the second section to dispel doubts. The doubt is: if one does not rely on merit to attain great Bodhi (Bodhi, enlightenment), then these Bodhisattvas will lose merit and lose the results. To dispel this doubt, there is this text. The verse says: 'Not losing the cause of merit and its superior result, attaining superior forbearance is not lost, because of attaining the stainless fruit.' It shows the aspect of superior merit, therefore metaphors are spoken. This merit has no reward, thus it is received without attachment. Among them, the first two lines explain not speaking of annihilation. The text. Since it does not speak of annihilation in all Dharmas, it shows that cause and effect do not arise. The next two lines explain that knowing no-self leads to the attainment of forbearance. The next two lines explain the repeated metaphor. The next two lines explain not accepting merit. It should be allocated according to this. The commentary seems to be wrong. According to Asanga's treatise, the second scripture below clarifies that the Buddha does not dwell in birth and death. The treatise has two parts. First, it raises the difficulty, which belongs to the scripture, and then formally explains the meaning. The two vehicles and newly learning Bodhisattvas hear that the Buddha does not dwell in Nirvana (Nirvana, extinction), and then think that the Tathagata has birth and death, so they raise the difficulty. It belongs to the scripture and can be known. The formal explanation in the scripture uses its three meanings to explain that the Buddha does not dwell in birth and death. First, it explains that the Buddha understands the emptiness of birth and death, and because there is no attachment to the self of the Dharma of birth and death, he does not see that there is birth and death to dwell in, and does not suffer the suffering of birth and death, which is the forbearance of non-origination of inherent nature. According to Vasubandhu's treatise, the two selves of birth and Dharma originally do not exist. Second, it explains that the Buddha's body is not born from delusion and karma, so he does not suffer the suffering of birth and death, which is the forbearance of non-origination of delusion and suffering. Because of attaining true
如。惑苦滅故。三明佛無取福不住生死因故。無生死苦果可住。即自然無生忍也。即從因生非自然故。義雖有三。而文但有二。初合明佛無我無生故不受生死苦。以諸菩薩下明佛無住生死因故不受生死苦。今言大施多福。比顯不如菩薩信解無我無生之福也。信者信佛無我無生。解者自解無我無生。其信解福尚能勝彼大施多福。況佛具證無我無生福智與虛空等。而反受生死苦。論次教解無我意云由佛達生死法空。無生死我執故。不見有生死可住。故言無我。解無生意云。佛身化現。非惑業所生。故言無生。故雙結云。名無我者無生者。上教解文。次問答顯問意云。此中以大施多福。比顯不及菩薩信解無我無生福多。云何顯佛不受生死苦。答意云。諸凡夫以取相心。修施戒等。有漏之福。尚於人天受樂報。無諸苦惱。何況菩薩通達無我無生。無相心修自利利他。福勝彼無量無邊。而反受生死苦。菩薩分證無我。尚不受生死苦。況佛具證二無我。身又非惑業所生。何乃翻有受生死苦。故知佛處生死而不染。如影之在水火也。自下義第三。文第二。明佛無取福住生死因故。不受生死苦。于中有三。初轉約教菩薩不取福德。顯佛無取福住生死因。次善現問。后如來釋。什魏二本譯人失故。違前校量福多。即云。以諸菩薩不取福德
【現代漢語翻譯】 現代漢語譯本： 例如，因為迷惑和痛苦已經滅除，具有三明（Trividya，指宿命明、天眼明、漏盡明）的佛陀不會執取福報，也不會停留在生死的因緣中。因此，沒有生死痛苦的結果可以停留，這就是自然的無生法忍（Anutpattika-dharmakshanti，指對諸法不生不滅的真理的證悟）。這是從因緣生起的，不是自然而然的。意義上雖然有三種，但文字上只有兩種。 首先，合併說明佛陀無我無生，所以不受生死之苦。以『諸菩薩』以下說明佛陀不住在生死的因緣中，所以不受生死之苦。現在說的大布施多福，相比之下，不如菩薩信解無我無生的福德。相信的人相信佛陀無我無生，理解的人自己理解無我無生。他們的信解之福尚且能夠勝過那些大布施多福，更何況佛陀具足證悟無我無生的福智，與虛空相等，反而會遭受生死之苦呢？ 論中解釋無我的意義說，由於佛陀通達生死之法是空性的，沒有生死的我執，所以不見有生死可以停留，所以說無我。解釋無生的意義說，佛陀的身體是化現的，不是由迷惑和業力所生，所以說無生。所以總結說，名為無我者，名為無生者。以上是教理的解釋。 接下來是問答來顯示。問的意思是，這裡用大布施多福，相比之下，不如菩薩信解無我無生的福德多，如何顯示佛陀不受生死之苦？回答的意思是，那些凡夫以取相的心，修習佈施、持戒等有漏的福報，尚且在人天享受快樂的果報，沒有各種苦惱。何況菩薩通達無我無生，以無相的心修習自利利他，福德勝過他們無量無邊，反而會遭受生死之苦？菩薩分證無我，尚且不受生死之苦，何況佛陀具足證悟二無我（人無我、法無我），身體又不是由迷惑和業力所生，怎麼反而會有遭受生死之苦呢？所以知道佛陀處於生死之中而不被染污，就像影子在水火之中一樣。 從下面開始是第三個意義，第二個文字。說明佛陀沒有執取福報而停留在生死因緣中，所以不受生死之苦。其中有三個部分。首先，轉而從教理上說菩薩不執取福德，顯示佛陀沒有執取福報而停留在生死因緣中。其次，善現（Subhuti，佛陀的十大弟子之一，解空第一）提問。然後，如來（Tathagata，佛陀的稱號之一）解釋。鳩摩羅什（Kumarajiva，著名佛經翻譯家）和僧肇（Sengzhao，著名佛教思想家）的譯本因為譯者缺失，違背了前面的校量福德多，就說，以諸菩薩不取福德。
【English Translation】 English version: For example, because delusion and suffering have been extinguished, the Buddha, possessing the Threefold Knowledge (Trividya, referring to knowledge of past lives, divine eye, and the extinction of outflows), does not grasp at merit and does not abide in the causes of birth and death. Therefore, there is no result of the suffering of birth and death to abide in, and this is naturally the forbearance of non-origination (Anutpattika-dharmakshanti, referring to the realization of the truth of the non-arising and non-ceasing of all dharmas). This arises from causes and conditions, not naturally. Although there are three meanings in terms of significance, there are only two in terms of text. First, it is jointly explained that the Buddha is without self and without birth, therefore not subject to the suffering of birth and death. The section beginning with 'All Bodhisattvas' explains that the Buddha does not abide in the causes of birth and death, therefore not subject to the suffering of birth and death. Now, the great giving of alms and much merit is, in comparison, not as good as the merit of the Bodhisattva's faith and understanding of no-self and no-birth. Those who believe believe in the Buddha's no-self and no-birth, and those who understand understand no-self and no-birth for themselves. Their merit of faith and understanding is even able to surpass those who give great alms and much merit, how much more so would the Buddha, who fully realizes the merit and wisdom of no-self and no-birth, which is equal to space, instead suffer the suffering of birth and death? The treatise explains the meaning of no-self by saying that because the Buddha understands that the dharma of birth and death is empty, and has no attachment to the self of birth and death, therefore he does not see that there is birth and death to abide in, so it is said to be no-self. Explaining the meaning of no-birth, it says that the Buddha's body is a manifestation, not born from delusion and karma, so it is said to be no-birth. Therefore, it concludes by saying, 'Those who are called no-self, those who are called no-birth.' The above is the explanation of the doctrine. Next is the question and answer to reveal. The meaning of the question is, here, using great giving of alms and much merit, in comparison, it is not as good as the Bodhisattva's faith and understanding of no-self and no-birth having more merit, how is it shown that the Buddha does not suffer the suffering of birth and death? The meaning of the answer is, those ordinary people, with a mind that grasps at appearances, cultivate giving alms, upholding precepts, and other meritorious deeds with outflows, and still enjoy happy rewards in the realms of humans and gods, without various sufferings. How much more so would the Bodhisattva, who understands no-self and no-birth, cultivate self-benefit and benefiting others with a mind without appearances, and their merit surpasses them immeasurably, instead suffer the suffering of birth and death? The Bodhisattva partially realizes no-self and still does not suffer the suffering of birth and death, how much more so would the Buddha, who fully realizes the two no-selves (no-self of persons, no-self of dharmas), and whose body is not born from delusion and karma, instead have to suffer the suffering of birth and death? Therefore, it is known that the Buddha is in birth and death but is not defiled, just like a shadow is in water and fire. From below begins the third meaning, the second text. It explains that the Buddha does not grasp at merit and abide in the causes of birth and death, therefore not subject to the suffering of birth and death. There are three parts to it. First, it turns to say from the doctrine that the Bodhisattva does not grasp at merit, showing that the Buddha does not grasp at merit and abide in the causes of birth and death. Second, Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness) asks a question. Then, the Tathagata (one of the Buddha's titles) explains. The translations of Kumarajiva (famous translator of Buddhist scriptures) and Sengzhao (famous Buddhist thinker) are, because of the missing translator, contrary to the previous comparison of much merit, and say, 'All Bodhisattvas do not grasp at merit.'
