T45n1856_鳩摩羅什法師大義
大正藏第 45 冊 No. 1856 鳩摩羅什法師大義
No. 1856
鳩摩羅什法師大義捲上
宋國廬山慧遠法師。公少瞻儒道。擅堅白之名。及脫俗高尚。亦江左須彌。凡所述作。莫非皆是實歸之路。默問常安草堂摩訶乘法師鳩摩羅什。苻書云。什是天竺大婆羅門鳩摩羅炎之子也。其母須陀洹人。什初誕生。圓光一丈。暨長超絕。獨步閻浮。至乎歸伏異學。歷國風靡。法集之盛。云萃草堂。其甘雨所洽者。融倫影肇淵產生睿八子也。照明之祥。信有徴也。大乘經中深義十有八途。什法師一一開答。今分為上中下三卷。上卷有六事。中卷有七事。下卷有五事。
初問答真法身 次重問答法身 次問答法身像類 次問答法身壽量 次問答三十二相 次問答受決。
初問答真法身
遠問曰。佛於法身中為菩薩說經。法身菩薩乃能見之。如此則有四大五根。若然者。與色身復何差別。而云法身耶。經云法身無去無來。無有起滅。泥洹同像。云何可見。而復講說乎。
什答曰。佛法身者。同於變化。化無四大五根。所以者何。造色之法。不離四大。而今有香之物。必有四法。色香味觸。有味之物。必有三法。色味觸。有色之物。必有二法。有色有觸。有觸之物。
【現代漢語翻譯】 現代漢語譯本： 大正藏第 45 冊 No. 1856 鳩摩羅什法師大義 No. 1856 鳩摩羅什法師大義捲上 宋國廬山慧遠法師，年少時就精通儒家和道家學說，以善於辯論『堅白論』而聞名。出家后品德高尚，是江左地區德高望重的僧人。他的所有著述，無不指向迴歸真理的道路。慧遠法師向常安草堂的摩訶衍法師鳩摩羅什（Kumarajiva）提問。苻堅的信中說，鳩摩羅什是天竺（India）大婆羅門鳩摩羅炎（Kumarayana）之子，其母是須陀洹（Srotapanna，入流果）之人。鳩摩羅什初生時，有圓形光環一丈。長大后才華超群，在閻浮提（Jambudvipa，世界）獨一無二。甚至曾歸順並精通其他學說，名聲傳遍各國。前來求法的盛況，如同雲彩匯聚在草堂。受到他教誨的有融、倫、影、肇、淵、產生、睿等八位高僧。這真是佛法照明的祥瑞之兆。大乘經典中的深奧義理有十八個方面，鳩摩羅什法師一一解答。現在分為上、中、下三卷。上卷有六件事，中卷有七件事，下卷有五件事。 最初問答真法身，其次重問答法身，再次問答法身像類，其次問答法身壽量，再次問答三十二相，其次問答受決。 最初問答真法身 慧遠問：佛在法身中為菩薩說法，法身菩薩才能見到。這樣說來，法身就有四大（地、水、火、風）五根（眼、耳、鼻、舌、身）。如果是這樣，那麼法身與色身（Rupakaya）又有什麼區別呢？為什麼稱之為法身呢？經典上說，法身無去無來，沒有生起和滅亡，與涅槃（Nirvana）的境界相同。怎麼能被看見，又怎麼能講說佛法呢？ 鳩摩羅什答：佛的法身，類似於變化之身。變化之身沒有四大五根。為什麼呢？因為構成色法的要素，離不開四大。現在有香味的物體，一定有四種要素：色、香、味、觸。有味道的物體，一定有三種要素：色、味、觸。有顏色的物體，一定有兩種要素：色、觸。只有觸覺的物體，就只有觸覺。
【English Translation】 English version: Taisho Tripitaka Volume 45, No. 1856, Master Kumarajiva's Great Meaning No. 1856 Master Kumarajiva's Great Meaning, Volume 1 Venerable Huiyuan of Lushan Mountain in the Song Dynasty, in his youth, was well-versed in Confucianism and Taoism, and was famous for his skill in debating the 'White Horse Dialogue'. After leaving secular life, he was of noble character and highly respected, like Mount Sumeru in the Jiangzuo region. All his writings point to the path of returning to the truth. Master Huiyuan questioned the Mahayana Dharma teacher Kumarajiva (Kumarajiva) at Chang'an Thatched Cottage. Fu Jian's letter said that Kumarajiva was the son of the great Brahmin Kumarayana (Kumarayana) of India, and his mother was a Srotapanna (stream-enterer). When Kumarajiva was first born, there was a circular halo of one zhang (approximately 10 feet). As he grew up, he was exceptionally talented and unique in Jambudvipa (the world). He even submitted to and mastered other doctrines, and his fame spread throughout various countries. The gathering of those seeking the Dharma was like clouds gathering at the thatched cottage. Those who received his teachings included the eight eminent monks: Rong, Lun, Ying, Zhao, Yuan, Sheng, Cheng, and Rui. This is truly an auspicious sign of the illumination of the Dharma. There are eighteen aspects of profound meaning in the Mahayana scriptures, and Master Kumarajiva answered them one by one. Now it is divided into three volumes: upper, middle, and lower. The upper volume has six matters, the middle volume has seven matters, and the lower volume has five matters. First, questions and answers on the True Dharmakaya; second, repeated questions and answers on the Dharmakaya; third, questions and answers on the likeness of the Dharmakaya; fourth, questions and answers on the lifespan of the Dharmakaya; fifth, questions and answers on the thirty-two marks; sixth, questions and answers on the prediction of Buddhahood. First, Questions and Answers on the True Dharmakaya Huiyuan asked: 'When the Buddha preaches the Dharma to Bodhisattvas in the Dharmakaya, only Bodhisattvas in the Dharmakaya can see it. In this case, the Dharmakaya has the four great elements (earth, water, fire, wind) and the five roots (eye, ear, nose, tongue, body). If this is the case, then what is the difference between the Dharmakaya and the Rupakaya (form body)? Why is it called Dharmakaya? The scriptures say that the Dharmakaya neither comes nor goes, has no arising or ceasing, and is the same as Nirvana. How can it be seen, and how can it preach the Dharma?' Kumarajiva replied: 'The Buddha's Dharmakaya is similar to a transformation body. A transformation body does not have the four great elements and the five roots. Why? Because the elements that constitute form cannot be separated from the four great elements. Now, an object with fragrance must have four elements: form, fragrance, taste, and touch. An object with taste must have three elements: form, taste, and touch. An object with color must have two elements: form and touch. An object with only touch has only touch.'
必有一法。即觸法也。餘者或有或無。如地必有色香味觸。水有色味觸。若水有香。即是地香。何以知之。真金之器用承天雨。則無香也。火必有觸。若有香者。即是木香。何以知之。火從白石出者。則無香也。風但有觸。而無色也。若非色之物。則異今事。如鏡中像。水中月。見如有色。而無觸等。則非色也。化亦如是。法身亦然。又經言法身者。或說佛所化身。或說妙行法身。性生身。妙行法性生身者。真為法身也。如無生菩薩。舍此肉身。得清凈行身。又如法華經說。羅漢受起為佛。經復云。羅漢末後之身。是二經者皆出佛口。可不信乎。但以羅漢。更不受結業形故。說言後邊耳。譬如法身菩薩。凈行生故。說言作佛。如是佛事。雖皆是實。而有參差。有真有偽。真法身者。遍滿十方虛空法界。光明悉照無量國土。說法音聲。常周十方無數之國。具足十住菩薩之眾。乃得聞法。從是佛身方便現化。常有無量無邊化佛。遍於十方。隨眾生類若干差品。而為現形。光明色像。精粗不同。如來真身。九住菩薩尚不能見。何況惟越致及餘眾生。所以者何。佛法身者。出於三界。不依身口心行。無量無漏諸凈功德本行所成。而能久住。似若泥洹。真法身者。猶如日現。所化之身同若日光。如首楞嚴經。燈明王佛壽七百阿僧
祇劫。與此釋迦同。是彼一身無有異也。若一佛者。此應從彼而有。法性生佛所化之佛。亦復如是。若言法身無來無去者。即是法身實相。同於泥洹。無為無作。又云。法身雖復久住。有為之法。終歸於無。其性空寂。若然者。亦法身實相無來無去。如是雖云法身說經。其相不生不滅。則無過也。
遠領解曰。尋來答要。其義有三。一謂法身實相無來無去。與泥洹同像。二謂法身同化。無四大五根。如水月映象之類。三謂法性生身。是真法身。能久住於世。猶如日現。此三各異。統以一名。故總謂法身。而傳者未詳辨。徒存名而濫實故。致前問耳。君位序有判為善。
次重問法身並答
遠問曰。法身實相無去無來。般若經中法上菩薩。答常悲已有成觀。又法身同化。如映象之類。方等諸經引喻言。日月宮殿不移。而光影現於江河。此二條是所不疑。今所問者。謂法性生身妙行所成。毗摩羅詰經善權品云。如來身者。法化所成。來答之要。似同此說。此一章所說列法。為是法性生身所因。非若是前因者。必由之以致果聞。致果之法。為與實相合。不若所因。與實相合。不離余垢。則不應受生。請推受生之本。以求其例。從凡夫人。至聲聞得無著果。最後邊身。皆從煩惱生。結業所化也。從得法忍菩薩
【現代漢語翻譯】 現代漢語譯本：祇劫（Kala kalpa，極長的時間單位），與此釋迦（Sakyamuni，釋迦牟尼佛）相同。那是他自身，沒有差異。如果說只有一位佛，那麼此佛應從彼佛而來。法性所生的佛，以及佛所化現的佛，也是如此。如果說法身（Dharmakaya，佛的法性之身）無來無去，那就是法身實相，等同於涅槃（Nirvana，解脫），無為無作。又說，法身雖然長久存在，但有為之法，終究歸於虛無，其性空寂。如果這樣，那麼法身實相也是無來無去。如此，雖然說法身說法，其相不生不滅，就沒有過失了。
遠法師的理解是：尋繹之前的回答要點，其義有三。一是認為法身實相無來無去，與涅槃的形象相同。二是認為法身等同於化身，沒有四大五根，如同水中的月亮、鏡中的影像。三是認為法性所生的身，是真正的法身，能夠長久住世，猶如太陽顯現。這三者各不相同，卻都用同一個名稱，所以總稱為法身。而傳達的人沒有詳細辨別，只是徒有其名而濫用其實質，所以才導致了之前的提問。君位的排序有判斷為善的。
接下來再次提問關於法身並得到回答：
遠法師問道：法身實相無去無來，《般若經》（Prajna Sutra，般若經）中法上的菩薩，回答常悲已經成就觀行。又法身等同於化身，如同映象之類，《方等經》（Vaipulya Sutra，大乘經典的總稱）等經典引用比喻說，日月宮殿不移動，而光影顯現在江河之中。這兩條是我不懷疑的。現在所問的是，法性所生的身，由妙行所成就。《維摩詰經》（Vimalakirti Sutra，維摩詰所說經）《善權品》中說：『如來的身體，是法和化所成就的。』之前的回答要點，似乎與此相同。這一章所說的列法，是法性生身的原因嗎？如果不是前因，必定由此而導致結果。導致結果的法，是與實相相合，還是如果所因與實相相合，但不離其餘的污垢，就不應該受生。請推究受生的根本，以尋求其例證。從凡夫人，到聲聞（Sravaka，聲聞乘的修行者）得到無著果，最後的身軀，都是從煩惱而生，由結業所化現的。從得到法忍的菩薩
【English Translation】 English version: Kala kalpa (祇劫, an extremely long unit of time) is the same as this Sakyamuni (釋迦, Buddha Sakyamuni). That is his own body, without any difference. If there is only one Buddha, then this Buddha should come from that Buddha. The Buddha born of Dharma-nature, and the Buddha manifested by the Buddha, are also like this. If it is said that the Dharmakaya (法身, the Dharma-body of the Buddha) neither comes nor goes, then that is the true nature of the Dharmakaya, equal to Nirvana (泥洹, liberation), without action or creation. Furthermore, it is said that although the Dharmakaya exists for a long time, conditioned dharmas ultimately return to nothingness, and their nature is empty and still. If so, then the true nature of the Dharmakaya is also without coming or going. In this way, although it is said that the Dharmakaya preaches the Dharma, its form neither arises nor ceases, then there is no fault.
Master Yuan's understanding is: Examining the key points of the previous answer, there are three meanings. First, it is believed that the true nature of the Dharmakaya neither comes nor goes, and has the same image as Nirvana. Second, it is believed that the Dharmakaya is the same as the manifested body, without the four great elements and five roots, like the moon in the water or the image in the mirror. Third, it is believed that the body born of Dharma-nature is the true Dharmakaya, which can abide in the world for a long time, like the sun appearing. These three are different, but they are all called by the same name, so they are collectively called the Dharmakaya. However, the person who conveyed it did not distinguish it in detail, but merely had the name and misused its substance, which led to the previous question. The order of the positions of the rulers has been judged to be good.
Next, he asked again about the Dharmakaya and received an answer:
Master Yuan asked: The true nature of the Dharmakaya neither goes nor comes. In the Prajna Sutra (般若經), the Bodhisattva on the Dharma answered that Constant Compassion had already achieved contemplation. Also, the Dharmakaya is the same as the manifested body, like images in a mirror. The Vaipulya Sutras (方等經, a general term for Mahayana scriptures) and other scriptures cite metaphors, saying that the palaces of the sun and moon do not move, but their light and shadows appear in the rivers. These two points I do not doubt. What I am asking now is, the body born of Dharma-nature is accomplished by wonderful practices. In the 'Skillful Means' chapter of the Vimalakirti Sutra (維摩詰經), it says: 'The body of the Tathagata is accomplished by Dharma and transformation.' The key points of the previous answer seem to be the same as this. Is the Dharma listed in this chapter the cause of the body born of Dharma-nature? If it is not the prior cause, it must lead to the result. Does the Dharma that leads to the result accord with the true nature, or if the cause accords with the true nature, but does not depart from the remaining defilements, then it should not be born. Please investigate the root of birth to seek its example. From ordinary people to Sravakas (聲聞, practitioners of the Sravaka vehicle) who attain the fruit of non-attachment, their last bodies are all born from afflictions and transformed by the karma of their actions. From the Bodhisattva who attains Dharma-patience
。受清凈身。上至補處大士。坐樹王下取正覺者。皆從煩惱殘氣生。本習余垢之所化也。自斯以後生理都絕。夫生者。宜相與癡言。若大義所明。為同此不。若同此。請問所疑。得忍菩薩。舍結業受法性生身時。以何理而得生耶。若由愛習之殘氣。得忍菩薩煩惱既除。著行亦斷。尚無法中之愛。豈有本習之餘愛。設有此余。云何得起。而云受身。為實生為生耶。不生為生乎。若以不生為生。則名實生。便當生理無窮。若以生為生。則受生之類。皆類有道。假令法身菩薩。以實相為已住。妙法為善因。至於受生之際。必資余垢以成化。但當換之。以論所有理耳。今所未了者。謂止處已斷。所宅之形。非複本器。昔習之餘。無由得起。何以知其然。煩惱殘氣。要從結業後邊身生。諸以效明之。向使問舍利弗。常禪定三昧。聲色交陳於前。耳目無用。則受淡泊而過。及其在用暫過。鼻眼之凡夫。便損[虛*予]大乘。失賢支想。所以爾者。由止處未斷。耳目有所對故也。至於忘對。由尚無用。而況絕五根者乎。此既煩惱殘氣。要由結業五根之效也。假使慈悲之性。化于受習之氣。發自神本。不待諸根。四大既絕。將何所攝。而有斯形。陰陽之表。豈可感而成化乎。如其不可。則道窮數盡。理無所出。水鏡之喻。有因而像。真
【現代漢語翻譯】 現代漢語譯本：受到清凈之身，上至補處大士（指彌勒菩薩，將在未來成佛的菩薩），坐在菩提樹下證得正覺的人，都是從煩惱的殘餘氣息所生，是過去習氣和剩餘污垢所化生的。從此以後，生理上的出生就完全斷絕了。說到『生』，應該用愚昧的言語來討論。如果從大義的角度來說明，是否與此相同？如果相同，請允許我問一個疑問：得到忍位的菩薩，在捨棄結業之身而接受法性生身時，是根據什麼道理而得生的呢？如果是由於愛習的殘餘氣息，那麼得到忍位的菩薩煩惱已經斷除，執著行為也已斷絕，尚且沒有對法的愛，哪裡還有過去的習氣之愛呢？即使有這些殘餘，又怎麼能夠生起，而說接受身體呢？是真實的生，還是不生而生呢？如果以不生為生，那麼就名為實生，就應該生理上的出生無窮無盡。如果以生為生，那麼所有受生的種類，都類似於有道之人。假設法身菩薩，以實相作為自己的住所，以妙法作為善良的因，到了受生的時候，必定憑藉剩餘的污垢來成就化生。只不過是換一種方式來討論其中的道理罷了。現在我還不明白的是，止息之處已經斷絕，所居住的形體，不再是原來的器皿。過去的習氣，沒有辦法生起。為什麼我知道是這樣呢？煩惱的殘餘氣息，一定要從結業后的身體產生，這些都可以用現象來證明。如果問舍利弗（釋迦牟尼佛的十大弟子之一），他經常處於禪定三昧之中，聲音和顏色交織陳列在眼前，耳目沒有作用，因此能夠接受淡泊而度過。等到耳目在起作用的時候，暫時的經過，鼻眼凡夫就會損害大乘，失去賢聖的支分之想。之所以這樣，是因為止息之處沒有斷絕，耳目有所對境的緣故。等到忘記對境，是因為尚且沒有作用，更何況是斷絕五根的人呢？這既然是煩惱的殘餘氣息，一定要通過結業的五根的作用才能產生。假設慈悲的本性，化為受習的氣息，發自神識的根本，不依賴於諸根，四大已經斷絕，將用什麼來攝取，而有這樣的形體呢？陰陽的表象，難道可以通過感應而成就化生嗎？如果不能，那麼道就窮盡，數也到了盡頭，道理無從產生。水鏡的比喻，有原因才能顯現影像，真實。 English version: Receiving a pure body, up to the Bodhisattva destined for Buddhahood (referring to Maitreya Bodhisattva, who will become a Buddha in the future), those who sit under the Bodhi tree and attain perfect enlightenment, all arise from the residual traces of afflictions, transformed from past habits and remaining defilements. From then on, physiological birth is completely cut off. When we talk about 'birth,' we should discuss it with ignorant words. If explained from the perspective of the great meaning, is it the same as this? If it is the same, please allow me to ask a question: When a Bodhisattva who has attained the stage of acceptance (Kshanti) abandons the body of karmic formation and receives the body of Dharma-nature, according to what principle is this birth attained? If it is due to the residual traces of attachment habits, then the afflictions of the Bodhisattva who has attained acceptance have already been eliminated, and clinging actions have also been cut off. There is not even attachment to the Dharma, so where would there be love from past habits? Even if there were these remnants, how could they arise and be said to receive a body? Is it a real birth, or a birth from non-birth? If non-birth is considered birth, then it is called real birth, and physiological birth should be endless. If birth is considered birth, then all kinds of beings who undergo birth are similar to those who have attained the Path. Suppose a Dharmakaya Bodhisattva takes reality as their dwelling place and wonderful Dharma as a good cause. When it comes to receiving birth, they must rely on remaining defilements to accomplish transformation. It's just a matter of discussing the principles involved in a different way. What I don't understand now is that the place of cessation has already been cut off, and the form in which one dwells is no longer the original vessel. Past habits have no way to arise. How do I know this is the case? The residual traces of afflictions must arise from the body after karmic formation. These can all be proven by phenomena. If you were to ask Shariputra (one of the ten great disciples of Shakyamuni Buddha), he is often in meditative Samadhi, and sounds and colors are intertwined before his eyes, but his ears and eyes have no function, so he can accept tranquility and pass through. When the ears and eyes are functioning, the temporary passing of ordinary beings with noses and eyes will damage the Mahayana and lose the thoughts of noble qualities. The reason for this is that the place of cessation has not been cut off, and the ears and eyes have objects to encounter. When one forgets the objects, it is because they are not yet functioning, let alone those who have cut off the five senses? Since this is the residual trace of afflictions, it must be produced through the function of the five senses after karmic formation. Suppose the nature of compassion transforms into the breath of received habits, originating from the root of consciousness, not relying on the senses. The four great elements have already been cut off, so what will be used to grasp and have this form? Can the appearance of Yin and Yang be transformed through induction? If not, then the Path is exhausted, and the numbers have reached their end, and there is no way for reason to arise. The analogy of the water mirror, there must be a cause for the image to appear, the real.
【English Translation】 English version: Receiving a pure body, up to the Bodhisattva destined for Buddhahood (referring to Maitreya Bodhisattva, who will become a Buddha in the future), those who sit under the Bodhi tree and attain perfect enlightenment, all arise from the residual traces of afflictions, transformed from past habits and remaining defilements. From then on, physiological birth is completely cut off. When we talk about 'birth,' we should discuss it with ignorant words. If explained from the perspective of the great meaning, is it the same as this? If it is the same, please allow me to ask a question: When a Bodhisattva who has attained the stage of acceptance (Kshanti) abandons the body of karmic formation and receives the body of Dharma-nature, according to what principle is this birth attained? If it is due to the residual traces of attachment habits, then the afflictions of the Bodhisattva who has attained acceptance have already been eliminated, and clinging actions have also been cut off. There is not even attachment to the Dharma, so where would there be love from past habits? Even if there were these remnants, how could they arise and be said to receive a body? Is it a real birth, or a birth from non-birth? If non-birth is considered birth, then it is called real birth, and physiological birth should be endless. If birth is considered birth, then all kinds of beings who undergo birth are similar to those who have attained the Path. Suppose a Dharmakaya Bodhisattva takes reality as their dwelling place and wonderful Dharma as a good cause. When it comes to receiving birth, they must rely on remaining defilements to accomplish transformation. It's just a matter of discussing the principles involved in a different way. What I don't understand now is that the place of cessation has already been cut off, and the form in which one dwells is no longer the original vessel. Past habits have no way to arise. How do I know this is the case? The residual traces of afflictions must arise from the body after karmic formation. These can all be proven by phenomena. If you were to ask Shariputra (one of the ten great disciples of Shakyamuni Buddha), he is often in meditative Samadhi, and sounds and colors are intertwined before his eyes, but his ears and eyes have no function, so he can accept tranquility and pass through. When the ears and eyes are functioning, the temporary passing of ordinary beings with noses and eyes will damage the Mahayana and lose the thoughts of noble qualities. The reason for this is that the place of cessation has not been cut off, and the ears and eyes have objects to encounter. When one forgets the objects, it is because they are not yet functioning, let alone those who have cut off the five senses? Since this is the residual trace of afflictions, it must be produced through the function of the five senses after karmic formation. Suppose the nature of compassion transforms into the breath of received habits, originating from the root of consciousness, not relying on the senses. The four great elements have already been cut off, so what will be used to grasp and have this form? Can the appearance of Yin and Yang be transformed through induction? If not, then the Path is exhausted, and the numbers have reached their end, and there is no way for reason to arise. The analogy of the water mirror, there must be a cause for the image to appear, the real.
法性生。復何由哉。
什答曰。後後五百歲來。隨諸論師。遂各附所安。大小判別。小乘部者。以諸賢聖所得無漏功德。謂三十七品。及佛十力。四無所畏。十八不共等。以為法身。又以三藏經。顯示此理。亦名法身。是故天竺諸國皆云。雖無佛生身。法身猶存。大乘部者。謂一切法無生無滅。語言道斷。心行處滅。無漏無為。無量無邊。如涅槃相。是名法身。及諸無漏功德。並諸經法。亦名法身。所以者何。以此因緣。得實相故。又大乘法中。無決定分別是生身是法身。所以者何。法相畢竟清凈故。而隨俗分別。菩薩得無生法忍。舍肉身次受後身。名為法身。所以者何。體無生忍力。無諸煩惱。亦不取二乘證。又未成佛。于其中間所受之身。名為法性生身。然諸論師。於此法身。而生異論。或言無諸煩惱者。已得涅槃。不應復生。如如自在王經說。佛告自在王菩薩。我于燃燈佛時。通達四自在。即于爾時已得佛道。入于涅槃。是吾末身也。自在菩薩言。若爾時得涅槃者。從是以來複何所作。佛言。自利已辦。但為教化眾生。凈佛國土。具足諸神通力威德故。以此因緣。可知身份雖盡。常以化身。度脫眾生。或言。是事不然所以者何。若爾時得涅槃實道者。身份都盡。又無心意。云何能現化五道。度脫眾生凈佛
【現代漢語翻譯】 現代漢語譯本 問：法性生（Dharmata-born，指依循法性而生）是如何產生的呢？ 鳩摩羅什（Kumārajīva）答道：在後來的五百年間，隨著各位論師的見解，各自依附自己所認同的觀點，對大小乘進行了判別。小乘部派認為，諸位賢聖所獲得的無漏功德，比如三十七道品，以及佛陀的十力、四無所畏、十八不共法等等，就是法身（Dharmakāya，佛的法性之身）。又以三藏經來顯示這個道理，也稱為法身。因此，天竺各國的說法都是，即使沒有佛的生身（Rūpakāya，佛的色身），法身仍然存在。 大乘部派認為，一切法無生無滅，語言無法描述，心識活動止息，無漏無為，無量無邊，如同涅槃的境界，這就是法身。以及各種無漏功德，和各種經法，也稱為法身。為什麼呢？因為通過這些因緣，可以證得實相（Tathatā，事物的真實面貌）。而且在大乘法中，沒有明確區分哪個是生身，哪個是法身。為什麼呢？因為法的體相畢竟是清凈的。只是隨順世俗的分別，菩薩證得無生法忍（Anutpattika-dharma-ksanti，對法不生不滅的證悟），捨棄肉身之後再次受生，這被稱為法身。為什麼呢？因為菩薩具有無生法忍的力量，沒有各種煩惱，也不取二乘的證悟。 又在尚未成佛的期間，所受之身，稱為法性生身。然而各位論師，對於這個法身，產生了不同的議論。有人說，沒有各種煩惱的人，已經證得涅槃，不應該再次受生。如同《如如自在王經》所說，佛告訴自在王菩薩，我在燃燈佛（Dīpankara Buddha）時，通達了四自在，那時就已經證得佛道，進入了涅槃，那是我的最後之身。自在菩薩說，如果那時已經證得涅槃，從那以後又做了什麼呢？佛說：自利的事情已經辦完，只是爲了教化眾生，清凈佛國土，具足各種神通力和威德的緣故。通過這個因緣，可知身份雖然消失，常常以化身（Nirmānakāya，佛的化現之身）來度脫眾生。有人說，這件事不對。為什麼呢？如果那時已經證得涅槃的真實之道，身份都已消失，又沒有心意，怎麼能顯現化身於五道，度脫眾生，清凈佛
【English Translation】 English version Question: How is Dharmata-born ( 法性生, Dharmata-born, referring to being born in accordance with Dharmata) produced? Kumārajīva ( 鳩摩羅什 ) answered: In the subsequent five hundred years, following the views of various teachers, each adhered to their own accepted viewpoints, distinguishing between the Greater and Lesser Vehicles. The Lesser Vehicle schools considered the unconditioned merits attained by the noble sages, such as the thirty-seven factors of enlightenment, as well as the Buddha's ten powers, four fearlessnesses, eighteen unshared qualities, etc., to be the Dharmakāya ( 法身, the Dharma-body of the Buddha). Furthermore, they used the Tripiṭaka scriptures to reveal this principle, also calling it the Dharmakāya. Therefore, the countries of India all say that even without the Buddha's Rūpakāya ( 生身, the physical body of the Buddha), the Dharmakāya still exists. The Greater Vehicle schools considered all dharmas to be without arising or ceasing, beyond the reach of language, where the activities of the mind cease, unconditioned and uncreated, limitless and boundless, like the state of Nirvāṇa, this is called the Dharmakāya. And various unconditioned merits, and various scriptures, are also called the Dharmakāya. Why? Because through these causes and conditions, one can attain Suchness ( 實相, Tathatā, the true aspect of things). Moreover, in the Greater Vehicle teachings, there is no definite distinction between which is the Rūpakāya and which is the Dharmakāya. Why? Because the nature of dharmas is ultimately pure. It is only in accordance with conventional distinctions that a Bodhisattva, having attained the Anutpattika-dharma-ksanti ( 無生法忍, the acceptance of the non-arising of dharmas), relinquishes the physical body and is born again, this is called the Dharmakāya. Why? Because the Bodhisattva possesses the power of the acceptance of non-arising, is without various afflictions, and does not take the attainment of the Two Vehicles. Furthermore, the body received during the period before becoming a Buddha is called the Dharmata-born body. However, various teachers have different opinions regarding this Dharmakāya. Some say that one who is without various afflictions has already attained Nirvāṇa and should not be born again. As the As-it-is King of Freedom Sutra says, the Buddha told the Bodhisattva King of Freedom, 'When I was with Dīpankara Buddha ( 燃燈佛 ), I mastered the four freedoms, and at that time I had already attained Buddhahood and entered Nirvāṇa, that was my last body.' The Bodhisattva King of Freedom said, 'If you had already attained Nirvāṇa at that time, what have you done since then?' The Buddha said, 'The work of self-benefit has been completed, but it is for the sake of teaching sentient beings, purifying the Buddha-lands, and possessing various supernatural powers and majestic virtues.' Through this cause and condition, it can be known that although the physical body has disappeared, it constantly uses the Nirmānakāya ( 化身, the emanation body of the Buddha) to liberate sentient beings. Some say that this is not right. Why? If one had already attained the true path of Nirvāṇa at that time, the physical body would have completely disappeared, and there would be no mind, how could one manifest emanations in the five paths, liberate sentient beings, and purify the Buddha-
土耶。譬如實有幻師。然後能幻事。若無幻師。則無幻事。是故菩薩。得無生法忍。雖無煩惱。應有餘習。如阿羅漢成道時。諸漏雖盡。而有殘氣。但諸羅漢。于諸眾生中。無大悲心。諸有餘習更不受生。而菩薩於一切眾生。深入大悲。徹于骨髓。及本願力。並證實際。隨應度眾生。于中受身。存亡自在。不隨煩惱。至坐道場。餘氣及盡。若不爾者。佛與菩薩。不應有別。或言。得無生法忍菩薩有二。一者得五神通。二者六神通。得五神通者。煩惱成就。但不現前。如人捕得怨賊。系之在獄。不能為患。如是諸菩薩。無生忍力故。制諸煩惱。永不復生。但以清凈心。修六波羅蜜功德。如凡夫人。成就三界煩惱。上二界煩惱。不現在前。雖有煩惱。無所能為。住五神通。種種現化。度脫眾生。故留余結。續復受生。若無殘結。則無復生。猶如責米。故留谷種漸漸具足六波羅蜜。教化眾生。凈佛國土。乃坐道場。舍煩惱結。然後成佛。具六神通者。所作已辦。自利足。如阿羅漢辟支佛。無復異也。此身盡已。更不受生。但以本願大悲力故。應化之身相續不絕。度眾生已。自然成佛。所度既畢。自然而滅。先是實滅。以汲引眾生故。變化其身。令復示其都滅。又三藏論師。菩薩雖得六神通。不盡諸漏。行四無量心。生色界中
【現代漢語翻譯】 現代漢語譯本 土耶（Tuye）。譬如說，如果確實存在幻術師，然後才能有幻術之事。如果沒有幻術師，就沒有幻術之事。因此，菩薩得到無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的深刻理解）后，即使沒有煩惱，也應該有殘餘的習氣。如同阿羅漢（Arhat，已證悟者）成道時，各種煩惱雖然已經斷盡，但還有殘餘的氣息。但是，阿羅漢對於眾生沒有廣大的慈悲心，所以這些殘餘的習氣不會讓他們再次受生。而菩薩對於一切眾生，深入廣大的慈悲心，這種慈悲心深入骨髓，加上他們原本的發願之力，並且證悟了實際，所以能夠隨著應該被度化的眾生，在其中接受身體，生死自在，不受煩惱的支配，直到坐在菩提道場，殘餘的習氣才完全斷盡。如果不是這樣，佛（Buddha，覺悟者）與菩薩就不應該有區別。 或者有人說，得到無生法忍的菩薩有兩種：一種是得到五神通（Panca-abhijna，五種超自然能力），另一種是得到六神通（Sad-abhijna，六種超自然能力）。得到五神通的菩薩，煩惱仍然存在，只是不顯現出來，就像有人抓住了怨賊，把他關在監獄裡，不能作惡一樣。這些菩薩因為有無生忍的力量，所以能夠控制各種煩惱，使它們永遠不再產生。但是他們以清凈的心，修習六波羅蜜（Sat-paramita，六種達到彼岸的方法）的功德，就像凡夫一樣，成就了三界（Tri-dhatu，欲界、色界、無色界）的煩惱，上二界的煩惱不顯現出來，雖然有煩惱，卻不能作惡。他們安住於五神通，展現種種變化，度脫眾生，所以留下殘餘的煩惱之結，繼續受生。如果沒有殘餘的煩惱之結，就不會再次受生，就像責求米一樣，所以留下谷種，漸漸具足六波羅蜜，教化眾生，清凈佛國土，然後坐在菩提道場，捨棄煩惱之結，然後成佛。 具足六神通的菩薩，所作已辦，自利已經足夠，就像阿羅漢、辟支佛（Pratyekabuddha，緣覺）一樣，沒有區別了。此身結束后，不再受生。但是因為原本的發願和大悲之力，應化之身相續不斷，度化眾生完畢后，自然成佛。所要度化的眾生既然已經度完，自然寂滅。先是真實寂滅，爲了引導眾生，變化其身，使他們再次看到他的示現寂滅。還有三藏論師認為，菩薩雖然得到六神通，但沒有斷盡各種煩惱，他們修行四無量心（Catur-apramana，四種無限的心理狀態），往生到**中。
【English Translation】 English version Tuye (Tuye). For example, if there truly exists a magician, then there can be magical events. If there is no magician, then there are no magical events. Therefore, a Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) who has attained Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the acceptance that things neither arise nor cease) should have residual habits even without afflictions. It is like when an Arhat (Arhat, a perfected being) attains enlightenment, although all outflows are exhausted, there are still residual traces. However, Arhats do not have great compassion for sentient beings, so these residual habits do not cause them to be reborn. But Bodhisattvas have deep and great compassion for all sentient beings, which penetrates to the marrow of their bones, along with their original vows and the realization of reality. Therefore, they can accept bodies among those who should be liberated, with freedom over life and death, not controlled by afflictions, until they sit at the Bodhi (Bodhi, enlightenment) field, and the residual traces are completely exhausted. If it were not so, there should be no difference between a Buddha (Buddha, the awakened one) and a Bodhisattva. Or some say that there are two types of Bodhisattvas who have attained Anutpattika-dharma-kshanti: one who has attained the five supernormal powers (Panca-abhijna, five kinds of supernatural abilities), and the other who has attained the six supernormal powers (Sad-abhijna, six kinds of supernatural abilities). Bodhisattvas who have attained the five supernormal powers still have afflictions, but they do not manifest, like a person who has captured an enemy and imprisoned him, unable to cause harm. These Bodhisattvas, because of the power of Anutpattika-dharma-kshanti, can control all afflictions, preventing them from arising again. But with a pure mind, they cultivate the merits of the six Paramitas (Sat-paramita, six perfections), like ordinary people who have achieved the afflictions of the three realms (Tri-dhatu, the realm of desire, the realm of form, and the realm of formlessness), the afflictions of the upper two realms do not manifest, although there are afflictions, they cannot cause harm. They abide in the five supernormal powers, manifesting various transformations to liberate sentient beings, so they leave residual knots of affliction to continue rebirth. If there were no residual knots, there would be no rebirth, like demanding rice, so they leave the seeds of grain to gradually fulfill the six Paramitas, teach sentient beings, purify the Buddha land, and then sit at the Bodhi field, abandoning the knots of affliction, and then become a Buddha. Bodhisattvas who have attained the six supernormal powers have completed what needs to be done, and their self-benefit is sufficient, like Arhats and Pratyekabuddhas (Pratyekabuddha, a solitary Buddha), there is no difference. After this body ends, they are no longer reborn. But because of their original vows and great compassion, their manifested bodies continue without interruption, and after liberating sentient beings, they naturally become Buddhas. Since the sentient beings to be liberated have been liberated, they naturally enter Nirvana (Nirvana, enlightenment). First, they truly enter Nirvana, and in order to guide sentient beings, they transform their bodies, causing them to see their manifestation of Nirvana again. Furthermore, the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures) masters believe that although Bodhisattvas have attained the six supernormal powers, they have not exhausted all outflows. They practice the four immeasurable minds (Catur-apramana, four infinite states of mind) and are reborn in the **.