故。已釋前福多所以。真諦及唐本皆別云菩薩不攝應受福聚。前卷論舉此文。亦云菩薩于福聚不應受不應取。彼又釋云。受者說有故。取者修彼道故。謂修福時。說不福體可受。又執福德能取善道果。以此心修福。是住生死因。今教菩薩修福時不見有福體可受。亦不見福業能取善報。故於福體及果中。皆不應著。故名不受不取福聚。大品經云。教菩薩行。佈施時。莫著佈施。何以故。若著佈施。尚更受身。若有身則不得離生老病死。豈非以取福故受生死苦。佛從值然燈佛得無相無生已來。雖恒修福。不見有福體可受。亦不見有福能取善報。無住生死因故。佛不住生死。論解此文。易而不述。次解善現問。以世尊于余處說應受福聚故者。謂上諸處說修經福無量無邊。何故此中反教菩薩不受不取福德耶。次解如來釋文。我言不受。非不修福而不著。故言受而不取故。論云。以方便應受。而不應取。此無取福住生死因。故不住生死。世親論說。不生二種無我相。是故受而不取者。謂諸菩薩得法忍時。能了生法二我為無。而於二無不生二相。名受不取。執著福德。求有漏果。名之為取。此取善道。是有過故。同如下彼非善道失。故云如取非道。若不取善福德而得有漏之果。如是修時。名受福德而不取也。
自下大文第六
。論名行住凈。此中明佛三業。行住皆無染故名凈。何故有此文者。為釋伏疑成前不住生死義。凡夫二乘見佛三業行住不異眾人。何能受生而不染故。次明佛示有行住異無所染。依論判住為三。初名威儀行住凈。明佛身業現行住而非行住。次名色觀自在行住凈。明佛意業于破名色觀中自在行住。若菩薩以滿無量下第三名不染行住凈。此中有說法不染。顯佛語業行住有流轉不染。明佛於一切有為法。中行住凈故。論總名行住凈。然上所明已配三業。與此何別者。謂念處已下總明如來心所作業。名心具足。于中若理性心。若事相心。若報心。若化心。皆在此說。其理性心法身文是體。無作用從能證說。此言三業者。皆據化現。成所作智現三業故。即是如來心所作用。前配三業。通於報化。故與此別。初威儀中。經文中有二。初舉外疑。遮破。次徴釋出其所以。論文有二。初標名屬經。次逐難解。世親論下子段第三破疑。疑雲。若諸菩薩不受彼果報。云何諸菩薩福德眾生受用。為破此疑分文有四所。一明化身外利物故。亦受福德。法身無去來。故無受福德。次破微塵下明法身一化身多。三若人言佛說我等下明我法無實。四若有菩薩以滿下明化身有無盡福。偈云。是福德應報。為化諸眾生。自然如是業。諸佛現十方。此之一偈
正破外疑。次一偈顯不去來義。云去來化身佛。如來常不動。於是法界處非一亦不異。偈上半正解不去來義。下半生起后經。若有人言。如來等者。此舉凡夫二乘疑執。見佛身現行住等相。謂同凡夫實有行住坐臥。或化身成道名來。入滅稱去。是人不解者。約上釋如來名以遮外執。明佛證如成佛。如佛中實無行住坐臥。若人執佛有來。去坐臥。彼不解我前釋如來義。次徴意云。何故不解。釋云。上明如來。即是真如。無前際故。無所從來。無後際故無所至去。無中際故亦無住處。住處亦不可得。何況坐臥而可得。故大品經中。薩陀波論菩薩問曇無竭菩薩。諸佛從何處來。去至何處。曇無竭答。諸佛無所從來。亦無所去。何以故。諸法如無動相。諸法如即是佛。如中非但無去相。亦無來相。佛以眾人多緣來去相執故。約如來名。明佛無所至去無所從來故名如來。此則顯佛身四威儀似行住而非行住凈。
自下第二破名色觀中自在行住。謂此約教凈心地。作破名色觀。顯佛于破名色觀中自在行住。故有經文。世親論自下明法身是一化身是多他受用身亦化攝。故二論其文各有異意。準論科經為二。初明破名色身二種方便。次若人如是言佛說我見人見等下顯作二觀時不分別。前中有三。初佛舉界塵為問。次善現答而復釋。
{ "translations": [ "現代漢語譯本", "正破除外道的疑惑。接下來用一個偈頌來闡明『不去不來』的含義，說：『去來的是化身佛（Buddha's manifested body），如來（Tathagata，佛的稱號之一，意為『如實而來者』）常住不動。』因此，在法界（Dharmadhatu，宇宙萬有存在的境界）之中，並非唯一，也並非相異。偈頌的上半部分正是解釋『不去不來』的含義，下半部分則引出後面的經文。如果有人說，『如來』等等，這是舉出凡夫（ordinary people）和二乘（聲聞和緣覺）的疑惑和執著，他們看到佛身顯現出行動、停留等相狀，就認為佛和凡夫一樣，確實有行走、停留、坐臥。或者認為化身（Nirmanakaya，佛的應化之身）成道叫做『來』，入滅叫做『去』。這種人是不理解的。這裡是借用前面解釋的『如來』這個名號來遮止外道的執著，說明佛證得真如（Tathata，事物的本真狀態）而成佛，在佛的境界中，實際上沒有行走、停留、坐臥。如果有人執著于佛有來、去、坐、臥，那麼他就是不理解我前面解釋的『如來』的含義。接下來提出疑問說：『為什麼不理解呢？』解釋說：『前面已經說明，如來就是真如，沒有前際，所以無所從來；沒有後際，所以無所至去；沒有中際，所以也沒有住處。』住處尚且不可得，更何況坐臥呢？所以《大品經》（Mahaprajnaparamita Sutra）中，薩陀波侖菩薩（Sadāprarudita Bodhisattva）問曇無竭菩薩（Dharmodgata Bodhisattva），諸佛從何處來？去至何處？曇無竭回答說，諸佛無所從來，也無所去。為什麼呢？因為諸法如（Dharma-tathata，諸法的真如實性）沒有動相，諸法如就是佛。在真如之中，不但沒有去相，也沒有來相。佛因為眾人多執著于來去之相，所以借用『如來』這個名號，說明佛無所至去，無所從來，所以叫做如來。這正是顯示佛身四威儀（行、住、坐、臥）看似行走停留，但並非真正的行走停留，而是清凈的。
下面第二部分是破除在名色觀（nama-rupa observation，對名和色的觀察）中對自在行住的執著。這裡是借用教義來清凈心地，通過作破名色觀，來顯示佛在破名色觀中自在地行走和停留。所以有經文說，世親論（Vasubandhu，印度佛教論師）下面說明法身（Dharmakaya，佛的法性之身）是一個，化身是多個，他受用身（Sambhogakaya，佛的報身）也包含在化身之中。所以兩部論的文句各有不同的含義。按照論來劃分經文為兩部分：首先說明破名色身的兩種方便，其次，『如果有人這樣說，佛說我見人見等等』，下面顯示在作兩種觀的時候不分別。前面一部分中有三點：首先，佛提出界塵（界和塵）作為提問，其次，善現（Subhuti，佛陀的弟子）回答並且加以解釋。",
"English version",
"It directly refutes external doubts. Next, a verse is used to reveal the meaning of 'neither going nor coming,' saying: 'The going and coming is the manifested Buddha (Nirmanakaya Buddha). The Tathagata (Tathagata, one of the Buddha's titles, meaning 'the one who comes as is') is always unmoving.' Therefore, within the Dharmadhatu (Dharmadhatu, the realm where all phenomena exist), it is neither one nor different. The first half of the verse directly explains the meaning of 'neither going nor coming,' and the second half introduces the subsequent sutra text. If someone says, 'The Tathagata,' etc., this points out the doubts and attachments of ordinary people (ordinary people) and the Two Vehicles (Sravakas and Pratyekabuddhas), who, seeing the Buddha's body manifesting actions, dwelling, etc., think that the Buddha is the same as ordinary people, truly having walking, dwelling, sitting, and lying down. Or they think that the manifested body (Nirmanakaya, the emanation body of the Buddha) attaining enlightenment is called 'coming,' and entering Nirvana is called 'going.' Such a person does not understand. Here, the previously explained name 'Tathagata' is used to refute external attachments, explaining that the Buddha attains Buddhahood by realizing Suchness (Tathata, the true state of things). In the Buddha's realm, there is actually no walking, dwelling, sitting, or lying down. If someone is attached to the Buddha having coming, going, sitting, or lying down, then they do not understand the meaning of 'Tathagata' as I explained earlier. Next, the question is raised: 'Why do they not understand?' The explanation is: 'It has been explained earlier that the Tathagata is Suchness, without a prior limit, therefore there is nowhere to come from; without a posterior limit, therefore there is nowhere to go to; without a middle limit, therefore there is no dwelling place.' Even a dwelling place is unattainable, let alone sitting or lying down? Therefore, in the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra), Sadāprarudita Bodhisattva (Sadāprarudita Bodhisattva) asks Dharmodgata Bodhisattva (Dharmodgata Bodhisattva), 'Where do the Buddhas come from? Where do they go to?' Dharmodgata replies, 'The Buddhas come from nowhere and go nowhere. Why? Because the Dharma-tathata (Dharma-tathata, the Suchness of all dharmas) has no moving aspect, and the Dharma-tathata is the Buddha. In Suchness, there is not only no going aspect, but also no coming aspect.' Because many people are attached to the aspects of coming and going, the Buddha uses the name 'Tathagata' to explain that the Buddha goes nowhere and comes from nowhere, therefore he is called Tathagata. This precisely reveals that the Buddha's four dignities (walking, standing, sitting, lying down) seem like walking and dwelling, but are not truly walking and dwelling, but are pure.
The second part below is to refute the attachment to free walking and dwelling in the observation of name and form (nama-rupa observation, observation of name and form). Here, the teachings are used to purify the mind, and by making the observation of breaking name and form, it is shown that the Buddha freely walks and dwells in the observation of breaking name and form. Therefore, there is a sutra text that says, the Vasubandhu's Treatise (Vasubandhu, Indian Buddhist philosopher) below explains that the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) is one, the manifested body is many, and the Sambhogakaya (Sambhogakaya, the enjoyment body of the Buddha) is also included in the manifested body. Therefore, the sentences of the two treatises have different meanings. According to the treatise, the sutra text is divided into two parts: first, it explains the two means of breaking the name and form body; second, 'If someone says, the Buddha says I see, people see, etc.,' below it shows that there is no distinction when making the two observations. There are three points in the first part: first, the Buddha raises the realms and dusts (realms and dusts) as a question; second, Subhuti (Subhuti, the Buddha's disciple) answers and explains."
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后如來述成善現所釋。佛言下是問中有二。初標兩重塵界。次正以為問。問中但舉細作方便。破自他色身。答中始具二種方便。今言善男子等者。舉求佛地人也。以三千世界微塵者。此先教以細作方便破三千世界地為微塵。即是破自色身為微塵。后以爾許微塵世界破為微塵者。此破一切眾生色身亦為微塵。以諸眾生迷自色身相起相縛。依此復起愛憎等粗重或業。故教破自色身為微塵已。復破一切眾生色身。亦為微塵。問前破名色中雲以彼不限量攀緣作意。菩薩恒於世界作意攀緣故說三千世界。已是通破自他色身。何須更破余世界地比破一切眾生色身耶。答前以信行地人于破色身影像于中無巧便故。且破一三千界地。比破自他色身。今顯佛巧便大故。以破三千界地為微塵。比自色身。雖大破之則為微塵。復以爾許微塵界地。比一切眾生色身。破之。亦是微塵(此依魏本文解什本少異)。阿僧祇者顯微塵無數。此文諸本或有或無。復既問塵多不。何須自言微塵無數。是以諸本多無。正為問中有二意。一若不明見多塵。則不破色身一執故。須問顯塵多。成前細作方便。二顯色身是一。破此得為多塵。則知微塵雖多。破則非微塵。生后無所見方便。故自他色身為微塵。已復問微塵多不。世親論兩行頌釋。前頌釋界破為微塵以喻
法化一多。及喻煩惱盡而法界凈。后頌顯界空非實。喻三身一異。初云。世界作微塵。此喻爾彼義。微塵破為末。示現煩惱盡。此頌上半正顯一多。以成前頌云于彼法界處非一亦非異。故云此喻示彼義。下半頌明煩惱盡而證法身。謂粗界塵而為末虛空。得凈二障體。而即錯法身。得顯一多中經有四重。一世界。二破界為塵。三算塵為界。四彼界皆塵。今為四喻。初一界者聚塵成。喻滅煩惱以成法身。復喻法身唯一無二法佛證故。次破為塵者。喻化受用依法身起而有多故。算塵為界者。喻一一土有一大化身。決釋位中菩薩見故。彼界皆塵者。喻一一塵土。百億喻化身。凡夫二乘共所見故。其他受用及變化身隨他機。見之有異。只如初地菩薩所見報佛。坐百葉華。一葉是一三千界量。有百億化釋迦牟尼。初心凡夫及二乘見。四善根位應鄰初地所見殊故。一葉上有一大總主化佛王三千界。由此經說一三千界是一佛土不。爾如何名一佛土。應撿法華六根中疏以成立之。若至二地所見佛身。坐千葉上。即有十個初地菩薩所見之佛百個四善根菩薩所見之佛千個百億國土釋迦牟尼。此隨大小。二地菩薩皆悉得見。上得見下。下不得見上。然彼菩薩自身身量。與彼所見千葉總主。大小相稱。地地皆爾。具應準知。故經中說。我今盧舍那
【現代漢語翻譯】 現代漢語譯本 法化一多：闡述了從一到多的演變，以及煩惱止息而法界清凈的譬喻。後面的偈頌則揭示了法界本空而非實有，並以譬喻說明法、報、應三身的一體與差異。開篇說：『世界作微塵』，這比喻了『爾』（指現象界）與『彼』（指本體界）的意義。將微塵進一步分解為更小的微末，象徵著煩惱的徹底止息。這首偈頌的上半部分主要闡明『一』與『多』的關係，從而呼應前一偈頌所說的『于彼法界處，非一亦非異』。因此說，這是一種譬喻，揭示了『爾』與『彼』的意義。下半部分則闡明了煩惱止息而證得法身的道理，即粗糙的世界分解為微末虛空，從而清凈了智障和理障，而證得圓滿的法身。 要理解『一』與『多』的含義，需要經歷四個階段：一是世界，二是將世界分解為微塵，三是計算微塵的數量，四是所有世界都由微塵構成。現在用四個譬喻來說明：最初的『一界』是由微塵聚集而成，這比喻通過息滅煩惱而成就法身；也比喻法身是唯一的，因為只有佛才能證得。其次，分解為微塵，比喻化身和受用身依從法身而生，因此呈現出多樣性。計算微塵的數量，比喻每一佛土都有一尊大化身，這是在抉擇位中的菩薩所能見到的。所有世界都由微塵構成，比喻每一微塵都包含著百億化身，這是凡夫和二乘聖者共同見到的。其他的受用身和變化身則隨著眾生的根器而顯現出差異。 例如，初地菩薩所見到的報身佛，是端坐在百葉蓮花之上，每一片蓮葉都相當於一個三千大千世界的量級，並且有百億化身釋迦牟尼佛。而初發心的凡夫和二乘聖者，由於他們的四善根位接近初地菩薩，所以見到的景象會有所不同。一片蓮葉上有一尊統領三千大千世界的大總持化佛王。因此，經中說一個三千大千世界是一佛土，難道不是這樣嗎？應該參考《法華經》六根中的疏文來理解。如果到了二地菩薩，所見到的佛身是端坐在千葉蓮花之上，那麼就能看到十個初地菩薩所見到的佛、一百個四善根菩薩所見到的佛、以及一千個百億國土的釋迦牟尼佛。這種景象隨著菩薩的境界大小而變化，二地菩薩能夠全部看到。高境界的菩薩能看到低境界的景象，而低境界的菩薩無法看到高境界的景象。而且，菩薩自身的身量與所見到的千葉蓮花上的總持佛的大小是相稱的，每一地都是如此，應該以此類推。所以經中說：『我今盧舍那（Vairocana，毗盧遮那佛）』。
【English Translation】 English version The transformation of Dharma from one to many: This explains the evolution from one to many, and the analogy of the purification of the Dharmadhatu (法界) when afflictions cease. The subsequent verses reveal that the Dharmadhatu is fundamentally empty and not real, and use analogies to illustrate the unity and difference of the Trikaya (三身, three bodies of Buddha). The opening says: 'The world is made of dust particles,' which is a metaphor for the meaning of 'this' (referring to the phenomenal world) and 'that' (referring to the noumenal world). Further breaking down the dust particles into smaller particles symbolizes the complete cessation of afflictions. The first half of this verse mainly clarifies the relationship between 'one' and 'many', thereby echoing the previous verse which says, 'In that Dharmadhatu, it is neither one nor different.' Therefore, it is said that this is an analogy that reveals the meaning of 'this' and 'that'. The second half explains the principle of attaining the Dharmakaya (法身, Dharma body) when afflictions cease, that is, the coarse world is broken down into minute emptiness, thereby purifying the intellectual obscurations and afflictive obscurations, and attaining the perfect Dharmakaya. To understand the meaning of 'one' and 'many', it is necessary to go through four stages: first, the world; second, breaking down the world into dust particles; third, calculating the number of dust particles; and fourth, all worlds are composed of dust particles. Now, let's use four analogies to illustrate: The initial 'one world' is formed by the accumulation of dust particles, which is a metaphor for achieving the Dharmakaya by extinguishing afflictions; it also symbolizes that the Dharmakaya is unique, because only the Buddha can attain it. Secondly, breaking it down into dust particles is a metaphor for the manifestation of the Nirmanakaya (化身, emanation body) and Sambhogakaya (受用身, enjoyment body) based on the Dharmakaya, thus presenting diversity. Calculating the number of dust particles is a metaphor for each Buddha-land having a great Nirmanakaya, which is what Bodhisattvas in the stage of determination can see. All worlds are composed of dust particles, which is a metaphor for each dust particle containing hundreds of millions of Nirmanakayas, which is what ordinary people and the two vehicles (聲聞乘 and 緣覺乘) commonly see. Other Sambhogakayas and Nirmanakayas manifest differently according to the faculties of sentient beings. For example, the Sambhogakaya Buddha seen by a Bodhisattva of the first Bhumi (初地, first ground) is seated on a lotus flower with hundreds of petals, each petal being equivalent to a three-thousandfold great thousand world system (三千大千世界), and there are hundreds of millions of Nirmanakaya Shakyamuni Buddhas. Ordinary people and the two vehicles who have just begun their practice, because their four roots of virtue (四善根) are close to the Bodhisattva of the first Bhumi, will see different scenes. On one lotus petal, there is a great Dharani (總持) Nirmanakaya Buddha King who governs the three-thousandfold great thousand world system. Therefore, the sutra says that a three-thousandfold great thousand world system is a Buddha-land, isn't it? You should refer to the commentary on the six roots in the Lotus Sutra to understand this. If you reach the Bodhisattva of the second Bhumi, the Buddha body seen is seated on a lotus flower with a thousand petals, then you can see ten Buddhas seen by the Bodhisattva of the first Bhumi, one hundred Buddhas seen by the Bodhisattvas of the four roots of virtue, and one thousand Shakyamuni Buddhas of hundreds of millions of Buddha-lands. This scene changes with the size of the Bodhisattva's realm, and the Bodhisattva of the second Bhumi can see all of them. Bodhisattvas of higher realms can see the scenes of lower realms, while Bodhisattvas of lower realms cannot see the scenes of higher realms. Moreover, the size of the Bodhisattva's own body is commensurate with the size of the Dharani Buddha on the thousand-petal lotus flower, and this is the case for each Bhumi, which should be inferred accordingly. Therefore, the sutra says: 'I am now Vairocana (毗盧遮那佛).'