。乃至末後身。生羅睺羅。于尼連禪河浴。為大水所漂。力不能制。嫌憒五人舍我而去。坐道場時。以十六心。得阿那含。以十八心。斷無色界結。以三十四心。破一切煩惱。得一切智。成佛已具受人法。飢渴寒熱老病死等。雖心得解脫。身猶有礙。但以一切智慧大悲心為勝耳。如是等諸論義師。皆因佛語。說菩薩相。於是各生異端。得中者少。意謂菩薩得無生法忍。捨生死身。即墮無量無邊法中。如阿羅漢。既入無餘涅槃。墮在無量無邊法中。不得說言若天若人若在若滅。何以故。因緣故名為人。因緣散自然而息。無有一定實滅者。但名有變異身。得如是法門。便欲滅度時。十方佛告言。善男子。汝未得如是無量無邊見頓佛身。又未得無量禪定智慧等諸佛功德。汝但得一法門。勿以一法門故。自以為足。當念本願。憐愍眾生。令不知如是寂滅相故。墮三惡道。受諸苦惱。汝所得者。雖是究竟真實之法。但未是證時。爾時菩薩。受佛教已。自念本願。還以大悲。入于生死。是菩薩。名之不在涅槃不在世間。無有定相。以種種方便。度脫眾生。設有問言。菩薩答爾。無復實生受勤苦。無諸惱患。功勛甚少。應答是事不然。著于凡夫時。以顛倒著心。要期果報。雖修苦行。皆非實行。今得諸法實相。具涅槃樂。而入生死。
【現代漢語翻譯】 現代漢語譯本 乃至最後的一生，生下羅睺羅（佛陀的兒子）。在尼連禪河（Niranjana River）沐浴時，被大水所漂，力量無法控制。嫌棄憍陳如等五人舍我而去。在菩提樹下證悟時，以十六心，得阿那含（Anagamin，不還果）。以十八心，斷無所有結。以三十四心，破除一切煩惱，得一切智（Omniscience），成佛后也同樣會經歷人世間的法則，如飢餓、乾渴、寒冷、炎熱、衰老、疾病、死亡等等。雖然心已得解脫，身體仍然有障礙，但以一切智慧和大悲心為最殊勝。像這樣等等的論義師，都因為佛陀的言語，而說菩薩的相貌。於是各自產生不同的見解，得到正見的很少。他們認為菩薩得到無生法忍（Anutpattika-dharma-kshanti），捨棄生死之身，就墮入無量無邊的法中，如同阿羅漢（Arhat）進入無餘涅槃（Parinirvana），墮在無量無邊的法中，不能說他若在天上，若在人間，若存在，若滅亡。為什麼呢？因為因緣和合而名為人，因緣離散自然消逝，沒有一定的真實滅亡，只是名稱上有變異而已。得到這樣法門的人，便想滅度時，十方諸佛告訴他說：『善男子，你還沒有得到如是無量無邊見頓佛身，又沒有得到無量禪定智慧等諸佛功德，你只得到一種法門，不要因為一種法門就自以為滿足。應當憶念本來的誓願，憐憫眾生，因為他們不知道如是寂滅之相，所以墮入三惡道，遭受各種苦惱。你所得到的，雖然是究竟真實之法，但還沒有到證悟的時候。』當時菩薩，接受佛的教誨后，自己憶念本來的誓願，又以大悲心，進入生死輪迴。這樣的菩薩，名為不在涅槃，也不在世間，沒有一定的相貌，以種種方便，度脫眾生。假如有誰問說，菩薩回答說，沒有真實的受生，沒有勤苦，沒有各種惱患，功勛很少。應回答說這事不是這樣的。執著于凡夫的時候，以顛倒執著的心，要期求果報，雖然修行苦行，都不是真正的修行。現在得到諸法實相，具足涅槃之樂，而進入生死輪迴。
【English Translation】 English version Even in his last life, he was born as Rahula (Buddha's son). While bathing in the Niranjana River, he was swept away by a great flood, and his strength could not control it. The five ascetics, including Kondanna, abandoned me in disgust. When he attained enlightenment under the Bodhi tree, with sixteen thoughts, he attained Anagamin (the state of non-returning). With eighteen thoughts, he severed the bond of non-existence. With thirty-four thoughts, he broke through all afflictions, attained Omniscience, and even after becoming a Buddha, he still experiences human laws, such as hunger, thirst, cold, heat, old age, sickness, death, and so on. Although the mind is liberated, the body still has limitations, but all wisdom and great compassion are the most supreme. Such teachers of debate, because of the Buddha's words, speak of the characteristics of a Bodhisattva. Thus, each generates different views, and few attain the correct view. They believe that a Bodhisattva, having attained Anutpattika-dharma-kshanti (the patience to accept the non-arising of all dharmas), abandons the body of birth and death and falls into immeasurable and boundless dharmas, just as an Arhat, having entered Parinirvana (Nirvana without remainder), falls into immeasurable and boundless dharmas, and it cannot be said whether he is in heaven, whether he is in the human realm, whether he exists, or whether he is extinguished. Why? Because the union of causes and conditions is called a person, and the dispersal of causes and conditions naturally ceases, there is no definite real extinction, only a change in name. When a person who has attained such a Dharma gate wants to enter Nirvana, the Buddhas of the ten directions tell him: 'Good man, you have not yet attained such an immeasurable and boundless sudden Buddha body, nor have you attained the immeasurable samadhi, wisdom, and other merits of the Buddhas. You have only attained one Dharma gate, do not be content with just one Dharma gate. You should remember your original vow, have compassion for sentient beings, because they do not know such a state of quiescence, they fall into the three evil realms and suffer all kinds of afflictions. What you have attained, although it is the ultimate and true Dharma, it is not yet the time of realization.' At that time, the Bodhisattva, having received the Buddha's teachings, remembers his original vow and, with great compassion, enters the cycle of birth and death. Such a Bodhisattva is called neither in Nirvana nor in the world, has no fixed form, and uses various skillful means to liberate sentient beings. If someone asks, the Bodhisattva answers, there is no real birth, no diligence and suffering, no various afflictions, and little merit. One should answer that this is not so. When attached to being an ordinary person, with a reversed and attached mind, one seeks rewards, and although one practices asceticism, it is not true practice. Now, having attained the true nature of all dharmas, possessing the bliss of Nirvana, one enters the cycle of birth and death.
化度眾生。是為希有設復問言。若此人戲想都滅。又無我心。何復以功德希有耶。應答。菩薩之心無有斯事。但為分別者。言有大有。如師子有大力。不以為大。但余狩以為大耳。又如神藥。為益眾生故。出於世間。而無分別。但餘人知有大力。如之人言身畢竟寂滅相。如幻如夢。如鏡中像。不可以生相不生相為難。何以故。此人墮在無數量。不應以戲論求之。但以人妄謂。菩薩有至道場。盡諸結使。斷彼意故。說言菩薩唯有結使殘氣耳。如大乘論中說。結有二種。一者凡夫結使。三界所繫。二者諸菩薩得法實相。滅三界結使。唯有甚深佛法中。愛慢無明等細微之結。受於法身。愛者。深著佛身及諸佛法。乃至不惜身命。無明者。于深法中。不能通達。慢者。得是深法。若心不在無生忍定。或起高心。我于凡夫。得如是寂滅殊異之法。此言殘氣者。是法身菩薩結使也。以人不識故。說名為氣。是殘氣不能使人生於三界。唯能令諸菩薩。受於法身。教化眾生。具足佛法。譬如凡夫結使或有障天人道者。所謂邪見瞋恚慳嫉等。以甚惱害眾生故。或有不障者。所謂身見戒取愛慢無明等。以其不惱眾生故。結使或生三界。亦如是。是故菩薩亦名得解。亦名未脫。于凡夫結使為脫。于佛功德結使未脫。或言。得六神通。為盡三界
【現代漢語翻譯】 現代漢語譯本 化度眾生，這是非常稀有的。如果有人進一步問：『如果這個人戲樂之想全部滅盡，又沒有我執之心，為何還要說他的功德稀有呢？』 應該回答說：『菩薩的心中沒有這些事。』 只是爲了那些分別執著的人，才說有大功德。比如獅子有很大的力量，自己不覺得大，但其他的獵物卻覺得它很強大。又如神藥，爲了利益眾生而出現在世間，但它自己並沒有分別心。只是其他人知道它有強大的力量。如同有人說身體最終會寂滅，如同幻象、夢境、鏡中之像，不可以用生或不生來詰難。為什麼呢？因為這個人已經墮入無數量的境界，不應該用戲論來探求。只是因為人們妄自認為，菩薩到達道場，斷盡一切煩惱，斷除他們的意念，所以才說菩薩只有煩惱的殘餘氣息罷了。如同《大乘論》中所說，煩惱有兩種：一種是凡夫的煩惱，被三界所束縛；另一種是諸位菩薩證得法之實相，滅除了三界的煩惱，唯有在甚深的佛法中，還存在愛、慢、無明等細微的煩惱，作用於法身。愛，是指深深地執著于佛身以及諸佛之法，乃至不惜身命。無明，是指對於甚深的佛法，不能完全通達。慢，是指證得這種甚深之法后，如果心不在無生法忍的禪定中，可能會生起高慢之心，認為『我』相對於凡夫，證得了如此寂滅殊勝的法。這裡所說的『殘氣』，是指法身菩薩的煩惱。因為人們不認識，所以稱之為『氣』。這種殘餘的氣息不能使人生於三界，只能令諸位菩薩受用於法身，教化眾生，具足佛法。譬如凡夫的煩惱，有些會障礙天人道，比如邪見、嗔恚、慳吝、嫉妒等，因為它們會嚴重惱害眾生。也有些不會障礙天人道，比如身見、戒禁取見、愛、慢、無明等，因為它們不會惱害眾生。煩惱有些會使人產生於三界，也是如此。所以菩薩也稱為『得解脫』，也稱為『未脫離』。對於凡夫的煩惱來說，是已經脫離了；對於佛的功德所帶來的『煩惱』來說，是未脫離的。或者說，證得了六神通，是爲了斷盡三界。
【English Translation】 English version To transform and deliver sentient beings is a rare and precious thing. If one were to further ask: 'If this person's thoughts of amusement are completely extinguished, and they have no ego-mind, why is their merit considered rare?' The response should be: 'Such things do not exist in the mind of a Bodhisattva.' It is only for those who discriminate and cling that it is said to have great merit. For example, a lion has great strength, but does not consider itself great, but other prey consider it great. Also, like a divine medicine, it appears in the world to benefit sentient beings, but it has no discriminating mind. Only others know that it has great power. It is like someone saying that the body will ultimately be extinguished, like an illusion, a dream, a reflection in a mirror, and cannot be challenged by birth or non-birth. Why? Because this person has already fallen into a countless realm and should not be sought with frivolous arguments. It is only because people falsely believe that Bodhisattvas reach the Bodhi-mandala (place of enlightenment), exhaust all afflictions, and cut off their thoughts, that it is said that Bodhisattvas only have residual traces of afflictions. As stated in the Mahayana Treatise, there are two types of afflictions: one is the affliction of ordinary beings, bound by the three realms (desire realm, form realm, formless realm); the other is that all Bodhisattvas attain the true nature of the Dharma, extinguishing the afflictions of the three realms, and only in the profound Buddha-dharma are there subtle afflictions such as love, pride, and ignorance, which affect the Dharmakaya (Dharma body). 'Love' refers to deep attachment to the Buddha's body and all the Buddha's teachings, even to the point of not cherishing one's own life. 'Ignorance' refers to the inability to fully understand the profound Dharma. 'Pride' refers to, after attaining this profound Dharma, if the mind is not in the Samadhi (meditative state) of non-origination, one may give rise to arrogance, thinking, 'I' have attained such a tranquil and extraordinary Dharma compared to ordinary beings. The 'residual traces' mentioned here refer to the afflictions of the Dharmakaya Bodhisattva. Because people do not recognize them, they are called 'traces'. These residual traces cannot cause one to be born in the three realms, but can only enable all Bodhisattvas to benefit from the Dharmakaya, teach and transform sentient beings, and be complete with the Buddha-dharma. For example, some afflictions of ordinary beings obstruct the path of gods and humans, such as wrong views, anger, stinginess, and jealousy, because they severely harm sentient beings. There are also some that do not obstruct the path of gods and humans, such as self-view, adherence to precepts, love, pride, and ignorance, because they do not harm sentient beings. Afflictions can cause one to be born in the three realms, and it is the same. Therefore, Bodhisattvas are also called 'liberated' and also called 'not yet liberated'. In relation to the afflictions of ordinary beings, they are already liberated; in relation to the 'afflictions' brought about by the merits of the Buddha, they are not yet liberated. Or it is said that attaining the six supernormal powers is to exhaust the three realms.
結使故。或言。得五神通。為未破菩薩結使故。又言。尚無法中之愛者。謂無凡夫二乘法中之愛。所以者何。菩薩出過二地故。如須陀洹。知一切法無常苦患。即不生愛。若心不在道。即有所愛。又如羅漢。於一切中無所愛。于佛法中。而有所愛。如舍利弗摩訶迦葉。聞佛甚深智慧無量神力。便與以言。若我本知佛功德如是者。在於地獄中。寧一脅著地。乃至逕劫。于佛道中。心不應有悔。又諸聲聞皆大號泣。聲振三千大千世界。云何乃失如是大利。是故二乘成道。雖斷三界愛結。于佛功德法中。愛心未斷。諸菩薩忽如是無生忍力故。總言一切無所愛。而唸佛恩重。深愛佛法。但不起戲論耳。若於一切法中。已斷愛者。即不復能具足上地。而此人未滿應滿。未得應得。又言正處已斷。所宅之形非複本器。昔習之餘。無由得起者。三界外形現妙。愛習之餘亦微。是故設復異形。理相因發。即無過也。又此涅槃而為障。如大乘經。一切法從本以來。常寂滅相。一切眾生。所作已辦。但無明等諸結使障故。不能自知我等即是寂滅相。菩薩如是滅除障礙。爾乃自知我今作佛。若無菩薩結使障者。先已是佛有三種障。一者三界諸煩惱。障涅槃道。二乘菩薩結使。障于佛道。此最難斷。以其微隱故。譬如怨賊界避。內賊難識難知。
得無生法忍時。世間實相。雖破凡夫結使。未除佛道結使。于佛道中。猶有錯謬。若無錯謬。得無生法忍時。即應是佛。若欲教化眾生凈佛國土。便可一時頓具。何以故。得先礙實智故。所以不得爾者。以有微障故。又無生忍力。但能破邪戲論等。示諸法實相。后得佛時。乃於一切法中。通達無近無遠無深無淺。問有菩薩阿毗曇。當廣分別結使相。如聲聞阿毗曇廣分別根本十結。又言四大既絕。將何所構。而有斯形者。既云生涂不絕。法身之應無所疑也。但阿毗曇法摩訶衍法。所明各異。如迦旃延阿毗曇說。幻化夢響映象水月。是可見法。亦可識知三界所繫陰界入所攝。大乘法中幻化水月。但誑心眼。無有定法。又小乘經說。化人為何界所攝。答無處所。今以大乘法。論說法身。無有四大五根幻化之事。肉眼所見。尚無所攝。何況法身微妙耶。是故但無三界粗四大五根耳。為度眾生因緣故現。緣盡則滅。譬如日現清水。濁則不見。如是諸菩薩。常在法性中。若眾生利根福德清凈者。即隨其所見。應度之身。複次若欲求其實事者。唯有聖人。初得道時。所觀之法。滅一切戲論。畢竟寂滅相。此中涅槃相。生死相。尚不可得。何況四大五根。如是不應以四大五根為實。謂無此者。即不得有法身也。如一有為法。皆虛妄不實
【現代漢語翻譯】 現代漢語譯本 獲得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的領悟）時，雖然世間的真實相狀能夠破除凡夫的煩惱，但尚未能完全去除佛道的煩惱。在佛道修行的過程中，仍然可能存在錯謬。如果沒有任何錯謬，那麼在獲得無生法忍時，就應該已經成佛了。如果想要教化眾生，凈化佛國，便可以一時之間全部具足。為什麼呢？因為先被實智所障礙的緣故，所以不能那樣。因為還有細微的障礙存在。而且，無生忍的力量，只能破除邪見戲論等，揭示諸法的真實相狀。之後成佛時，才能在一切法中，通達無遠無近、無深無淺的道理。 有人問：菩薩的阿毗曇（Abhidharma，論藏）是否應當廣泛地分別煩惱的相狀，就像聲聞乘的阿毗曇廣泛地分別根本的十種煩惱一樣？又問：如果四大（地、水、火、風）已經斷絕，那麼將用什麼來構成這個形體呢？既然說生死的道路沒有斷絕，那麼法身（Dharmakaya，佛的法性之身）的應化示現就沒有什麼可懷疑的。但是，阿毗曇的法和摩訶衍（Mahayana，大乘）的法，所闡明的各有不同。例如，迦旃延（Katyayana，佛陀十大弟子之一）的阿毗曇說，幻化、夢境、迴響、映象、水中的月亮，是可見的法，也可以被認知，屬於三界所繫縛，被包含在陰（Skandha，五蘊）、界（Ayatana，十二處）、入（Dhatu，十八界）之中。但在大乘佛法中，幻化、水中的月亮，只是迷惑心眼，沒有真實的自性。 而且，小乘經典說，化人屬於哪個界所攝？回答是無處所。現在用大乘佛法的觀點來討論說法身，沒有四大五根幻化的事情。肉眼所見，尚且沒有固定的處所，何況是法身如此微妙呢？因此，只是沒有三界粗糙的四大五根罷了。爲了度化眾生的因緣而顯現，因緣盡了就滅。譬如太陽顯現在清水中，水濁了就看不見。諸菩薩也是這樣，常住在法性之中，如果眾生利根、福德清凈，就隨其所見，示現應度的身形。再次，如果想要尋求真實的事物，只有聖人，在初次得道時，所觀照的法，能滅除一切戲論，是畢竟寂滅的相狀。在這種境界中，涅槃（Nirvana，寂滅）的相狀、生死的相狀，尚且不可得，何況是四大五根呢？因此，不應該以四大五根為真實，如果說沒有四大五根，那麼就不得有法身了。如同一切有為法，都是虛妄不實的。
【English Translation】 English version When obtaining Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), although the true nature of the world can break the afflictions of ordinary beings, it has not yet completely removed the afflictions of the Buddha-path. In the practice of the Buddha-path, there may still be errors. If there were no errors, then upon obtaining Anutpattika-dharma-kshanti, one should already be a Buddha. If one wishes to teach sentient beings and purify the Buddha-land, one could accomplish all at once. Why is this not the case? Because one is first obstructed by true wisdom, and therefore it cannot be so, due to the presence of subtle hindrances. Moreover, the power of Anutpattika-kshanti can only break down wrong views and sophistry, revealing the true nature of all dharmas. Later, upon becoming a Buddha, one will be able to understand all dharmas without near or far, without deep or shallow. Someone asks: Should the Abhidharma (collection of philosophical treatises) of Bodhisattvas extensively distinguish the characteristics of afflictions, just as the Abhidharma of the Sravakas (hearers) extensively distinguishes the ten fundamental afflictions? Furthermore, it is asked: If the four elements (earth, water, fire, and wind) are extinguished, then what will be used to construct this form? Since it is said that the path of birth and death is not cut off, then there is no doubt about the manifestation of the Dharmakaya (the Dharma-body of the Buddha). However, the Dharma of Abhidharma and the Dharma of Mahayana (the Great Vehicle) each explain things differently. For example, Katyayana's (one of the ten great disciples of the Buddha) Abhidharma says that illusions, dreams, echoes, reflections, and the moon in water are visible dharmas, and can be cognized, belonging to the three realms, and are included in the Skandhas (five aggregates), Ayatanas (twelve sense bases), and Dhatus (eighteen elements). But in Mahayana Buddhism, illusions and the moon in water only deceive the mind's eye and have no fixed nature. Moreover, the Hinayana (Small Vehicle) sutras say, to which realm does a created being belong? The answer is nowhere. Now, using the perspective of Mahayana Buddhism to discuss the Dharmakaya, there are no such things as the illusions of the four elements and the five senses. What is seen by the physical eye has no fixed place, let alone the subtle Dharmakaya? Therefore, it is simply without the coarse four elements and five senses of the three realms. It appears for the sake of the causes and conditions to liberate sentient beings, and when the causes and conditions are exhausted, it ceases. For example, the sun appears in clear water, but if the water is turbid, it cannot be seen. The same is true for Bodhisattvas, who always abide in the Dharma-nature. If sentient beings have sharp faculties and pure merit, then they will manifest the form to be liberated according to what they see. Furthermore, if one wants to seek the true reality, only the sages, when they first attain the Way, can observe the Dharma that extinguishes all sophistry and is the state of ultimate quiescence. In this state, the characteristics of Nirvana (extinction) and the characteristics of birth and death are unattainable, let alone the four elements and five senses? Therefore, one should not regard the four elements and five senses as real. If one says that there are no four elements and five senses, then one cannot have the Dharmakaya. Like all conditioned dharmas, they are all false and unreal.
。有為法者。即是五陰。五陰中最粗者。所謂色陰。若然者。虛妄之甚。不過四大。所以者何。思惟分裂。乃至微粗亦復不有。論中廣說。但于凡夫數法和合。得名色陰。色陰無有決定。何況四大五根。是故不得以凡夫虛妄所見色陰。以為實證。而難無量功德所成之身。若欲取信者。應信法身。如經中說。所有色。皆從四大有為三界系使因緣故。說菩薩法身四大五根。同如變化。不得以之為一也。又欲界色界眾生。以四大五根桎梏。不得自在。乃至阿羅漢辟支佛。心雖得離三界之累形。猶未勉寒熱飢渴等患。法身菩薩即不然。無有生死。存亡自在。隨所變現。無所掛礙。
次問真法身像類並答
遠問曰。眾經說佛形。皆云身相具足。光明徹照。端正無比。披服德式。即是沙門法像。真法身者。可類此乎。若類於此。即有所疑。何者。佛變化之形。託生於人。於人中之上。不過於轉輪聖王。是故世尊。表出家之形殊妙之體。以引凡俗。此像類大同。宜以精粗為階差耳。且如來真法身者。唯十住之所見。與群粗隔絕。十住無師。又非所須。縱使有待于來。足不俟之以進業。將何所引。而有斯形。若以功報。自然不期而後應。即菩薩不應標𢱈有位。以立德本。
什答曰。佛法身菩薩法身。名同而實異。菩
薩法身雖以微結如先說。佛法身即不然。但以本願業行因緣。自然施作佛事。如密跡經說。佛身者無方之應。一會之眾生。有見佛身金色。或見銀色車渠馬瑙等種種之色。或有眾生見佛身與人無異。或有見丈六之身。或見三丈。或見千萬丈形。或見如須彌山等。或見無量無邊身。如以一音。而眾生隨意所聞。或有聞佛音聲。崇濡微妙。如迦陵頻伽鳥。白鵠之聲。如獅子吼聲。如野牛王聲。如打大鼓之聲。如大雷聲。如梵王聲等。種種不同。有于音聲中。或聞說佈施。或聞說持戒禪定智慧解脫大乘等。各各自謂為我說法。是法身神力無所不能。若不爾者。何得一時演布種種音聲種種法門耶。當知可皆是法身份也。白凈王宮佛身。即是法身份。不得容有像類。何以故。釋迦牟尼佛身。能一時于千萬國土。皆作佛事。種種名號。種種之身。教化眾生。言十住無師者。為下凡夫二乘九住已還。可非於諸佛。言無師也。乃至坐道場菩薩。尚亦有師。何況十住。如十住經中說。菩薩坐道場欲作佛。爾時十方佛口中放光明。來入其頂。是菩薩即時深入無量三昧諸佛三昧陀羅尼解脫等。通達過去未來劫數。無量劫為一劫。一劫為無量劫。一微塵為無量色。無量色為一微塵。分別無量十方三世國土名號。及眾生名字行業因緣本末種種解脫
【現代漢語翻譯】 現代漢語譯本： 薩法身（Sambhoga-kaya，報身）雖然以微細的因緣結合，如先前所說。但佛法身（Dharma-kaya，法身）卻不是這樣。而是以其本來的誓願、業力、行為和因緣，自然地施行佛事。如同《密跡經》所說：『佛身是無方位的應化。同一集會中的眾生，有的看見佛身是金色，有的看見是銀色、車渠（貝殼）、瑪瑙等種種顏色。有的眾生看見佛身與人沒有差別，有的看見一丈六尺的身軀，有的看見三丈，有的看見千萬丈的身形，有的看見像須彌山一樣高大，有的看見無量無邊的身軀。』如同用一個聲音，而眾生隨意聽到不同的內容。有的聽到佛的音聲，崇高而微妙，如同迦陵頻伽鳥（Kalavinka，妙音鳥）、白鵠的聲音，如同獅子吼聲，如同野牛王的聲音，如同敲打大鼓的聲音，如同巨大的雷聲，如同梵王的聲音等等，種種不同。在這些音聲中，有的聽到說佈施，有的聽到說持戒、禪定、智慧、解脫、大乘等等。每個人都各自認為佛在為自己說法。這就是法身的神力，無所不能。如果不是這樣，怎麼能一時之間演布種種音聲和種種法門呢？應當知道這些都是法身的一部分。白凈王宮的佛身，就是法身的一部分，不應該容許有任何形象的侷限。為什麼呢？釋迦牟尼佛（Sakyamuni Buddha）的身軀，能一時在千萬國土，都施行佛事，以種種名號、種種身軀，教化眾生。說十住（Dasabhumi，十地）菩薩沒有老師，是針對下凡夫、二乘（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）以及九住以下的菩薩而言，並非指諸佛沒有老師。乃至坐在道場的菩薩，尚且也有老師，更何況是十住菩薩。如同《十住經》中所說，菩薩坐在道場將要成佛時，十方諸佛口中放出光明，進入菩薩的頭頂。這時菩薩立即深入無量三昧（Samadhi，禪定），諸佛的三昧、陀羅尼（Dharani，總持）、解脫等等，通達過去未來劫數。能將無量劫視為一劫，將一劫視為無量劫。將一微塵視為無量色，將無量色視為一微塵。分別無量十方三世國土的名號，以及眾生的名字、行業、因緣、本末和種種解脫。
【English Translation】 English version: Although the Sambhoga-kaya (reward body) is formed by subtle connections as previously described, the Dharma-kaya (body of the Law) is not like that. Instead, it naturally performs the deeds of a Buddha through its original vows, karma, actions, and conditions. As stated in the Guhyasamaja Sutra: 'The Buddha's body is a response without fixed direction. Among the beings in a single assembly, some see the Buddha's body as golden, while others see it as silver, conch, agate, and various other colors. Some beings see the Buddha's body as no different from a human, some see a body of sixteen feet, some see thirty feet, some see a body of ten million feet, some see one as large as Mount Sumeru, and some see a body that is immeasurable and boundless.' Just as with one sound, beings hear whatever they wish. Some hear the Buddha's voice as sublime and wondrous, like the sound of the Kalavinka bird, the sound of a white swan, the roar of a lion, the sound of a wild bull king, the sound of striking a large drum, the sound of great thunder, the sound of Brahma, and so on, in various different ways. Within these sounds, some hear about giving, some hear about upholding precepts, meditation, wisdom, liberation, the Mahayana, and so on. Each person thinks that the Buddha is teaching the Dharma for them. This is the divine power of the Dharma-kaya, which is capable of everything. If it were not so, how could it simultaneously emanate various sounds and various Dharma teachings? It should be known that all of these are parts of the Dharma-kaya. The Buddha's body in the palace of King Suddhodana is a part of the Dharma-kaya, and should not be limited by any form. Why? Because the body of Sakyamuni Buddha can simultaneously perform the deeds of a Buddha in countless lands, teaching beings with various names and various bodies. To say that the Bodhisattvas of the Ten Stages (Dasabhumi) have no teacher is in reference to ordinary beings, those of the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana), and Bodhisattvas below the Ninth Stage; it does not mean that the Buddhas have no teacher. Even the Bodhisattvas sitting in the Bodhimanda (place of enlightenment) still have a teacher, let alone the Bodhisattvas of the Ten Stages. As stated in the Dasabhumika Sutra, when a Bodhisattva sits in the Bodhimanda and is about to become a Buddha, the Buddhas of the ten directions emit light from their mouths, which enters the Bodhisattva's crown. At that time, the Bodhisattva immediately enters deeply into immeasurable Samadhi, the Samadhi of the Buddhas, Dharani, liberation, and so on, understanding the past and future kalpas. They can regard immeasurable kalpas as one kalpa, and one kalpa as immeasurable kalpas. They can regard one atom as immeasurable colors, and immeasurable colors as one atom. They can distinguish the names of immeasurable lands in the ten directions and three times, as well as the names, actions, causes, conditions, origins, ends, and various liberations of beings.
道門次第。以一心相應慧。通達一切法。得無礙解脫。名之為佛。無礙解脫是佛法之根本。如經說。十住菩薩當知如佛。是佛讚歎十地功德。如讚誦法華者。即為是佛。又言。我以兩肩荷負此人。又如放缽經中。文殊師利語彌勒大士。汝可取缽彌勒不能取之。文殊師利。即申其臂。下方取缽。爾時彌勒。語文殊師利。汝今雖有如是之力。我作佛時。如汝之比。無量無數。不能知我舉足下足之事。而此大菩薩。皆是十住。施佛法不可思議。皆不能及。又文殊彌勒等。于佛法中。處處多有所問。或為利益眾生故。或復自為利益。使得甚深佛法故。若然者。云何言十住無師耶。又諸大菩薩。不分別是粗是細。能觀一切法皆細。能觀一切法皆粗。如般若波羅蜜經中說。須菩提言。世尊般若波羅蜜甚深。佛言。菩薩觀般若波羅蜜。觀淺亦失。是故不得說。如眼所見為粗。心所見為細。大菩薩聞已。離於眼等諸根。但以法界。從佛聞法。如不可思議解脫經中說。文殊師利。與十方菩薩。在佛會中。共坐聽法。而能有身南國遊行。又大菩薩。常在定中。而能見佛聽法。聲所不能及。如思益中說。普華菩薩。問舍利弗。汝入滅盡定。能聽法不。答言不能。菩薩即能。如是法身菩薩所能行。無量不可思議。若有果報生身三根者。可有此難
【現代漢語翻譯】 現代漢語譯本： 道門次第（修行的階段）。以一心相應的智慧，通達一切法，得到無礙的解脫，這就被稱為佛。無礙的解脫是佛法的根本。如同經典所說，十住菩薩應當知道他們如同佛一樣。這是佛在讚歎十地菩薩的功德，如同讚誦《法華經》的人，就是佛一樣。又說，『我用兩肩來承擔這個人』。又如《放缽經》中，文殊師利（Manjushri，智慧的象徵）對彌勒大士（Maitreya，未來佛）說：『你可以取這個缽。』彌勒（Maitreya）不能取之。文殊師利（Manjushri）就伸出他的手臂，從下方取缽。當時彌勒（Maitreya）對文殊師利（Manjushri）說：『你現在雖然有這樣的力量，我成佛的時候，像你這樣的人，無量無數，也不能知道我舉足下足的事情。』而這些大菩薩，都是十住菩薩。施與佛法的力量不可思議，都不能達到。又文殊（Manjushri）、彌勒（Maitreya）等，在佛法中，處處多有提問。或者爲了利益眾生，或者爲了自己得到甚深的佛法。如果這樣，為什麼說十住菩薩沒有老師呢？又諸大菩薩，不分別什麼是粗什麼是細，能觀察一切法都是細的，能觀察一切法都是粗的。如《般若波羅蜜經》中說，須菩提（Subhuti，解空第一）說：『世尊，般若波羅蜜（Prajnaparamita，智慧到彼岸）甚深。』佛說：『菩薩觀察般若波羅蜜（Prajnaparamita），觀察淺了也會失去。』所以不能說，如眼睛所見是粗的，心所見是細的。大菩薩聽了之後，離開眼睛等諸根，只用法界，從佛那裡聽法。如《不可思議解脫經》中說，文殊師利（Manjushri）與十方菩薩，在佛的法會中，共同坐著聽法，而能有身在南國**。又大菩薩，常在定中，而能見佛聽法，聲音所不能及。如《思益經》中說，普華菩薩問舍利弗（Sariputra，智慧第一），『你入滅盡定，能聽法嗎？』回答說不能。菩薩就能。這樣的法身菩薩所能行，無量不可思議。若有果報生身，有三根的人，才會有這樣的疑問。
【English Translation】 English version: The stages of the path of the Dharma. With wisdom corresponding to a single mind, penetrating all dharmas, and attaining unobstructed liberation, this is called a Buddha. Unobstructed liberation is the foundation of the Buddha-dharma. As the sutra says, the Bodhisattvas of the Ten Abodes should know that they are like Buddhas. This is the Buddha praising the merits of the Ten Grounds, just as one who praises and recites the Lotus Sutra is like a Buddha. It is also said, 'I bear this person on both shoulders.' Furthermore, as in the Sutra of Releasing the Bowl, Manjushri (Manjushri, symbol of wisdom) said to Maitreya (Maitreya, the future Buddha), 'You may take the bowl.' Maitreya (Maitreya) could not take it. Manjushri (Manjushri) then extended his arm and took the bowl from below. At that time, Maitreya (Maitreya) said to Manjushri (Manjushri), 'Although you now have such power, when I become a Buddha, countless beings like you will not be able to know my raising and lowering of my feet.' And these great Bodhisattvas are all Bodhisattvas of the Ten Abodes. The power of bestowing the Buddha-dharma is inconceivable and cannot be attained. Furthermore, Manjushri (Manjushri), Maitreya (Maitreya), and others often ask questions in the Buddha-dharma. Either for the benefit of sentient beings, or for their own benefit, to attain profound Buddha-dharma. If so, why is it said that the Bodhisattvas of the Ten Abodes have no teacher? Furthermore, all great Bodhisattvas do not distinguish between what is coarse and what is fine, they can observe that all dharmas are fine, and they can observe that all dharmas are coarse. As it is said in the Prajnaparamita Sutra, Subhuti (Subhuti, foremost in understanding emptiness) said, 'World Honored One, Prajnaparamita (Prajnaparamita, perfection of wisdom) is very profound.' The Buddha said, 'If a Bodhisattva observes Prajnaparamita (Prajnaparamita) superficially, they will also lose it.' Therefore, it cannot be said that what is seen by the eyes is coarse and what is seen by the mind is fine. After hearing this, the great Bodhisattvas leave the sense organs such as the eyes and only use the Dharma realm to listen to the Dharma from the Buddha. As it is said in the Inconceivable Liberation Sutra, Manjushri (Manjushri) and the Bodhisattvas of the ten directions are sitting together in the Buddha's assembly listening to the Dharma, and yet they can have a body in the Southern Country. Furthermore, great Bodhisattvas are always in samadhi and can see the Buddha and hear the Dharma, which cannot be reached by sound. As it is said in the Vimalakirti Sutra, the Bodhisattva Puhua asked Sariputra (Sariputra, foremost in wisdom), 'When you enter cessation samadhi, can you hear the Dharma?' He replied that he could not. The Bodhisattva can. What such Dharmakaya Bodhisattvas can do is immeasurable and inconceivable. Only those with a karmic body and three roots would have such doubts.
。精粗不同。然體平等者。身心無復差別之相。復有人言。法身菩薩。利益眾生故。以眼等見佛聞法施立供養。而有所聞。所以者何。欲為開引新發意菩薩故。
次問真法身壽量並答
遠問曰。凡夫壽。皆行業之所成。成之有本。是故雖精粗異。體必因果。乘來答云。法身菩薩非身口意業所造。若非意業。即是無因而受果。其可然乎。如其不然。妙體之來。由何而得。又問從法忍菩薩。始還法身。暨於十住。精粗優劣。不可勝言。其中所受。皆有命根長短。亦應隨精粗而為壽量。自十住已還。不復精論。今所聞者。旨在十住。十住經說。十住菩薩。極多有千生補處。極少至一生補處者。此即是法身生。非若是者。必為功報轉積。漸造于極。以至一生也。為余垢轉消生理轉盡。以至一生乎。若余垢轉消。即同須陀洹七生之義。以聖道力故。不至於八。今十住不過千生者。為是何力耶。若是遍學時。道力所制者。即生理有限。不得至千。以是而推。即不同生七可知。若功報轉積理極故唯一生者。一生即是後邊身。身盡於後邊。即不得不取正覺。若不得不成。何故菩薩有自誓不取正覺者。自誓之言。為是變化形。為真法身乎。若變化形者便是推假之說。若是真法身者。數有定極。即不得有自誓無窮之言也。
【現代漢語翻譯】 現代漢語譯本 粗細不同。然而本體是平等的，身和心沒有差別之相。又有人說，法身（Dharmakaya）菩薩爲了利益眾生，通過眼等見佛聞法，佈施供養，因此有所聽聞。這是為什麼呢？爲了開導新發意的菩薩。
接下來提問關於真法身的壽命並解答
遠問道：凡夫的壽命，都是由行業所造成的，造成有其根本。因此，雖然有精細和粗糙的差異，本體必定是因果關係。乘來回答說：法身（Dharmakaya）菩薩不是由身口意業所造。如果不是意業所造，那就是沒有原因而接受果報，這怎麼可能呢？如果不是這樣，那麼這妙體的到來，是由什麼而得到的呢？又問從法忍菩薩開始，迴歸法身（Dharmakaya），到十住菩薩，精細和粗糙的優劣，不可勝數。其中所受的果報，都有命根長短，也應該隨著精細和粗糙而有壽命的長短。從十住之前就不再詳細討論。現在所聽聞的，主要在於十住。十住經說，十住菩薩，最多有千生補處，最少到一生補處。這就是法身（Dharmakaya）的生。如果不是這樣，必定是功德報應逐漸積累，慢慢達到極致，以至於一生。是因為剩餘的污垢逐漸消除，生理逐漸耗盡，以至於一生嗎？如果剩餘的污垢逐漸消除，就如同須陀洹（Sotapanna，入流果）七生的意義，因為聖道的緣故，不會到第八生。現在十住菩薩不超過千生，是因為什麼力量呢？如果是遍學時，道力所限制，那麼生理就有限制，不能達到千生。由此推斷，就如同不會有七生一樣可以得知。如果是功德報應逐漸積累，道理達到極致所以只有一生，那麼一生就是後邊身，身在後邊耗盡，就不得不證得正覺。如果不得不成佛，為什麼菩薩有發誓不證得正覺的呢？發誓之言，是變化之身，還是真法身（Dharmakaya）呢？如果是變化之身，那就是推託之說。如果是真法身（Dharmakaya），數量有定數，就不能有發誓無窮之說。
【English Translation】 English version The subtle and the coarse are different. However, the essence is equal, and there is no difference between body and mind. Furthermore, some say that the Dharmakaya (Dharmakaya) Bodhisattva, in order to benefit sentient beings, sees the Buddha, hears the Dharma, and makes offerings through the eyes and other senses, and thus hears something. Why is this? It is to guide newly aspiring Bodhisattvas.
Next, questions and answers regarding the lifespan of the true Dharmakaya
Yuan asked: The lifespan of ordinary beings is all created by karma, and its creation has a root. Therefore, although there are differences in subtlety and coarseness, the essence must be cause and effect. Cheng replied: The Dharmakaya (Dharmakaya) Bodhisattva is not created by the karma of body, speech, and mind. If it is not created by the karma of mind, then it is receiving the result without a cause, how can that be? If that is not the case, then how is the arrival of this wonderful essence obtained? He also asked that from the Bodhisattva of Dharma-patience, returning to the Dharmakaya (Dharmakaya), to the Ten Abodes, the superiority and inferiority of subtlety and coarseness are countless. The rewards received therein all have long and short lifespans, and the lifespan should also vary with subtlety and coarseness. Before the Ten Abodes, there is no further detailed discussion. What is heard now is mainly in the Ten Abodes. The Ten Abodes Sutra says that the Ten Abode Bodhisattvas have at most a thousand rebirths before Buddhahood, and at least one rebirth before Buddhahood. This is the birth of the Dharmakaya (Dharmakaya). If this is not the case, it must be that the merits and rewards are gradually accumulated, slowly reaching the extreme, to the point of one lifetime. Is it because the remaining defilements are gradually eliminated and the physiology is gradually exhausted, to the point of one lifetime? If the remaining defilements are gradually eliminated, it is like the meaning of the seven rebirths of a Sotapanna (Sotapanna, Stream-enterer), because of the power of the holy path, it will not reach the eighth rebirth. Now, the Ten Abode Bodhisattvas do not exceed a thousand rebirths, what power is it? If it is restricted by the power of the path during extensive learning, then the physiology is limited and cannot reach a thousand rebirths. From this, it can be inferred that it is known that it is not like having seven rebirths. If the merits and rewards are gradually accumulated, and the principle reaches the extreme, so there is only one lifetime, then one lifetime is the last body, and the body is exhausted at the end, then one must attain perfect enlightenment. If one must become a Buddha, why do Bodhisattvas vow not to attain perfect enlightenment? Is the vow a transformed body or a true Dharmakaya (Dharmakaya)? If it is a transformed body, then it is an excuse. If it is a true Dharmakaya (Dharmakaya), the number is fixed, then there cannot be a vow of infinity.
什答曰。今重略敘法身有二種。一者法性常住如虛空。無有為無為等戲論。二者菩薩得六神通。又未作佛。中間所有之形。名為后法身。法性者。有佛無佛。常住不壞。如虛空無作無盡。以是法八聖道分六波羅蜜等。得名為法。乃至經文章句。亦名為法。如須陀洹。得是法分。名為初得法身。乃至阿羅漢辟支佛。名后得法身。所以者何。羅漢辟支佛。得法身已。即不復生二界。是佛分別三乘義。故不說有法所去處。準法華經。有此說耳。若處處說者。法華經不名為秘要之藏。又亦不能令人多修習涅槃道。盡諸漏結。是故天竺但言歌耶。秦言或名為身。或名為眾。或名為部。或名法之體相。或以心心數法名為身。如經說六識身。六觸身。六受身。六愛身。六相身。六思身等。始八聖道等眾事和合。不相離故。得名為身。得無生法忍菩薩。雖是變化虛空之形。而與肉身相似故。得名為身。而此中真法身者。實法體相也。言無身口意業者。是真法身中說。或有人言。得無生法忍菩薩。解能業相。壞三界業故。但以大悲心。起菩薩事。以壞業故。名為無業。謂無如凡夫分別之業耳。如佛言。我從得佛已來。不復起業。滅業相故。名為非業。又諸菩薩。有所起業。皆與無生忍合故。名為無業。是故菩薩施業中。不分別取相。
【現代漢語翻譯】 現代漢語譯本： 什（Śamatha，止觀）答道：現在我再次簡略地敘述法身有兩種。第一種是法性常住，如同虛空，沒有有為（saṃskṛta，有造作）和無為（asaṃskṛta，無造作）等戲論（prapañca，虛妄分別）。第二種是菩薩得到六神通（ṣaṭ abhijñā，六種超自然能力），但尚未成佛，這中間所有的形相，名為后法身。法性，無論有佛無佛，都是常住不壞的，如同虛空，無作無盡。因為這法性包含八聖道分（āryāṣṭāṅgamārga，達到解脫的八個步驟），六波羅蜜（ṣaṭ pāramitā，六種完美）等，所以得名為法，乃至經文的章節語句，也名為法。例如須陀洹（Srotaāpanna，入流者），得到這法的少分，名為初得法身。乃至阿羅漢（Arhat，應供），辟支佛（Pratyekabuddha，緣覺），名后得法身。為什麼這樣說呢？因為阿羅漢和辟支佛，得到法身之後，就不再於欲界和色界受生。這是佛分別三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的意義，所以不說有法所去之處。依據《法華經》（Saddharma Puṇḍarīka Sūtra）來看，有這樣的說法。如果處處都這樣說，那麼《法華經》就不名為秘要之藏了，也不能令人多多修習涅槃（nirvāṇa，寂滅）之道，斷盡一切煩惱結縛。因此，在天竺（India，印度），但說歌耶（Gaya，地名）。在秦地，或者名為身，或者名為眾，或者名為部，或者名法之體相，或者以心和心所法名為身。如經中所說六識身（ṣaṭ vijñānakāya，六種意識的集合），六觸身（ṣaṭ sparśakāya，六種接觸的集合），六受身（ṣaṭ vedanākāya，六種感受的集合），六愛身（ṣaṭ tṛṣṇākāya，六種渴愛的集合），六相身（ṣaṭ saṃjñākāya，六種表相的集合），六思身（ṣaṭ cetanākāya，六種思緒的集合）等。開始時，八聖道等眾多事物和合，不相離散，所以得名為身。得到無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的領悟）的菩薩，雖然是變化出來的虛空之形，但與肉身相似，所以得名為身。而這其中真正的法身，是實法的體相。說沒有身口意業，是在真法身中說的。或者有人說，得到無生法忍的菩薩，理解能業之相，壞滅三界（trayo dhātavaḥ，欲界、色界、無色界）的業，所以只以大悲心，發起菩薩之事，因為壞滅了業，所以名為無業。是說沒有像凡夫那樣分別的業。如佛所說：『我自從成佛以來，不再造作任何業。』滅除業相的緣故，名為非業。又諸位菩薩，所有發起的業，都與無生忍相結合，所以名為無業。因此，菩薩在施行事業時，不分別取相。
【English Translation】 English version: Śamatha (什, meaning 'stopping and observing') replied: Now, I will briefly describe again that there are two kinds of Dharmakāya (法身, Dharma Body). The first is Dharma-nature (法性, Dharma-nature) which is permanent and dwells like space, without any conceptual elaborations (prapañca, 戲論) such as conditioned (saṃskṛta, 有為) and unconditioned (asaṃskṛta, 無為). The second is the form of a Bodhisattva who has attained the six supernormal knowledges (ṣaṭ abhijñā, 六神通) but has not yet become a Buddha; all forms in between are called the subsequent Dharmakāya. Dharma-nature, whether there is a Buddha or not, is permanent and indestructible, like space, uncreated and inexhaustible. Because this Dharma includes the Eightfold Noble Path (āryāṣṭāṅgamārga, 八聖道分), the Six Perfections (ṣaṭ pāramitā, 六波羅蜜) and so on, it is called Dharma, even the chapters and sentences of scriptures are called Dharma. For example, a Stream-enterer (Srotaāpanna, 須陀洹) who has attained a portion of this Dharma is called the initial attainment of the Dharmakāya. Even an Arhat (阿羅漢) and a Pratyekabuddha (辟支佛) are called the subsequent attainment of the Dharmakāya. Why is this so? Because after an Arhat and a Pratyekabuddha attain the Dharmakāya, they are no longer reborn in the Desire Realm and the Form Realm. This is the meaning of the Buddha distinguishing the Three Vehicles (triyāna, 三乘), so it is not said that there is a place where the Dharma goes. According to the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, 法華經), there is such a saying. If it were said everywhere, then the Lotus Sutra would not be called the secret and essential treasury, nor could it lead people to cultivate the path of Nirvana (nirvāṇa, 涅槃) and exhaust all defilements and bonds. Therefore, in India (天竺), only Gaya (歌耶) is mentioned. In Qin (秦, ancient China), it is sometimes called body, sometimes called assembly, sometimes called division, sometimes called the substance of Dharma, or the mind and mental functions are called body. As the sutra says, the six aggregates of consciousness (ṣaṭ vijñānakāya, 六識身), the six aggregates of contact (ṣaṭ sparśakāya, 六觸身), the six aggregates of feeling (ṣaṭ vedanākāya, 六受身), the six aggregates of craving (ṣaṭ tṛṣṇākāya, 六愛身), the six aggregates of perception (ṣaṭ saṃjñākāya, 六相身), the six aggregates of volition (ṣaṭ cetanākāya, 六思身), and so on. Initially, the Eightfold Noble Path and other numerous things are harmonized and do not separate, so they are called body. A Bodhisattva who has attained the forbearance of non-origination of dharmas (anutpattika-dharma-kṣānti, 無生法忍), although it is a transformed form of emptiness, is similar to a physical body, so it is called body. And the true Dharmakāya in this is the substance of the real Dharma. Saying that there is no action of body, speech, and mind is said in the true Dharmakāya. Or some say that a Bodhisattva who has attained the forbearance of non-origination of dharmas understands the aspect of karma, destroys the karma of the Three Realms (trayo dhātavaḥ, 三界), so only with great compassion does he initiate the deeds of a Bodhisattva, and because he destroys karma, it is called no-karma. It means that there is no karma like the discriminating karma of ordinary people. As the Buddha said, 'Since I attained Buddhahood, I no longer create any karma.' Because the aspect of karma is extinguished, it is called non-karma. Also, all the karma initiated by the Bodhisattvas is combined with the forbearance of non-origination, so it is called no-karma. Therefore, when Bodhisattvas perform deeds, they do not discriminate and grasp at appearances.
名為無業。經言千生者。所未聞故。不得委要相答耳。如普賢觀世音文殊師利等。是十住菩薩。具足佛十力。四無所畏。十八不共法。以本願廣度眾生。故不作佛。如文殊師利受記經中說。若干阿僧祇劫。當得作佛。而釋迦文佛等。皆以文殊師利。為發意因緣。爾時勢力已成。如是推求本末。即不限千生也。若經言有千生者。即是本無別愿久住世間。或是鈍根未具足。諸佛法故。即有多生。若功德具足者。即是一生。又功德積滿。唯有一生。不得不成正覺菩薩有二種。一者功德具足自然成佛。如一切菩薩。初發心時皆立過度言。我當度一切眾生。而後漸漸心智轉明。思惟籌量。無有一佛能度一切眾生。以是故諸佛得一切智。度可度已而取滅度。我亦如是。二者或有菩薩。猶在肉身。思惟分別。理實如此。必不得已。我當別自立愿。久住世間。廣與眾生為緣。不得成佛。譬如有人。知一切世間皆歸無常。不可常住。而有修習長壽業行。往非有相非無相處。乃至八萬劫者。又阿彌陀等。清凈佛國。壽命無量。
次問修三十二相併答
遠問曰。三十二相。於何而修。為修之於結業形。為修之於法身乎。若修之結業形。即三十二相。非下位之所能。若修之於法身。法身無身口業。復云何而修。若思有二種。其一不
造身口業。而能修三十二相。問所緣之佛。為是真法身佛。為變化身乎。若緣真法身佛。即非九住所見。若緣變化。深詣之功復何由而盡耶。若真形與變化無異。應感之功必同。如此復何為獨稱真法身佛妙色九住哉。
什答曰。法身可以假名說。不可以取相求。所以者何。聲聞三藏法中。唯說佛十力等諸無漏法為法身。佛滅度后。以經法為法身。更無餘法身名也。摩訶衍中說。菩薩無生法忍。斷諸煩惱。為度眾生故。而為受身。諸論議師。名此為法身。何以故。是中無有結使。及有漏罪業。但是無為清凈六波羅蜜果報。此身常有自在無礙。乃至成佛也。轉輪聖王。人中第一。唯有三十二相。是故菩薩應世之身。有三十二相。于生死中。種其因緣。于菩薩法身。令增益明凈。所以者何。三十二相。凡夫亦有。非為難事。如佛弟難陀。前身以雌黃盡辟支佛塔。而作是愿。愿我當得金色相好之身。如是福德因緣。壽終之後。為波羅捺國造利奢王子。復見迦葉塔。心懷歡喜。即中作蓋。以是因緣故。天人中受無量福樂。末後生為迦毗羅婆國白凈王子。具三十二相。出家學道得阿羅漢。于諸端正比丘中。最為第一。阿泥律陀。供養波利陀辟支佛。七世生忉利天上。七世生人中。作轉輪聖王。七寶具足。得三十二相。又如佛
言。汝等比丘。見有受最上樂者。當知我亦曾受如是樂。所以者何。從無始世界以來。所生之處。無不逕歷。而今雖復惡世。猶有得一相二相五三相者。以是故知。生死身中。修諸相好。但相好所得。莊嚴清凈。光明照耀。威德具足名為佛。所問三十二思者。迦旃延弟子。自以意說耳。非佛所說。又所謂三十二思者。非一念中具也。一念時促不住。事不成辨。一切有為法。要須和合能有所成。如人見三十二人過惡。若欲害者。非但一念。然當斷命時。乃名殺心。雖前後多有殺心。但是得名稱三十二相。有人言。菩薩若見佛身。若見佛有三十二相。以所修福德迴向。愿我得如是果報。或時佛為人。說修三十二相法。人眼見佛三十二相。便發願言。我當於未來世。得如是相。然後以凈功德。令其成就。如先下種後加溉灌。如施草蓯林等。得立安相。施燃燈明等。得大光明相。慈悲等觀眾生。得紺清眼。常以頭面。敬師長賢聖。及施蓋帽等因緣故。得肉髻相。或有人不從佛聞。亦不從佛。但聞他說有三十二相。或自讀經書。便發願言。我得三十二相。漸漸滿足。如上所說。或有人。若見佛若不見佛。其心無在。但聞大乘義。于眾生起慈悲心。欲以諸法實相。利益眾生。愿我當得第一心身。汲引眾生。令信我說。如印經中佛為
彌勒說。有七因緣。發阿耨多羅三藐三菩提心。一者佛令發心。二者見正法壞時。護持法故發心。三者見眾生可愍故發心。四者菩薩令發心。五者見人發心亦發心。六者大布施故發心。七者聞佛有三十二相八十隨形好而發心。佛告彌勒。前三發心必得成佛。不復退轉。后四發心。不能當定多有退轉。是故當知。種三十二相。其事不同。又法身菩薩者。經亦不了了說有法身國土處所也。但以理推之。應有法身。若諸菩薩。滅諸煩惱。出於三界。既無生身。亦不入涅槃。於是中間。若無法身。其事云何。是故諸論師言。於此中間。從無漏法性生身。名為法身。又此非從一身而已。隨本功力多少。而有其身。或有二身三身十身百千萬無量阿僧祇身。乃至無量十方世界。皆現其身。為具足余佛法。兼度眾生故。迦旃延阿毗曇中。無漏法元有果報。何以故。聲聞法中但說三界事。及小涅槃門。大乘中過凡夫法。及小涅槃門。更說清凈大乘事。如不可思議經等。如凡夫雖起善業。煩惱未斷故。侵奪福德。以性相違故。不令善業增益。諸阿羅漢。雖無煩惱。毀損善法。證涅槃故。其心不發。不能增長佛道善根。是菩薩滅煩惱。無有[虛*予]損善法故。復不證涅槃故。心即不復功德增長。爾時起一切德。勝本從無始世界來。所為福德
【現代漢語翻譯】 現代漢語譯本 彌勒菩薩說：有七種因緣，能使人發起阿耨多羅三藐三菩提心（無上正等正覺之心）。第一種是由於佛的教令而發心。第二種是見到正法衰敗時，爲了護持正法而發心。第三種是見到眾生可憐而發心。第四種是菩薩勸導而發心。第五種是見到他人發心也隨之發心。第六種是因為廣行佈施而發心。第七種是聽聞佛具有三十二相和八十隨形好而發心。 佛告訴彌勒：前三種發心必定能夠成就佛果，不再退轉。后四種發心，不能夠堅定，多有退轉。所以應當知道，種下三十二相的因，其結果是不同的。另外，關於法身菩薩，經典也沒有明確地說有法身國土和處所。但是從道理上推斷，應該有法身。如果諸位菩薩，滅除各種煩惱，超出三界，既沒有生身，也不進入涅槃，那麼在這中間，如果沒有法身，這件事情又該如何解釋呢？所以各位論師說，在這中間，從無漏法性所生的身，名為法身。而且這並非僅僅只有一個身，而是隨著原本功力的多少，而有不同的身。或者有二身、三身、十身、百身、千身、萬身、乃至無量阿僧祇身，乃至在無量十方世界，都顯現其身，爲了具足其餘佛法，兼度化眾生。 迦旃延（Kātyāyana）的《阿毗曇》（Abhidhamma）中說，無漏法原本就有果報。為什麼這樣說呢？因為聲聞法中只說三界的事情，以及小涅槃門。大乘中超越了凡夫法，以及小涅槃門，更說了清凈大乘的事情，如《不可思議經》等。如同凡夫雖然發起善業，但煩惱沒有斷除，所以會侵奪福德，因為性質相互違背，不讓善業增長。各位阿羅漢，雖然沒有煩惱，但會毀損善法，因為證入涅槃，其心不發起，不能增長佛道善根。而菩薩滅除煩惱，沒有損[虛*予]害善法，又不證入涅槃，所以心就不斷地增長功德。這時發起一切功德，勝過原本從無始世界以來所修的福德。
【English Translation】 English version Maitreya said: There are seven causes and conditions for generating the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). First, generating the mind due to the Buddha's instruction. Second, generating the mind to protect the Dharma when seeing the decline of the True Dharma. Third, generating the mind out of compassion for sentient beings. Fourth, generating the mind due to the encouragement of Bodhisattvas. Fifth, generating the mind upon seeing others generate the mind. Sixth, generating the mind due to great generosity. Seventh, generating the mind upon hearing that the Buddha possesses the thirty-two major marks and eighty minor marks. The Buddha told Maitreya: The first three types of mind generation will definitely achieve Buddhahood and will not regress. The latter four types of mind generation are not firm and are prone to regression. Therefore, it should be known that planting the seeds of the thirty-two marks has different results. Furthermore, regarding the Dharmakaya (Dharma body) Bodhisattvas, the scriptures do not clearly state that there are Dharmakaya lands or places. However, reasoning suggests that there should be a Dharmakaya. If all Bodhisattvas extinguish all afflictions, transcend the three realms, have neither a birth body nor enter Nirvana, then in between, if there is no Dharmakaya, how can this matter be explained? Therefore, the various commentators say that in between, the body born from the un-leaked Dharma nature is called the Dharmakaya. Moreover, this is not just one body; it varies according to the amount of original merit and power. There may be two bodies, three bodies, ten bodies, hundreds of bodies, thousands of bodies, tens of thousands of bodies, or even countless Asamkhya (innumerable) bodies, even manifesting their bodies in countless ten directions of the world, in order to fulfill the remaining Buddha Dharma and to liberate sentient beings. In Kātyāyana's Abhidhamma, it is said that the un-leaked Dharma originally has karmic retribution. Why is this so? Because the Sravaka (hearer) Dharma only speaks of the affairs of the three realms and the small Nirvana gate. The Mahayana (Great Vehicle) transcends the Dharma of ordinary people and the small Nirvana gate, and further speaks of the pure Mahayana affairs, such as the Inconceivable Sutra and others. Just as ordinary people, although they generate good karma, their afflictions have not been severed, so they encroach upon blessings, because their natures are contradictory, preventing good karma from increasing. All Arhats (worthy ones), although they have no afflictions, they destroy good Dharma, because they attain Nirvana, their minds do not arise, and they cannot increase the roots of goodness on the Buddha path. But Bodhisattvas extinguish afflictions, do not harm [虛*予] good Dharma, and do not attain Nirvana, so their minds continuously increase merit. At this time, all merits arise, surpassing the original merits accumulated from beginningless worlds.