(此云受用)。方坐蓮華座。周匝千華上。復現千釋迦。一華百億國一釋迦。各座菩提樹。一時成正覺。千華上有千釋迦。即知千葉各各一大化主。四善根菩薩之所見佛此好證也。什本界塵唯有一重。便闕上義。次又頌云。非聚集故集。非唯是一喻。聚集處非彼。非是差別喻。此第二顯界塵非實。喻三身非一異。于中上半釋微塵即非微塵。以喻化身法身非一異處。次且破界為塵。塵界而非一異。法身流化。化法亦無。即離寄塵。以喻化身多。豈即有實塵體。故復非之。後半頌釋世界非界。界破一合執。義準可知。彼論長行初解上二句。次如是三千世界一合相喻下解后二句。但凡夫之人下解次頌云。但隨於音聲凡夫取顛倒也。世親解此一段。配釋稍隱難知。委尋古德所陳釋處。皆甚無指的。大師既往痛絕追詬。慈顧未成。悲無發悟。且隨鄙見。若以裁規。庶有鑑通。伏希改決。
善現答中文分為二。初別破名色。二相若世界下第二合破名色二相。前中亦二。初別破色身。明相分非有。顯所取空。教作無相觀佛。世尊如來說三千下別破名身。明見分非有。顯能取空。教作無生觀名身。雖亦通於所取。今對色身唯所取故。四蘊體見故。說能取收所執。相見即能所取。依他二取即相見故。隨應釋皆可通。何故先破色身者
【現代漢語翻譯】 現代漢語譯本：(這叫做受用)。然後安坐在蓮花座上，周圍一千朵蓮花之上，又顯現出一千個釋迦牟尼（Śākyamuni，佛教創始人）。一朵蓮花代表百億國土，一個釋迦牟尼佛（Śākyamuni，佛教創始人）各自坐在菩提樹下，同時成就正覺。一千朵蓮花上有千個釋迦牟尼佛（Śākyamuni，佛教創始人），由此可知每一片蓮葉各自代表一個大化主。這是四善根菩薩所見之佛的好證明。鳩摩羅什（Kumārajīva）的譯本中，界塵只有一重，便缺少了上面的意義。接下來又用頌文說：『不是聚集的緣故而聚集，不僅僅是一個比喻，聚集之處不是那裡，也不是差別的比喻。』這第二段顯示界塵不是真實的，比喻三身（Trikaya）非一非異。其中前半部分解釋微塵即非微塵，用以比喻化身（Nirmāṇakāya）和法身（Dharmakāya）非一非異之處。接下來且破界為塵，塵界並非一異，法身（Dharmakāya）流出化身（Nirmāṇakāya），化身（Nirmāṇakāya）和法身（Dharmakāya）也都不存在，即脫離了寄託的塵埃，用以比喻化身（Nirmāṇakāya）眾多，難道就有真實的塵埃本體嗎？所以再次否定它。後半頌解釋世界非界，破除了一合的執著，其中的意義可以類推得知。彼論的長行部分，先解釋上面兩句，然後『如是三千世界一合相』，比喻下面解釋后兩句。『但凡夫之人』下面解釋下一首頌文說：『只是隨著音聲，凡夫才會產生顛倒。』世親（Vasubandhu）解釋這一段，配釋稍微隱晦難以理解。仔細尋找古代德行的陳述之處，都沒有明確的指向。大師已經痛絕追究過往，慈悲地顧念尚未成就，悲憫沒有啓發覺悟。且隨從我淺薄的見解，如果加以裁決規範，或許能夠有所借鑑通達，希望能夠改正決斷。 善現（Subhuti，佛陀的十大弟子之一）的回答，中文分為兩部分。第一部分分別破除名色（Nāmarūpa，佛教中的五蘊之一）。第二部分『二相若世界』，合起來破除名色（Nāmarūpa，佛教中的五蘊之一）二相。前一部分又分為兩部分。第一部分分別破除色身，說明相分不是實有，顯示所取是空，教導人們作無相觀佛。『世尊如來說三千』，分別破除名身，說明見分不是實有，顯示能取是空，教導人們作無生觀名身。雖然也通用於所取，現在針對色身，只是所取，四蘊（Skandha）是見的本體，所以說能取收攝所執著。相見即能所取，依他二取即相見，根據情況解釋都可以通用。為什麼先破除色身呢？
【English Translation】 English version: (This is called enjoyment). Then, one sits on a lotus seat, and above the surrounding thousand lotuses, a thousand Śākyamunis (the founder of Buddhism) appear again. One lotus represents a hundred billion lands, and each Śākyamuni (the founder of Buddhism) sits under a Bodhi tree, simultaneously attaining perfect enlightenment. Above the thousand lotuses are a thousand Śākyamunis (the founder of Buddhism), from which it is known that each lotus petal represents a great transformation master. This is good proof of the Buddha seen by the Bodhisattvas of the Four Good Roots. In Kumārajīva's translation, the realm-dust has only one layer, which lacks the above meaning. Next, the verse says: 'Not gathered because of gathering, not just a metaphor, the place of gathering is not there, nor is it a metaphor of difference.' This second section shows that realm-dust is not real, and it is a metaphor that the three bodies (Trikaya) are neither one nor different. Among them, the first half explains that dust is not dust, using the metaphor that the transformation body (Nirmāṇakāya) and the Dharma body (Dharmakāya) are neither one nor different. Next, let's break the realm into dust, dust and realm are neither one nor different, the Dharma body (Dharmakāya) flows out of the transformation body (Nirmāṇakāya), and the transformation body (Nirmāṇakāya) and the Dharma body (Dharmakāya) do not exist either, that is, they are separated from the dust of dependence, using the metaphor that there are many transformation bodies (Nirmāṇakāya), so is there a real dust body? Therefore, it is denied again. The second half of the verse explains that the world is not the realm, breaking the attachment to oneness, and the meaning can be inferred by analogy. The long line part of that treatise first explains the above two sentences, and then 'Thus, the three thousand worlds are a unified appearance', the metaphor below explains the latter two sentences. 'But ordinary people' below explains the next verse saying: 'Only following the sound, ordinary people will have upside-down views.' Vasubandhu's explanation of this paragraph is slightly obscure and difficult to understand. Carefully searching for the statements of ancient virtues, there is no clear indication. The master has already painfully abandoned the pursuit of the past, compassionately caring for those who have not yet achieved, and pitying those who have not been enlightened. Let me follow my shallow views, if I make a ruling and regulate it, perhaps it can be used for reference and understanding, and I hope to be able to correct the decision. Subhuti's (one of the Buddha's ten great disciples) answer, the Chinese is divided into two parts. The first part separately breaks down Nāmarūpa (one of the five aggregates in Buddhism). The second part, 'The two aspects are like the world', combines to break down the two aspects of Nāmarūpa (one of the five aggregates in Buddhism). The first part is further divided into two parts. The first part separately breaks down the Rūpakāya (form body), explaining that the aspect division is not real, showing that what is taken is empty, and teaching people to practice the formless contemplation of the Buddha. 'The World Honored One says three thousand', separately breaks down the Nāmakāya (name body), explaining that the seeing division is not real, showing that what can be taken is empty, and teaching people to practice the unborn contemplation of the name body. Although it also applies to what is taken, now focusing on the Rūpakāya (form body), it is only what is taken, the four Skandhas (aggregates) are the essence of seeing, so it is said that what can be taken includes what is clung to. Seeing and appearance are what can be taken, and dependent two takings are seeing and appearance, and the explanation can be applied universally according to the situation. Why break down the Rūpakāya (form body) first?