。如思益經說。我以五華施佛。勝本一切所施頭目髓腦等。何以故。本佈施皆是虛妄。雜諸結使。顛倒非實。此施雖少清凈真。如人夢中得無量珠寶。不如覺時少有所得。以菩薩三界障礙都滅。唯有佛道微障未盡耳。如以一燈破暗。不能破第二燈分。若能破者。第二燈即無所增益。而第二燈所破闇與初燈合。但無初燈所破之闇。菩薩得無生法忍亦如是。捨生死身受法身。破三界凡夫障礙。不能破諸菩薩障礙。若破者即是十住便應作佛。是人爾時起業。無有三界結縛。唯有菩薩結縛微礙。有所超業。皆悉真實清凈無量。何以故。不為生死所拘。不與煩惱共合故。心志廣大。從法身以後。所受之身。如幻如鏡中像。業亦如是。心所起業隨。所得果報隨。不可以三界粗身。難菩薩微妙。出過三界之形也。問所緣佛為真法身。為變化身者。是事先已答如上說。或有見者。或有聞者。或自為眾生故。莊嚴其身。或有人不見佛不聞法。尚能發阿耨多羅三藐三菩提心。何況見佛聞法者。此人以心眼。緣三世佛相。過去佛身相。我當知是念。現在未來世佛身相。我身亦當如是。或有人隨所好樂。自生憶想。我所作功德。迴向佛道。後作佛時。壽命國土功德相好。當如是此緣。釋迦文佛本初發心經說。于無佛無佛法國中。為大王名光明。
【現代漢語翻譯】 現代漢語譯本： 正如《思益經》所說：『我以五朵鮮花供養佛陀，勝過過去一切所施捨的頭、目、髓、腦等。』為什麼呢？因為過去的佈施都是虛妄的，夾雜著各種煩惱，顛倒而不真實。這種施捨雖然微少，卻是清凈真實的。好比人在夢中得到無量的珠寶，不如醒來時少許的獲得。因為菩薩的三界障礙都已滅除，唯有成佛之道的細微障礙尚未窮盡罷了。如同用一盞燈打破黑暗，不能打破第二盞燈所照亮的區域。如果能打破，那麼第二盞燈就沒有什麼增益了。而第二盞燈所破的黑暗與第一盞燈所破的黑暗合在一起，只是沒有第一盞燈所破的黑暗。菩薩獲得無生法忍也是如此，捨棄生死之身而受法身，破除三界凡夫的障礙，卻不能破除諸位菩薩的障礙。如果能破除，那麼達到十住位的菩薩就應該成佛了。這個人那時所造的業，沒有三界的束縛，只有菩薩的結縛稍微阻礙。所有超越的業，都是真實清凈無量的。為什麼呢？因為不被生死所拘束，不與煩惱相合的緣故。心志廣大，從證得法身以後，所受之身，如幻如鏡中像，業也是如此。心所起的業隨之，所得的果報也隨之。不可以三界粗陋之身，來衡量菩薩微妙、超出三界之形。問：所緣的佛是真法身，還是變化身呢？這件事先前已經回答過了，如上面所說。或者有人見到佛，或者有人聽到佛法，或者爲了眾生的緣故，莊嚴自身。或者有人不見佛，不聞法，尚且能發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），何況是見到佛、聽到佛法的人呢？這個人以心眼，緣三世佛的相。過去佛的身相，我應當知道是這樣的念頭。現在、未來世佛的身相，我的身也應當是這樣。或者有人隨自己所喜好的，自己生起憶想：我所作的功德，迴向于佛道。將來成佛時，壽命、國土、功德、相好，應當是這樣。這種緣，在《釋迦文佛本初發心經》中說，在沒有佛、沒有佛法的國度中，作為大王，名叫光明。
【English Translation】 English version: As the Si Yi Jing (Surangama Samadhi Sutra) says: 'I offer five flowers to the Buddha, which is superior to all past offerings of heads, eyes, marrow, brains, etc.' Why? Because past offerings were all illusory, mixed with various afflictions, inverted and unreal. This offering, though small, is pure and true. It is like a person obtaining limitless jewels in a dream, which is not as good as a small gain upon awakening. Because the Bodhisattva's obstacles of the Three Realms are all extinguished, only the subtle obstacles of the Buddha's path are not yet exhausted. It is like using a lamp to break the darkness, but it cannot break the area illuminated by a second lamp. If it could break it, then the second lamp would have no increase. And the darkness broken by the second lamp merges with the darkness broken by the first lamp, only without the darkness broken by the first lamp. The Bodhisattva's attainment of the Anutpattika-dharma-kshanti (無生法忍, patience with the unborn dharma) is also like this, abandoning the body of birth and death and receiving the Dharmakaya (法身, Dharma body), breaking the obstacles of ordinary beings in the Three Realms, but unable to break the obstacles of the Bodhisattvas. If it could be broken, then the Bodhisattva who has reached the Tenth Stage should become a Buddha. The karma created by this person at that time has no bondage of the Three Realms, only the Bodhisattva's bondage slightly hinders. All transcendent karma is real, pure, and limitless. Why? Because it is not bound by birth and death, and does not combine with afflictions. The mind is vast, and after attaining the Dharmakaya, the body received is like an illusion, like an image in a mirror, and karma is also like this. The karma arising from the mind follows, and the resulting retribution also follows. One cannot use the coarse body of the Three Realms to measure the subtle form of the Bodhisattva, which transcends the Three Realms.' Question: Is the Buddha contemplated the true Dharmakaya or the Nirmanakaya (變化身, transformation body)? This matter has already been answered above, as mentioned earlier. Or some see the Buddha, or some hear the Dharma, or for the sake of sentient beings, adorn their bodies. Or some do not see the Buddha, do not hear the Dharma, yet are able to arouse the Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, mind of unsurpassed, complete and perfect enlightenment), how much more so those who see the Buddha and hear the Dharma? This person uses the mind's eye to contemplate the forms of the Buddhas of the three times. The form of the Buddhas of the past, I should know is with this thought. The forms of the Buddhas of the present and future, my body should also be like this. Or some, according to their own preferences, generate memories: the merits I have made, I dedicate to the Buddha's path. When I become a Buddha in the future, my lifespan, land, merits, and marks should be like this. This condition is mentioned in the Shijiamouni Fo Ben Chu Fa Xin Jing (釋迦文佛本初發心經, Sutra of Shakyamuni Buddha's Initial Aspiration): in a country without Buddhas or the Dharma, as a great king named Guangming (光明, Light).
時有小王。以好白象子。奉光明王。王見已歡喜。令象師如法調伏。像師如法善治。令王乘之。遊戲林野。是象于林中。聞牝象香氣。淫慾心發。馳走趣向。王語象師制之令住。像師即以鉤制。不能令止。時王眼視外物。物皆運轉。深入榛藪。壞衣傷體。即仰攀樹枝。得免濟。像后念人間飲食。還來至宮。王問大臣。若人為王作此因緣者。應何治之。大臣言。罪應極法。時象師言。莫誑殺我已善治。王言。像惡如此。如何善治。像師即于王前。燒大鐵丸。語象言。取赤鐵丸吞之。若不吞者。還以本法治汝。像自籌量。寧須臾而死。不能久受苦痛。便取鐵凡吞之。燒身徹過。大吼而死。王見此已。知其調伏。即問象師。調伏如此。近以何因緣。有此惡事。像師言。心有淫慾重病。勢用發故。無所領計。王聞已驚怖。淫慾大病。此從何來。像師言。我亦不知所從來及其增減時。王言如是之病。無人能治耶。像師言。欲治之者。眾皆不得其法。還自墜浴。有人為破淫慾賊故。離五欲受苦行。或有人其受五欲。情即厭離。以是因緣。得脫此病。或有出家。種種因緣。欲免斯患。皆不拔此淫毒樹之根。王聞已憂怖。說象師言。如此之病。難可得治。于天人之中。有能破此病者耶。像師言。我傳聞有大人出世。身體金色。有三十二
【現代漢語翻譯】 現代漢語譯本：當時有個小國王，用一頭漂亮的白色小象進獻給光明王（指國王）。光明王見到后非常高興，命令馴象師按照規矩調教馴服它。馴象師按照規矩很好地馴服了這頭象，讓國王乘坐它在林間原野遊玩。這頭像在林中聞到母象的氣味，淫慾心大發，奔跑著前去追逐。國王告訴馴象師制止它，讓它停下來。馴象師立即用鉤子制止，但不能讓它停下來。當時國王的眼睛看著外面的景物，景物都在飛速轉動，像深入到叢生的草木中，損壞了衣服，傷了身體。國王就仰身攀住樹枝，才得以脫險。像後來想念人間的飲食，又回到王宮。國王問大臣：『如果有人為國王制造了這種禍端，應該如何懲治他？』大臣說：『罪應當處以極刑。』當時馴象師說：『不要冤枉殺我，我已經很好地馴服了它。』國王說：『象的惡性如此，怎麼能說是很好地馴服了呢？』馴象師就在國王面前，燒紅一個大鐵丸，對像說：『拿去吞下這個紅熱的鐵丸，如果不吞，還用原來的方法懲治你。』像自己盤算，寧可一會兒就死，也不能長久地受苦受痛，便拿起鐵丸吞了下去，燒遍全身，痛苦地死去。國王見到這種情況，知道它已經被調伏了，就問馴象師：『調伏成這樣，最近因為什麼緣故，會有這種惡事發生？』馴象師說：『心有淫慾的重病，情勢發動，無法控制。』國王聽了，驚恐地說：『淫慾是大病，這從哪裡來的？』馴象師說：『我也不知道它從哪裡來，以及什麼時候增長或減少。』國王說：『像這樣的病，沒有人能醫治嗎？』馴象師說：『想要醫治它的人，大多不得其法，反而自己也陷進去了。有人爲了破除淫慾賊，離開五欲，受持苦行；或者有人享受五欲，內心卻厭惡遠離。因為這些因緣，才能擺脫這種病。或者有人出家，用種種因緣，想要免除這種禍患，但都不能拔除這棵淫毒樹的根。』國王聽了，憂愁恐懼，對馴象師說：『像這樣的病，難以醫治。在天人之中，有能破除這種病的人嗎？』馴象師說：『我聽說有大人出世，身體是金色的，有三十二
【English Translation】 English version: At that time, there was a small king who presented a beautiful white elephant calf to King Brightness (referring to the king). King Brightness was very pleased upon seeing it and ordered the elephant trainer to tame and subdue it according to the rules. The elephant trainer tamed the elephant well according to the rules, allowing the king to ride it and play in the forests and fields. In the forest, the elephant smelled the scent of a female elephant, and its lustful desires arose, causing it to run towards her. The king told the elephant trainer to restrain it and make it stop. The elephant trainer immediately tried to restrain it with a hook, but could not make it stop. At that time, the king's eyes were looking at the external objects, and the objects were spinning rapidly. The elephant went deep into the thickets, damaging the king's clothes and injuring his body. The king then reached up and grabbed a tree branch, managing to escape danger. Later, the elephant missed human food and returned to the palace. The king asked his ministers, 'If someone caused this disaster for the king, how should he be punished?' The ministers said, 'The crime should be punished with the ultimate penalty.' At that time, the elephant trainer said, 'Do not wrongly kill me, I have already tamed it well.' The king said, 'The elephant's wickedness is like this, how can you say it is well tamed?' The elephant trainer then heated a large iron ball in front of the king and said to the elephant, 'Take this red-hot iron ball and swallow it. If you don't swallow it, I will punish you with the original method.' The elephant considered that it would rather die quickly than suffer prolonged pain, so it picked up the iron ball and swallowed it, burning its entire body and causing it to die in agony. Upon seeing this, the king knew that it had been subdued and asked the elephant trainer, 'Having been subdued like this, why did this evil thing happen recently?' The elephant trainer said, 'The heart has a severe illness of lustful desire, and when the situation arises, it cannot be controlled.' The king was startled and said, 'Lustful desire is a great illness, where does it come from?' The elephant trainer said, 'I also do not know where it comes from, or when it increases or decreases.' The king said, 'Is there no one who can cure such an illness?' The elephant trainer said, 'Most of those who want to cure it do not know the proper method and end up falling into it themselves. Some people, in order to break the thief of lustful desire, leave the five desires and practice asceticism; or some people enjoy the five desires, but their hearts are disgusted and distant from them. Because of these causes and conditions, they can escape this illness. Or some people leave home, using various causes and conditions, wanting to avoid this calamity, but they cannot uproot the root of this poisonous tree of lust.' The king listened, worried and fearful, and said to the elephant trainer, 'Such an illness is difficult to cure. Among gods and humans, is there anyone who can break this illness?' The elephant trainer said, 'I have heard that a great person is born into the world, with a golden body and thirty-two'
相八十隨形好。常光遠照。愍哀眾生。號之為佛。是人了知淫慾生滅之道。愍眾生故為說之。王聞是已。即便下床右膝著地合掌而言。我以如法治國。及佈施等功德。以此福德因緣。當得成佛。治一切眾生淫慾重病。從是發心已后初值佛。號名釋迦文。于壽百歲眾生中作佛。今釋迦佛事皆同彼佛。時光明王。作陶師字廣照。彼釋迦文佛。度眾生已。與五百阿羅漢。度廣照。極行圓出至其家。廣照即以暖湯塗油燃燈石蜜漿等。供養于佛。陶師從聞佛法。而發其心。我當來世作佛。亦當如是。是人于無佛法世。尚能發心。何況見佛聞法。種三十二相者。若初發心了了不錯者。復何貴成佛耶。唯佛一人。得無錯耳。是故當知。如光明王。遇得因緣。便自發心。以是因緣。復得人身。值釋迦文佛。從佛聞法然後愿。昔于暗中發願。但為破淫慾病者。后得值佛。了了分別名號而發其愿。漸漸心轉微妙。能自以身施轉。後於諸法中。無所取相。安住畢竟空。具足六波羅蜜。發清凈愿。本願與吾我貪著心雜。今之所愿。清凈無垢。又不可無因。唯愿而得凈愿。是事為難。如蓮華雖凈。必因泥生。不可生於金山上。如維摩詰經中說。又佛法離一異相故。無決定真身。離異相故。無決定粗身。但以人顛倒罪因緣故。不能見佛。顛倒漸薄。
【現代漢語翻譯】 現代漢語譯本：具有八十種隨形好（佛的三十二大丈夫相之外的八十種細微特徵），常放光明照耀，憐憫哀嘆眾生，因此被稱為佛。這個人了知淫慾的生滅之道，因為憐憫眾生而為他們宣說。國王聽聞后，立刻下床，右膝著地，合掌說道：『我以如法治理國家，以及佈施等功德，以此福德因緣，應當能夠成佛，醫治一切眾生淫慾的重病。』自從發起這個心願之後，最初遇到佛，佛號名為釋迦文（Sakyamuni）。在壽命為一百歲的眾生中成佛。如今釋迦佛所做的事都與那位佛相同。當時的光明王，做陶工，字廣照。那位釋迦文佛度化眾生完畢后，與五百阿羅漢，來到廣照家門前。廣照立刻用熱水、塗油、燃燈、石蜜漿等，供養佛。陶工聽聞佛法后，也發起心願：『我將來世作佛，也應當像這樣。』這個人即使在沒有佛法的時代，尚且能夠發起這樣的心願，更何況是見到佛、聽聞佛法、種下三十二相的人呢？如果最初發心時就完全沒有錯誤，又何必重視成佛這件事呢？只有佛一人，才能沒有錯誤。因此應當知道，如同光明王，遇到因緣，便自己發起心願。因為這個因緣，再次得到人身，遇到釋迦文佛，從佛聽聞佛法，然後發願。過去在黑暗中發願，只是爲了破除淫慾病，後來遇到佛，清楚地分別名號而發起願望，漸漸地心轉為微妙，能夠以自身施捨。後來在諸法中，無所取相，安住於畢竟空，具足六波羅蜜（Six Paramitas），發起清凈的願望。原本的願望與吾我貪著心混雜，如今的願望，清凈無垢。又不能沒有原因，只願就能得到清凈的願望，這件事是很難的。如同蓮花雖然清凈，必定因為泥土而生，不可能生於金山上。如同《維摩詰經》（Vimalakirti Sutra）中所說。又佛法遠離一異相，所以沒有決定的真身，遠離異相，所以沒有決定的粗身。只是因為人們顛倒的罪業因緣，不能見到佛。顛倒逐漸減薄，
【English Translation】 English version: He possesses the eighty minor marks of excellence (subsidiary signs of a Buddha beyond the 32 major marks), constantly emits light far and wide, and has compassion for all beings, hence he is called a Buddha. This person understands the path of arising and ceasing of lust, and out of compassion for beings, he explains it to them. Upon hearing this, the king immediately descended from his bed, knelt on his right knee, and said with palms joined: 'I govern the country according to the Dharma, and perform meritorious deeds such as giving alms. With this merit and causal condition, I should be able to become a Buddha and cure all beings of the severe illness of lust.' From the moment he made this aspiration, he first encountered a Buddha named Sakyamuni (Sakyamuni). He became a Buddha among beings whose lifespan was one hundred years. Now, the deeds of Sakyamuni Buddha are all the same as those of that Buddha. At that time, King Light, who was a potter named Guangzhao, after that Sakyamuni Buddha had liberated beings, he went with five hundred Arhats to Guangzhao's house. Guangzhao immediately offered the Buddha warm water, oil, lamps, rock candy syrup, and other things. After hearing the Buddha's teachings, the potter also made a vow: 'In the future, when I become a Buddha, I shall be like this.' Even in an age without the Buddha's teachings, this person was still able to make such a vow, how much more so for those who see the Buddha, hear the Dharma, and plant the seeds of the thirty-two marks? If the initial aspiration is completely without error, then why value the attainment of Buddhahood? Only the Buddha alone can be without error. Therefore, you should know that, like King Light, when he encountered the right conditions, he made a vow himself. Because of this causal condition, he obtained a human body again, encountered Sakyamuni Buddha, and heard the Dharma from the Buddha before making his vow. In the past, he made a vow in darkness, only to eradicate the illness of lust. Later, he encountered the Buddha, clearly distinguished the names and made his vow, gradually his mind transformed into something subtle, and he was able to give himself away. Later, in all dharmas, he took no form, dwelt in ultimate emptiness, perfected the Six Paramitas (Six Paramitas), and made a pure vow. The original vow was mixed with ego and attachment, but the present vow is pure and without defilement. Moreover, it cannot be without cause; it is difficult to obtain a pure vow simply by wishing. Just as the lotus flower, although pure, must grow from mud, it cannot grow on a mountain of gold. As it is said in the Vimalakirti Sutra (Vimalakirti Sutra). Furthermore, the Buddha-dharma is apart from the characteristics of oneness and difference, therefore there is no definite true body; apart from the characteristic of difference, therefore there is no definite coarse body. It is only because of people's inverted karmic causes that they cannot see the Buddha. As the inversion gradually thins,
凈眼轉開乃能見也。佛身微妙。無有粗穢。為眾生故。現有不同。又眾生先世種見佛因緣。厚薄名異。薄者如今見形像舍利等。厚者得見相好生身。施作佛事。見生佛亦有二種。或有見佛如須彌山等。或有見佛無量無邊之身。如轉法輪時。持力菩薩。欲量佛身。是見上身也。如上諸身。能度眾生。破除塵勞者。雖精妙不同。皆為是實。于妙中。又有妙焉。乃至真法身。十住菩薩。亦不能具見。唯諸佛佛眼。乃能具見。又諸佛所見之佛。亦從眾緣和合而生。虛妄非實。畢竟性空。同如法性。若此身實。彼應虛妄。以不實故。彼不獨虛妄。虛妄不異故粗妙同。宜以粗身。能為眾生作微妙因緣。令出三界。安住佛道。亦不名為粗也。
次問受決法並答
遠問曰。受決菩薩。為受真法身決。為變化之決。若受變化之決。則釋迦受決于定光。彌勒受莂于釋迦是也。斯類甚廣。皆非真言。若受真法身決。后成佛時。則與群粗永唯。絕當十住菩薩。共為國土。此復何功何德也。若功德有實。應無師自貴。復何人哉。如其無實。則是權假之一數。經云。或有菩薩。后成佛時。其國皆一處補處。此則十住共為國土明矣。若果有十住之國。則是諸菩薩終期之所同。不應云說或有或有而非真。則是變化之流。如此真法身佛。正當
【現代漢語翻譯】 現代漢語譯本：只有用清凈的眼睛才能看見佛。佛身微妙，沒有粗陋污穢。爲了眾生的緣故，才顯現出不同的形象。而且眾生前世種下的見佛因緣有深有淺，因此所見也不同。因緣淺薄的，如今只能見到佛的形像、舍利等。因緣深厚的，就能見到具足相好的化身，並參與佛事。見到生身佛也有兩種情況：或者見到佛像須彌山那樣高大，或者見到佛的無量無邊的身軀，就像轉法輪時，持力菩薩想要衡量佛身一樣，那也只是見到了佛的上半身。像上面所說的各種身，能夠度化眾生，破除煩惱塵勞。雖然精妙程度不同，但都是真實的。在精妙之中，還有更精妙的。乃至真正的法身，十住菩薩也不能完全見到，只有諸佛的佛眼才能完全見到。而且諸佛所見到的佛，也是從各種因緣和合而生，虛妄不實，畢竟是空性，與法性相同。如果這個身是真實的，那麼其他身就應該是虛妄的。因為不真實，所以其他身也不是單獨虛妄的，虛妄沒有差別，所以粗妙相同。用粗顯的身，能為眾生創造微妙的因緣，使眾生脫離三界，安住在佛道上，也不能稱之為粗陋。
其次是關於接受授記的提問和回答
遠問道：接受授記的菩薩，是接受真法身佛的授記，還是接受變化身的授記？如果是接受變化身的授記，那麼釋迦牟尼佛接受燃燈佛的授記，彌勒菩薩接受釋迦牟尼佛的授記就是例子。這類例子很多，都不是真法身佛的授記。如果是接受真法身佛的授記，那麼將來成佛時，就永遠與凡夫俗子隔絕，只能與十住菩薩共同治理國土，這又有什麼功德呢？如果功德是真實的，就應該無師自通，又需要什麼人來授記呢？如果功德不是真實的，那就是權宜之計。經中說：『或者有菩薩，將來成佛時，他的國土都是一生補處菩薩。』這就是說十住菩薩共同治理國土。如果真的有十住菩薩的國土，那就是諸菩薩最終共同歸宿的地方，不應該說『或者有』，『或者有』就不是真實的，那就是變化身的範疇。像這樣的真法身佛，正應當...
【English Translation】 English version: Only with pure eyes can one see the Buddha. The Buddha's body is subtle and without any coarse impurities. For the sake of sentient beings, it manifests in different forms. Moreover, the causes and conditions for sentient beings to see the Buddha in their previous lives vary in depth, so what they see is also different. Those with shallow causes and conditions can only see the Buddha's images, relics, etc. Those with deep causes and conditions can see the complete and auspicious manifested body and participate in Buddha's activities. There are also two kinds of seeing the manifested Buddha: either seeing the Buddha as tall as Mount Sumeru, or seeing the Buddha's immeasurable and boundless body, just like when the Wheel of Dharma is turned, the Bodhisattva of Sustained Power wants to measure the Buddha's body, but that is only seeing the upper part of the Buddha's body. The various bodies mentioned above can liberate sentient beings and eliminate afflictions and defilements. Although the degree of subtlety is different, they are all real. Within the subtle, there is even more subtle. Even the true Dharmakaya (True Dharma Body), the Tenth Stage Bodhisattva, cannot fully see it; only the Buddha's Buddha-eye can fully see it. Moreover, the Buddha seen by all Buddhas is also born from the combination of various causes and conditions, illusory and unreal, ultimately empty in nature, and the same as Dharmata (the nature of reality). If this body is real, then the other bodies should be illusory. Because it is not real, the other bodies are not solely illusory; illusion is not different, so the coarse and the subtle are the same. Using the coarse body can create subtle causes and conditions for sentient beings, enabling them to escape the Three Realms and abide in the Buddha's path, and it cannot be called coarse.
Next is the question and answer about receiving prediction
Yuan asked: Does the Bodhisattva who receives prediction receive the prediction of the true Dharmakaya Buddha or the prediction of the transformation body? If it is receiving the prediction of the transformation body, then Shakyamuni Buddha receiving the prediction from Dipamkara Buddha, and Maitreya Bodhisattva receiving the prediction from Shakyamuni Buddha are examples. There are many such examples, and they are not predictions of the true Dharmakaya Buddha. If it is receiving the prediction of the true Dharmakaya Buddha, then when one becomes a Buddha in the future, one will be forever separated from ordinary people and can only govern the country together with the Tenth Stage Bodhisattvas. What merit is there in this? If the merit is real, one should be self-enlightened without a teacher, so what person is needed to give the prediction? If the merit is not real, then it is an expedient measure. The sutra says: 'Or there are Bodhisattvas whose countries are all occupied by Ekajatipratibaddha Bodhisattvas (Bodhisattvas bound by only one more birth) when they become Buddhas in the future.' This means that the Tenth Stage Bodhisattvas govern the country together. If there really is a country of Tenth Stage Bodhisattvas, then that is the final common destination for all Bodhisattvas, and it should not be said 'or there is'; 'or there is' is not real, and that is the category of the transformation body. Such a true Dharmakaya Buddha should...
獨處於玄廓之境。
什答曰。說菩薩受記者。各各不同。或有人言。為利眾生故。與其受記。或以肉身菩薩。于無量劫久行菩薩道。為彼受記。示其果報。安慰其心耳。或云變化粗中有受記義。義於法身。則無此事。或有人言。受記是實事。唯應與法身受記。不應為變化身也。復此何功德者。如來智德無量無邊。利益十住。其功最勝。以彼利根所受彌廣故也。如般若中說。供養無量阿惟越致。不如一人疾作佛者。言無師自覺者。但不目外道為師耳。此義上以明。若如實諸者。諸佛威儀粗事。尚不可知。何況受記深奧義乎。有眾生未發心。而佛與受記。有人現前發心。不與受記。有人發心時。便與受記。于生死身得無生法。而為受記。有捨生死身受法身。而得受記。如文殊師利等是也。有菩薩。從無量諸佛受記。如釋迦牟尼。從燃燈佛。蓮華上佛。華上名佛。乃至迦葉佛。皆從受記。有天王佛。與釋迦牟尼真身受記。或於大法身菩薩眾中。是菩薩雖于大眾中。佛先受記。不以為說。何以故。自知處處身受記故。不以一身受記為喜。亦不可見喜事故。譬如阿那婆達多龍王受記時。阿阇世王言。汝得大利。于大眾中受記為佛。龍王言。誰受記者。若身也。身如瓦石。若心也。心如幻化。離此二法。無受記者。當知有何
【現代漢語翻譯】 現代漢語譯本：獨自處於玄廓（xuán kuò）之境。
什（Shí）答道：關於菩薩受記（shòu jì，預言成佛）的說法，各有不同。有人說，爲了利益眾生，才給予他們受記。或者說，對於以肉身修行的菩薩，經過無量劫的長期修行菩薩道，為他們受記，是爲了顯示他們的果報，安慰他們的心。也有人說，變化之身所顯現的只是粗略的受記之義，對於法身（fǎ shēn，佛的真身）而言，則沒有這件事。或者有人說，受記是真實的事情，只應該為法身受記，不應該為變化身受記。那麼，受記有什麼功德呢？如來的智慧功德無量無邊，利益十住（shí zhù，菩薩修行的十個階段）菩薩，這種功德最為殊勝，因為他們根器銳利，所能接受的利益也更加廣泛。如同《般若經》（Bōrě Jīng）中所說，供養無量阿惟越致（ā wéi yuè zhì，不退轉）菩薩，不如一人迅速成佛。所謂『無師自覺』，只是不以外道為師罷了。這個道理已經在前面說明了。如果像如實知見諸法實相的人，諸佛的威儀等粗淺的事情尚且不可知，何況是受記這種深奧的意義呢？
有的眾生尚未發菩提心，佛就給予他們受記；有的人已經現前發菩提心，佛卻不給予受記；有的人在發菩提心時，佛就給予受記。在生死之身證得無生之法，而為他們受記。有的是捨棄生死之身而受法身，從而得到受記，如文殊師利（Wénshūshīlì，Manjusri）等菩薩就是如此。有的菩薩，從無量諸佛那裡接受過受記，如釋迦牟尼（Shìjiāmóuní，Sakyamuni），從燃燈佛（Rándēng Fó，Dipamkara Buddha）、蓮華上佛（Liánhuá shàng Fó）、華上名佛（Huá shàng míng Fó），乃至迦葉佛（Jiāyè Fó，Kasyapa Buddha），都接受過受記。有天王佛（Tiānwáng Fó）為釋迦牟尼的真身受記。或者在大法身菩薩眾中，這位菩薩雖然在大眾中，佛已經先為他受記，卻不為他說出來。為什麼呢？因為他自己知道處處之身都已受記，不以一身受記為喜悅，也不可見有喜悅之事。譬如阿那婆達多龍王（Ānàpó dá duō lóngwáng，Anavatapta）受記時，阿阇世王（Āshéshì wáng，Ajatasatru）說：『你得到大利益，在大眾中受記成佛。』龍王說：『誰受記呢？如果是身，身如瓦石；如果是心，心如幻化。離開這二法，沒有受記者。』應當知道有什麼（受記）呢？
【English Translation】 English version: Abiding alone in the realm of profound vastness.
Shi replied: The accounts of Bodhisattvas receiving predictions (of Buddhahood) differ. Some say that it is for the benefit of sentient beings that they are given predictions. Or, for Bodhisattvas who cultivate the Bodhisattva path for countless eons in their physical bodies, predictions are given to show them their karmic rewards and to comfort their minds. Others say that the manifested bodies only have a rough meaning of prediction; for the Dharmakaya (dharma-body, the true body of the Buddha), this is not the case. Some say that predictions are real events and should only be given to the Dharmakaya, not to the manifested bodies. What merit is there in this? The wisdom and virtue of the Tathagata (Rúlái, Thus Come One) are boundless, benefiting the Bodhisattvas of the Ten Abodes (Shí Zhù, ten stages of Bodhisattva practice), and this merit is the most supreme because they have sharp faculties and receive more extensive benefits. As it is said in the Prajna Sutra (Bōrě Jīng, The Perfection of Wisdom Sutra), making offerings to countless Avaivartika (ā wéi yuè zhì, non-retreating) Bodhisattvas is not as good as one person quickly becoming a Buddha. The term 'self-awakened without a teacher' simply means not taking non-Buddhist paths as teachers. This meaning has been explained above. If those who truly see the reality of all dharmas (phenomena) cannot even know the coarse matters of the Buddhas' demeanor, how much less can they know the profound meaning of predictions?
Some sentient beings have not yet generated the Bodhi mind (bōtí xīn, the mind of enlightenment), yet the Buddha gives them predictions; some have already generated the Bodhi mind, but the Buddha does not give them predictions; some are given predictions at the moment they generate the Bodhi mind. They attain the unproduced dharma (wú shēng zhī fǎ, the dharma of non-arising) in their bodies of birth and death, and predictions are given to them. Some abandon their bodies of birth and death and receive the Dharmakaya, thereby receiving predictions, such as Manjusri (Wénshūshīlì) and other Bodhisattvas. Some Bodhisattvas have received predictions from countless Buddhas, such as Sakyamuni (Shìjiāmóuní), who received predictions from Dipamkara Buddha (Rándēng Fó), Lotus-Above Buddha (Liánhuá shàng Fó), Flower-Above-Named Buddha (Huá shàng míng Fó), and even Kasyapa Buddha (Jiāyè Fó). The Heavenly King Buddha (Tiānwáng Fó) gave a prediction to Sakyamuni's true body. Or, among the assembly of great Dharmakaya Bodhisattvas, although the Buddha has already given a prediction to this Bodhisattva in the assembly, he does not tell him. Why? Because he himself knows that his bodies in all places have received predictions, and he does not rejoice in receiving a prediction in one body, nor can he see any cause for joy. For example, when Anavatapta Dragon King (Ānàpó dá duō lóngwáng) received a prediction, King Ajatasatru (Āshéshì wáng) said, 'You have gained great benefit, receiving a prediction to become a Buddha in the assembly.' The Dragon King said, 'Who receives the prediction? If it is the body, the body is like tile and stone; if it is the mind, the mind is like an illusion. Apart from these two dharmas, there is no receiver of the prediction.' What should one know there is?