。此有二意。一為除前威儀行住凈中。疑佛所證如。雖無來去。佛色身相豈無去來。故佛先破色身。為無成前實無來去。二為相粗見細。先破相分。相分破已。見無依故。破之則易。故先破色。色中有五。一直答。二卻徴。三反釋。四重徴。五引佛前說順成。論文有二。初標名屬經。次正釋經義。釋經義中。先釋別破名色。次解合破名色。別中先破色。于中復二。初指同前。次解別義。解別義中。先牒經屬細末方便。次牒經屬無見方便。答微塵多。還有二義。一述世尊顯塵多。意成前細作方便。故論判此甚多之言。答是細作方便。此是善現述佛細作方便。非自說也。二佛問塵多。意欲破塵為非微塵生后無所見方便。有此兩意。故答塵多。次卻徴云。何故前言甚多。第三反釋顯塵非有。故論判此已下是無所見方便。論責此反釋。有何義者。云佛問塵多不。只應直答甚多。何反釋若塵實有佛則不說前義。此說有何意耶。論自釋云。若微塵聚第一義中是有者。佛前信行地中不應說微塵佛非微塵佛前說塵即非塵。故知今問塵多。還欲顯非微塵。問第一義中。無一切法。何故獨說無微塵耶。答以凡夫二乘不能破微塵故。或執微塵是實是常。或執第一義中有實微塵。為破此等妄執故。言若微塵聚第一義中是有佛則不說是微塵眾。又
【現代漢語翻譯】 此中有兩種含義。一是消除之前在威儀（指行、住、坐、臥四種姿勢）清凈中的疑惑，即對佛所證悟的『如』（tathata，真如實性）的疑惑。雖然『如』沒有來去，但佛的色身（rupa-kaya，由物質構成的身體）形象難道沒有來去嗎？所以佛首先破斥色身，是爲了成就之前所說的『實無來去』。二是針對『相』（lakshana，表象）的粗顯和『見』（drsti，見解）的細微，先破斥『相分』（lakshana-bhaga，表象的組成部分）。『相分』破除后，『見』因為沒有所依而容易破除。所以先破斥『相』。『相』中有五種方式：一是直接回答，二是反問，三是反過來解釋，四是重複提問，五是引用佛之前所說的話來順勢成就。論文中有兩部分：一是標明名稱屬於哪部經，二是正式解釋經文的含義。在解釋經文含義中，先解釋分別破斥『名』（nama，精神現象）和『色』（rupa，物質現象），再解釋合併破斥『名色』。在分別破斥中，先破斥『色』，其中又分為兩部分：一是指出與前面相同，二是解釋不同的含義。在解釋不同的含義中，先引用經文說明屬於細微末節的方便法門，再引用經文說明屬於無所見的方便法門。 回答『微塵』（paramanu，物質的最小單位）很多，還有兩種含義。一是陳述世尊（Bhagavan，佛的尊稱）顯示微塵很多，意在成就之前所說的『細作方便』。所以論中判斷這『甚多』的說法，是回答『細作方便』。這是善現（Subhuti，佛陀的弟子）陳述佛的『細作方便』，不是他自己說的。二是佛問微塵很多，意在破斥微塵，使其成為非微塵，從而產生『后無所見』的方便。有這兩種含義，所以回答『微塵很多』。接下來反問說：『為什麼前面說甚多？』第三，反過來解釋，顯示微塵並非實有。所以論中判斷以下是『無所見方便』。論中責問這種反過來解釋有什麼意義。說佛問微塵多不多，只應該直接回答甚多，為什麼反過來解釋？如果微塵真實存在，佛就不應該說前面的含義。這種說法有什麼意義呢？論自己解釋說，如果微塵聚合在第一義諦（paramartha-satya，勝義諦，最高的真理）中是實有的，那麼佛在之前的信行地（sraddhanusarini，隨信行）中就不應該說微塵佛（paramanu-buddha，由微塵組成的佛）不是微塵佛。之前說微塵即非微塵，所以知道現在問微塵多，還是想顯示非微塵。問：在第一義諦中，沒有一切法，為什麼只說沒有微塵呢？答：因為凡夫和二乘（sravaka，聲聞；pratyekabuddha，緣覺）不能破斥微塵。或者執著微塵是實有的、常有的，或者執著第一義諦中有真實的微塵。爲了破斥這些虛妄的執著，所以說如果微塵聚合在第一義諦中是實有的，佛就不應該說那是微塵眾。又
【English Translation】 Here, there are two meanings. First, to eliminate the doubts in the previous pure conduct of deportment (referring to the four postures of walking, standing, sitting, and lying down), regarding the 『tathata』 (suchness, the true reality) realized by the Buddha. Although 『tathata』 has no coming or going, doesn't the Buddha's 『rupa-kaya』 (form body, the body composed of matter) have coming and going? Therefore, the Buddha first refutes the 『rupa-kaya』 in order to accomplish what was previously said, 『truly without coming or going.』 Second, in response to the grossness of 『lakshana』 (characteristics, appearances) and the subtlety of 『drsti』 (views, opinions), first refute the 『lakshana-bhaga』 (the component of appearance). Once the 『lakshana-bhaga』 is refuted, 『drsti』 is easily refuted because it has no basis. Therefore, first refute 『lakshana.』 There are five ways to refute 『lakshana』: first, answer directly; second, question back; third, explain in reverse; fourth, repeat the question; fifth, cite the Buddha's previous words to accomplish it smoothly. There are two parts to the treatise: first, indicate the name and to which sutra it belongs; second, formally explain the meaning of the sutra. In explaining the meaning of the sutra, first explain the separate refutation of 『nama』 (name, mental phenomena) and 『rupa』 (form, material phenomena), then explain the combined refutation of 『nama-rupa.』 In the separate refutation, first refute 『rupa,』 which is further divided into two parts: first, point out that it is the same as before; second, explain the different meaning. In explaining the different meaning, first cite the sutra to indicate that it belongs to the expedient means of subtle details, then cite the sutra to indicate that it belongs to the expedient means of non-seeing. Answering that there are many 『paramanu』 (atoms, the smallest unit of matter) also has two meanings. First, to state that the 『Bhagavan』 (the Blessed One, an epithet of the Buddha) shows that there are many atoms, intending to accomplish the previously mentioned 『expedient means of subtle action.』 Therefore, the treatise judges that this statement of 『very many』 is answering 『expedient means of subtle action.』 This is 『Subhuti』 (a disciple of the Buddha) stating the Buddha's 『expedient means of subtle action,』 not what he himself said. Second, the Buddha asks if there are many atoms, intending to refute the atoms, making them non-atoms, thereby generating the expedient means of 『no subsequent seeing.』 With these two meanings, the answer is 『there are many atoms.』 Next, the question is asked back: 『Why did you say very many before?』 Third, explain in reverse, showing that atoms are not real. Therefore, the treatise judges that what follows is 『expedient means of non-seeing.』 The treatise questions what the meaning is of this reverse explanation. It says that when the Buddha asks if there are many atoms, one should simply answer very many directly. Why explain in reverse? If atoms were truly real, the Buddha should not have said the previous meaning. What is the meaning of this statement? The treatise explains itself, saying that if the aggregation of atoms is real in the 『paramartha-satya』 (ultimate truth, the highest truth), then the Buddha should not have said in the previous 『sraddhanusarini』 (faith-follower stage) that the 『paramanu-buddha』 (Buddha composed of atoms) is not a 『paramanu-buddha.』 Previously, it was said that atoms are not atoms, so it is known that the current question of whether there are many atoms still intends to show non-atoms. Question: In the 『paramartha-satya,』 there are no dharmas, why only say there are no atoms? Answer: Because ordinary people and the 『sravaka』 (hearers) and 『pratyekabuddha』 (solitary realizers) of the Two Vehicles cannot refute atoms. Or they cling to the idea that atoms are real and permanent, or they cling to the idea that there are real atoms in the 『paramartha-satya.』 To refute these false attachments, it is said that if the aggregation of atoms is real in the 『paramartha-satya,』 the Buddha should not have said that it is a multitude of atoms. Also,
第四重徴云。何故前言。若微塵第一義中是有佛則不說是微塵眾。次下第五引佛前說。順成佛前。說微塵非微塵。故知問多不。還欲顯非微塵。故論說云。世尊說微塵聚非聚。是名微塵聚者。以此聚體不成就故。若異此雖不說。亦自知是聚。何義須說言。佛問塵多不。言明微塵體空。若不爾。破色身為多塵。凡夫二乘皆自知是多塵。何須問塵多不故。知此問是無所見方便。上來以二種方便破色身。明相分無所取非有竟。次下破名身見分非有。經文可知。論文有二。初牒經屬義。指同前說。次明世界唯屬有情但名身也。今觀名身界空故。言世界即非。
自下大文第二。合破名色身。通能所取無相無生。破能取心。令不生。故名無生。文中有三。初依前重徴。若世界下第二指出執體。如來說下第三正破。今言何以故者。乘前起責。何故前說微塵即非塵微世界即非世界。次第二覆釋亦是指出執體。言若執微塵及名身界為實有。皆是妄想中一合妄想。故論釋云。于中為並說若世界若微塵界。此二皆是一合妄想。何故不舉色身一合相者。色身破相粗相易知。界塵破相細而難知故重破之。若執此二為實有。此是二種一合妄想。非相字也。故新本云名一合執。真諦本名聚一執。即是中邊論八分別內聚中。執一分別。亦是地持八
【現代漢語翻譯】 現代漢語譯本 第四重征問道：『為何前面說，如果在微塵的第一義中存在佛，就不應稱之為微塵眾？』接下來第五點引用佛陀之前的說法，順應佛陀之前所說，微塵非微塵。由此可知，提問『多不多』，實際上是想要顯示『非微塵』。所以論中說：『世尊說微塵聚非聚，是名微塵聚。』這是因為這個聚集的體性並不成立。如果不是這樣，即使不說，也自然知道是聚集，何必需要說『佛問塵多不多』呢？這說明微塵的體性是空的。如果不是這樣，破色身成為眾多微塵，凡夫和二乘人都自然知道是眾多微塵，何須問『塵多不多』呢？由此可知，這個提問是無所見的方便。以上用兩種方便來破色身，說明相分沒有可取之處，並非實有。接下來破名身，說明見分並非實有，經文可以瞭解。論文有兩點，首先是依照經文來歸屬意義，指明與前面所說相同。其次說明世界僅僅屬於有情眾生，只是一個名稱而已。現在觀察名身界是空的，所以說『世界即非』。 從下面開始是第二大段，總合起來破名色身，通達能取和所取都是無相無生的。破除能取的心，使它不生起，所以稱為無生。這段文字有三部分，首先是依照前面的重征，『若世界下』是第二部分，指出執著于實體的觀念，『如來說下』是第三部分，正式破除這種觀念。現在說『何以故』，是承接前面的內容而提出的責問，『為何前面說微塵即非塵，微世界即非世界？』接下來第二部分重複解釋，也是爲了指出執著于實體的觀念。如果執著微塵和名身界是真實存在的，都是妄想中的一種結合妄想。所以論中解釋說：『其中並說世界和微塵界，這二者都是一種結合妄想。』為什麼不舉色身這種結合相呢？因為色身的破相是粗顯的，容易理解，而界塵的破相是細微的，難以理解，所以要著重破除。如果執著這二者是真實存在的，這就是兩種結合妄想，並非相字。所以新譯本說『名一合執』，真諦本說『名聚一執』，就是《中邊分別論》八分別內的聚中，執著於一種分別，也是《地持》八……
【English Translation】 English version The fourth challenge asks: 'Why did you say earlier that if there is a Buddha in the first meaning of a dust mote, then it should not be called a multitude of dust motes?' Next, the fifth point cites the Buddha's previous statement, conforming to the Buddha's previous statement that dust motes are not dust motes. From this, it can be known that asking 'many or not' is actually intended to show 'not dust motes.' Therefore, the treatise says: 'The World-Honored One said that a collection of dust motes is not a collection, and is called a collection of dust motes.' This is because the nature of this collection is not established. If it were not so, even without saying it, it would naturally be known as a collection, so why would it be necessary to say 'The Buddha asked if there were many dust motes?' This illustrates that the nature of dust motes is empty. If it were not so, breaking down the physical body into numerous dust motes, ordinary people and those of the Two Vehicles would naturally know that there are numerous dust motes, so why ask 'Are there many dust motes?' From this, it can be known that this question is a skillful means of non-seeing. The above uses two skillful means to break down the physical body, illustrating that the aspect of form has nothing to be grasped and is not real. Next, breaking down the name-body, it illustrates that the aspect of seeing is not real, which can be understood from the sutra text. The treatise has two points: first, it follows the sutra text to attribute meaning, indicating that it is the same as what was said earlier. Second, it explains that the world belongs only to sentient beings and is just a name. Now, observing that the realm of the name-body is empty, it is said that 'the world is not.' From below begins the second major section, which collectively breaks down the name-and-form body, understanding that both the grasper and the grasped are without characteristics and without arising. Breaking down the grasping mind, causing it not to arise, is called non-arising. This text has three parts: first, it follows the previous challenge; 'If the world below' is the second part, pointing out the concept of clinging to substance; 'As the Tathagata said below' is the third part, formally breaking down this concept. Now saying 'Why is this so?' is a question of responsibility arising from the previous content, 'Why did you say earlier that dust motes are not dust motes, and the micro-world is not the micro-world?' Next, the second part repeats the explanation, also to point out the concept of clinging to substance. If one clings to dust motes and the realm of the name-body as truly existing, they are all a combination of delusions within delusion. Therefore, the treatise explains: 'Among them, both the world and the realm of dust motes are mentioned, and these two are a combination of delusions.' Why not mention the combination aspect of the physical body? Because the breaking down of the physical body is coarse and easy to understand, while the breaking down of the realm of dust is subtle and difficult to understand, so it must be emphasized. If one clings to these two as truly existing, these are two kinds of combined delusions, not the word 'aspect.' Therefore, the new translation says 'name-combination clinging,' and the Truth-Accomplishment translation says 'name-collection clinging,' which is the clinging to one distinction within the collection of the eight distinctions in the Madhyāntavibhāga-bhāṣya, and is also the eight of the Bodhisattvabhumi...