利。而生歡喜也。若我受記。一切眾生。亦當受記。其相同故。如是無量不可思議。不應以事蹟為難。又諸佛菩薩身量。音聲說法。無量神通方便。為利益菩薩。兼利眾生故。而與受決。難言。眾生不應說云或有者。佛法無量。不可頓盡。隨時應物。漸為開示。十住之國。是諸菩薩終期。所同理故然矣。佛種種廣分別諸菩薩相。故住生品中說言。或有獨處玄廓之境者。若以獨處玄廓為本。來化眾生。此復何咎。諸佛從無量無邊智慧方便生。其身微妙不可窮盡。眾生功德。未具足故。不能具見佛身。唯佛與佛乃能盡耳。功德智慧等。皆亦如是。如四大河從阿那婆多池出。皆歸大海。人但見四河。而不見其源。唯有神通者。乃能見之。人雖不見。推其所由。必知有本。又彼池中清凈之水。少福眾生。不能得用。從彼池出。流諸方域。爾乃得用。其佛法身。亦復如是。當其獨絕於玄廓之中。人不蒙益。若從其身。化無量身。一切眾生爾乃蒙益。
鳩摩羅什法師大義捲上 大正藏第 45 冊 No. 1856 鳩摩羅什法師大義
鳩摩羅什法師大義卷中
宋國廬山慧遠法師。默問常安草堂摩訶乘法師鳩摩羅什。大乘經中深義。十有八途。什法師一一開答。分為上中下三卷(上卷有六事。中卷有七事。
【現代漢語翻譯】 利。而生歡喜也。若我受記，一切眾生，亦當受記，其相同故。如是無量不可思議，不應以事蹟為難。又諸佛菩薩身量、音聲說法、無量神通方便，為利益菩薩，兼利眾生故，而與受決。難言，眾生不應說云或有者。佛法無量，不可頓盡，隨時應物，漸為開示。十住之國（菩薩所證的十個階位），是諸菩薩終期，所同理故然矣。佛種種廣分別諸菩薩相，故住生品中說言，或有獨處玄廓之境者。若以獨處玄廓為本，來化眾生，此復何咎。諸佛從無量無邊智慧方便生，其身微妙不可窮盡。眾生功德，未具足故，不能具見佛身。唯佛與佛乃能盡耳。功德智慧等，皆亦如是。如四大河從阿那婆多池（梵語 Anavatapta，意為無熱惱池，傳說位於雪山，是四大河的源頭）出，皆歸大海。人但見四河，而不見其源。唯有神通者，乃能見之。人雖不見，推其所由，必知有本。又彼池中清凈之水，少福眾生，不能得用。從彼池出，流諸方域，爾乃得用。其佛法身，亦復如是。當其獨絕於玄廓之中，人不蒙益。若從其身，化無量身，一切眾生爾乃蒙益。
現代漢語譯本： （菩薩）因此而生歡喜。如果我（佛）被授記，一切眾生也應當被授記，因為（成佛的）本性是相同的。像這樣無量不可思議的事情，不應該用世俗的事蹟來質疑。而且諸佛菩薩的身量、音聲說法、無量的神通方便，是爲了利益菩薩，同時也利益眾生，才給予他們授記。難以理解的是，（有人）說眾生不應該說『或許有』（成佛的可能）。佛法是無量的，不可能一下子窮盡，應該隨時根據情況，逐漸地為眾生開示。十住之國（菩薩所證的十個階位），是各位菩薩最終的目標，這是他們共同的道理。佛種種廣泛地分別諸菩薩的相，所以在住生品中說，『或許有獨自處於玄廓之境的菩薩』。如果以獨自處於玄廓之境為根本，來教化眾生，這又有什麼過錯呢？諸佛從無量無邊的智慧方便中產生，他們的身體微妙不可窮盡。眾生的功德，因為沒有完全具足，所以不能完全見到佛身。只有佛與佛才能完全瞭解。功德智慧等等，也都是這樣。就像四大河從阿那婆多池（梵語 Anavatapta，意為無熱惱池，傳說位於雪山，是四大河的源頭）流出，都歸於大海。人們只看到四條河流，卻看不到它們的源頭。只有具有神通的人，才能看到源頭。人們雖然看不到，但推究它的原因，必定知道有源頭。而且那個池中清凈的水，福報少的眾生，不能直接使用。從那個池中流出，流向各個地方，人們才能使用。佛的法身，也是這樣。當佛獨自處於玄廓之中，人們不能得到利益。如果從佛的身，化出無量的身，一切眾生才能得到利益。
鳩摩羅什法師大義捲上 大正藏第 45 冊 No. 1856 鳩摩羅什法師大義
鳩摩羅什法師大義卷中
宋國廬山慧遠法師，默問常安草堂摩訶乘法師鳩摩羅什，大乘經中深義，十有八途。什法師一一開答，分為上中下三卷（上卷有六事，中卷有七事）。
【English Translation】 （The Bodhisattva）therefore generates joy. If I (the Buddha) am given a prediction, all sentient beings should also be given a prediction, because (the nature of becoming a Buddha) is the same. Such immeasurable and inconceivable things should not be questioned with worldly events. Moreover, the body size, the voice of Dharma teaching, and the immeasurable supernatural powers and skillful means of all Buddhas and Bodhisattvas are for the benefit of Bodhisattvas and also for the benefit of sentient beings, that's why they are given predictions. It is difficult to understand that (some people) say that sentient beings should not say 'perhaps there is' (the possibility of becoming a Buddha). The Buddha's Dharma is immeasurable and cannot be exhausted all at once. It should be gradually revealed to sentient beings according to the circumstances. The land of the Ten Abodes (the ten stages attained by Bodhisattvas) is the ultimate goal of all Bodhisattvas, which is their common principle. The Buddha extensively distinguishes the characteristics of all Bodhisattvas, so it is said in the chapter on Abiding and Birth, 'Perhaps there are Bodhisattvas who dwell alone in the realm of profound vastness.' If one takes dwelling alone in the realm of profound vastness as the foundation to transform sentient beings, what fault is there in this? All Buddhas are born from immeasurable and boundless wisdom and skillful means, and their bodies are subtle and inexhaustible. Sentient beings, because their merits are not fully complete, cannot fully see the Buddha's body. Only Buddhas can fully understand each other. Merits, wisdom, and so on are all like this. Just as the four great rivers flow from Anavatapta Lake (Sanskrit Anavatapta, meaning 'lake without heat,' traditionally located in the Himalayas and considered the source of the four great rivers), and all return to the sea. People only see the four rivers, but they do not see their source. Only those with supernatural powers can see the source. Although people cannot see it, by investigating its cause, they must know that there is a source. Moreover, the pure water in that lake cannot be used by sentient beings with little merit. It flows out from that lake and flows to various regions, and then people can use it. The Dharma body of the Buddha is also like this. When the Buddha dwells alone in the realm of profound vastness, people cannot benefit. If from the Buddha's body, countless bodies are transformed, then all sentient beings can benefit.
English version: （The Bodhisattva）therefore generates joy. If I (the Buddha) am given a prediction, all sentient beings should also be given a prediction, because (the nature of becoming a Buddha) is the same. Such immeasurable and inconceivable things should not be questioned with worldly events. Moreover, the body size, the voice of Dharma teaching, and the immeasurable supernatural powers and skillful means of all Buddhas and Bodhisattvas are for the benefit of Bodhisattvas and also for the benefit of sentient beings, that's why they are given predictions. It is difficult to understand that (some people) say that sentient beings should not say 'perhaps there is' (the possibility of becoming a Buddha). The Buddha's Dharma is immeasurable and cannot be exhausted all at once. It should be gradually revealed to sentient beings according to the circumstances. The land of the Ten Abodes (the ten stages attained by Bodhisattvas) is the ultimate goal of all Bodhisattvas, which is their common principle. The Buddha extensively distinguishes the characteristics of all Bodhisattvas, so it is said in the chapter on Abiding and Birth, 'Perhaps there are Bodhisattvas who dwell alone in the realm of profound vastness.' If one takes dwelling alone in the realm of profound vastness as the foundation to transform sentient beings, what fault is there in this? All Buddhas are born from immeasurable and boundless wisdom and skillful means, and their bodies are subtle and inexhaustible. Sentient beings, because their merits are not fully complete, cannot fully see the Buddha's body. Only Buddhas can fully understand each other. Merits, wisdom, and so on are all like this. Just as the four great rivers flow from Anavatapta Lake (Sanskrit Anavatapta, meaning 'lake without heat,' traditionally located in the Himalayas and considered the source of the four great rivers), and all return to the sea. People only see the four rivers, but they do not see their source. Only those with supernatural powers can see the source. Although people cannot see it, by investigating its cause, they must know that there is a source. Moreover, the pure water in that lake cannot be used by sentient beings with little merit. It flows out from that lake and flows to various regions, and then people can use it. The Dharma body of the Buddha is also like this. When the Buddha dwells alone in the realm of profound vastness, people cannot benefit. If from the Buddha's body, countless bodies are transformed, then all sentient beings can benefit.
The Great Meaning by Kumarajiva, Volume 1 Taisho Tripitaka Volume 45, No. 1856, The Great Meaning by Kumarajiva
The Great Meaning by Kumarajiva, Volume 2
The Venerable Huiyuan of Lushan in the Song Dynasty silently inquired Kumarajiva, the Dharma Master of the Mahayana, at the Thatched Cottage of Changan, about the profound meanings in the Mahayana Sutras, which numbered eighteen. Master Kumarajiva answered each one, dividing them into three volumes: upper, middle, and lower (the upper volume contains six matters, and the middle volume contains seven matters).
下卷有五事)。
次問答法身感應 次問答法身盡本 次問答造色法 次問答羅漢受決 次問答觀佛三昧 次問答四相 次問答如法性真際。
問法身感應並答
遠問曰。天形開莫善於諸根。致用莫妙于神通。故曰菩薩無神通。猶鳥之無翼。不能高翔遠遊。無由廣化眾生凈佛國土。推此而言。尋源求本。要由四大。四大既形。開以五根。五根在用。廣以神通。神通既廣。隨感而應。法身菩薩。無四大五根。四大五根則神通之妙。無所因假。若法身獨運。不疾而速至於會。應群粗必先假器。假器之大。莫大於神通。故經稱如來有諸通慧。通慧則是一切智海。此乃萬流之宗會。法身祥雲之所出。運化之功。功由於茲。不其然乎。不其然乎。若神通乘眾器以致用。用盡故無器不乘。斯由吹萬不同。統以一氣。自本而觀。異其安在哉。則十住之所見。絕於九住者。直是節目之高下。管窺之階差耳。
什答曰。法身義以明法相義者。無有無等戲論。寂滅相故。得是法者。其身名為法身。如法相不可戲論。所得身亦不可戲論若有若無也。先言無四大五根。謂三界凡夫粗法身。如法相寂滅清凈者。身亦微細。微細故。說言無如欲界天身。若不令人見則不見也。色界諸天。于欲界天亦爾。又如欲界人得色界禪
【現代漢語翻譯】 現代漢語譯本： 下捲包含五件事：
首先是關於法身感應的問答，其次是關於法身盡本的問答，再次是關於造色法的問答，然後是關於羅漢受決的問答，接著是關於觀佛三昧的問答，再是關於四相的問答，最後是關於如法性真際的問答。
關於法身感應的問答
遠問道：天的形態開啟，沒有比諸根（眼、耳、鼻、舌、身、意六種感覺器官）更好的了；發揮作用，沒有比神通（通過修行獲得的神奇力量）更微妙的了。所以說菩薩沒有神通，就像鳥沒有翅膀，不能高飛遠遊，無法廣泛地教化眾生，凈化佛國。由此推論，追尋根源，探求根本，要依靠四大（地、水、火、風四種構成物質世界的元素）。四大形成后，開啟於五根（眼、耳、鼻、舌、身五種感覺器官）。五根發揮作用，擴充套件于神通。神通廣大，隨感而應。法身菩薩，沒有四大五根。四大五根則是神通的妙用，沒有什麼可以憑藉的。如果法身獨自執行，不快而快地到達集會之處，迴應眾多粗俗之物，必定先借助工具。藉助的工具中，沒有比神通更大的了。所以經書中稱如來有各種通慧（對一切事物無礙的智慧）。通慧就是一切智慧的海洋，這是萬物的歸宿，法身祥雲的產生之處，執行教化的功用，都源於此。不是這樣嗎？不是這樣嗎？如果神通憑藉眾多工具來發揮作用，用盡了就沒有什麼工具不能憑藉。這就像吹奏萬物發出不同的聲音，但都統一於一口氣。從根本上看，差異又在哪裡呢？那麼十住（菩薩修行過程中的十個階段）所見，超過九住（菩薩修行過程中的九個階段）的，只不過是節目（細微差別）的高低，管中窺豹的程度不同罷了。
什答道：用闡明法相（事物本來的樣子）的意義來解釋法身（佛的真身）的意義，就沒有有無等等的戲論（無意義的爭論），因為法身是寂滅相（涅槃的境界）。得到這種法的人，他的身體就叫做法身。就像法相不可戲論一樣，所得到的身體也不可戲論，無論是說有還是說無。先前說沒有四大五根，指的是三界（欲界、色界、無色界）凡夫的粗糙法身。像法相一樣寂滅清凈的，身體也是非常微細的。因為非常微細，所以說沒有，就像欲界天的身體，如果不讓人看見，就看不見。諸天（神），在欲界天也是這樣。又像欲界的人得到禪定（精神集中和冥想的狀態）一樣。
【English Translation】 English version: The lower volume contains five matters:
First, questions and answers about Dharmakaya (the body of the Dharma, the ultimate nature of reality) and its responses; second, questions and answers about the exhaustion of the Dharmakaya's origin; third, questions and answers about created matter; fourth, questions and answers about Arhats (enlightened beings) receiving predictions of Buddhahood; fifth, questions and answers about the Samadhi (state of meditative absorption) of contemplating the Buddha; then, questions and answers about the Four Marks (impermanence, suffering, non-self, and impurity); and finally, questions and answers about the true reality of suchness (the ultimate nature of reality).
Questions and Answers on the Dharmakaya's Responses
Yuan asked: Among the forms of heaven, nothing is better than the faculties (the six sense organs: eyes, ears, nose, tongue, body, and mind); in terms of function, nothing is more subtle than supernormal powers (magical abilities attained through practice). Therefore, it is said that a Bodhisattva (an enlightened being who postpones nirvana to help others) without supernormal powers is like a bird without wings, unable to fly high and travel far, unable to widely transform sentient beings and purify Buddha lands. Reasoning from this, seeking the source and investigating the root, one must rely on the Four Great Elements (earth, water, fire, and wind, the four elements that constitute the material world). Once the Four Great Elements have formed, they are opened up by the Five Faculties (the five sense organs: eyes, ears, nose, tongue, and body). When the Five Faculties function, they are expanded by supernormal powers. When supernormal powers are vast, they respond according to stimuli. The Dharmakaya Bodhisattva does not have the Four Great Elements and Five Faculties. The Four Great Elements and Five Faculties are the wonderful functions of supernormal powers, and there is nothing to rely on. If the Dharmakaya operates independently, it arrives at the assembly quickly without being fast, and to respond to the multitude of coarse things, it must first borrow a tool. Among the tools borrowed, nothing is greater than supernormal powers. Therefore, the sutras say that the Tathagata (Buddha) has all kinds of wisdom and intelligence. Wisdom and intelligence are the ocean of all wisdom, the gathering place of all streams, the place where the auspicious clouds of the Dharmakaya arise, and the merit of transformation originates from this. Isn't it so? Isn't it so? If supernormal powers rely on many tools to function, when they are exhausted, there is no tool that cannot be relied on. This is like blowing on all things to produce different sounds, but all are unified by one breath. Looking from the root, where is the difference? Then, what is seen by the Ten Abodes (ten stages of Bodhisattva practice) surpasses the Nine Abodes (nine stages of Bodhisattva practice) is merely the difference in the height of the nodes (subtle differences), the difference in the degree of peeking through a tube.
Shih replied: Using the meaning of explaining the characteristics of Dharma (the true nature of things) to explain the meaning of Dharmakaya (the body of the Dharma), there are no frivolous arguments about existence and non-existence, because the Dharmakaya is the characteristic of stillness and extinction (Nirvana). The one who attains this Dharma, his body is called Dharmakaya. Just as the characteristics of Dharma cannot be frivolously argued about, the body attained cannot be frivolously argued about, whether it exists or does not exist. Earlier, it was said that there are no Four Great Elements and Five Faculties, referring to the coarse Dharmakaya of ordinary people in the Three Realms (the realm of desire, the realm of form, and the realm of formlessness). Like the characteristics of Dharma, which are still and pure, the body is also very subtle. Because it is very subtle, it is said that it does not exist, like the body of the desire realm heavens, if one does not allow people to see it, it cannot be seen. The Devas (gods) are also like this in the desire realm heavens. It is also like a person in the desire realm attaining Dhyana (a state of meditative concentration).
定。有大神通。而餘人不見。以微細故。又如禪定無數色。雖常隨人。而不可見。雖有而微。微故不現。菩薩四大五根。復微於此。凡夫二乘。所不能見。唯同地以上諸菩薩。及可度者。乃能見耳。又如變化法中。說欲界變化色。依止欲界四大。色界變化色。依止色界四大。菩薩法身如是。似如變化。然別自有微細四大五根神通。非可以三界繫心。及聲聞心。所能見也。若得菩薩清凈無障礙眼。乃能見之。如不可思議解脫經說。十方大法身菩薩。佛前會坐聽法。爾時千二百五十大阿羅漢。佛左右坐。而不能見。以先世不種見大法身菩薩會坐因緣故。如人夢中見天上之園觀。及至覺時。設近不見。又如人入水火三昧。若不聞者。雖共一處。都無所見。或人言法身菩薩神通。不須因假四大五根乃有施用。世間神通。要因四大五根耳。如地上火因木而出。天上電火從水而出。及變化火亦不因木有。當知不得以四大五根。定為神通之本。如佛變化種種之身。於十方國。施作佛事。從佛心出。菩薩法身亦如是。任其力勢。隨可度眾生。而為現身。如是之身。不可分別戲論。如鏡中像。唯表知面相好醜而已。更不須戲論有無之實也。若神通乘眾器以致用。用盡故無器不乘者。聖人所可引導群生器用。無非神通。皆是初通中說神通之
【現代漢語翻譯】 現代漢語譯本： 是確定的。具有大神通，但其他人卻看不見，因為非常微細的緣故。又如禪定中產生的無數色相，雖然常常伴隨著人，卻不可見。雖然存在卻很微小，因為微小所以不顯現。菩薩的四大五根，比這還要微細，凡夫和二乘（聲聞、緣覺）所不能見。只有同地的菩薩以及可以被度化的人，才能看見。又如變化法中，所說的欲界變化色，依止於欲界的四大。變化色，依止四大。菩薩的法身也是如此，好像是變化出來的。然而另外自有微細的四大五根神通，不是可以用三界繫縛的心，以及聲聞的心，所能見到的。如果得到菩薩清凈無障礙的眼睛，才能看見。如《不可思議解脫經》所說，十方的大法身菩薩，在佛前集會聽法。當時一千二百五十位大阿羅漢（斷盡煩惱，證得解脫的聖人），在佛的左右就坐，卻不能看見，因為前世沒有種下看見大法身菩薩集會聽法的因緣的緣故。如同人在夢中看見天上的園林樓閣，等到醒來時，即使很近也看不見。又如人進入水火三昧（甚深禪定），如果聽不見聲音，即使共處一地，也什麼都看不見。或者有人說，法身菩薩的神通，不需要依靠四大五根才能施用，世間的神通，才需要依靠四大五根。如同地上的火從木頭中產生，天上的閃電從水中產生，以及變化出來的火也不需要依靠木頭。應當知道不能把四大五根，確定為神通的根本。如同佛變化出種種的身，在十方國土，施行佛事，從佛的心中產生。菩薩的法身也是如此，任憑其力量，隨著可以被度化的眾生，而為他們顯現身形。這樣的身形，不可以分別戲論，如同鏡中的影像，只是表示臉上的相貌好壞而已，更不需要戲論有無的真實性。如果神通乘坐各種器物來發揮作用，用盡了就沒有不乘坐的器物。聖人所可以引導眾生的器用，沒有不是神通的，都是最初所說的神通的。
【English Translation】 English version: is definite. They possess great supernormal powers (Skt: abhijñā), but others cannot see them because they are extremely subtle. Furthermore, like the countless forms arising from meditative concentration (Skt: dhyāna), although they constantly accompany a person, they are invisible. Although they exist, they are subtle; because of their subtlety, they do not appear. The four elements (Skt: catvāri mahābhūtāni) and five sense faculties (Skt: pañcendriyāṇi) of a Bodhisattva are even more subtle than this, and cannot be seen by ordinary people or those of the Two Vehicles (Skt: dvayāna) (Śrāvakas and Pratyekabuddhas). Only Bodhisattvas of the same level or higher, and those who can be saved, can see them. Furthermore, as in the Dharma of Transformation, the transformed forms of the desire realm (Skt: kāmadhātu) are said to rely on the four elements of the desire realm. Transformed forms rely on the four elements. The Dharma body (Skt: dharmakāya) of a Bodhisattva is like this, appearing as if transformed. However, it separately possesses subtle four elements, five sense faculties, and supernormal powers, which cannot be seen by minds bound by the three realms (Skt: triloka), or by the minds of Śrāvakas. Only by obtaining the pure, unobstructed eye of a Bodhisattva can one see it. As the Vimalakīrti Nirdeśa Sūtra says, the great Dharma body Bodhisattvas of the ten directions (Skt: daśa-diś) were assembled before the Buddha, listening to the Dharma. At that time, the one thousand two hundred and fifty great Arhats (Skt: arhat) (saints who have extinguished all afflictions and attained liberation) were seated to the left and right of the Buddha, but could not see them, because in past lives they had not planted the causes and conditions to see the great Dharma body Bodhisattvas assembled to listen to the Dharma. It is like a person seeing heavenly gardens and pavilions in a dream, but upon awakening, even if they are nearby, they cannot be seen. Furthermore, like a person entering the Samādhi (Skt: samādhi) of Water and Fire, if they cannot hear sounds, even if they are in the same place, they see nothing at all. Or someone might say that the supernormal powers of the Dharma body Bodhisattva do not need to rely on the four elements and five sense faculties to be exerted; only worldly supernormal powers need to rely on the four elements and five sense faculties. Just as earthly fire arises from wood, heavenly lightning arises from water, and transformed fire also does not depend on wood. It should be known that one cannot definitively consider the four elements and five sense faculties as the root of supernormal powers. Just as the Buddha transforms into various bodies, performing Buddha-works in the ten directions, arising from the Buddha's mind. The Dharma body of a Bodhisattva is also like this, according to its power, manifesting bodies for the sake of sentient beings who can be saved. Such a body cannot be subjected to discursive elaboration, just like the image in a mirror, which only indicates the good or bad appearance of the face, and there is no need to discursively elaborate on the reality of its existence or non-existence. If supernormal powers utilize various instruments to achieve their purpose, then when exhausted, there is no instrument that is not utilized. The instruments that sages can use to guide sentient beings are all supernormal powers, all of which are the supernormal powers initially spoken of.
事。或有功行所成。或有果報所得。若以果報得者。不須功業。隨意應物。非果報得者。假于定力。乃有所用。若九住十住所見。粗細不同者。是則為異。十住所見之身雖妙。亦非決定。何故。唯諸佛所見者。乃是法身決定。若十住所見是實者。九住所見應是虛妄。但此事不然。故有所見精粗淺深為異也。乃至須陀洹。但見實相身。十住大菩薩。亦同所見。如蚊子得大海之底。乃至羅睺阿修羅王。亦得其底。雖得之是同。而深淺有異。則因佛法身相精粗。了聲聞人。及初習行菩薩。因丈六身。而得實相。或有菩薩。功德純厚。信力彌固。所見之身。過於丈六。隨愛色而得實相。如密跡經說。得無生忍阿惟越致菩薩。所見佛身。無量無邊。世間端正第一無比。而不取相。不生貪著。因此身已。得甚深三昧陀羅尼等。如是轉勝。如聲聞法中。所有不同須陀洹。欲得斯陀含道。捨本所得大道。雖非顛倒。以斯陀含道微妙大利故。如人為大利故。舍于小利。菩薩從一地至一地亦如是。雖得無生法忍。實事為定。而得一地舍一地。以本地鈍不明瞭。不微妙故。此二俱趣佛道。不名為異同也。不出于實相故。實相則是無復別異。大小菩薩分別佛身者。所見為異。
次問法身佛盡本習並答
遠問曰。大智論曰。阿羅漢辟
【現代漢語翻譯】 現代漢語譯本 事。或者是因為功德修行所成就的，或者是因為果報所得到的。如果是通過果報得到的，就不需要功德修行，可以隨意應化事物。如果不是通過果報得到的，就需要憑藉禪定之力，才能有所作用。如果九住菩薩和十住菩薩所見到的（佛身），有粗細不同的情況，那就是不同的。十住菩薩所見到的身雖然微妙，也不是決定的。為什麼呢？只有諸佛所見到的，才是法身，才是決定的。如果十住菩薩所見是真實的，那麼九住菩薩所見就應該是虛妄的。但事實並非如此。所以（菩薩）所見到的（佛身）有精粗淺深的差異。乃至須陀洹（Srotapanna，入流果），也能夠見到實相身。十住大菩薩，也同樣能夠見到（實相身）。如同蚊子能夠到達大海的底部，乃至羅睺阿修羅王（Rāhu Asura，羅睺阿修羅王）也能夠到達（大海的）底部。雖然到達是相同的，但深淺卻有差異。因此，因為佛法身相的精粗，（才能）使聲聞人和初學菩薩，通過丈六金身，而得見實相。或者有菩薩，功德純厚，信力堅固，所見到的（佛）身，超過丈六金身。隨著對色相的喜愛而得見實相，如《密跡經》所說，得到無生法忍的阿惟越致菩薩（Avaivartika，不退轉菩薩），所見到的佛身，無量無邊，是世間端正第一無比的，但不執取相，不生貪著。通過這個身，得到甚深三昧陀羅尼等等，這樣（境界）不斷提升。如同聲聞法中，所有不同的須陀洹（Srotapanna，入流果），想要得到斯陀含道（Sakrdagamin，一來果），捨棄原本所得到的大道，雖然不是顛倒，但因為斯陀含道微妙大利的緣故，如同人為大利而捨棄小利。菩薩從一地到一地也是如此，雖然得到無生法忍，實事為定，但得到一地就捨棄一地，因為本地遲鈍不明瞭，不微妙的緣故。這兩種情況都是趨向佛道，不能稱為異同。因為沒有超出實相，實相則是沒有差別。大小菩薩分別佛身，是所見到的（佛身）不同。
次問：法身佛是否斷盡了根本習氣？並作解答。
遠問：大智論說，阿羅漢（Arhat，阿羅漢）辟支佛（Pratyekabuddha，緣覺）
【English Translation】 English version The matter. Some are achieved through meritorious deeds and practices, and some are obtained through karmic retribution. If obtained through karmic retribution, there is no need for meritorious deeds; one can respond to things at will. If not obtained through karmic retribution, one must rely on the power of Samadhi to be effective. If the (Buddha-body) seen by Bodhisattvas in the ninth and tenth abodes differs in coarseness and fineness, then they are different. Although the body seen by Bodhisattvas in the tenth abode is subtle, it is not definitive. Why? Only that which is seen by all Buddhas is the definitive Dharmakaya (法身, Dharma Body). If what is seen by Bodhisattvas in the tenth abode is real, then what is seen by Bodhisattvas in the ninth abode should be false. But this is not the case. Therefore, the seen (Buddha-body) differs in coarseness, fineness, shallowness, and depth. Even a Srotapanna (須陀洹, Stream-enterer) can see the body of true reality. Great Bodhisattvas in the tenth abode also see the same. It is like a mosquito reaching the bottom of the great ocean, and even Rāhu Asura King (羅睺阿修羅王, Rāhu Asura King) can reach the bottom. Although the reaching is the same, the depth differs. Therefore, because of the coarseness and fineness of the Dharma Body of the Buddha, (it enables) the Sravakas (聲聞, Hearers) and newly practicing Bodhisattvas to see the true reality through the sixteen-foot-tall body. Or some Bodhisattvas, whose merits are pure and profound and whose faith is firm, see a (Buddha) body that exceeds the sixteen-foot-tall body. They attain true reality by loving the form, as the Guhyasamāja Tantra says. The Avaivartika Bodhisattva (阿惟越致菩薩, Non-retrogression Bodhisattva) who has attained the tolerance of non-origination sees a Buddha-body that is immeasurable and boundless, the most upright and incomparable in the world, but does not grasp at the form and does not generate attachment. Through this body, they attain profound Samadhi, Dharani, etc., and thus become increasingly superior. Just as in the Sravaka Dharma, all different Srotapannas (須陀洹, Stream-enterer) who wish to attain the Sakrdagamin path (斯陀含道, Once-returner path) abandon the great path they originally attained. Although it is not inverted, it is because the Sakrdagamin path is subtle and greatly beneficial, just as people abandon small benefits for great benefits. Bodhisattvas are the same when moving from one Bhumi (地, stage) to another. Although they have attained the tolerance of non-origination, the reality is fixed, but they abandon one Bhumi when they attain another, because the local Bhumi is dull, unclear, and not subtle. Both of these are heading towards the Buddha path and cannot be called different or the same. Because they do not go beyond true reality, true reality has no difference. The difference between the Buddha-bodies distinguished by small and large Bodhisattvas lies in what they see.
Next question: Has the Dharmakaya Buddha completely eradicated the root habits? And the answer.
Yuan asks: The Mahāprajñāpāramitāśāstra says that Arhats (阿羅漢, Arhats) and Pratyekabuddhas (辟支佛, Pratyekabuddhas)
支佛盡漏。譬燒草木。煙炭有餘。力劣故也。佛如劫燒之火。一切都盡無殘無氣。論又云。菩薩違法忍得清凈身時。煩惱已盡。乃至成佛。乃盡餘氣。如此則再治而後畢劫不重燒。云何為除耶。若如法華經說。羅漢究竟。與菩薩同。其中可以為階差。煩惱不在殘氣。又三獸度河。三士射的。今同大除。此皆都聞經。非大類立言之本意。故以為疑。又問真法身佛。盡本習殘氣時。為以幾心。為三十四心耶。為九無礙九解脫耶。為一無礙一解脫耶。若以三十四心。煩惱先已盡。今唯盡殘氣。不應復同聲聞經說。答以九無礙九解脫。煩惱有九品。雙道所斷故。無有此用。可煩惱殘氣。非三界漏結之所攝。余垢輕微。尚無一品。況有九乎。若以一無礙一解脫。計三界九地中。皆應有殘氣。不得遍治上地。若從不用以上。先以世俗道斷。今雖上地而有疑。何者。無漏法與世俗道。俱斷九品結。功同而治異。故有斯義。推本習殘氣。尚非無漏火所及。況世俗道乎。夫功玄則治深。數窮則照微。理固宜然。想法身經。當有成說殘氣中。或有差品之異。是所愿聞。
什答曰。聲聞人謂佛與阿羅漢辟支佛俱共得。若斷諸煩惱。無復有異。是故世間大劫盡大為喻。又以菩薩至坐道場。乃斷煩惱。是故分別習。有餘無餘為異耳。如摩訶
【現代漢語翻譯】 現代漢語譯本： 問：阿羅漢（Arhat，已證得涅槃的聖人）和辟支佛（Pratyekabuddha，無師自悟的聖人）都已斷盡煩惱。好比燃燒草木，雖然火已熄滅，但仍有煙和炭的殘留，這是因為他們的力量不足。而佛陀就像劫末的大火，能將一切都燒盡，不留一絲殘餘。論中又說，菩薩（Bodhisattva，立志成佛的修行者）以忍辱之力獲得清凈之身時，煩惱已經斷盡，乃至成佛時，才斷盡最後的習氣。如果這樣，那就是經過再次的對治才最終完成，而不是劫末的大火重燃。那麼，該如何理解『除』的含義呢？如果像《法華經》（Lotus Sutra）所說，阿羅漢最終的境界與菩薩相同，那麼其中又有什麼差別呢？煩惱不在於殘餘的習氣。又如三獸渡河的故事，以及三位武士射箭的比喻，現在都說是一併徹底清除。這些都只是聽聞于經典，並非大乘佛教立言的本意，因此我對此感到疑惑。 又問：真法身佛（Dharmakaya Buddha，證悟真理之佛）在斷盡根本的習氣和殘餘的習氣時，是用幾種心？是用三十四心嗎？還是用九無礙智（nine unobstructed wisdoms）和九解脫道（nine liberations）？還是用一無礙智和一解脫道？如果用三十四心，那麼煩惱先前就已經斷盡，現在只是斷盡殘餘的習氣，不應該再像聲聞乘（Śrāvakayāna，小乘佛教）經典所說的那樣。如果回答是用九無礙智和九解脫道，那麼煩惱有九品，應該用雙道來斷除，不應該用這種方式。或許煩惱的殘餘習氣，並非三界（three realms）的煩惱和結縛所包含，只是輕微的污垢，甚至連一品都算不上，更何況是九品呢？如果用一無礙智和一解脫道，那麼推算起來，三界九地（nine levels of existence）中，都應該有殘餘的習氣，無法徹底對治上地的煩惱。如果從不用以上的方法，先前用世俗之道斷除煩惱，現在即使到了上地仍然有疑惑。這是為什麼呢？因為無漏法（unconditioned dharma）與世俗之道，都能斷除九品煩惱，功效相同但對治的方式不同，所以才有這種說法。推究根本的習氣和殘餘的習氣，甚至不是無漏之火所能觸及的，更何況是世俗之道呢？功用越是玄妙，對治就越是深入；數量越是窮盡，照察就越是細微，道理本來就應該如此。希望在法身經中，能有關於斷盡殘餘習氣的詳細論述，或者有關於差別品級的不同，這是我所希望聽到的。 鳩摩羅什（Kumārajīva，著名佛經翻譯家）回答說：聲聞乘人認為佛陀與阿羅漢、辟支佛都共同證得解脫，如果斷盡了所有煩惱，就沒有什麼區別了。所以世間用大劫（kalpa，極長的時間單位）終結時的大火來比喻。又因為菩薩要到菩提樹下（Bodhi tree）的道場（Bodhimanda）才能斷盡煩惱，所以才分別說習氣有殘餘和沒有殘餘的差別。比如《摩訶般若波羅蜜經》（Mahaprajnaparamita Sutra）中說……
【English Translation】 English version: Question: Arhats (Arhat, enlightened saints who have attained Nirvana) and Pratyekabuddhas (Pratyekabuddha, enlightened beings who achieve enlightenment without a teacher) have exhausted all defilements. It's like burning grass and wood; although the fire is extinguished, there are still remnants of smoke and charcoal, because their power is insufficient. But the Buddha is like the great fire at the end of a kalpa (kalpa, an extremely long unit of time), which can burn everything completely, leaving no residue. The treatise also says that when a Bodhisattva (Bodhisattva, a practitioner who aspires to become a Buddha) obtains a pure body through the power of forbearance, defilements have already been exhausted, and even when becoming a Buddha, only the last traces of habit are exhausted. If so, then it is through repeated treatments that it is finally completed, rather than the great fire at the end of the kalpa being rekindled. So, how should we understand the meaning of 'removal'? If, as the Lotus Sutra (Lotus Sutra) says, the final state of Arhats is the same as that of Bodhisattvas, then what is the difference between them? Defilements are not in the remaining habits. Also, like the story of the three animals crossing the river, and the analogy of the three warriors shooting arrows, now it is said that they are all completely eliminated together. These are only heard in the scriptures, and are not the original intention of Mahayana Buddhism, so I am confused about this. Also asked: When the true Dharmakaya Buddha (Dharmakaya Buddha, the Buddha who has realized the truth) exhausts the fundamental habits and residual habits, how many minds are used? Is it thirty-four minds? Or nine unobstructed wisdoms (nine unobstructed wisdoms) and nine liberations (nine liberations)? Or one unobstructed wisdom and one liberation? If thirty-four minds are used, then defilements have already been exhausted before, and now only the residual habits are exhausted, so it should not be the same as what is said in the Śrāvakayāna (Śrāvakayāna, Hinayana Buddhism) scriptures. If the answer is to use nine unobstructed wisdoms and nine liberations, then defilements have nine grades, and should be eliminated by dual paths, and should not be used in this way. Perhaps the residual habits of defilements are not included in the defilements and bonds of the three realms (three realms), but are only slight stains, not even one grade, let alone nine grades? If one unobstructed wisdom and one liberation are used, then it is estimated that in the nine levels of existence (nine levels of existence) of the three realms, there should be residual habits, and the defilements of the upper levels cannot be completely treated. If the above methods are not used, and defilements were previously eliminated by worldly means, there are still doubts even in the upper levels. Why is this? Because unconditioned dharma (unconditioned dharma) and worldly means can both eliminate the nine grades of defilements, and the effects are the same but the methods of treatment are different, so there is this statement. Investigating the fundamental habits and residual habits, they are not even touched by the fire of non-outflow, let alone worldly means? The more mysterious the function, the deeper the treatment; the more exhaustive the number, the more subtle the observation, and the principle should be so. I hope that in the Dharmakaya Sutra, there will be a detailed discussion on the exhaustion of residual habits, or on the differences in grades, which is what I hope to hear. Kumārajīva (Kumārajīva, a famous translator of Buddhist scriptures) replied: Śrāvakayāna people believe that Buddhas, Arhats, and Pratyekabuddhas all attain liberation together. If all defilements are exhausted, there is no difference. Therefore, the world uses the great fire at the end of a kalpa (kalpa, an extremely long unit of time) as a metaphor. Also, because Bodhisattvas must go to the Bodhimanda (Bodhimanda) under the Bodhi tree (Bodhi tree) to exhaust defilements, it is said that there is a difference between residual and non-residual habits. For example, the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) says...
衍經說。得無生忍菩薩。斷諸煩惱。具六神通。而諸論師所明不同。或言若菩薩斷煩惱。得漏盡通者。則同漏盡阿羅漢。漏盡阿羅漢。永不復生。是事不然。所以者何。以菩薩未斷習氣。而證於涅槃。無大悲心故。不能復生。菩薩無此二故。明生生不絕。或有人言。菩薩得無生法忍時。三界系煩惱。及習氣俱盡。而法身菩薩。別有結使未滅。雖然亦不妨習行佛道。如賊繫縛在獄。雖為未死。無所能作。是菩薩結使。並地地中斷。至坐道場。實欲成佛。爾乃滅盡。此義如上燈喻中說。如是義者。則無所妨礙。以其不滅故。而今菩薩具足十地。言法身菩薩斷煩惱者。此說亦實。為斷三界凡夫煩惱故。法身菩薩。不斷煩惱者。此說亦實。有菩薩細微煩惱故。如燃燈時有闇有明者。得有所見。有闇者。燃第二燈時。其明增益。當知先有微闇故。若光無闇。燃第二燈時。不應有異。又三十四心。九無礙道。九解脫道。皆非佛說。何以故。四阿含毗尼。及摩訶衍中。無此說故。但阿毗曇者。作如是分別。若佛有此說者。當求本末而來難。以之為遇。不受所論。又三十四心九無礙九解脫道。以人通議故。是以于大智論中。說為分別。佛與二乘為異耳。諸摩訶衍經說。佛以一念慧。斷一切煩惱習。所有應知應見。無不通達此一念慧。于
【現代漢語翻譯】 現代漢語譯本： 《衍經》中說，獲得無生忍（anutpattika-dharma-ksanti）的菩薩，斷除一切煩惱，具足六神通（sadabhijna）。但各論師的解釋不同。有人說，如果菩薩斷除煩惱，獲得漏盡通（asravaksaya-jnana），那就和漏盡阿羅漢（arhat）一樣了。漏盡阿羅漢永遠不再受生，這種說法是不對的。為什麼呢？因為菩薩沒有斷除習氣（vasana），而證得涅槃（nirvana），沒有大悲心（maha-karuna）的緣故，不能再次受生。菩薩沒有這兩種情況，所以說明生死相續不斷。或者有人說，菩薩獲得無生法忍時，三界（trayo dhatavah）所繫的煩惱以及習氣都已斷盡，但法身菩薩（dharma-kaya）另有結使（bandhana）未滅。雖然如此，也不妨礙他修習佛道，就像罪犯被捆綁在監獄裡，雖然沒有死，卻什麼也不能做。菩薩的結使是隨著各個階位的提升而逐漸斷除的，直到坐在菩提道場，真正想要成佛時，才徹底滅盡。這個道理就像上面燈的譬喻中所說的那樣。這樣的解釋，就沒有什麼妨礙了。因為結使沒有滅盡的緣故，而現在的菩薩具足十地（dasa-bhumi）。說『法身菩薩斷除煩惱』，這種說法也是真實的，是爲了斷除三界凡夫的煩惱的緣故。說『法身菩薩不斷除煩惱』，這種說法也是真實的，因為菩薩有細微的煩惱的緣故。就像點燈時，有暗有明，才能有所看見。有暗的地方，點燃第二盞燈時，光明就會增加。應當知道先前有微弱的黑暗的緣故。如果光明中沒有黑暗，點燃第二盞燈時，不應該有什麼不同。另外，三十四心、九無礙道（nava-anantarya-marga）、九解脫道（nava-vimukti-marga），都不是佛陀所說。為什麼呢？因為在四阿含（agama）、毗尼（vinaya）以及摩訶衍（maha-yana）中，沒有這種說法。只有阿毗曇（abhidharma）才作這樣的分別。如果佛陀有這種說法，應當追尋其本末，然後來辯難，以此來應對。不接受這種論點。另外，三十四心、九無礙道、九解脫道，是以人的共通議論而產生的。因此，在《大智度論》（Mahaprajnaparamita-sastra）中，說這是爲了分別佛陀與二乘（sravaka-yana and pratyeka-buddha-yana）的不同之處。諸摩訶衍經中說，佛陀以一念慧（eka-citta-ksana），斷除一切煩惱習氣，所有應該知道應該看見的，沒有不通達的。這一個一念慧，于
【English Translation】 English version: The Yan Jing says that a Bodhisattva who has attained anutpattika-dharma-ksanti (無生忍, the patience with the unarisen dharma) cuts off all afflictions and possesses the six abhijna (神通, superknowledges). However, the interpretations of various commentators differ. Some say that if a Bodhisattva cuts off afflictions and attains asravaksaya-jnana (漏盡通, the knowledge of the exhaustion of outflows), then he is the same as an arhat (阿羅漢, one who is worthy) who has exhausted all outflows. An arhat who has exhausted all outflows will never be reborn again, which is not correct. Why? Because the Bodhisattva has not cut off vasana (習氣, habitual tendencies) and has attained nirvana (涅槃, cessation), and because he lacks maha-karuna (大悲心, great compassion), he cannot be reborn again. The Bodhisattva does not have these two conditions, so it shows that the cycle of birth and death continues uninterrupted. Or some say that when a Bodhisattva attains anutpattika-dharma-ksanti, the afflictions and vasana bound to the trayo dhatavah (三界, three realms) are all cut off, but the dharma-kaya (法身, dharma body) Bodhisattva still has bandhana (結使, bonds) that have not been extinguished. Even so, it does not hinder him from practicing the Buddha-path, just like a criminal who is bound in prison, although not dead, can do nothing. The Bodhisattva's bandhana are gradually cut off with the advancement of each stage, until he sits in the bodhimanda (菩提道場, place of enlightenment), truly wanting to become a Buddha, then they are completely extinguished. This principle is like the analogy of the lamp mentioned above. This explanation has no obstacles. Because the bandhana have not been completely extinguished, and the current Bodhisattva possesses the dasa-bhumi (十地, ten grounds). Saying 'the dharma-kaya Bodhisattva cuts off afflictions' is also true, because it is for cutting off the afflictions of ordinary beings in the trayo dhatavah. Saying 'the dharma-kaya Bodhisattva does not cut off afflictions' is also true, because the Bodhisattva has subtle afflictions. It is like when lighting a lamp, there is darkness and light, so that one can see something. In a place with darkness, when lighting a second lamp, the light will increase. It should be known that there was a slight darkness before. If there is no darkness in the light, there should be no difference when lighting a second lamp. Furthermore, the thirty-four minds, the nava-anantarya-marga (九無礙道, nine unobstructed paths), and the nava-vimukti-marga (九解脫道, nine paths of liberation) are not spoken by the Buddha. Why? Because there is no such saying in the four agama (阿含, collections of scriptures), vinaya (毗尼, monastic discipline), and maha-yana (摩訶衍, great vehicle). Only the abhidharma (阿毗曇, scholastic treatises) makes such distinctions. If the Buddha had such a saying, one should seek its origin and end, and then come to argue, to deal with it. Do not accept this argument. Furthermore, the thirty-four minds, the nine unobstructed paths, and the nine paths of liberation arise from common human discussions. Therefore, in the Mahaprajnaparamita-sastra (大智度論, Great Treatise on the Perfection of Wisdom), it is said that this is to distinguish the differences between the Buddha and the sravaka-yana and pratyeka-buddha-yana (聲聞乘和緣覺乘, Hearer Vehicle and Solitary Buddha Vehicle). The various maha-yana sutras say that the Buddha, with a single thought of wisdom (eka-citta-ksana 一念慧), cuts off all afflictions and habitual tendencies, and there is nothing that should be known or seen that he does not understand. This single thought of wisdom,
無量劫來。修習明利。最為第一。不復須假余心力也。若聲聞辟支佛諸菩薩。所有智慧。不能如是者。乃用九無礙道九解脫。以其鈍故。如人刀鈍手力劣弱。多斫乃斷。若大力利刀一斫則斷。如是佛坐道場。末後之慧。最第一利。無能勝者。一時斷諸煩惱。永盡無餘。以人不議故。名為殘氣耳。而有為議法。皆羸劣故。眾緣和合。乃有所作。最後金剛之慧。則不然也。以有大力故。唯用相應共生心心數法處。不須余心力。如是說者。于理為便。如凡夫結使習氣不能大悲事。而令身口業相小有異相。起彼不凈之心。菩薩結使亦如是。勢力衰薄。雖不能起罪業。但稽留菩薩。不令疾至佛道。是故說法身菩薩成佛時。斷煩惱習。昔聞有菩薩阿毗曇。地地中分別諸菩薩結使及其功德。如大品十地說。舍若干法。得若干法。先來之日。不謂此世無須菩薩阿毗曇事。而來問精究。苦求殘氣之差品。今未有此經。不可以意分別。是故不得委由相答也。
次問答造色法
遠問曰。經稱四大不能自造。而能造色。又問造色能造色不。若能造色。則失其類。如其不能。則水月映象復何因而有。若有之者。自非造色。如何又問水月映象色陰之所攝不。若是色陰。直是無根之色。非為非色。何以知其然。色必有象。像必有色。若像
【現代漢語翻譯】 現代漢語譯本 無量劫以來，修習明智銳利，最為第一，不再需要藉助其他心力。如果聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、辟支佛（Pratyekabuddha，不依師教，自己悟道的修行者）以及諸菩薩（Bodhisattva，立志成佛的修行者）的所有智慧，不能達到這種程度，就需要運用九無礙道和九解脫，因為他們的智慧比較遲鈍。就像人的刀鈍，手力又弱，需要多次砍斫才能砍斷。如果刀非常鋒利，力氣又大，一砍就斷。同樣，佛陀在菩提道場，最後所獲得的智慧，最為銳利，沒有誰能勝過，一時之間斷除所有煩惱，永遠斷盡無餘。因為人們不再議論，所以稱為殘氣罷了。而有所作為的議論之法，都比較羸弱，需要眾多因緣和合，才能有所作為。最後的金剛智慧則不是這樣，因為它有強大的力量，只運用相應的共生心心數法處，不需要其他心力。這樣說，在道理上是方便的。就像凡夫的結使習氣不能成就大悲之事，卻能使身口業相稍微有些異樣，生起不清凈的心。菩薩的結使也是這樣，勢力衰弱，雖然不能引發罪業，但會稽留菩薩，不讓其迅速到達佛道。因此說，法身菩薩成佛時，斷除煩惱習氣。過去聽說有菩薩阿毗曇（Abhidharma，論藏），在地地中分別諸菩薩的結使及其功德，如《大品般若經·十地品》所說，捨棄若干法，得到若干法。先前來的時候，不認為這個世間不需要菩薩阿毗曇，而是來詢問精究，苦苦尋求殘氣的差別品類。現在沒有這部經，不可以隨意分別，所以不能詳細地回答。
其次是關於造色法的問答
遠問：經中說四大（四大元素：地、水、火、風）不能自己創造，卻能創造色。又問：造色能創造色嗎？如果能創造色，就失去了它的類別。如果不能，那麼水中的月亮和鏡中的影像又是怎麼產生的？如果它們存在，又不是造色，那麼又如何解釋水中的月亮和鏡中的影像屬於色陰（Rūpa-skandha，五蘊之一，指物質現象）所攝？如果是色陰，就只是無根之色，不是非色。怎麼知道是這樣的呢？色必定有形象，形象必定有色。如果像
【English Translation】 English version For immeasurable kalpas, having cultivated clear and sharp wisdom, it is the foremost and no longer needs to rely on other mental strength. If the wisdom of all Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), and Bodhisattvas (those who aspire to become Buddhas) cannot reach this level, then they need to use the nine unobstructed paths and nine liberations because their wisdom is dull. It is like a person whose knife is dull and whose hand strength is weak, needing to chop many times to cut through. If the knife is very sharp and the strength is great, it cuts through with one chop. Similarly, the wisdom that the Buddha attains in the Bodhi field is the sharpest, and no one can surpass it, instantly cutting off all afflictions, forever eliminating them without remainder. Because people no longer discuss it, it is called residual energy. But the methods of discussion that involve action are all weak and require the combination of many causes and conditions to accomplish anything. The final Vajra wisdom is not like this because it has great power and only uses corresponding co-arising mental states and mental factors, without needing other mental strength. Saying it this way is convenient in terms of reasoning. It is like how the habitual tendencies of ordinary people's defilements cannot accomplish great compassion, but can cause slight differences in body, speech, and mind, giving rise to impure thoughts. The defilements of Bodhisattvas are also like this, their power is weak, although they cannot cause sinful actions, they delay the Bodhisattva, preventing them from quickly reaching the path to Buddhahood. Therefore, it is said that when the Dharmakaya Bodhisattva attains Buddhahood, they cut off the habitual tendencies of afflictions. In the past, I heard that there was a Bodhisattva Abhidharma (collection of philosophical treatises) that distinguished the defilements and merits of Bodhisattvas in each of the ten grounds, as described in the 'Ten Grounds' chapter of the Mahaprajnaparamita Sutra, abandoning certain dharmas and gaining certain dharmas. When I came here before, I did not think that this world did not need the Bodhisattva Abhidharma, but came to inquire and delve deeply, seeking the different categories of residual energy. Now that this sutra does not exist, it cannot be arbitrarily distinguished, so I cannot answer in detail.
Next is the question and answer about the creation of form
Yuan asks: The sutra says that the four great elements (earth, water, fire, and wind) cannot create themselves, but can create form. He also asks: Can the created form create form? If it can create form, then it loses its category. If it cannot, then how are the moon in the water and the image in the mirror produced? If they exist, but are not created form, then how can the moon in the water and the image in the mirror be explained as being included in the form aggregate (Rūpa-skandha, one of the five aggregates, referring to material phenomena)? If it is the form aggregate, then it is just form without roots, not non-form. How do we know this is the case? Form must have an image, and an image must have form. If the image
而非色。則是經表之奇言。如此則阿毗曇覆而無用矣。
什答曰。經言一切所有色。則是四大及四大所生。此義深遠難明。今略敘其意。地水火風。名為四大。是四法或內或外。外者何也。則山河風熱等是。內者則骨面溫氣等是。四大如是。無所不在。而眾生各各稱以為身。于中次生眼等五根。五根雖非五識所知。亦不得謂之無也。所以者何。譬如發爪。雖是身份。無所分別。以離根故。又如癩病之人。身根壞敗。雖有皮肉。而無所覺。是故當知。皮肉之內。別有覺用。又能生身識。以是故。名為身根。假令身肉但有身根者。以指觸食。唯知冷熱。不知香味。是故當知。別有鼻舌根等。若然者。四大之身。必生五根。分別五塵故。五根之色。其為微細。非五識所知。難了難明。是故佛名四大所生色。若問五根難明。佛名為四大生色者。五塵何以複名四大所生色耶。答曰。五塵亦復微細。如水月映象等。雖複眼見。無有餘塵若離余塵。則非是色。若聲從觸有。謂為可聞。無有住處。時過則滅。因緣雖存。無聲可聞。若香離色味觸。則不可得。味觸亦然。是故五塵。亦名四大所生色。以其小故。或言身根遍於一體。其餘四根少分處生。如瞳子內針頭之處。眼根見色。余處因此。總名為眼。其餘根皆亦如是。身根所觸
【現代漢語翻譯】 現代漢語譯本：如果說五根不是色，那麼這就是經文里非常奇特的說法了。如果這樣，那麼阿毗曇（Abhidhamma，論藏）也就沒有用了。
鳩摩羅什（Kumārajīva）回答說：經文里說的一切所有色，指的是四大（mahābhūta，地、水、火、風）以及四大所生之色。這個道理非常深奧難以理解，現在我簡略地敘述其中的意思。地、水、火、風，名為四大。這四種法，或者在內，或者在外。外指的是什麼呢？就是山河、風熱等等。內指的是什麼呢？就是骨、面、溫氣等等。四大就是這樣，無所不在。而眾生各自稱之為自身。在其中依次產生眼等五根。五根雖然不是五識（vijñāna，眼識、耳識、鼻識、舌識、身識）所能知曉的，也不能說它不存在。為什麼這麼說呢？譬如頭髮和指甲，雖然是身體的一部分，但是沒有分別能力，因為離開了根。又如麻風病人，身根壞敗，雖然有皮肉，但是沒有感覺。所以應當知道，皮肉之內，另有覺察的作用，並且能夠產生身識，因此，名為身根。假設身體的肌肉只有身根，用手指觸控食物，只能知道冷熱，不知道香味。所以應當知道，另有鼻根、舌根等。如果這樣，四大之身，必定產生五根，來分別五塵（pañca viṣaya，色、聲、香、味、觸）。五根之色，非常微細，不是五識所能知曉的，難以理解，難以明白。所以佛陀稱之為四大所生色。如果問五根難以明白，佛陀稱之為四大生色，那麼五塵為什麼又稱為四大所生色呢？回答說：五塵也非常微細，如水中的月亮、鏡中的影像等等。雖然眼睛能看見，但是沒有其餘的塵。如果離開其餘的塵，那就不是色。如果聲音從觸覺產生，認為是可聽見的，沒有住處，時間過去就消失了。因緣雖然存在，沒有聲音可以聽見。如果香離開了色、味、觸，就不能得到。味、觸也是這樣。所以五塵，也稱為四大所生色。因為它很小。或者說身根遍佈于整個身體，其餘四根在少部分地方產生。如瞳孔內針頭的地方，眼根能看見顏色，其餘的地方因此總稱為眼。其餘的根也都是這樣。身根所觸。
【English Translation】 English version: If the five roots (pañcendriya) are not form (rūpa), then this is a very peculiar statement in the sutras. If that were the case, then the Abhidhamma (論藏) would be useless.
Kumārajīva (鳩摩羅什) replied: The sutra says that all forms are the four great elements (mahābhūta, earth, water, fire, and wind) and what is produced by them. This meaning is profound and difficult to understand. Now I will briefly describe its meaning. Earth, water, fire, and wind are called the four great elements. These four dharmas are either internal or external. What is external? It is mountains, rivers, wind, heat, and so on. What is internal? It is bones, face, warmth, and so on. The four great elements are like this, omnipresent. And sentient beings each call it their body. Among them, the five roots, such as the eye, are produced in sequence. Although the five roots are not known by the five consciousnesses (vijñāna, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness), it cannot be said that they do not exist. Why is that? For example, hair and nails, although they are part of the body, have no ability to distinguish, because they are separated from the root. Also, like a leper, whose body root is broken, although there is skin and flesh, there is no feeling. Therefore, it should be known that within the skin and flesh, there is another function of perception, and it can produce body consciousness, therefore, it is called body root. Suppose the flesh of the body only has the body root, touching food with a finger, one can only know cold and heat, but not taste and fragrance. Therefore, it should be known that there are other nose roots, tongue roots, and so on. If so, the body of the four great elements must produce the five roots to distinguish the five objects of sense (pañca viṣaya, form, sound, smell, taste, touch). The form of the five roots is very subtle, not known by the five consciousnesses, difficult to understand, difficult to comprehend. Therefore, the Buddha calls it the form produced by the four great elements. If asked that the five roots are difficult to understand, and the Buddha calls it the form produced by the four great elements, then why are the five objects of sense also called the form produced by the four great elements? The answer is: the five objects of sense are also very subtle, like the moon in the water, the image in the mirror, and so on. Although the eye can see it, there is no other dust. If separated from the other dust, then it is not form. If sound is produced from touch, it is considered audible, but there is no dwelling place, and it disappears when time passes. Although the causes and conditions exist, there is no sound to be heard. If fragrance is separated from form, taste, and touch, it cannot be obtained. Taste and touch are also like this. Therefore, the five objects of sense are also called the form produced by the four great elements. Because it is small. Or it is said that the body root pervades the entire body, and the other four roots are produced in a small part of the body. Like the place of the needle tip inside the pupil, the eye root can see color, and the rest of the place is therefore collectively called the eye. The rest of the roots are also like this. What the body root touches.
。審有所覺。凡夫之人身所覺事。以之為實。如人得罹于官。苦以刀杖治之。終不以余塵為用也。樂亦如是。眾生多五欲。于細滑中。淫慾偏重。乃有隨而死者。是故佛經或以之為初。又如人盡見於色。闇中雖無所見。以身觸故。便得其事。當知身根常有實用余根無有此力。又身根遍生身識。是故身所覺法。名為四大。若問身根所覺有十一事。何故但說四法為大也。答其餘七法。皆四大所攝。四大為根本。是其氣分耳。輕重是覺分。堅是相密。若分散則為輕物。若集之則為重物。澀亦然。地有二種。一微塵。次密相近。名為滑物。若微塵疏遠。名為澀物。寒是風水之分。水常冷相。若與火合則熱。離火還歸本相。風亦冷相。若火力偏多。名為熱風。離火還為冷風。如熱時搖扇。即得冷風。又身內風發。便令體冷。若服熱藥。冷風則止。水有二相。一為流相。二為冷相。經中多說流相。以相常有不可壞故。一切法皆有二相。客相舊相。佛通達一切法本末故。說其舊相。如水或與火相。可使為熱。流是舊相。雖與熱合。猶不捨流相。是故寒是火所攝。飢渴者。以人腹內風火力故消食。消食已則從克人身。是故饑雖食難消之物。而無所患。以能消故。若如是分別。四大氣分。乃應無量。如長短此彼粗細方圓燥濕合散等。皆可
【現代漢語翻譯】 審有所覺（審慎地覺察）。凡夫之人身所覺事，以之為實（凡夫之人將身體所感受到的事物，認為是真實的）。如人得罹于官（例如一個人觸犯了官府），苦以刀杖治之（遭受刀杖的刑罰），終不以余塵為用也（最終不會用其他東西來代替）。樂亦如是（快樂也是如此）。眾生多五欲（眾生大多貪戀五欲），于細滑中，淫慾偏重（在各種細微的感受中，淫慾最為強烈），乃有隨而死者（甚至有人因此而喪命）。是故佛經或以之為初（所以佛經有時將淫慾放在首位）。又如人盡見於色（又如人能完全看見顏色），闇中雖無所見（即使在黑暗中什麼也看不見），以身觸故，便得其事（但因為身體的觸覺，就能感受到事物）。當知身根常有實用（應當知道身根常常有實際作用），余根無有此力（其他根沒有這種能力）。又身根遍生身識（而且身根能普遍產生身識），是故身所覺法，名為四大（所以身體所感受到的法，稱為四大）。 若問身根所覺有十一事（如果問身根所感受的有十一件事），何故但說四法為大也（為什麼只說四大呢）？答其餘七法，皆四大所攝（回答是，其餘七法，都包含在四大之中）。四大為根本（四大是根本），是其氣分耳（是它們的氣分罷了）。輕重是覺分（輕重是感覺的一部分），堅是相密（堅硬是物質緊密相連的狀態）。若分散則為輕物（如果分散開來就是輕的物體），若集之則為重物（如果聚集起來就是重的物體）。澀亦然（粗糙也是這樣）。地有二種（地有兩種狀態），一微塵（一是微小的塵埃），次密相近，名為滑物（二是緊密相連，稱為光滑的物體）。若微塵疏遠，名為澀物（如果微塵疏遠，就稱為粗糙的物體）。 寒是風水之分（寒冷是風和水的屬性）。水常冷相（水通常是寒冷的），若與火合則熱（如果與火結合就會變熱），離火還歸本相（離開火又會恢復原來的寒冷狀態）。風亦冷相（風也是寒冷的），若火力偏多，名為熱風（如果火的力量偏多，就稱為熱風），離火還為冷風（離開火又會變為冷風）。如熱時搖扇，即得冷風（例如熱的時候搖扇子，就能得到冷風）。又身內風發，便令體冷（又如身體內的風發動，就會使身體變冷），若服熱藥，冷風則止（如果服用熱藥，冷風就會停止）。水有二相（水有兩種屬性），一為流相（一是流動的屬性），二為冷相（二是寒冷的屬性）。經中多說流相（經典中多說流動的屬性），以相常有不可壞故（因為這種屬性是永恒不變的）。 一切法皆有二相（一切法都有兩種屬性），客相舊相（暫時的屬性和原有的屬性）。佛通達一切法本末故（佛通達一切法的本源和終結），說其舊相（所以說的是它原有的屬性）。如水或與火相（例如水有時會與火結合），可使為熱（可以使它變熱），流是舊相（流動是它原有的屬性），雖與熱合，猶不捨流相（即使與熱結合，仍然不捨棄流動的屬性）。是故寒是火所攝（所以寒冷是被火所影響的）。飢渴者（飢餓和口渴），以人腹內風火力故消食（是因為人體內的風和火的力量消化食物）。消食已則從克人身（消化完食物后，就會損耗人的身體）。是故饑雖食難消之物，而無所患（所以飢餓時即使吃難以消化的食物，也沒有什麼問題），以能消故（因為能夠消化）。若如是分別（如果這樣分別），四大氣分（四大的氣分），乃應無量（就應該是無量的）。如長短此彼粗細方圓燥濕合散等（例如長短、彼此、粗細、方圓、乾燥潮濕、聚合分散等等），皆可...