妄想中。積聚妄想。八妄想者。一合妄想是貪。二不合妄想是嗔。三合不合俱相違妄想是癡。此三是彼煩惱。四我妄想。謂執自為我。五我所妄想。謂執眾生為我所。此二是肉煩惱。六自性妄想。謂執諸法有自性。亦名自性分別。七差別妄想。謂執法有大小好惡等差別。亦名差別分別。八積聚妄想。此于多物和合處起一執。此三是心煩惱。善現知名身聚及微塵聚以多物合成。前雖異破為無。恐初學人猶起一執。故重指云。若執名身界。及塵界為實有。即是二種一合相故。論名二種摶取。謂一摶取及差別摶取。摶是一合。取是執相。然世界是名身界。不可破一為多故。但是一摶取。微塵是色身中差別故。執微塵有者。是差別摶取故。論云。以取微塵聚集故。善現言。破此二執故。先指此二執。皆是八妄想中一合妄想。第三引佛前說。正破一合相故。論云。即非摶取者。名安立第一義。謂安立一合相。為第一義。是名一合相者。依俗諦假說。為一合相。
自下大文第三。如來述成善現所釋。理亦合述。別破名色。由次合破。名色言。故偏述成。次意云。世諦故有彼摶取。第一義故彼法不可說。言第一義中。無彼摶取可說。但凡夫二乘不知一合相空。尋名強執。故論引經云。彼小兒凡夫如言說。取非第一義。世親論云
【現代漢語翻譯】 現代漢語譯本 妄想中。積聚妄想。八妄想者：一、合妄想是貪（貪愛）。二、不合妄想是嗔（嗔恨）。三、合不合俱相違妄想是癡（愚癡）。此三是彼煩惱。四、我妄想，謂執自為我。五、我所妄想，謂執眾生為我所。此二是肉煩惱。六、自性妄想，謂執諸法有自性，亦名自性分別。七、差別妄想，謂執法有大小好惡等差別，亦名差別分別。八、積聚妄想，此于多物和合處起一執。此三是心煩惱。善現（須菩提尊者的尊稱）知，名身聚及微塵聚以多物合成。前雖異破為無，恐初學人猶起一執，故重指云：若執名身界及塵界為實有，即是二種一合相故。論名二種摶取，謂一摶取及差別摶取。摶是一合，取是執相。然世界是名身界，不可破一為多故，但是一摶取。微塵是色身中差別故，執微塵有者，是差別摶取故。論云：以取微塵聚集故。善現言：破此二執故，先指此二執，皆是八妄想中一合妄想。第三引佛前說，正破一合相故。論云：即非摶取者，名安立第一義，謂安立一合相為第一義，是名一合相者，依俗諦假說為一合相。 自下大文第三，如來述成善現所釋，理亦合述，別破名色，由次合破名色言，故偏述成。次意云：世諦故有彼摶取，第一義故彼法不可說。言第一義中，無彼摶取可說，但凡夫二乘不知一合相空，尋名強執，故論引經云：彼小兒凡夫如言說，取非第一義。世親論云
【English Translation】 English version In delusion, there is accumulated delusion. The eight delusions are: 1. The delusion of combination is greed (Tanha). 2. The delusion of non-combination is aversion (Dosa). 3. The delusion of both combination and non-combination, which are mutually contradictory, is ignorance (Moha). These three are afflictions. 4. The delusion of 'I', which is clinging to oneself as 'I'. 5. The delusion of 'mine', which is clinging to sentient beings as 'mine'. These two are fleshy afflictions. 6. The delusion of self-nature, which is clinging to the inherent existence of all dharmas, also called self-nature discrimination. 7. The delusion of difference, which is clinging to the differences in dharmas such as size, goodness, and badness, also called difference discrimination. 8. The delusion of accumulation, which arises from clinging to oneness in the aggregation of many things. These three are mental afflictions. Subhuti (a respectful title for the Venerable Subhuti) knows that the aggregates of names and the aggregates of dust particles are composed of many things. Although previously they were broken down into nothingness, fearing that beginners would still cling to oneness, it is pointed out again: if one clings to the realm of names and the realm of dust particles as truly existing, then it is because of these two kinds of combination. The treatise calls them two kinds of grasping, namely, grasping of combination and grasping of difference. 'Tuan' (摶) means combination, and 'Qu' (取) means clinging. However, the world is the realm of names, and it cannot be broken down from one into many, so it is only grasping of combination. Dust particles are the differences in the physical body, so clinging to the existence of dust particles is grasping of difference. The treatise says: because of grasping the accumulation of dust particles. Subhuti says: to break these two kinds of clinging, first point out that these two kinds of clinging are all delusions of combination among the eight delusions. Thirdly, quoting what the Buddha said before, it is precisely to break the aspect of combination. The treatise says: that which is not grasping is called establishing the first principle, which is establishing the aspect of combination as the first principle. That which is called the aspect of combination is provisionally spoken of as the aspect of combination according to conventional truth. From here begins the third major section. The Tathagata (如來) narrates and completes Subhuti's explanation. The principle also includes narration, separately breaking down names and forms, and then combining to break them down. Because of the words 'names and forms', it is specifically narrated and completed. The next meaning is: because of conventional truth, there is that grasping of combination; because of the first principle, that dharma cannot be spoken of. In the first principle, there is no grasping of combination that can be spoken of, but ordinary people and those of the two vehicles (聲聞緣覺) do not know the emptiness of the aspect of combination, and they seek names and cling strongly. Therefore, the treatise quotes the sutra: those children and ordinary people take what is said as not the first principle. The Vasubandhu's treatise says
。但隨於音聲。凡夫取顛倒。即是釋此文也。
自下大文第二顯作二觀時不分別。是教入相應三昧時不分別。于中初乘前起徴若一合相即非一合想。但是凡夫隨執者。即我見等諸見亦應非見。何故佛說凡夫有我見邊見等諸見耶。此論牒經。並什本無徴文也。次破說我見等執。文中有三。初問。次答。第三佛為述成。亦是結勸菩薩。一切法應如是知見信解。論文有二。初解等至方便。次顯不說欲愿及攝散方便所以。前中有三。初結前已明彰后未說。次標問四門。后隨標配釋。前總別破作無想無生觀。合而言之。總是無所見家方便。故云已說。未說凈心人證真俗時相應三昧不分別故。次說云。配釋中先配釋此文。后例余住處。前中初問及答顯示如所不分別。菩薩發心者。顯示何人不分別。於一切法者。顯示何法不分別。第四何方便通前問答及后觀。知見信解皆是不分別方便。故釋問答已云。如是觀菩薩乃至即此觀察。為入方便。
世親自下大文第三明我法無實故。彼偈云。非無二得道。遠離於我法。非不無此我法。二種而得菩提。必離此二見。方得菩提故。此偈總釋一部文意。無著論初。解如何不分別中。初問起指答。次正解經文。解經文中有三。初牒經配屬。次問答正解。后如是觀察下結通方便。以何方便
【現代漢語翻譯】 現代漢語譯本：只是跟隨聲音。凡夫產生顛倒認知。這就是解釋這段經文的含義。
下面是第二大段，闡明在進行兩種觀想時不作分別。這是教導進入相應三昧時不要分別。其中，首先提出疑問：如果是一合相，那就不是一合想。如果只是凡夫隨順執著，那麼我見等各種見解也應該不是見解。為什麼佛說凡夫有我見、邊見等各種見解呢？這段論述引用了經文，並且鳩摩羅什的譯本中沒有這段疑問。
接下來是破斥關於我見等執著的論述。這段論述分為三部分。首先是提問，然後是回答，第三部分是佛陀的闡述和總結。這也是勸勉菩薩，一切法都應該如此知見信解。論文分為兩部分。首先解釋等至的方便，然後闡明不說欲愿以及攝散方便的原因。前一部分分為三部分。首先總結前面已經闡明的，彰顯後面未說的。其次標出四門，然後根據標出的內容進行解釋。前面總的來說是破斥作無想無生觀。總而言之，都是無所見家的方便。所以說已經說了。未說的是凈心人在證得真俗時，相應三昧不分別的緣故。接下來是說。在解釋中，首先解釋這段經文，然後舉例說明其餘的住處。前面首先是提問和回答，顯示如所不分別。菩薩發心者，顯示什麼人不分別。於一切法者，顯示什麼法不分別。第四，什麼方便貫通前後的提問和回答以及後面的觀想。知見信解都是不分別的方便。所以解釋提問和回答后說，如此觀想菩薩乃至即此觀察，是為進入的方便。
世親下面是第三大段，闡明我法沒有實體的緣故。他的偈頌說：『非無二得道，遠離於我法。非不無此我法，二種而得菩提。』必定要遠離這兩種見解，才能證得菩提。這首偈頌總的解釋了整部經文的含義。無著論一開始，在解釋如何不分別中，首先提出疑問並指出答案。然後正式解釋經文。解釋經文分為三部分。首先引用經文並進行配屬。然後是提問和回答，正式解釋。最後是如此觀察下總結貫通方便。用什麼方便
【English Translation】 English version: Just following the sound. Ordinary people generate inverted perceptions. This is the explanation of the meaning of this passage.
The following is the second major section, elucidating that no distinctions are made when performing two types of contemplation. This is teaching not to make distinctions when entering the corresponding Samadhi. Among them, the first raises the question: If it is a single aggregate characteristic, then it is not a single aggregate thought. If it is just ordinary people following attachments, then views such as self-view should also not be views. Why does the Buddha say that ordinary people have views such as self-view, extreme views, and other views? This discourse quotes the scriptures, and there is no question in Kumarajiva's translation.
Next is the refutation of the discussion on attachments such as self-view. This discussion is divided into three parts. First is the question, then the answer, and the third part is the Buddha's elaboration and summary. This is also an exhortation to Bodhisattvas, that all dharmas should be known, seen, believed, and understood in this way. The treatise is divided into two parts. First, explain the means of entering Samadhi, and then explain the reason for not speaking of desires and aspirations, as well as the means of gathering and dispersing. The first part is divided into three parts. First, summarize what has been explained earlier, highlighting what has not been said later. Second, mark out the four doors, and then explain according to the marked content. The former generally refutes the practice of no-thought and no-birth contemplation. In general, they are all the means of the family of no-seeing. Therefore, it is said that it has been said. What has not been said is that when a person with a pure mind realizes the true and conventional, the corresponding Samadhi does not make distinctions. Next is saying. In the explanation, first explain this passage, and then give examples of the remaining abodes. The former first asks and answers, showing that as such, no distinctions are made. 'Bodhisattva aspiring mind' shows what kind of person does not make distinctions. 'In all dharmas' shows what dharma does not make distinctions. Fourth, what means connect the previous questions and answers and the subsequent contemplation. Knowing, seeing, believing, and understanding are all means of not making distinctions. Therefore, after explaining the questions and answers, it is said that contemplating the Bodhisattva in this way, and even observing this, is a means of entering.