【English Translation】 Careful observation leads to awareness. Ordinary people perceive things through their bodies and take them as real. For example, if someone offends the authorities (罹于官, lí yú guān), they suffer the pain of being punished with swords and sticks (刀杖治之, dāo zhàng zhì zhī), and nothing else can replace this experience. Pleasure is similar. Most beings are attached to the five desires (五欲, wǔ yù), and among the subtle sensations, sexual desire is particularly strong, even leading to death. Therefore, Buddhist scriptures sometimes place it first. Furthermore, even if one can fully see colors, in darkness, although nothing is visible, one can still perceive things through bodily touch. It should be understood that the body-sense always has practical use, while other senses do not have this ability. Moreover, the body-sense universally generates body-consciousness, so the phenomena perceived by the body are called the 'Four Great Elements' (四大, sì dà). If asked why, when the body-sense perceives eleven things, only the 'Four Great Elements' are mentioned, the answer is that the other seven things are included within the 'Four Great Elements'. The 'Four Great Elements' are the foundation, and the other seven are merely their aspects. Lightness and heaviness are parts of sensation. Hardness is the state of close proximity. If dispersed, it is a light object; if gathered, it is a heavy object. Roughness is similar. There are two types of earth: one is fine dust (微塵, wēi chén), and the other is closely packed, called a smooth object. If the dust particles are sparse, it is called a rough object. Coldness is an attribute of wind and water. Water is usually cold; if combined with fire, it becomes hot, but when separated from fire, it returns to its original cold state. Wind is also cold; if the power of fire is dominant, it is called hot wind, but when separated from fire, it returns to cold wind. For example, fanning oneself in hot weather produces cool wind. Also, when internal wind arises in the body, it causes the body to become cold; if one takes hot medicine, the cold wind will stop. Water has two aspects: one is the flowing aspect (流相, liú xiàng), and the other is the cold aspect (冷相, lěng xiàng). Scriptures often speak of the flowing aspect because it is a constant and indestructible attribute. All phenomena have two aspects: temporary aspects and original aspects. The Buddha, having understood the beginning and end of all phenomena, speaks of their original aspects. For example, water may combine with fire and become hot, but flowing is its original aspect; even when combined with heat, it does not abandon its flowing nature. Therefore, coldness is influenced by fire. Hunger and thirst arise because the wind and fire within the abdomen digest food. After digestion, they deplete the body. Therefore, even when hungry, one can eat difficult-to-digest food without harm because it can be digested. If one were to differentiate in this way, the aspects of the 'Four Great Elements' would be countless, such as long and short, this and that, coarse and fine, square and round, dry and wet, combined and dispersed, etc.
以身根覺知。何止七事耶。佛是一切智人。是故但說四大色。及四大所生色。或言眼見草木。從種出生。如是細為粗因。如種中無樹。推樹為從何來。有人言無因無緣。自然而生。或有人言萬物皆從大生。有人言從微塵生。有人言從常性生。唯佛言從四大生。所謂種中地水火風也。此中雖有餘物。佛但說四大。以四大能利成果故。堅相能持。水相能爛。火相能成熟。風相能增長。如是樹得成茂。色等無有此用。是故不說。又內四大。人初入胎時。地能持之。水能和合。火能成熟。風能開諸竅。令得增長。爾時小兒未有眼等根故。不能分別。以初得身根故。而分別四大所能。是故說一切色。皆四大為根本。如經說六種十二觸八十八意行四善處。名之為人。是中分別義者。如小兒初入胎時。未有眼等故。但有六種。四大虛空及識。雖有色香味等。以其不覺。不為利益。故不說也。六入既成。于外粗受樂。名為觸生受。而複意識。常多發用。眼識所見色。分別好醜中間。乃至意所知法。分別好醜中間。是名十八意行。又終能住於四善之處。所謂樂分別諸法。是智慧處。樂實不虛。是誠諦處。樂舍則舍惡。是舍處。樂離憒鬧。是寂滅處。或言次第而生。如大劫盡時無所復有。唯有虛空。爾時虛空中。有諸方風來。互相對持。后
【現代漢語翻譯】 現代漢語譯本： 以身根覺知，難道只有七件事嗎？佛是一切智慧的人，所以只說四大色（地、水、火、風四種基本物質元素）以及四大所生的色（由四大組成的物質）。或者說，眼睛看到草木，從種子出生。這樣，細微的成為粗大的原因。如果種子中沒有樹，推究樹是從哪裡來的呢？有人說無因無緣，自然而生。或者有人說萬物都從『大』（梵天）而生。有人說從微塵生。有人說從常性（自性）生。只有佛說從四大生，所謂種子中的地、水、火、風。這裡面雖然有其他物質，佛只說四大，因為四大能夠有利成果。堅硬的相能保持，水的相能腐爛，火的相能成熟，風的相能增長。這樣，樹才能長成茂盛。顏色等沒有這種作用，所以不說。又，內在的四大，人在最初入胎時，地能保持它，水能和合它，火能成熟它，風能打開各個竅，使它得以增長。這時小兒還沒有眼等根，所以不能分別。因為最初得到身根，所以能分別四大所能。所以說一切色，都是以四大為根本。如經所說，六種（六根），十二觸（六根與六塵相觸），八十八意行（意識的活動），四善處（四念處），名為人。這裡面分別意義的人，如小兒最初入胎時，沒有眼等，所以只有六種：四大、虛空以及識。雖然有色香味等，因為他不覺知，不能為他帶來利益，所以不說。六入（六根）既已形成，對外粗略地感受快樂，名為觸生受。而且意識常常多發用。眼識所見到的顏色，分別好醜中間，乃至意識所知曉的法，分別好醜中間，這名叫十八意行。又，最終能安住於四善之處，所謂樂於分別諸法，這是智慧處。樂於真實不虛，這是誠諦處。樂於捨棄，就捨棄惡，這是舍處。樂於遠離喧鬧，這是寂滅處。或者說次第而生，如大劫結束時，沒有什麼再存在，只有虛空。這時虛空中，有各方來的風，互相支援，後來...
【English Translation】 English version: Knowing through the body faculty, are there only seven things? The Buddha is all-knowing, therefore he only speaks of the four great elements (earth, water, fire, and wind) and the forms produced by the four great elements (matter composed of the four elements). Or, it is said that the eyes see grass and trees, born from seeds. Thus, the subtle becomes the cause of the gross. If there is no tree in the seed, from where does the tree come? Some say it arises without cause or condition, naturally. Or some say all things arise from the 'Great' (Brahma). Some say they arise from fine dust. Some say they arise from a constant nature (Prakriti). Only the Buddha says they arise from the four great elements, namely earth, water, fire, and wind in the seed. Although there are other substances here, the Buddha only speaks of the four great elements because the four great elements can beneficially produce results. The solid aspect can hold, the water aspect can decay, the fire aspect can mature, and the wind aspect can increase. In this way, the tree can grow luxuriantly. Color and other things do not have this function, so they are not mentioned. Furthermore, the inner four great elements, when a person first enters the womb, earth can hold it, water can combine it, fire can mature it, and wind can open the various orifices, allowing it to grow. At this time, the child does not yet have eyes and other faculties, so he cannot distinguish. Because he first obtains the body faculty, he can distinguish what the four great elements can do. Therefore, it is said that all forms have the four great elements as their foundation. As the sutra says, the six kinds (six sense organs), twelve contacts (contact between the six sense organs and the six sense objects), eighty-eight mental activities (activities of consciousness), and four good abodes (four foundations of mindfulness) are called a person. Among these, the one who distinguishes the meaning, such as when a child first enters the womb, does not have eyes and so on, so there are only six kinds: the four great elements, space, and consciousness. Although there are colors, smells, tastes, etc., because he is not aware of them, they cannot bring him benefit, so they are not mentioned. Once the six entrances (six sense organs) are formed, roughly experiencing pleasure externally is called feeling born from contact. Moreover, consciousness often functions a lot. The colors seen by eye-consciousness are distinguished as good, bad, and intermediate, and even the dharmas known by mind-consciousness are distinguished as good, bad, and intermediate. This is called the eighteen mental activities. Furthermore, one can ultimately abide in the four good abodes, namely, delighting in distinguishing all dharmas, which is the place of wisdom. Delighting in what is real and not false, which is the place of truth. Delighting in abandoning, thus abandoning evil, which is the place of abandonment. Delighting in being away from noise, which is the place of tranquility. Or it is said that they arise in sequence, such as when the great kalpa ends, nothing remains, only space. At this time, in space, winds come from all directions, supporting each other, later...
有天雨。風持此水。水上有風。擾動而生水沫。水沫積厚于乃成地。從生草木等。以觀一切水色。初始皆從風出。以能持故。是以說所有盡皆以四大為根本。今色味等。亦為四大因緣。四大亦為色等之因緣。但以初得名故。如穀子中。大有色有味等。牙時色味等。亦有四大。但分別先後因果。得其名耳。如內四大。初入胎時。繫在赤白不凈之中。雖有色香味。以無眼等故。不覺不知。唯有身根。覺知四大有用。佛因此心故。說四大為生色之本。是故十二因緣中。第三因緣時。雖有四大所生色。以微細未能遮識。識增發故。說識因緣名色。歌羅羅時四大成就。反名為色。歌羅羅時中識成就。反名為名。所謂成就者。了了相現也。是故說內四大。為生色之本。佛言所有色四大。四大生有。是總相說耳。或有三大二大一大。四大者如身也。三大者。如死人身中無有火大。二大者如熱水熱風熱合名等。一大者如風。風中無有地水也。四大生色中亦如是。或四或一。如飲食有味香觸。如凈潔玉器承天雨。但有色味觸。無有香氣。地氣合故乃可有香。如火從珠日出者。無香無味。但有色觸。燒為觸。照為色。如映象水月。唯有一色。四大不能自造。而能造者。經無此說。亦無造名。但傳譯失旨耳。佛唯說所有色。若四大四大所生。
因四大復生四大。如種中四大。復生芽中四大。芽中四大所生色。復生四大所生色。亦互相生如前說。又外道說。四大是常。無時不有。若佛說所有色。皆是四大。則外道增其邪見。是故佛言。色非唯四大而已。因四大故。更有色生。是名四大所生色。是色有三種。善不善無記。以善身口業色。能生天人報四大。不善身口業色。能生三惡處報四大。無記色自然因共生因。阿毗曇中亦如是說。若然者。云何言四大不自生也。如人還生人。或生畜生。而生中不正說。從四大生者。皆是四大所生色。如阿毗曇。分別四大。一陰一入界所攝。但四大。則無別陰界入。以四大少故。四大所生色陰。十一入。十一界所攝。若但四大所生色。則無別陰也。十入十界所攝。如是四大四大所生色。雖沒自生。生彼無咎。所以者何。生生之大。以有空名。如前說水月映象。阿毗曇人。有法相者。謂是陰界入故攝。如經說三種色。有色可見有對。有色不可見有對。有色不可見無對。又如不見不聞不嗅不味不觸。尚名為色。何況眼映象。如非色耶。是故水月幻化等。是可見色。而佛法為度眾生故。說水月映象影響炎化喻等。默人終不貪著。謂之為有。是故以為空喻。如幻化色。雖是不實事。而能誑惑人目。世間色像亦復如是。是以過五百年後。
【現代漢語翻譯】 現代漢語譯本 因四大（地、水、火、風四種基本元素）復生四大。例如，種子中的四大，復又產生芽中的四大。芽中的四大所產生的色（物質現象），又產生四大所生的色。它們也像前面所說的那樣互相產生。另外，外道（佛教以外的學說）說，四大是常存的，無時不在。如果佛說所有色，都是四大，那麼外道就會增加他們的邪見。因此，佛說，色不僅僅是四大而已，因為四大，還有其他的色產生，這叫做四大所生色。這種色有三種：善、不善、無記（非善非惡）。以善的身口業色，能產生天人果報的四大；不善的身口業色，能產生三惡道果報的四大；無記色是自然因和共生因。阿毗曇（佛教論藏）中也是這樣說的。如果這樣，為什麼說四大不能自己產生呢？就像人還生人，或者生畜生，而生中不正說。從四大產生的，都是四大所生色。如阿毗曇分別四大，被一陰（色陰）、一入（法入）、一界（法界）所攝。但只有四大，則沒有別的陰、界、入，因為四大很少。四大所生色陰，被十一入、十一界所攝。如果只有四大所生色，則沒有別的陰。十入十界所攝。像這樣，四大和四大所生色，即使沒有自生，產生彼者也沒有過失。為什麼呢？生生之大，因為有空名。如前面所說的水月映象。阿毗曇人，有法相者，認為是陰界入所攝。如經所說三種色：有色可見有對（有阻礙），有色不可見有對，有色不可見無對。又如不見、不聞、不嗅、不味、不觸，尚且名為色，何況眼映象，如不是色嗎？因此，水月幻化等，是可見色。而佛法爲了度化眾生，說水月映象影響炎化喻等，沉默的人終究不會貪著，認為它們是真實存在的。因此用空來比喻。如幻化色，雖然是不真實的事，卻能迷惑人的眼睛，世間的色像也是這樣。因此，在過五百年後。
【English Translation】 English version The four great elements (earth, water, fire, and wind) arise again from the four great elements. For example, the four great elements in a seed give rise to the four great elements in a sprout. The form (material phenomena) produced by the four great elements in the sprout, in turn, produces the form produced by the four great elements. They also arise mutually as previously described. Furthermore, non-Buddhist schools (外道, wàidào) say that the four great elements are constant and always present. If the Buddha said that all form is the four great elements, then these schools would increase their wrong views. Therefore, the Buddha said that form is not only the four great elements, because due to the four great elements, other forms arise, which are called the forms produced by the four great elements. These forms are of three types: wholesome, unwholesome, and neutral (善, shàn; 不善, bùshàn; 無記, wújì). Wholesome bodily and verbal actions (身口業色, shēn kǒu yè sè) can produce the four great elements of heavenly and human retribution; unwholesome bodily and verbal actions can produce the four great elements of the three evil realms' retribution; neutral forms are due to natural causes and co-arising causes. The Abhidhamma (阿毗曇, Āpídámó, Buddhist philosophical texts) also says the same. If so, why is it said that the four great elements do not arise by themselves? It is like a person still giving birth to a person, or giving birth to a beast, and the birth is not correctly described. What arises from the four great elements is all form produced by the four great elements. As the Abhidhamma distinguishes the four great elements, they are included in one skandha (色陰, sèyīn, form skandha), one entrance (法入, fǎrù, dharma entrance), and one realm (法界, fǎjiè, dharma realm). But only the four great elements do not have separate skandhas, entrances, and realms, because the four great elements are few. The form skandha produced by the four great elements is included in eleven entrances and eleven realms. If there is only form produced by the four great elements, then there are no separate skandhas. Included in ten entrances and ten realms. In this way, the four great elements and the form produced by the four great elements, even if they do not arise by themselves, there is no fault in producing that. Why? The greatness of arising arises because it has an empty name. Like the moon in water and the image in a mirror as mentioned earlier. Those in the Abhidhamma who have the characteristics of phenomena consider them to be included in the skandhas, entrances, and realms. As the sutra says, there are three kinds of form: visible form with resistance (有色可見有對, yǒusè kějiàn yǒuduì), invisible form with resistance (有色不可見有對, yǒusè bùkějiàn yǒuduì), and invisible form without resistance (有色不可見無對, yǒusè bùkějiàn wúduì). Furthermore, what is not seen, not heard, not smelled, not tasted, and not touched is still called form, so how can the image in the eye not be form? Therefore, the moon in water, illusions, etc., are visible forms. And the Buddha's teachings, in order to liberate sentient beings, speak of the moon in water, mirror images, reflections, flames, and transformations as metaphors, etc. Silent people will never be attached, thinking that they are real. Therefore, emptiness is used as a metaphor. Like illusory forms, although they are not real, they can deceive people's eyes, and the forms and images of the world are also like this. Therefore, after more than five hundred years.
而諸學人多著於法。墮于顛倒。佛以幻化為喻。令斷愛法。得於解脫。是故或時說有。或時說無。凡夫人無有慧眼。深著好醜粗細等。起種種罪業。如是何得言無耶。佛說一切色。皆虛妄顛倒不可得。觸舍離性。畢竟空寂相。諸阿羅漢以慧眼。諸菩薩以法眼。本末了達。觀知色相。何得言定有色相耶。諸佛所說好醜此彼。皆隨眾生心力所解。而有利益之法。無定相。不可戲論。然求其定相。來難之旨。似同戲論也。
次問羅漢受決並答
來答稱法華經說。羅漢受記為佛。譬如法身菩薩凈行受生故。記菩薩作佛居此。為法身之明證。
遠問曰。經說羅漢受決為佛。又云。臨滅度時。佛立其前。講以要法。若此之流。乃出自聖典。安得不信。但未了處多。欲令居決其所滯耳。所疑者眾。略序其三。一謂聲聞無大慈悲。二謂無漚和般若。三謂臨泥洹時。得空空三昧時。愛著之情都斷。本習之餘不起。類同得忍菩薩。其心泊然。譬如泥洹后時。必如此愛習殘氣。復何由而生耶。斯問以備於前章。又大慈大悲積劫之所習純誠。著于在昔。真心徹于神骨。求之羅漢。五緣已斷。焦種不生。根敗之餘。無復五樂。慈悲之性。於何而起耶。又漚和般若。是菩薩之兩翼。故能凌虛遠近。不墜不落。聲聞本無此翼。臨泥
【現代漢語翻譯】 現代漢語譯本： 然而許多學佛之人執著于佛法，陷入顛倒錯亂之中。佛陀用幻化作為比喻，是爲了讓他們斷除對佛法的貪愛，從而獲得解脫。因此，佛有時說有，有時說無。凡夫俗子沒有智慧之眼，深深執著於好壞、粗細等等，從而產生各種罪業。像這樣，怎麼能說沒有（罪業）呢？佛說一切色相，都是虛妄顛倒，不可得的。觸及舍離的本性，畢竟是空寂的相。諸位阿羅漢用智慧之眼，諸位菩薩用法眼，從根本到末梢都明瞭通達，觀察知曉色相。怎麼能說色相是確定的存在呢？諸佛所說的好壞、此彼，都是隨著眾生的心力所理解而產生的利益之法，沒有固定的相，不可隨意戲論。然而尋求其固定的相，來詰難佛法的宗旨，就如同戲論一般了。
接下來提問關於阿羅漢受記的事情，並作解答：
回答說，《法華經》中說，阿羅漢會被授記成佛，這就像法身菩薩以清凈的行為受生一樣，所以授記菩薩在此地成佛，是法身的明確證明。
遠法師提問說：經書中說阿羅漢會被授記成佛，又說，在（阿羅漢）臨近涅槃的時候，佛會站在他們面前，為他們講解重要的佛法。像這樣的說法，都是出自神聖的經典，怎麼能不相信呢？只是還有很多不明白的地方，想要請您來決斷我所困惑的地方。我所疑惑的事情有很多，這裡簡要地列舉三個。一是認為聲聞乘沒有廣大的慈悲心，二是認為沒有漚和般若（Upaya-prajna，方便智慧），三是認為在臨近涅槃的時候，得到空空三昧（Sunyata-sunyata-samadhi，空性之空性三昧）的時候，愛著之情都已經斷絕，原本的習氣也不會再生起，類似於獲得忍位的菩薩，他們的心境平靜淡泊，就像涅槃之後的狀態一樣。如果必定還殘留著這樣的愛習之氣，又怎麼會再次產生呢？這個問題已經在前面的章節中提過了。而且，廣大的慈悲心是經過無數劫的修習所積累的純真誠意，深深地銘刻在過去，真心徹入神骨。如果向阿羅漢尋求這種慈悲心，（他們）五種因緣已經斷絕，焦芽敗種不會再生長，根已經敗壞，不會再有五種欲樂，慈悲的本性又從哪裡生起呢？還有，漚和般若（Upaya-prajna，方便智慧）是菩薩的兩隻翅膀，所以能夠凌空飛行，遠近皆至，不會墜落。聲聞乘原本就沒有這樣的翅膀，臨近涅槃的時候...
【English Translation】 English version: However, many Buddhist learners are attached to the Dharma and fall into delusion. The Buddha uses illusion as a metaphor to make them cut off their attachment to the Dharma and thus attain liberation. Therefore, the Buddha sometimes says 'is' and sometimes says 'is not'. Ordinary people do not have the eye of wisdom and are deeply attached to good and bad, coarse and fine, etc., thus generating various sins. How can one say there is nothing like that? The Buddha said that all forms are illusory, inverted, and unattainable. Touching the nature of renunciation is ultimately the aspect of emptiness and tranquility. The Arhats use the eye of wisdom, and the Bodhisattvas use the eye of Dharma, to understand and know the form from beginning to end. How can one say that form is a definite existence? The good and bad, this and that, spoken by the Buddhas are all beneficial Dharmas that arise according to the understanding of sentient beings' minds. There is no fixed form, and it cannot be casually discussed. However, seeking its fixed form to question the purpose of the Dharma is like a frivolous discussion.
Next, questions are raised about the prediction of Arhats, and answers are given:
The answer is that the Lotus Sutra says that Arhats will be predicted to become Buddhas, just as the Dharmakaya (Dharma-body) Bodhisattva is born with pure conduct, so predicting that the Bodhisattva will become a Buddha here is clear proof of the Dharmakaya.
Far-away asks: The scriptures say that Arhats will be predicted to become Buddhas, and also say that when (Arhats) are about to enter Nirvana, the Buddha will stand before them and explain the important Dharma to them. Such statements come from sacred scriptures, how can one not believe them? It's just that there are still many things I don't understand, and I want you to decide where I am confused. There are many things I doubt, and here I briefly list three. One is that the Sravakas (hearers) do not have great compassion, the second is that they do not have Upaya-prajna (skillful means wisdom), and the third is that when they are about to enter Nirvana, when they attain Sunyata-sunyata-samadhi (the samadhi of emptiness of emptiness), the feelings of attachment have already been cut off, and the original habits will not arise again, similar to the Bodhisattvas who have attained forbearance, their minds are calm and indifferent, like the state after Nirvana. If such residual air of love and habit must remain, how can it arise again? This question has already been raised in the previous chapter. Moreover, great compassion is the pure sincerity accumulated through countless kalpas of practice, deeply engraved in the past, and the true heart penetrates the bones. If one seeks this compassion from the Arhats, (their) five causes have been cut off, and the scorched seeds will not grow again, the roots have been corrupted, and there will be no more five pleasures, from where does the nature of compassion arise? Also, Upaya-prajna (skillful means wisdom) is the two wings of the Bodhisattva, so they can fly in the sky, far and near, without falling. The Sravakas originally did not have such wings, and when they are about to enter Nirvana...
洹時。縱有大心。譬若無翅之鳥。失據墮空。正使佛立其前。羽翮復何由頓生。若可頓生。則諸菩薩。無復積劫之功。此三最是可疑。雖云有信。悟必由理。理尚未通。其如信何。
什答曰。一切阿羅漢。雖得有餘涅槃。心意清凈。身口所作。不能無失念。不知之人。起不凈想。其實無復別有垢法。如人鎖腳。久久乃離。腳雖不便。更無別法。阿羅漢亦如是。從無始生死來。為結所縛。得阿羅漢道。雖破結縛。以久習因緣故。若心不在道。處於憒鬧。因妄念。令身口業而有失相。是人入無餘涅槃時。以空空三昧。舍無漏道。從是以後。永無復有身口業失。時聞促故。不應難言更當起也。又謂以空空三昧。能斷余習者。是事不然。何以故。用此三昧。舍無漏者。則非無漏定。若然者。何得謂煩惱習氣都盡耶。又阿羅漢還生者。唯法華經說。無量千萬經。皆言阿羅漢。於後邊身滅度。而法華經。是諸佛秘藏。不可以此義。難於余經。若專執法華經。以為決定者。聲聞三藏。及余摩訶衍經。寢而不用。又有經言。菩薩畏阿羅漢辟支佛道。過於地獄。何以故。墮于地獄。還可作佛。若爾者。唯有法華一經可信。余經皆為虛妄。是故不應執著一經。不信一切經法。當應思惟因緣。所以取涅槃。所以應作佛。然五不可思議中
【現代漢語翻譯】 現代漢語譯本：當時即使有很大的決心，也像沒有翅膀的鳥，失去了憑藉而從空中墜落。即使佛陀站在他面前，羽毛翅膀又怎麼能立刻生出來呢？如果可以立刻生出來，那麼各位菩薩，就不需要再有累積多劫的功德了。這三點最是令人懷疑。雖然說有信心，但領悟必定要通過道理。道理尚未通達，這信心又有什麼用呢？
鳩摩羅什回答說：『一切阿羅漢（梵文Arhat的音譯，斷絕了一切煩惱，達到佛教修行的最高境界的人），雖然證得了有餘涅槃（梵文Nirvana的音譯，還有色身存在的涅槃狀態），心意清凈，但身口所做，不能沒有失唸的時候。不瞭解的人，會產生不乾淨的想法，但實際上並沒有另外的垢法。就像人被鎖住腳，很久之後才被釋放。腳雖然不方便，但沒有其他的束縛。阿羅漢也是這樣，從無始生死以來，被煩惱結縛所束縛。證得阿羅漢道，雖然破除了結縛，但因為長久以來的習氣因緣，如果心不在道上，處於喧鬧的環境中，因為妄念，會使身口業出現過失的表象。這樣的人進入無餘涅槃（梵文Nirvana的音譯，不再有任何身心存在的涅槃狀態）時，用空空三昧（梵文Samadhi的音譯，一種禪定狀態），捨棄無漏道（佛教修行的一種境界），從此以後，永遠不會再有身口業的過失。』當時時間緊迫，不應該質疑說還會再產生過失。
又有人認為用空空三昧，能夠斷除剩餘的習氣，這是不對的。為什麼呢？因為用這種三昧，捨棄無漏，那就不是無漏定（佛教修行的一種境界）。如果這樣，怎麼能說煩惱習氣都斷盡了呢？還有阿羅漢還會再生的說法，只有《法華經》（全稱《妙法蓮華經》，大乘佛教經典）這麼說。無數千萬部經，都說阿羅漢在最後的身軀滅度。而《法華經》，是諸佛的秘密寶藏，不可以用這個道理，來質疑其他的經典。如果專門執著《法華經》，認為是決定性的，那麼聲聞三藏（佛教經典的總稱），以及其他的摩訶衍經（即大乘經典），就都被擱置不用了。還有經書上說，菩薩畏懼阿羅漢、辟支佛道（梵文Pratyekabuddha的音譯，不依師教而獨自悟道的修行者），超過了畏懼地獄。為什麼呢？因為墮入地獄，還可以成佛。如果這樣，就只有《法華經》一部經可以相信，其他的經都是虛妄的。所以不應該執著一部經，不相信一切經法。應當思維因緣，為什麼取涅槃，為什麼應當成佛。然而五種不可思議之中
【English Translation】 English version: At that time, even with great resolve, it's like a bird without wings, losing its footing and falling from the sky. Even if the Buddha stood before him, how could feathers and wings suddenly grow? If they could suddenly grow, then all the Bodhisattvas (Sanskrit term for enlightened beings) would no longer need the merit accumulated over countless kalpas (Sanskrit term for eons). These three points are the most doubtful. Although it's said there is faith, enlightenment must come through reason. If reason has not yet been understood, what use is that faith?
Kumarajiva (name of a famous Buddhist translator) replied: 'All Arhats (Sanskrit term for those who have attained Nirvana), although they have attained Nirvana with remainder (Nirvana with the physical body still existing), their minds are pure, but their actions of body and speech cannot be without lapses in mindfulness. Those who do not understand will have impure thoughts, but in reality, there are no other defilements. It's like a person whose feet are chained, and after a long time, they are released. Although the feet are still clumsy, there are no other restraints. Arhats are also like this. From beginningless birth and death, they have been bound by the bonds of afflictions. Having attained the path of Arhat, although the bonds have been broken, due to the habitual causes and conditions, if the mind is not on the path, and is in a noisy environment, due to deluded thoughts, the actions of body and speech will have the appearance of faults. When such a person enters Nirvana without remainder (Nirvana without any physical or mental existence), using the Empty Empty Samadhi (Sanskrit term for a state of meditative absorption), they abandon the unconditioned path (a state of Buddhist practice), and from then on, there will never again be faults in body and speech.' At that time, because time was short, one should not question whether faults will arise again.
Furthermore, some believe that using the Empty Empty Samadhi can cut off remaining habits, but this is not correct. Why? Because using this Samadhi to abandon the unconditioned, then it is not an unconditioned state of concentration. If that were the case, how could it be said that the habits of afflictions are completely exhausted? Also, the idea that Arhats are reborn is only mentioned in the Lotus Sutra (a major Mahayana Buddhist text). Countless millions of sutras (Sanskrit term for Buddhist scriptures) all say that Arhats are extinguished in their final body. And the Lotus Sutra is the secret treasure of all Buddhas, and this principle cannot be used to question other sutras. If one is solely attached to the Lotus Sutra, considering it definitive, then the Sravaka Tripitaka (the collection of Buddhist scriptures for the Hearers), and other Mahayana sutras, would be set aside and not used. There are also sutras that say that Bodhisattvas fear the path of Arhats and Pratyekabuddhas (Sanskrit term for solitary Buddhas), more than they fear hell. Why? Because having fallen into hell, one can still become a Buddha. If that were the case, then only the Lotus Sutra would be believable, and all other sutras would be false. Therefore, one should not be attached to one sutra, and disbelieve all sutra teachings. One should contemplate the causes and conditions, why one takes Nirvana, and why one should become a Buddha. However, among the five inconceivable things
。諸佛法是第一不可思議。佛法者。謂阿羅漢涅槃當作佛。唯佛知之。又聲聞人。以愛為集諦。阿羅漢愛盡故。則無復生理。摩訶衍人言。有二種愛。一者三界愛。二者出三界愛。所謂涅槃佛法中愛。阿羅漢雖斷三界愛。不斷涅槃佛中愛。如舍利弗心悔言。我若知佛有如是功德智慧者。我寧一劫于阿鼻地獄。一脅著地。不應退阿耨三菩提。又毗摩羅詰經。摩訶迦葉。與目連悔責。一切聲聞。皆應號泣。此是愛習之氣。又首楞嚴三昧中說。如盲人夢中得眼。覺則還失。我等聲聞智慧。于佛智慧。更無所見。此似若無明。如是愛無明等。往來世間。具菩薩道。乃當作佛。佛設入菩薩道。尚不得同直修菩薩道者。何況同無生法忍菩薩也。何以故。是人于眾生中。不生大悲心。直趣佛道。但求自利。于無量甚深法性中。得少便證。以是因緣故。教化眾生。凈佛國土。皆為遲久。不如直趣佛道者疾。成於佛。又阿羅漢慈悲。雖不及菩薩慈悲。與無漏心合故。非不妙也。如經中說。比丘慈心和合。修七覺意。設斷五道因緣者。慈悲猶在。發佛道心時。還得增長。名為大慈大悲。如法華經中說。於他方現在佛聞斯事。然後發心。又涅槃法。無有決定不相應焦羅漢耳。何以故。涅槃常寂滅相。無戲論諸法。若常寂滅無戲論則無所妨。又
【現代漢語翻譯】 現代漢語譯本 諸佛之法是第一不可思議的。所謂的佛法，是指阿羅漢涅槃后應當成佛，只有佛才能知曉。另外，聲聞之人，以愛為集諦（苦的根源）。阿羅漢因為愛已斷盡，所以不再有生理活動。而大乘之人說，有二種愛，一種是三界（欲界、色界、無色界）之愛，另一種是超出三界之愛，也就是涅槃佛法中的愛。阿羅漢雖然斷了三界之愛，卻沒有斷涅槃佛中的愛。例如舍利弗（智慧第一的佛陀弟子）心中後悔說：『我如果知道佛有如此功德智慧，我寧願一劫（極長的時間單位）待在阿鼻地獄（八大地獄中最苦之處），一側身體著地，也不應該退轉于阿耨多羅三藐三菩提（無上正等正覺）。』 又如《毗摩羅詰經》（即《維摩詰經》）中記載，摩訶迦葉（頭陀第一的佛陀弟子）與目連（神通第一的佛陀弟子）互相悔責，一切聲聞都應該號啕大哭。這都是愛習的氣息。又《首楞嚴三昧經》中說，如同盲人在夢中得到眼睛，醒來后又失去了。我們聲聞的智慧，對於佛的智慧來說，簡直一無所見。這就像無明一樣。像這樣，愛和無明等等，往來於世間，具足菩薩道，才能成佛。佛即使進入菩薩道，尚且不能等同於直接修菩薩道的人，更何況等同於證得無生法忍（對諸法不生不滅的深刻體悟）的菩薩呢？ 為什麼呢？因為佛在眾生中，不生起大悲心，直接趨向佛道，只求自利。在無量甚深的法性中，得到少許就證悟。因為這樣的因緣，教化眾生，清凈佛國土，都會遲緩長久，不如直接趨向佛道的人快速成佛。另外，阿羅漢的慈悲，雖然不及菩薩的慈悲，但與無漏心（沒有煩惱的心）相結合，並非不妙。如經中所說，比丘慈心和合，修習七覺支（七種覺悟的因素），即使斷了五道（地獄、餓鬼、畜生、人、天）的因緣，慈悲仍然存在。發起佛道之心時，還能得到增長，名為大慈大悲。 如《法華經》中所說，在其他方現在的佛那裡聽到這件事，然後才發心。另外，涅槃之法，沒有決定不與焦芽敗種的阿羅漢相應的說法。為什麼呢？涅槃是常寂滅相，沒有戲論諸法。如果常寂滅沒有戲論，那就沒有什麼妨礙。
【English Translation】 English version The Dharma of all Buddhas is the foremost inconceivable. 'Buddha-dharma' refers to an Arhat (one who has attained enlightenment) who, upon Nirvana (liberation from the cycle of rebirth), should become a Buddha, which only a Buddha knows. Furthermore, Sravakas (disciples who hear and follow the teachings) consider craving as the Samudaya Satya (the truth of the origin of suffering). Because an Arhat has exhausted craving, there is no more physiological activity. Mahayanists (followers of the Great Vehicle) say that there are two types of craving: one is craving for the Three Realms (the realm of desire, the realm of form, and the formless realm), and the other is craving that transcends the Three Realms, namely, craving within Nirvana-Buddha-dharma. Although an Arhat has severed craving for the Three Realms, they have not severed craving within Nirvana-Buddha. For example, Sariputra (the Buddha's disciple known for his wisdom) regretted, saying, 'If I had known that the Buddha possessed such merit and wisdom, I would rather spend a kalpa (an extremely long unit of time) in Avici Hell (the most painful of the eight great hells), with one side of my body touching the ground, than retreat from Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' Moreover, as recorded in the Vimalakirti Sutra, Mahakasyapa (the Buddha's disciple known for ascetic practices) and Maudgalyayana (the Buddha's disciple known for his supernatural powers) mutually repented, and all Sravakas should have wept bitterly. This is all due to the residual influence of craving. Furthermore, the Surangama Samadhi Sutra says that it is like a blind person gaining sight in a dream, only to lose it again upon awakening. Our wisdom as Sravakas is utterly insignificant compared to the Buddha's wisdom. This is similar to ignorance. Thus, craving, ignorance, and so on, traverse the world, fulfilling the Bodhisattva path, and only then can one become a Buddha. Even if a Buddha enters the Bodhisattva path, they cannot be equal to those who directly cultivate the Bodhisattva path, let alone those Bodhisattvas who have attained the Kshanti (acceptance) of the non-arising of phenomena. Why is this so? Because the Buddha, among sentient beings, does not generate great compassion, directly heading towards the Buddha path, seeking only self-benefit. Within the immeasurable and profound Dharma-nature, they attain a little and become enlightened. Because of this cause and condition, teaching sentient beings and purifying the Buddha-land will be slow and prolonged, not as quick as those who directly head towards the Buddha path to become a Buddha. Furthermore, the compassion of an Arhat, although not as great as the compassion of a Bodhisattva, is not without its merits when combined with a non-outflow mind (a mind without afflictions). As the sutra says, a Bhikshu (monk) whose mind is in harmony with compassion, cultivating the Seven Factors of Enlightenment, even if they have severed the causes and conditions of the Five Paths (hell, hungry ghosts, animals, humans, and devas), compassion still remains. When the mind of the Buddha path is aroused, it can still be increased, and is called great compassion. As the Lotus Sutra says, upon hearing of this matter from the Buddhas present in other directions, one then arouses the mind. Furthermore, the Dharma of Nirvana does not definitively exclude the possibility of correspondence with Arhats who are like scorched seeds. Why is this so? Nirvana is the state of constant quiescence and extinction, without discursive phenomena. If there is constant quiescence and no discursiveness, then there is no obstruction.