Vasubandhu below is the third major section, elucidating that self and dharma have no reality. His verse says: 'Not without two attaining the Way, being far from self and dharma. Not not without this self and dharma, two kinds attain Bodhi.' One must be far from these two views to attain Bodhi. This verse generally explains the meaning of the entire scripture. At the beginning of Asanga's treatise, in explaining how not to make distinctions, first raise the question and point out the answer. Then formally explain the scripture. Explaining the scripture is divided into three parts. First, quote the scripture and assign it. Then there are questions and answers, formally explaining. Finally, 'observing in this way' summarizes and connects the means. By what means
亦通用此問答故。問答正解中。初問意言。云何顯示如所不分別。寧佛雖說凡夫有我人等見。知諸見體空。不應如佛所說起執有分別。若爾何故佛說凡夫有我人見等。論釋云。如外道說我。如來說為我見。故安置人無我。故經云。如愚所分別。外境實皆無。習氣擾濁心。故似彼而轉。佛為破凡夫外道說有我故。佛說凡夫。但有執我妄見。實無有我。即厚嚴經云。為對遣愚夫所執實我法故。于識所變。假說我法名。今顯佛說所執我無但假說有彼我見故。與彼義同。佛說凡夫有我見者。且為成立人無我理。內凡二乘聞佛說凡夫有我人等見。復執佛說有我人等見。此是法執。佛今於此般若經中。總破凡夫二乘諸見分別。顯諸見體空。故問善現。論釋此問意云。佛為凡夫二乘。說有我見。欲明我見體空。顯法無我。故作此問。成唯識云。為入我空。說六二法。復唯識論二十云。依此教能入數取趣無我。所執法無我。復依余教入法空。如是等文皆同此說。答文有三。初直答。次卻徴。后引佛說釋。佛前于施設大利中。說我想即非我相故。彼執佛說我見。非正語也。何故佛說我見等。即非見者。論云。若有彼我見是見所攝。言若執有我見。還是法執見攝。障入相應三昧故。佛教觀我見等即非見也。故世親論云。見我即不見無實。虛
【現代漢語翻譯】 現代漢語譯本 亦可通用此問答形式。在問答的正確解釋中，首先要理解提問的意圖。提問是說：『如何顯示那不分別的真如實相呢？』難道佛陀雖然說了凡夫有我、人等分別之見，但我們知道這些見解的本體是空性的，就不應該像佛陀所說的那樣，生起執著和分別嗎？如果這樣，那為什麼佛陀還要說凡夫有我、人等見呢？ 論典解釋說：『就像外道所說的『我』，佛陀只是說那是『我見』。』因此，佛陀安立了人無我的道理。所以經中說：『如愚者所分別，外境實際上都是不存在的。因為習氣擾亂混濁了心，所以（心識）才好像外境那樣顯現。』佛陀爲了破除凡夫和外道所說的實有之『我』，才說凡夫只是有執著于『我』的虛妄見解，實際上並沒有真實的『我』。正如《厚嚴經》所說：『爲了對治遣除愚夫所執著的真實我法，才在識所變現的基礎上，假立我法的名稱。』現在要顯示的是，佛陀所說的執著之『我』並不存在，只是假說有這種『我見』，這與之前的意義是相同的。佛陀說凡夫有我見，只是爲了成立人無我的道理。 內心存有凡夫和二乘見解的人，聽到佛陀說凡夫有我、人等見，反而執著于佛陀所說的我、人等見，這就是法執。佛陀現在於此《般若經》中，總破凡夫和二乘的各種見解和分別，顯示諸見的本體是空性的。所以才問善現（Subhuti，須菩提）。論典解釋這個提問的意圖是：佛陀為凡夫和二乘說有我見，是爲了說明我見的本體是空性的，從而顯示法無我的道理。正如《成唯識論》所說：『爲了進入我空，才說六二法。』又《唯識論》第二十卷說：『依靠這個教法，能夠進入數取趣（pudgala，補特伽羅）無我，以及所執的法無我。』又依靠其他的教法進入法空。』這些經文都與此處的說法相同。 回答分為三個部分：首先是直接回答，然後是反問，最後是引用佛陀的說法來解釋。佛陀之前在施設大利中，說過『我想即非我相』，所以他們執著于佛陀所說的我見，這不是正確的理解。為什麼佛陀說我見等，就不是真正的見解呢？論典說：『如果執著於我見，那麼這種見解還是屬於法執的範疇，會障礙進入相應的禪定。』所以佛教導我們，觀察我見等，實際上就不是真正的見解。因此，世親（Vasubandhu）論師說：『見我，就是不見真實，是虛妄的。』
【English Translation】 English version This question-and-answer format can also be used generally. In the correct interpretation of the questions and answers, the initial question intends to say: 'How to reveal the suchness that does not discriminate?' Although the Buddha said that ordinary people have views of self, person, etc., knowing that the essence of these views is emptiness, should we not, as the Buddha said, give rise to attachments and discriminations? If so, why did the Buddha say that ordinary people have views of self, person, etc.? The commentary explains: 'Just like the 'self' spoken of by externalists, the Buddha only says that it is a 'view of self'.' Therefore, the Buddha established the principle of no-self of persons. Therefore, the sutra says: 'As discriminated by the foolish, external objects are actually non-existent. Because habitual tendencies disturb and muddy the mind, (consciousness) appears like external objects.' The Buddha, in order to refute the real 'self' spoken of by ordinary people and externalists, said that ordinary people only have the deluded view of being attached to 'self', but there is actually no real 'self'. Just as the Ghanavyuha Sutra says: 'In order to counteract and eliminate the real self and dharma clung to by the foolish, the names of self and dharma are provisionally established based on what is transformed by consciousness.' What is now to be revealed is that the clung-to 'self' spoken of by the Buddha does not exist, but it is only provisionally said that there is this 'view of self', which is the same as the previous meaning. The Buddha said that ordinary people have a view of self, only to establish the principle of no-self of persons. Those who have the views of ordinary people and the two vehicles in their minds, upon hearing the Buddha say that ordinary people have views of self, person, etc., instead cling to the views of self, person, etc. spoken of by the Buddha, which is clinging to dharma. The Buddha now, in this Prajnaparamita Sutra, generally refutes the various views and discriminations of ordinary people and the two vehicles, revealing that the essence of all views is emptiness. That is why he asks Subhuti (善現). The commentary explains the intention of this question: The Buddha speaks of the view of self for ordinary people and the two vehicles in order to explain that the essence of the view of self is emptiness, thereby revealing the principle of no-self of phenomena. As the Vijnaptimatrata-siddhi says: 'In order to enter into the emptiness of self, the sixty-two dharmas are spoken of.' Also, the twentieth volume of the Vijnaptimatrata-siddhi says: 'Relying on this teaching, one can enter into the no-self of the pudgala (數取趣), as well as the no-self of the dharmas clung to.' Also, relying on other teachings, one enters into the emptiness of phenomena. These scriptures are all the same as what is said here. The answer is divided into three parts: first, a direct answer, then a counter-question, and finally, an explanation by quoting the Buddha's words. The Buddha previously said in the establishment of great benefit, 'What I think is not the characteristic of self', so they cling to the view of self spoken of by the Buddha, which is not a correct understanding. Why is it that what the Buddha says about the view of self, etc., is not a true view? The commentary says: 'If one clings to the view of self, then this view still belongs to the category of clinging to dharma, which will hinder entering into the corresponding samadhi.' Therefore, Buddhism teaches us that observing the view of self, etc., is actually not a true view. Therefore, Master Vasubandhu (世親) says: 'Seeing self is not seeing reality, it is false.'
妄見。此是微細障見真如遠離。此顯執我之見本不見我以無實體。但妄見故。我見無體。然法見亦爾。以證如時。不見二我。此微細障。便得遠離。故知此二見說名不見。彼論之意。舉生類法。說即非見。故配此文。讀者應悉。論第三文。結通方便意云。先以聞思修慧。推我見體本空。不起諸見分別。始得入相應三昧。故云即此觀察為入方便。
次下第三佛為述成。亦是勸行菩薩乘人。準前我見非見。亦應如是知見信解一切法非法。于中初述成。次破尋名執。菩薩發心者。真諦能斷及此論並舉發行菩薩人。故論云。菩薩乘發行者。此顯示何人不分別。答前第二問也。言行菩薩乘者。應如是不分別。於一切法者。顯示何法不分別。言於一切法皆不分別。非但我見等。應如是知見信解者。此以答第四何方便。今據論釋如所不分別已。又云。即此觀察為入方便。故知方便通前三義。知見信解者。經有三。論判為二。謂定慧學即心智也。于修二時。無漏戒俱亦為戒學。無別修位。故略不說。若爾云何成知見信解三句。論云。于無分別中知見勝解。意言修無分別時。定慧別修為二。合修入觀為一。故有三句。初言應如是知者。此教修定時應知諸法非法。論言若智。是修無分別人智。依止奢摩他。是修定時名止品也。言修無
【現代漢語翻譯】 現代漢語譯本： 妄見。這是微細的障礙，使人不能見到真如（Tathata，事物的真實本性），遠離真如。這顯示了執著于『我』的見解，實際上並沒有真正見到『我』，因為『我』沒有實體，只是虛妄的見解。所以，『我見』（Atma-drishti，認為存在永恒不變的『我』的錯誤觀念）沒有實體。然而，對於『法見』（Dharma-drishti，對佛法的執著）也是如此。當證悟真如時，就看不到『我』和『法』的對立。這種微細的障礙，就能得以遠離。所以，要知道這兩種『見』被稱為『不見』。彼論的意義在於，舉出生類法，說『即非見』，所以與此文相配。讀者應該明白。論的第三段文字，總結並貫通方便之意，說：先用聞、思、修的智慧，推究『我見』的本體本空，不起各種見解分別，才能進入相應的『三昧』（Samadhi，禪定）。所以說『即此觀察為入方便』。 接下來第三段，佛陀進一步闡述，也是勸導修行菩薩乘（Bodhisattva-yana，以利益眾生為目標的修行道路）的人。依照前面『我見非見』的道理，也應該這樣知見信解一切法和非法。其中，先是闡述，然後破除尋名執著。菩薩發心者，真諦能斷以及此論，都提到了發起菩薩行的人。所以論中說：『菩薩乘發行者』，這是顯示什麼人不分別？回答前面第二個問題。說『行菩薩乘者』，應該這樣不分別。『於一切法者』，顯示什麼法不分別？說『於一切法皆不分別』，不僅僅是『我見』等。『應如是知見信解者』，這是回答第四個問題，用什麼方便？現在根據論的解釋，如所不分別之後，又說：『即此觀察為入方便』。所以知道方便貫通前面三種意義。『知見信解者』，經中有三，論判斷為二，即定慧學，也就是心智。在修行的兩個階段，無漏戒也同時存在，作為戒學，沒有單獨的修行位置，所以略而不說。如果這樣，如何構成知見信解三句？論中說：『于無分別中知見勝解』，意思是說，修無分別時，定慧分別修習為二，合起來修入觀為一，所以有三句。最初說『應如是知者』，這是教導修定時應該知道諸法非法。論中說『若智』，是修無分別人的智慧，依止奢摩他（Samatha，止），是修定時名為止品。 言修無
【English Translation】 English version: Deluded views. This is a subtle obstacle that prevents one from seeing the True Thusness (Tathata, the true nature of things) and keeps one away from it. This reveals that the view of clinging to 'self' does not actually see 'self' because 'self' has no substance, but is merely a deluded view. Therefore, 'self-view' (Atma-drishti, the erroneous notion that there is a permanent and unchanging 'self') has no substance. However, the same is true for 'dharma-view' (Dharma-drishti, attachment to the Dharma). When one realizes True Thusness, one does not see the opposition between 'self' and 'dharma'. This subtle obstacle can then be removed. Therefore, know that these two 'views' are called 'non-views'. The meaning of that treatise lies in citing the phenomena of living beings and saying 'is not seeing', so it corresponds to this text. The reader should understand. The third passage of the treatise summarizes and connects the meaning of expedient means, saying: First, use the wisdom of hearing, thinking, and cultivating to investigate that the substance of 'self-view' is fundamentally empty, and do not give rise to various views and discriminations, then one can enter the corresponding 'Samadhi' (meditative absorption). Therefore, it is said, 'This observation is the expedient means for entering'. Next, in the third section, the Buddha further elaborates, and also encourages those who practice the Bodhisattva-yana (the path of practice with the goal of benefiting all beings). According to the principle of 'self-view is not view' mentioned earlier, one should also know, see, believe, and understand all dharmas and non-dharmas in this way. Among them, first is elaboration, and then the breaking of attachment to seeking names. Those who have aroused the Bodhi-mind, the True Meaning of Cutting Off, and this treatise all mention those who have initiated the Bodhisattva practice. Therefore, the treatise says: 'Those who initiate the Bodhisattva-yana', this shows what kind of person does not discriminate? It answers the second question above. Saying 'Those who practice the Bodhisattva-yana' should not discriminate in this way. 'Regarding all dharmas', what dharma is shown not to be discriminated? It says 'Regarding all dharmas, one does not discriminate', not just 'self-view' and so on. 'One should know, see, believe, and understand in this way', this answers the fourth question, what expedient means to use? Now, according to the explanation of the treatise, after what is not discriminated, it is also said: 'This observation is the expedient means for entering'. Therefore, know that the expedient means connects the previous three meanings. 'Knowing, seeing, believing, and understanding', there are three in the sutra, but the treatise judges them as two, namely the learning of Samadhi and wisdom, which is also the mind and intellect. In the two stages of practice, the undefiled precepts also exist simultaneously, as the learning of precepts, without a separate position for practice, so it is omitted. If so, how do the three phrases of knowing, seeing, and believing constitute? The treatise says: 'In non-discrimination, knowing, seeing, and superior understanding', meaning that when cultivating non-discrimination, Samadhi and wisdom are cultivated separately as two, and combined to cultivate entering into contemplation as one, so there are three phrases. The first saying 'One should know in this way' is to teach that one should know all dharmas and non-dharmas when cultivating Samadhi. The treatise says 'If wisdom' is the wisdom of a person who cultivates non-discrimination, relying on Samatha (calm abiding), which is called the Samatha aspect when cultivating Samadhi. Saying cultivate no
分別人。若修諸定及依定。起天眼等。觀諸時法。應知定心定境及所知法皆非法。如前我見非見。故言應如是知。應如是見者。論云。依止毗缽舍那。觀通理事。言菩薩若以智慧觀諸法時。亦應明見諸法非法。如前我見非見。前故言應如是。以慧觀法。明瞭不同定智。故名為見。此二在加行中。定慧隨增修。二未均修故。應如是信解者。雙持定慧二心。正入真觀時解故。論云。此二依止三摩提故勝解。爾時正解諸法。非法此是證信時解。故經名信解。論勝前知見時解。故名勝解。故無性攝論云。謂於法界。內證相應。而起勝解。云何勝解。論云。以三摩提自在故。此據入真觀時離取相轉。故名自在。勝前取相解。故名勝解。又云解內攀緣影像彼名勝解。此據入俗觀時。解識內法如影像等故。名勝解論。牒經結云。如是知解已而不住法想者。撿尋諸本。皆無結文。唯此論牒經有斯一句。結前三句。結前三義。推其文勢。有亦無妨。而不住法想者。明得此勝解時於一切法無住著想。如於我見住非見想。故能斷云。如不住法相。什本云。不生法想者。即不起執著。然闕如字。此不住想正顯無分別。前知見二是加行故。或知見勝解三種皆方便攝。正不住法始是根本后得二智。故論牒經結釋云如是知解已而不住法想者。此正顯示
【現代漢語翻譯】 現代漢語譯本 分別人。如果修習各種禪定以及依靠禪定，生起天眼等等，觀察各種時法（一切有為法）。應當知道定心、定境以及所知的法，都不是真實的法。如同前面所說的『我見非見』一樣。所以說『應如是知』。『應如是見』，是指依靠毗缽舍那（Vipashyana，觀），觀察通達理和事。論中說，菩薩如果用智慧觀察諸法時，也應當清楚地見到諸法不是真實的法，如同前面所說的『我見非見』。前面說『應如是』，是用智慧觀察法，明瞭不同於禪定的智慧，所以稱為『見』。這兩種在加行（修行過程）中，禪定和智慧隨著修習而增長，因為二者尚未均衡修習。『應如是信解』，是指同時持有禪定和智慧兩種心，正確進入真實觀的時候的理解。論中說，這兩種依靠三摩提（Samadhi，定）而獲得殊勝的理解，那時正確地理解諸法不是真實的法，這是證信時的理解，所以經中稱為『信解』。論中勝過前面的知見時的理解，所以稱為『勝解』。所以無性攝論中說，是指對於法界（Dharmadhatu，一切法的總稱）內在的證悟相應，而生起殊勝的理解。什麼是『勝解』？論中說，因為三摩提自在的緣故。這是根據進入真實觀時，遠離取相的轉變，所以稱為『自在』，勝過前面取相的理解，所以稱為『勝解』。又說，理解內在攀緣的影像，那稱為『勝解』。這是根據進入世俗觀時，理解識內的法如同影像等等，所以稱為『勝解』。論中引用經文總結說，『如是知解已而不住法想者』。檢查各版本，都沒有總結的文字，只有這個論引用經文有這一句。總結前面三句，總結前面三種意義。推測它的文勢，有也沒有妨礙。『而不住法想者』，說明得到這種殊勝理解時，對於一切法沒有執著之想，如同對於我見，安住于非見之想。所以《金剛經》說，『如不住法相』。鳩摩羅什（Kumarajiva）的譯本說，『不生法想者』，就是不生起執著，然而缺少『如』字。這種不住想，正是顯示沒有分別。前面的知見兩種是加行，或者知見勝解三種都是方便攝，真正不住法，才是根本智和后得智兩種智慧。所以論中引用經文總結解釋說，『如是知解已而不住法想者』，這正是顯示。
【English Translation】 English version Distinguishing Persons. If one cultivates various Samadhis (Dhyana, meditative states) and relies on Samadhi to generate supernormal powers such as the Heavenly Eye, observing all temporal Dharmas (phenomena), one should know that the mind in Samadhi, the object of Samadhi, and the Dharmas known are all not real Dharmas. Just as the previous statement 'the view of self is not a view.' Therefore, it is said, 'One should know it thus.' 'One should see it thus' means relying on Vipashyana (insight meditation) to observe and understand both principle and phenomena. The treatise says that when a Bodhisattva observes all Dharmas with wisdom, they should also clearly see that all Dharmas are not real Dharmas, just as the previous statement 'the view of self is not a view.' The previous statement 'one should thus' refers to using wisdom to observe Dharmas, which is clearly different from the wisdom of Samadhi, so it is called 'seeing.' These two, in the stage of application (preparatory practice), Samadhi and wisdom increase with practice, but because the two have not yet been cultivated equally. 'One should thus believe and understand' refers to holding both the mind of Samadhi and the mind of wisdom simultaneously, understanding when correctly entering true contemplation. The treatise says that these two rely on Samadhi, hence the superior understanding. At that time, one correctly understands that all Dharmas are not real Dharmas; this is understanding at the time of proof and belief, so the Sutra calls it 'belief and understanding.' The treatise surpasses the understanding at the time of previous knowledge and seeing, so it is called 'superior understanding.' Therefore, the Asanga's Summary of the Great Vehicle says that it refers to the inner realization corresponding to the Dharmadhatu (the realm of all Dharmas), giving rise to superior understanding. What is 'superior understanding'? The treatise says it is because of the freedom of Samadhi. This is based on the transformation of being free from grasping at appearances when entering true contemplation, so it is called 'freedom,' surpassing the previous understanding of grasping at appearances, so it is called 'superior understanding.' It also says that understanding the internal clinging to images is called 'superior understanding.' This is based on understanding the internal Dharmas of consciousness as being like images, etc., when entering mundane contemplation, so it is called 'superior understanding.' The treatise quotes the Sutra and concludes, 'Having thus known and understood, one does not abide in the thought of Dharma.' Examining various versions, there is no concluding statement, only this treatise quoting the Sutra has this sentence, summarizing the previous three sentences, summarizing the previous three meanings. Guessing its literary style, having it or not is not an obstacle. 'And not abiding in the thought of Dharma' means that when one obtains this superior understanding, one has no attachment to any Dharma, just as with the view of self, one abides in the thought of non-view. Therefore, the Diamond Sutra says, 'Like not abiding in the characteristic of Dharma.' Kumarajiva's translation says, 'Not generating the thought of Dharma,' which means not generating attachment, but it lacks the word 'like.' This non-abiding thought precisely shows non-discrimination. The previous knowledge and seeing are both applications, or the three of knowledge, seeing, and superior understanding are all included in skillful means, and truly not abiding in Dharma is the two wisdoms of fundamental wisdom and subsequent wisdom. Therefore, the treatise quotes the Sutra and concludes, explaining, 'Having thus known and understood, one does not abide in the thought of Dharma,' which precisely shows this.
無分別也。世親論解三句云。二智及三昧。如是得遠離。謂世出世智如論說知見。二皆依三昧故。名為勝解。能伏及斷我法見故。名為遠離。次下第二破尋名執。佛說不住法想。以有法想可住故。后安立法想。為第一義。破言即非法想。即非法想是不共義。是名法想。是相應義。皆準前釋。
自下大文第三論名不染行住凈。此不染中有二。初長行中明佛于說法中不染。次偈文明佛于流轉中不染。初中復二。初以大施多福。比校不如無染說法福多。欲令諸說法人學佛以無染心說法。次云何為人說下問答釋不染說法相。前中復二。初舉大施多福。次善男子下以彼多福比。顯不如無染心說法。論文有二。初標名屬經。次正解文義。隨前判經亦為二段。義顯易知。勝天王般若中。佛自以兩義釋。一以財施有竭法施無盡。此顯行施時施財有限故施必有盡法無限故說而不盡。二以財施但得世間果報。昔曾已得。即已墮落。今雖更得。必還退失。若以無染心說法未得。決定當得證大涅槃。得已不失。自利利人。永無究盡。此明得果時異。大論文云。財施得有量果。得欲界系果。得三界系果。法施得無量果。得三界系不繫果。彼文皆據有相財施。以對法施。今此見智凈下。凡所舉福皆無相施。果亦無量。然比法施。法施猶勝福德
【現代漢語翻譯】 現代漢語譯本 無分別也。世親（Vasubandhu）論解三句說：『二智及三昧（Samadhi），如是得遠離。』 意思是說世間智和出世間智，正如論中所說『知見』，二者都依賴於三昧，因此名為勝解（Adhimukti）。能夠降伏和斷除我見和法見，因此名為遠離。 接下來第二部分破斥對尋名（conceptual proliferation）的執著。佛說不住法想，因為有法想可以執著。之後安立法想，作為第一義。破斥說『即非法想』，『即非法想』是不共之義。『是名法想』，『是相應義』，都按照前面的解釋。 從下面開始，第三大段討論名不染行住凈。這『不染』中有兩個方面。首先在長行文中說明佛在說法中不染著。其次在偈文中說明佛在流轉中不染著。首先在長行文中又分為兩個部分。首先以大施多福，比較不如無染說法福德更多，想要讓說法的人學習佛陀以無染的心說法。其次『云何為人說』以下，是問答解釋不染說法的相狀。在前面一部分中又分為兩個部分。首先舉出大施多福，其次『善男子』以下，用那些多福來比較，顯示不如無染心說法。 論文中有兩個部分。首先標明名稱屬於經文，其次正式解釋文義。根據前面的判斷，經文也分為兩段。意義顯明容易理解。《勝天王般若經》中，佛陀親自用兩種意義解釋。一是財施有竭盡的時候，法施沒有窮盡的時候。這顯示在行佈施的時候，施捨財物是有限的，所以佈施必定有窮盡的時候，而法是無限的，所以說法沒有窮盡的時候。二是財施只能得到世間的果報，過去曾經得到過，就已經墮落了。現在即使再次得到，必定還會退失。如果以無染的心說法，沒有得到的，決定會得到，證得大涅槃（Mahaparinirvana），得到后不會失去，自利利人，永遠沒有窮盡的時候。這說明得到果報的時候不同。大論文中說，財施得到有量的果報，得到欲界系的果報，得到三界系的果報，法施得到無量的果報，得到三界不繫的果報。那些經文都是根據有相的財施，來對比法施。現在這裡『見智凈』以下，凡是所舉的福德都是無相施，果報也是無量的。然而相比法施，法施仍然勝過福德。
【English Translation】 English version It is without differentiation. Vasubandhu's commentary explains the three phrases, saying: 'Two Wisdoms and Samadhi, thus one attains detachment.' This means mundane wisdom and supramundane wisdom, just as the treatise says 'knowledge and vision,' both rely on Samadhi, hence it is called Adhimukti (superior understanding). It can subdue and sever the views of self and dharma, hence it is called detachment. Next, the second part refutes the attachment to conceptual proliferation. The Buddha said not to dwell on the thought of dharma, because there is the thought of dharma to be attached to. Afterwards, establish the thought of dharma as the ultimate meaning. The refutation says 'that is, not the thought of dharma,' 'that is, not the thought of dharma' is the uncommon meaning. 'This is called the thought of dharma,' 'this is the corresponding meaning,' all according to the previous explanation. From below, the third major section discusses the purity of name, non-attachment in conduct, dwelling, and purity. This 'non-attachment' has two aspects. First, the prose section explains that the Buddha is not attached in teaching the Dharma. Second, the verse section explains that the Buddha is not attached in transmigration. First, the prose section is further divided into two parts. First, it compares great giving and much merit, showing that the merit of teaching the Dharma without attachment is greater, wanting those who teach the Dharma to learn from the Buddha to teach the Dharma with a mind free from attachment. Second, 'How to speak to people' below, is a question and answer explaining the characteristics of teaching the Dharma without attachment. In the first part, it is further divided into two parts. First, it cites great giving and much merit, and second, 'Good men' below, uses those many merits to compare, showing that it is not as good as teaching the Dharma with a mind free from attachment. There are two parts to the text. First, it indicates that the name belongs to the sutra, and second, it formally explains the meaning of the text. According to the previous judgment, the sutra is also divided into two sections. The meaning is clear and easy to understand. In the Superior King Prajna Sutra, the Buddha personally explained it with two meanings. One is that material giving has an end, while Dharma giving has no end. This shows that when practicing giving, giving material things is limited, so giving must have an end, while the Dharma is unlimited, so teaching the Dharma has no end. Second, material giving can only obtain worldly rewards, which have been obtained in the past and have already fallen. Even if obtained again now, they will surely be lost again. If teaching the Dharma with a mind free from attachment, what has not been obtained will surely be obtained, attaining great Nirvana (Mahaparinirvana), and after obtaining it, it will not be lost, benefiting oneself and others, and will never end. This explains that the time of obtaining the reward is different. The great treatise says that material giving obtains limited rewards, obtains rewards related to the desire realm, and obtains rewards related to the three realms, while Dharma giving obtains unlimited rewards, and obtains rewards unrelated to the three realms. Those sutras are all based on material giving with form, to contrast with Dharma giving. Now here, 'purity of knowledge and wisdom' below, all the merits mentioned are giving without form, and the rewards are also unlimited. However, compared to Dharma giving, Dharma giving is still superior to merit.
。智慧名之為導。正是道法福為助故。有此大益。故佛勸修。論云。有如是大利益故。決定應演說如是演說而無所染。受持讀誦是說法因。是以兼舉。世親論云。化身示現福。非無無盡福。雖佛化身作業。而說法時有無盡福。勸諸學人。心無染說也。問答釋中有二意。一問。云何為人演說。勝前大施多福。二問。云何為人演說。而不名說。佛自釋云。而不演說。名演說。魏本作而不名說。及新本皆作如字。言雖演說。如不演說。有二義。一觀能說所說體空。雖恒演說。如不演說。故論云。不可言說。故不演說。彼法有可說體。應如是演說。若異此則為染說。以顛倒故。言若不觀說體空。則以取相心說。非無染說故。什云。不取相如如不動。謂說法時。如證真如。離於動搖。即餘本言。如不演說。二云。以名利心說則雖恒說如不演說。故論云。又如是說時。不貪敬供養等。亦為無染說法。然佛于說此經末。無染說法。非唯顯佛于說法中無染。然佛亦教後人以無染心說也。世親論云。諸佛說法時。不言是化身。以不如是說。是故彼說正。彼論意云。佛說法時。不言我是化身。故名而不演說此意別。
自下第二明佛于流轉法中不染不住生死中。論亦名為不住流轉者。前總說佛不住生死由達法無我。此中別說九種觀行。
【現代漢語翻譯】 現代漢語譯本：智慧被稱為引導。這是因為道法和福德作為輔助，所以有這樣巨大的利益。因此佛勸勉修行。論中說：『因為有這樣大的利益，所以決定應該演說，像這樣演說而沒有任何染著。』受持讀誦是說法的因，因此一併舉出。世親論中說：『化身示現福德，並非沒有無盡的福德。』雖然佛的化身在作業，但在說法時有無盡的福德，勸勉學人，心中沒有染著地說法。問答解釋中有兩種意思：一問：『為什麼為人演說，勝過之前的大布施，獲得更多福德？』二問：『為什麼為人演說，卻不名為說？』佛自己解釋說：『不演說，名為演說。』魏本寫作『而不名說』，及新本都寫作『如』字。意思是雖然演說，如同不演說。有兩種含義：一是觀察能說和所說的本體是空性的，雖然恒常演說，如同不演說。所以論中說：『不可言說，所以不演說。』如果法有可說的本體，就應該像這樣演說。如果不是這樣，就是染著地說法，因為顛倒的緣故。』意思是如果不觀察說法的本體是空性的，就以取相的心來說法，不是沒有染著地說法。鳩摩羅什說：『不取相，如如不動。』意思是說法時，如同證悟真如，遠離動搖。也就是其他版本說的『如不演說』。二是說，以名利心來說法，那麼雖然恒常說，如同不演說。所以論中說：『又像這樣說的時候，不貪求敬奉供養等，也是沒有染著地說法。』然而佛在說這部經的結尾，沒有染著地說法，不僅僅是顯示佛在說法中沒有染著，而且佛也教導後人以沒有染著的心來說法。世親論中說：『諸佛說法時，不說這是化身。因為不如是說，所以他的說法是正確的。』他的意思是說，佛說法時，不說『我是化身』，所以名為『而不演說』，這個意思有所不同。
從下面開始，第二部分說明佛在流轉法中沒有染著，不住在生死中。論中也稱為不住流轉者。前面總的說佛不住生死，是因為通達法無我。這裡分別說九種觀行。
【English Translation】 English version: Wisdom is called guidance. It is precisely because the Dharma and blessings are aids that there is such great benefit. Therefore, the Buddha encourages cultivation. The treatise says: 'Because there is such great benefit, it is determined that one should expound, expounding in this way without any defilement.' Receiving, upholding, reading, and reciting are the causes of expounding the Dharma, and therefore they are mentioned together. Vasubandhu's treatise says: 'The manifested body shows blessings, not without endless blessings.' Although the Buddha's manifested body is working, there are endless blessings when expounding the Dharma, encouraging students to expound the Dharma without defilement in their hearts. There are two meanings in the question and answer explanation: First question: 'Why is expounding the Dharma for others superior to the previous great giving, obtaining more blessings?' Second question: 'Why is expounding the Dharma for others not called expounding?' The Buddha himself explains: 'Not expounding is called expounding.' The Wei version writes 'and not called expounding,' and the new versions all write the character 'as.' The meaning is that although expounding, it is like not expounding. There are two meanings: First, observing that the essence of the expounder and what is expounded is emptiness, although constantly expounding, it is like not expounding. Therefore, the treatise says: 'It cannot be spoken, therefore it is not expounded.' If the Dharma has an essence that can be spoken, it should be expounded in this way. If it is not like this, it is expounding with defilement, because of the inverted view.' The meaning is that if one does not observe that the essence of expounding is emptiness, then one expounds with a mind of grasping at appearances, which is not expounding without defilement. Kumārajīva said: 'Not grasping at appearances, thus unmoving.' The meaning is that when expounding the Dharma, it is like realizing Suchness, being far from agitation. That is, other versions say 'like not expounding.' Second, if one expounds with a mind for fame and profit, then although constantly expounding, it is like not expounding. Therefore, the treatise says: 'Also, when speaking like this, not being greedy for reverence, offerings, etc., is also expounding the Dharma without defilement.' However, at the end of the Buddha's speaking of this sutra, expounding the Dharma without defilement not only shows that the Buddha has no defilement in expounding the Dharma, but also that the Buddha teaches later people to expound the Dharma with a mind without defilement. Vasubandhu's treatise says: 'When the Buddhas expound the Dharma, they do not say that this is a manifested body. Because it is not spoken like this, therefore his speaking is correct.' His meaning is that when the Buddha expounds the Dharma, he does not say 'I am a manifested body,' therefore it is called 'and not expounding,' this meaning is different.
From below, the second part explains that the Buddha is not defiled in the Dharma of transmigration and does not dwell in birth and death. The treatise also calls it not dwelling in transmigration. The previous general statement that the Buddha does not dwell in birth and death is because he understands the non-self of Dharma. Here, nine kinds of contemplation are explained separately.
顯于流轉不染。即是成前不住生死義。又釋前雖說佛不見有生死可住。何妨生死是有故。此觀佛九種。生死法皆虛妄。如星翳等故。佛雖處生死。生死不能染污。是名流轉不染。世親論此下大文釋第六疑。疑雲。若諸佛如來常為眾生說法。云何言如來入涅槃。此疑於前化身有去來法身無去來中起。或是次前如不演說中起。若作此解。便是第五段中。開出無別第六段也。為斷此疑故。說九觀。偈言。非有為非離。諸如來涅槃。九種有為法。妙智正觀故。此顯諸佛得涅槃故不住生死。示現世間行利益故不住涅槃化入涅槃法身恒住。上二句正答所疑。下二句明化身示現世間行而不住有為法中。以觀有為作九觀故。此經偈分為三。初一句總舉有為法。為所觀境。次兩句正以九喻教。觀九釋有為。下一句結勸修行。能斷云。諸和合所為者。謂四相等因緣和合。令所生住。故曰所為。無漏有為體亦遷變。二乘厭背。故教不染。或唯有漏。為煩惱之所為故。名曰有為。生死雜染沉溺有情。教令莫染。作九觀故。余如大師前卷中解。
金剛般若論會釋卷下
(［黑］)
右金剛經會釋全部三卷客歲夏五月借得南京東大寺大佛殿勸進所龍松院所藏本荏苒逾年今文化十三年丙子春正月五日遂謄寫切了。
【現代漢語翻譯】 顯現於生死流轉之中而不被沾染，這就是成就前不住于生死的意義。又解釋說，前面雖然說佛不見有生死可以停留，但又有什麼妨礙生死是真實存在的呢？這是觀佛的九種境界，生死之法皆是虛妄，如同星星和翳障一般。所以佛雖然處於生死之中，生死卻不能夠染污他，這叫做流轉不染。世親菩薩的論著中，下面大段文字解釋第六個疑問。疑問是：如果諸佛如來常常為眾生說法，為什麼又說如來入涅槃呢？這個疑問是從前面化身有來去、法身無來去中產生的，或者是在此之前『如不演說』中產生的。如果這樣理解，便是第五段中，開出了一個沒有差別的第六段。爲了斷除這個疑問，所以說了九觀。偈語說：『非有為非離，諸如來涅槃，九種有為法，妙智正觀故。』這顯示諸佛得到涅槃的緣故不住于生死，示現在世間行利益的緣故不住于涅槃，化身示現涅槃而法身恒常住世。上面兩句是正面回答所懷疑的問題，下面兩句是說明化身示現在世間行利益而不停留于有為法中，因為觀察有為法要用九觀的緣故。此經的偈語分為三部分，第一句總括有為法，作為所觀察的境界。接著兩句正是用九個比喻教導如何觀察九種有為法。最後一句總結並勸勉修行，能夠斷除煩惱。能斷論中說：『諸和合所為者』，是指四相（生、住、異、滅）等因緣和合，使事物產生和存在，所以叫做『所為』。無漏有為的本體也是遷變的，二乘（聲聞乘和緣覺乘）對此感到厭倦和背離，所以教導人們不要被它染污。或者只有有漏法，是被煩惱所驅使的，所以叫做有為。生死雜染沉溺有情，教導人們不要被它染污，要修習九觀的緣故。其餘的解釋如同大師在前卷中的解釋。
《金剛般若論會釋》卷下
（[黑]）
右《金剛經會釋》全部三卷，去年夏天五月借得南京東大寺（Tōdai-ji）大佛殿勸進所龍松院所藏版本，時間過去一年，今文化十三年丙子春正月五日，於是謄寫完畢。
【English Translation】 Appearing in the cycle of transmigration without being tainted, this is the meaning of achieving the state of not dwelling in birth and death. It also explains that although it was said earlier that the Buddha does not see any birth and death to dwell in, what prevents birth and death from being real? This is observing the nine aspects of the Buddha, the laws of birth and death are all illusory, like stars and cataracts. Therefore, although the Buddha is in birth and death, birth and death cannot defile him, this is called 'manifesting in the cycle without being tainted'. In Vasubandhu's (世親) treatise, the following large section explains the sixth doubt. The doubt is: if all Buddhas and Tathagatas (如來) constantly preach the Dharma (法) for sentient beings, why is it said that the Tathagata enters Nirvana (涅槃)? This doubt arises from the previous statement that the manifested body comes and goes, while the Dharma body does not come and go, or from the earlier statement 'as if not preaching'. If understood in this way, it is in the fifth section that a non-different sixth section is opened up. To resolve this doubt, the nine contemplations are explained. The verse says: 'Neither conditioned nor detached, the Nirvana of all Tathagatas, the nine kinds of conditioned dharmas, are rightly contemplated by wondrous wisdom.' This shows that the Buddhas attain Nirvana and therefore do not dwell in birth and death, and manifest in the world to benefit beings and therefore do not dwell in Nirvana, the manifested body shows Nirvana while the Dharma body constantly abides in the world. The above two lines directly answer the doubt, and the following two lines explain that the manifested body appears in the world to benefit beings without dwelling in conditioned dharmas, because the observation of conditioned dharmas requires the nine contemplations. The verses of this sutra are divided into three parts. The first line summarizes conditioned dharmas as the object of observation. The next two lines specifically use nine metaphors to teach how to observe the nine kinds of conditioned dharmas. The last line concludes and encourages practice, which can cut off afflictions. The Neng Duan Lun (能斷論) says: 'Those made by all combinations' refers to the combination of causes and conditions such as the four characteristics (birth, duration, change, and extinction), which cause things to arise and exist, so it is called 'made'. The essence of unconditioned conditioned dharmas also changes, and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are tired of and turn away from this, so they teach people not to be tainted by it. Or only conditioned dharmas are driven by afflictions, so they are called conditioned. The defilements of birth and death drown sentient beings, teaching people not to be tainted by them, and to practice the nine contemplations. The rest of the explanation is as the master explained in the previous volume.
Commentary on the Diamond Prajna Sutra, Volume Two
([Black])
The complete three volumes of the Commentary on the Diamond Sutra were borrowed last summer in May from the Ryusho-in (龍松院) collection at the Todai-ji (東大寺) Daibutsu-den (大佛殿) Kanjin-sho (勸進所) in Nanjing. A year has passed, and today, January 5th of the 13th year of Bunka (文化) (1816), I have finished copying it.
順藝志通(三十又二)
同年夏六月十九日一校了廿一日再校了。
二十三日三校了無隻字之差也。
(［青］)
文政二年己卯八月十七日借得南京龍松院之藏中一本校合了。
同四年辛巳冬十二月廿四日再校了。
同五年壬午夏四月念八日三校了。
會釋三卷前一卷校合先所得一本及龍松所藏二本后二卷唯挍撿龍松藏二本文化五年壬午四月廿八日夜于洛東岡崎客舍成功。
釋 順 藝(春秋三十有八)
【現代漢語翻譯】 現代漢語譯本： 順藝志通（三十又二） 同年夏六月十九日一校，廿一日再校。 二十三日三校，無一字之差。 （[青]） 文政二年己卯八月十七日，借得南京龍松院之藏本一本校合。 同四年辛巳冬十二月廿四日再校。 同五年壬午夏四月念八日三校。 會釋三卷，前一卷校合先所得一本及龍松所藏二本，后二卷唯校檢龍松藏二本，文化五年壬午四月廿八日夜于洛東岡崎客舍成功。 釋 順 藝（春秋三十有八）
【English Translation】 English version: Jun'ei Shitsū (Thirty-two) In the same year, summer, June 19th, first proofreading; June 21st, second proofreading. June 23rd, third proofreading; not a single character difference. ([Qing]) Bunsei 2nd year, Tsuchinoto-u (year of the Rabbit), August 17th, borrowed a copy from the collection of Nanjing Ryūshōin (Dragon Pine Temple) and collated it. Same year 4th year, Kanoto-mi (year of the Snake), winter, December 24th, second proofreading. Same year 5th year, Mizunoe-uma (year of the Horse), summer, April 28th, third proofreading. Collected explanations in three volumes. The first volume was collated with a previously obtained copy and two copies from the Ryūshō (Dragon Pine) collection. The latter two volumes were only proofread and checked against two copies from the Ryūshō (Dragon Pine) collection. Completed on the night of April 28th, Bunka 5th year, Mizunoe-uma (year of the Horse) at the Okazaki lodging in Rakutō (eastern Kyoto). Shaku (釋, Explanation/Interpretation) Jun'ei (順藝, Name of the author) (Age thirty-eight)