諸佛大菩薩。深入法性。不見法性不三品之異。但為度眾生故。說有三分耳。漚和般若是菩薩兩翅者。而法華經義。不以此說也。是般若波羅蜜經經中。讚歎般若波羅蜜故。有菩薩離般若波羅蜜。但以余功德。求佛道者。作此喻耳。是故佛言。雖有無量功德。無般若漚和。如鳥無兩翅。不能遠至。如是成阿羅漢。到于涅槃。大愿以滿。不能復遠求佛道。若法華經說。實有餘道。又諸佛贊助成立。何有難事哉。佛有不可思議神力教化。能令草木說法往來。何況於人。如焦谷不能生。此是常理。若以神力咒術藥草力。諸天福德願力。尚能移山住流。何況焦種耶。如以無漏火。燒阿羅漢心。不應復生。但以佛無量神力接佐。何得不發心作佛也。假使佛語阿難。作眾惡事。以恭敬深愛佛故。尚亦當作。何況佛記言作佛。為開其因緣。而不成佛乎。如大醫王。無有不治之病。如是佛力所加。無有不可度者。又阿羅漢。于涅槃不滅。而作佛者。即是大方便也。又菩薩先愿欲以佛道入涅槃。無般若方便故。墮聲聞辟支佛地。如無翅之鳥。今阿羅漢。欲以聲聞法入涅槃。或於中道。以有漏禪。生增上慢。如無翅鳥。不得隨愿。便當墮落。若能隨佛所說。與禪定智慧和合行者。得入涅槃。是名阿羅漢中有二事。以禪定為方便。無漏慧為智
【現代漢語翻譯】 現代漢語譯本： 諸佛和大菩薩，深入探究法的本性（Dharma-nature），在那裡看不到法性有三種品類的差別。只是爲了度化眾生的緣故，才說有三種品類罷了。漚和般若（Upaya-prajna，方便智慧）好比菩薩的兩隻翅膀，但《法華經》的義理，並不是這樣說的。在《般若波羅蜜經》（Prajnaparamita Sutra）中，因為讚歎般若波羅蜜（Prajnaparamita，智慧到彼岸），所以對於那些離開般若波羅蜜，只憑借其他功德來求取佛道的菩薩，才做了這樣的比喻。因此，佛說，即使有無量的功德，如果沒有般若漚和（Upaya-prajna），就好像鳥沒有兩隻翅膀，不能飛到遠方。就像阿羅漢（Arhat，已證得涅槃的聖者）一樣，雖然已經到達涅槃，大愿已經滿足，不能再進一步求取佛道。如果《法華經》說，確實有其他的道路，而且諸佛都贊助和幫助他成就，那還有什麼困難的事情呢？佛有不可思議的神力教化，能夠讓草木說法和往來，更何況是人呢？就像被燒焦的穀子不能生長，這是常理。但如果用神力、咒術、藥草的力量，以及諸天福德的願力，尚且能夠移山和使河流停止流動，更何況是焦種呢？就像用無漏的火焰，燒燬阿羅漢的心，本來不應該再生起。但憑藉佛無量的神力接引和幫助，怎麼能不發心成佛呢？假如佛告訴阿難（Ananda，佛陀的十大弟子之一），去做各種惡事，因為恭敬和深愛佛的緣故，尚且也會去做，更何況佛授記說他將來會成佛，為他開啟成佛的因緣，怎麼會不能成佛呢？就像偉大的醫王，沒有不能醫治的疾病。同樣，佛力所加持，沒有不能被度化的人。而且，阿羅漢在涅槃中並沒有滅盡，而能成佛，這就是大方便。還有，菩薩先前發願想要以佛道進入涅槃，但因為沒有般若方便（Prajna-upaya），所以墮落到聲聞（Sravaka，聽聞佛法而證悟者）、辟支佛（Pratyekabuddha，緣覺）的境界，就像沒有翅膀的鳥。現在阿羅漢，想要以聲聞法進入涅槃，或者在中途，因為有有漏禪定（Sasrava-dhyana，帶有煩惱的禪定），而生起增上慢（Adhimana，未證言證），就像沒有翅膀的鳥，不能隨順自己的願望，就會墮落。如果能夠隨順佛所說的，與禪定和智慧和合修行，就能進入涅槃。這就是阿羅漢中有兩件事：以禪定為方便，無漏慧為智慧。
【English Translation】 English version: The Buddhas and great Bodhisattvas, deeply entering the Dharma-nature, do not see any difference in the three grades of Dharma-nature. It is only for the sake of liberating sentient beings that they speak of three grades. Upaya-prajna (skillful means and wisdom) is like the two wings of a Bodhisattva, but the meaning of the Lotus Sutra does not explain it this way. In the Prajnaparamita Sutra (Perfection of Wisdom Sutra), because of praising Prajnaparamita (Perfection of Wisdom), this metaphor is used for Bodhisattvas who, apart from Prajnaparamita, seek the Buddha-path with other merits. Therefore, the Buddha said that even with immeasurable merits, without Upaya-prajna, it is like a bird without two wings, unable to reach far. Similarly, an Arhat (one who has attained Nirvana), having reached Nirvana and fulfilled their great vows, cannot further seek the Buddha-path. If the Lotus Sutra says that there is indeed another path, and all the Buddhas support and help them to achieve it, then what difficulty is there? The Buddha has inconceivable spiritual power to teach and transform, capable of making grass and trees preach the Dharma and move about, let alone humans. Just as scorched grains cannot sprout, this is a common principle. But if one uses the power of spiritual abilities, mantras, medicinal herbs, and the blessings and vows of the devas (gods), one can even move mountains and stop the flow of rivers, let alone scorched seeds. Just as burning the mind of an Arhat with the fire of non-outflow (Anasrava), it should not arise again. But with the immeasurable spiritual power of the Buddha assisting, how can one not aspire to become a Buddha? Suppose the Buddha told Ananda (one of the ten great disciples of the Buddha) to do all kinds of evil deeds, he would still do them out of reverence and deep love for the Buddha, let alone when the Buddha prophesies that he will become a Buddha, opening the causes and conditions for him to become a Buddha, how could he not become a Buddha? Like a great physician, there is no disease that cannot be cured. Similarly, with the Buddha's power added, there is no one who cannot be liberated. Moreover, an Arhat does not completely vanish in Nirvana, and to become a Buddha is a great skillful means. Furthermore, Bodhisattvas initially vowed to enter Nirvana through the Buddha-path, but because they lacked Prajna-upaya, they fell into the realm of Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), like birds without wings. Now, Arhats want to enter Nirvana through the Sravaka-path, or in the middle, because of having defiled Dhyana (meditation) , they develop Adhimana (false pride), like birds without wings, unable to fulfill their wishes, they will fall. If one can follow what the Buddha says, and practice in harmony with Dhyana and wisdom, one can enter Nirvana. This is what Arhats have in two aspects: using Dhyana as skillful means and Anasrava-prajna as wisdom.
慧。又佛說般若波羅蜜時。未說法華經。是諸佛欲入涅槃時。最後于清凈眾中。演說秘藏。若有先聞者。心無疑難。而諸阿羅漢。謂所愿以畢。佛亦說言。阿羅漢末後身滅度。菩薩聞已。于阿羅漢道則有畏。今略說二因緣故。佛有此說。一者秘法華義故。多令眾生樂小乘法。得於解脫。二者欲使菩薩直趣佛道。不令迂迴。所以者何。阿羅漢雖疾證無為法。盡一切漏。得到苦邊。后入菩薩道時。不根明利。習大道為難。以所資福德微薄故。若無此二因緣者。阿羅漢終歸作佛。不應為作留難也。
次問唸佛三昧並答
遠問曰。唸佛三昧。般舟經唸佛章中說。多引夢為喻。夢是凡夫之境。惑之與解皆自崖已還理了。而經說唸佛三昧見佛。則問云。則答云。則決其疑網。若佛同夢中之所見。則是我相之所矚想相。專則成定。定則見佛。所見之佛。不自外來。我亦不往。直是想專理會大聞。于夢了疑大我。或或不出。境佛不來。而云何有解。解其安從乎。若真茲外應。則不得以夢為喻。神通之會。自非實相。則有往來。往則是經表之談。非三昧意。后何以為通。又般若經云。有三事得定。一謂持戒無犯。二謂大功德。三謂佛威神。為是定中之佛。外來之佛。若是定中之佛。則是我想之所立。還出於我了。若是定外之
【現代漢語翻譯】 現代漢語譯本： 慧。又佛陀宣講《般若波羅蜜》時，尚未宣講《法華經》。這是諸佛將要進入涅槃時，最後在清凈的大眾之中，演說秘密的教藏。如果有人先前聽聞過，心中就不會有疑惑和困難。而各位阿羅漢，認為自己所希望的已經完結。佛陀也說過，阿羅漢在最後的身體滅度后就入滅了。菩薩聽聞后，對於阿羅漢的道路就產生了畏懼。現在簡略地說兩種因緣，所以佛陀這樣說。一是隱秘《法華經》的意義，多讓眾生喜歡小乘佛法，從而得到解脫。二是想要讓菩薩直接趨向佛道，不讓他們迂迴。為什麼這樣說呢？阿羅漢雖然迅速證得無為法，斷盡一切煩惱，到達痛苦的盡頭，但之後進入菩薩道時，根基不夠明利，學習大乘佛法就感到困難，因為他們所積累的福德微薄。如果沒有這兩種因緣，阿羅漢最終會成佛，不應該為他們設定障礙。
其次是關於唸佛三昧的提問和回答
遠法師問道：唸佛三昧，《般舟三昧經》唸佛品中說，多用夢境來比喻。夢是凡夫的境界，迷惑和理解都在自己的意識範圍內。而經中說唸佛三昧能見到佛，那麼提問說，回答說，就能解決他的疑惑。如果佛像和夢中所見一樣，那就是我的意識所專注的形象。專注就能成定，成定就能見佛。所見的佛，不是從外面來的，我也不是前往。只是專注地思念，理解其中的道理。在夢中理解了疑惑，大我的本體或許顯現或許不顯現，境界中的佛不會到來。那麼怎麼會有理解呢？理解從哪裡來呢？如果是真實的外在顯現，就不應該用夢來比喻。神通的顯現，如果不是實相，就會有往來。往來就是經文表面上的說法，不是三昧的真正含義。之後又怎麼能通達呢？另外，《般若經》中說，有三件事可以得到禪定：一是持戒沒有犯戒，二是具有大功德，三是佛的威神力。那麼這是禪定中的佛，還是外來的佛呢？如果是禪定中的佛，那就是我的意識所建立的，還是出於我的意識了。如果是禪定之外的佛
【English Translation】 English version: Furthermore, when the Buddha preached the Prajna Paramita (Perfection of Wisdom), he had not yet preached the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). This was when the Buddhas were about to enter Nirvana, and finally, in the pure assembly, they expounded the secret treasury. If someone had heard it before, there would be no doubt or difficulty in their mind. But the Arhats (worthy ones), thought that their wishes had been fulfilled. The Buddha also said that the Arhats would enter extinction after their last body perished. When the Bodhisattvas (enlightenment beings) heard this, they became fearful of the path of the Arhats. Now, to briefly explain two reasons why the Buddha said this: first, to conceal the meaning of the Lotus Sutra, and to encourage sentient beings to enjoy the Small Vehicle (Hinayana) Dharma, so that they could attain liberation. Second, to make the Bodhisattvas directly approach the Buddha path, and not let them take a roundabout route. Why is this so? Although the Arhats quickly attain the unconditioned Dharma, exhaust all defilements, and reach the end of suffering, when they later enter the Bodhisattva path, their roots are not sharp and bright, and it is difficult for them to learn the Great Vehicle (Mahayana) Dharma, because the merit and virtue they have accumulated are meager. If there were not these two reasons, the Arhats would eventually become Buddhas, and there should be no obstacles placed in their way.
Next is the question and answer about the Samadhi (state of meditative consciousness) of Buddha Recitation
Yuan asked: The Samadhi of Buddha Recitation, as described in the chapter on Buddha Recitation in the Pratyutpanna Samadhi Sutra, often uses dreams as a metaphor. Dreams are the realm of ordinary people, and delusion and understanding are both within the scope of one's own consciousness. But the sutra says that one can see the Buddha in the Samadhi of Buddha Recitation, and then it asks, and then it answers, and then it resolves their doubts. If the Buddha image is the same as what is seen in a dream, then it is an image focused on by my consciousness. Concentration leads to Samadhi, and Samadhi leads to seeing the Buddha. The Buddha that is seen does not come from outside, and I do not go to it. It is simply focused thought, understanding the principle. In the dream, one understands the doubt, and the essence of the great self may or may not appear, and the Buddha in the realm will not come. So how can there be understanding? Where does the understanding come from? If it is a real external manifestation, then it should not be compared to a dream. The manifestation of supernatural powers, if it is not the true reality (tathata), will have coming and going. Coming and going is the superficial meaning of the sutra, not the true meaning of Samadhi. How can one then attain thorough understanding? Furthermore, the Prajna Sutra says that there are three things that can lead to Samadhi: first, upholding the precepts without violation; second, having great merit; and third, the majestic power of the Buddha. So is this the Buddha in Samadhi, or the Buddha from outside? If it is the Buddha in Samadhi, then it is established by my consciousness, and it still comes from my consciousness. If it is the Buddha outside of Samadhi,
佛。則是夢表之聖人。然則成會之表。不專在內。不得令聞于夢明矣。唸佛三昧法法為爾不。二三之說。竟何所從也。
什答。見佛三昧有三種。一者菩薩或得天眼天耳。或飛到十方佛所。見佛難問。斷諸疑網。二者雖無神通。常修念阿彌陀等現在諸佛。心住一處。即得見佛。請問所疑。三者學習唸佛。或以離欲。或未離欲。或見佛像。或見生身。或見過去未來現在諸佛。是三種定。皆名唸佛三昧。其實不同。者得神通見十方佛。餘者最下。統名唸佛三昧。複次若人常觀世間厭離相者。于眾生中。行慈為難。是以為未離欲諸菩薩故。種種稱讚般舟三昧。而是定力。雖未離。亦能攝心一處能見諸佛。則是求佛道之根本也。又學般舟三昧者。離言憶想分別。而非虛妄。所以者何。釋迦文佛所說眾經。明阿彌陀佛身相具足。是如來之至言。又般舟經種種設教。當念分別阿彌陀佛。在於西方。過十萬佛土。彼佛以無量光明。常照十方世界。若行如經所說。能見佛者。則有本末。非徒虛妄憶分別而已。以人不信。不知行禪定法。作是念。未得神通。何能遠見諸佛也。是故佛以夢為喻耳。如人以夢力故。雖有遠事。能到能見。行般舟三昧菩薩。亦復如是。以此定力故。遠見諸佛。不以山林等為礙也。以人信夢故。以之為喻。
【現代漢語翻譯】 現代漢語譯本：佛，是夢中顯現的聖人。那麼，成就法會的顯現，不只在於內心。這樣就不能在夢中明白地聽聞佛法了。唸佛三昧的種種法門是這樣的嗎？這二三種說法的究竟依據是什麼呢？
鳩摩羅什回答說：見佛三昧有三種。第一種是菩薩或者得到天眼、天耳等神通，或者飛到十方佛的處所，見到佛並請教問題，斷除各種疑惑。第二種是雖然沒有神通，但經常修習唸誦阿彌陀佛等現在諸佛的名號，心專注在一處，就能見到佛，請問所疑惑的問題。第三種是學習唸佛，或者已經脫離慾望，或者尚未脫離慾望，或者見到佛像，或者見到佛的化身，或者見到過去、未來、現在的諸佛。這三種禪定，都叫做唸佛三昧，但實際上並不相同。前者是得到神通而見到十方佛，後者是最下等的。都統稱爲念佛三昧。再次，如果有人經常觀察世間的厭離之相，那麼在眾生中行慈悲就很難。因此，爲了尚未脫離慾望的諸菩薩的緣故，種種稱讚般舟三昧（Pratyutpanna Samadhi，現前三昧）。這種禪定之力，即使尚未脫離慾望，也能使心專注一處，能夠見到諸佛。這是求佛道的根本。而且，學習般舟三昧的人，是脫離言語的憶念、想像和分別，而不是虛妄的。為什麼這樣說呢？釋迦牟尼佛所說的眾多經典，明確說明阿彌陀佛（Amitabha Buddha）的身相具足。這是如來的至理名言。而且，《般舟經》種種設立教法，應當憶念、分別阿彌陀佛在西方，超過十萬佛土。彼佛以無量光明，常照十方世界。如果按照經書所說修行，能夠見到佛，那麼就有本有末，不是徒然虛妄的憶念和分別而已。因為人們不相信，不知道修行禪定的方法，所以這樣想：沒有得到神通，怎麼能夠遙遠地見到諸佛呢？所以佛用夢來比喻。如同人憑藉夢的力量，即使有遙遠的事情，也能到達、能夠見到。修行般舟三昧的菩薩，也是這樣。憑藉這種禪定之力，遙遠地見到諸佛，不被山林等障礙所阻礙。因為人們相信夢，所以用夢來做比喻。
【English Translation】 English version: Buddha is the sage who appears in dreams. Then, the manifestation of accomplishing a Dharma assembly is not solely within the mind. Thus, one cannot clearly hear the Dharma in dreams. Are the various Dharma methods of the Buddha Recitation Samadhi like this? What is the ultimate basis for these two or three kinds of explanations?
Kumarajiva replied: There are three kinds of Buddha Recitation Samadhi. The first is that Bodhisattvas either obtain supernatural powers such as the divine eye and divine ear, or fly to the abodes of Buddhas in the ten directions, see the Buddhas and ask questions, cutting off all doubts. The second is that although they do not have supernatural powers, they constantly practice reciting the names of present Buddhas such as Amitabha Buddha, focusing their minds in one place, and they can see the Buddhas and ask about their doubts. The third is that they study Buddha Recitation, either having already detached from desires or not yet detached from desires, and they see either Buddha images, or the manifested bodies of Buddhas, or the Buddhas of the past, future, and present. These three kinds of samadhi are all called Buddha Recitation Samadhi, but in reality, they are not the same. The former is obtaining supernatural powers and seeing the Buddhas in the ten directions, while the latter is the lowest. All are collectively called Buddha Recitation Samadhi. Furthermore, if a person constantly contemplates the repulsive aspects of the world, then it is difficult to practice compassion among sentient beings. Therefore, for the sake of Bodhisattvas who have not yet detached from desires, the Pratyutpanna Samadhi (present Buddha standing before one samadhi) is praised in various ways. This power of samadhi, even if one has not yet detached from desires, can still focus the mind in one place and enable one to see the Buddhas. This is the root of seeking the Buddha path. Moreover, those who study the Pratyutpanna Samadhi are detached from verbal recollection, imagination, and discrimination, and it is not false. Why is this so? The numerous sutras spoken by Shakyamuni Buddha clearly state that the bodily form of Amitabha Buddha is complete. This is the ultimate truth of the Tathagata. Moreover, the Pratyutpanna Sutra establishes various teachings, and one should recollect and discriminate that Amitabha Buddha is in the West, beyond hundreds of thousands of Buddha lands. That Buddha constantly illuminates the worlds in the ten directions with immeasurable light. If one practices according to what the sutra says, and is able to see the Buddha, then there is a beginning and an end, and it is not merely false recollection and discrimination. Because people do not believe and do not know how to practice the methods of meditation, they think like this: without obtaining supernatural powers, how can one see the Buddhas from afar? Therefore, the Buddha uses dreams as a metaphor. Just as a person, through the power of dreams, can reach and see distant things, so too are the Bodhisattvas who practice the Pratyutpanna Samadhi. Through the power of this samadhi, they see the Buddhas from afar, and are not obstructed by mountains and forests. Because people believe in dreams, dreams are used as a metaphor.
又夢是不然之法。無所施作。尚能如是。何況施其功用。而不見也。又諸佛身有決定相者。憶想分別。當是虛妄。而經說諸佛身皆從眾緣生。無有自性。畢竟空寂。如夢如化。若然者。如說行見諸佛身。不應獨以虛妄也。若虛妄者。悉應虛妄。若不虛妄。皆不虛妄。所以者何。普令眾生。各得其利。種諸善根故。如般舟經中見佛者。能生善根。成阿羅漠。阿惟越致。是故當知。如來之身。無非是實。又憶想分別。亦有時有。若當隨經所說。常應憶想分別者。便能通達實事。譬如常習燈燭日月之明。念復障物。便得天眼。通達實事。又下者持戒清凈。信敬深重。兼彼佛神力。及三昧力。眾緣和合。即得見佛。如人對見映象。又一凡夫。無始以來曾見。皆應離欲得天眼天耳。還復輪轉五道。而般舟三昧。無始生死以來。二乘之人。尚不能得。況于凡夫。是故不應以此三昧所見。謂為虛妄。又諸菩薩得此三昧見佛。則問解釋疑網。從三昧起。住粗心中。深樂斯定。生貪著意。是故佛教行者。應作是念。我不到彼。彼佛不來。而得見佛聞法者。但心憶分別。了三界之物。皆從憶想分別而有。或是先世憶想果報。或是今世憶想所成。聞是教已。心厭三界。倍增信敬。佛善說如是微妙理也。行者即時得離三界欲。深入于定。成般舟
【現代漢語翻譯】 現代漢語譯本： 又夢境是一種虛幻不實之法（不然之法，指虛幻不實）。在沒有施加任何作為（無所施作）的情況下，尚且能顯現各種景象，更何況是施加功用，卻反而見不到佛呢？又如果諸佛之身有固定的相狀（決定相），那麼通過憶念想像和分別而產生的佛身，應當是虛妄的。然而經典上說，諸佛之身都是由各種因緣和合而生，沒有獨立的自性（自性），畢竟是空寂的，如同夢境和幻化。如果這樣說成立，那麼像《般舟三昧經》中所說的通過修行而見到諸佛之身，就不應該僅僅認為是虛妄的。如果認為是虛妄的，那麼一切都應該是虛妄的；如果不認為是虛妄的，那麼一切都不應該是虛妄的。為什麼這樣說呢？因為佛普愿令一切眾生，各自得到利益，種下各種善根。就像《般舟三昧經》中見到佛的人，能夠生出善根，成就阿羅漠（指遠離塵垢），阿惟越致（指不退轉）。因此應當知道，如來的身相，沒有不是真實的。 又憶念想像和分別，有時是真實存在的。如果按照經典所說，經常進行憶念想像和分別，就能通達真實的道理。譬如經常練習燈燭和日月的光明，即使有遮蔽物，也能獲得天眼，通達真實的道理。又下等根器的人，如果持戒清凈，信敬之心深重，再加上佛的神力，以及三昧（指禪定）的力量，各種因緣和合，就能見到佛，就像人面對鏡子看到自己的影像一樣。又如果一個凡夫，從無始以來曾經見過佛，就都應該脫離慾望而獲得天眼天耳，然後又重新在五道中輪迴。然而《般舟三昧》這種甚深的禪定，從無始生死以來，二乘（指聲聞和緣覺）之人尚且不能得到，更何況是凡夫。因此不應該把通過這種三昧所見到的佛，認為是虛妄的。又如果諸位菩薩通過得到這種三昧而見到佛，就可以請問佛來解釋疑難，消除迷惑。從三昧中出來后，即使住在粗淺的心境中，也會深深地喜愛這種禪定，產生貪戀執著的意念。因此佛陀教導修行者，應當這樣想：『我沒有到那個地方去，那尊佛也沒有來到這裡』，而能夠見到佛、聽到佛法，只不過是內心憶念分別的結果，明白三界（指欲界、色界、無色界）的一切事物，都是從憶念想像和分別而產生的，或者是前世憶念想像的果報，或者是今世憶念想像所造成的。聽聞這種教導后，內心厭離三界，更加增長信敬之心，相信佛善於宣說如此微妙的道理。修行者當下就能脫離三界的慾望，深入禪定，成就般舟三昧。
【English Translation】 English version: Furthermore, dreams are unreal phenomena (aniran之法, referring to unreal phenomena). Even without any effort (無所施作), such things can appear. How much more so if effort is applied, yet one does not see the Buddha? Moreover, if the bodies of all Buddhas have fixed characteristics (決定相), then the Buddhas seen through recollection, imagination, and discrimination must be false. However, the scriptures say that the bodies of all Buddhas arise from various causes and conditions, without inherent existence (自性), ultimately empty and still, like dreams and illusions. If this is the case, then the statement in the Pratyutpanna Samadhi Sutra about seeing the Buddhas through practice should not be dismissed as merely false. If it is false, then everything should be false; if it is not false, then nothing should be false. Why is this so? Because the Buddha universally wishes all sentient beings to receive benefits and plant various roots of goodness. Just as those who see the Buddha in the Pratyutpanna Samadhi Sutra can generate roots of goodness and attain Aramana (阿羅漠, meaning freedom from defilements) and Avaivartika (阿惟越致, meaning non-retrogression). Therefore, one should know that the body of the Tathagata is entirely real. Moreover, recollection, imagination, and discrimination are sometimes real. If, as the scriptures say, one constantly engages in recollection, imagination, and discrimination, one can penetrate the true nature of reality. For example, by constantly practicing with the light of lamps, candles, the sun, and the moon, even if there are obstructions, one can attain the divine eye and penetrate the true nature of reality. Furthermore, those of lower capacity, if they uphold the precepts purely, have deep faith and reverence, and are aided by the Buddha's divine power and the power of samadhi (三昧, referring to meditative concentration), can see the Buddha when these conditions come together, just as one sees one's reflection in a mirror. Moreover, if an ordinary person had seen the Buddha since beginningless time, they should all be able to leave desire and attain the divine eye and divine ear, and then return to revolve in the five paths. However, the profound samadhi of Pratyutpanna, since beginningless birth and death, even those of the Two Vehicles (二乘, referring to Sravakas and Pratyekabuddhas) cannot attain, let alone ordinary people. Therefore, one should not consider what is seen through this samadhi to be false. Furthermore, if the Bodhisattvas see the Buddha by attaining this samadhi, they can ask the Buddha to resolve their doubts and dispel their confusion. After arising from samadhi, even when dwelling in a coarse state of mind, they will deeply love this samadhi and develop attachment and clinging. Therefore, the Buddha teaches practitioners to think thus: 'I have not gone to that place, and that Buddha has not come here,' and that being able to see the Buddha and hear the Dharma is merely the result of mental recollection and discrimination, understanding that all things in the Three Realms (三界, referring to the Desire Realm, Form Realm, and Formless Realm) arise from recollection, imagination, and discrimination, either as the karmic result of past recollection and imagination or as the creation of present recollection and imagination. Upon hearing this teaching, the mind will become weary of the Three Realms and increase faith and reverence, believing that the Buddha skillfully expounds such subtle principles. The practitioner will immediately be able to leave the desires of the Three Realms, deeply enter samadhi, and accomplish Pratyutpanna Samadhi.
三昧。
次問四相併答
遠問曰。經云前四相。各行人法。后四相行一相。二相更相為故。不受無窮之難。而大智論云。若生能生生。則生復有生。若復有生則有生。夫生生者如此。便為無窮。若果無窮。則因無崖分。若其有窮。則因緣無由而生。據今有生則不應受無窮之難。若不受無窮之難。若不受無窮之難。則四相更相為沒。令前能生法。復生生。則反覆有能生之力。若前生能反覆。則不應限後生之不能。如此還入于無窮矣。又問四相與心法為同。若有因為有前後之差。為一時並用也。若一時並用。則生滅性相違。滅時不應生。生時不應滅。若有前後之差。則生中無滅。滅中無生。若生中無滅。則生墮有見。若滅中無生。則滅墮無見。有無既分。則斷常兩行矣。若生中有少滅。滅中有少生。則前生與後生相陵。前滅與后滅相踐。如此則不應云新新生滅相離無故也。必其無故。則因緣之與不陵踐明矣。若生為住因。住為滅因。則生中無住。住中無滅。假令如新衣之喻。則生中已有住。住中已有滅。則是因中有果。果不異因。因果並陳。厚然無差別。若然者。進退落於疑地。反覆入于負門也。
什答曰。言有為法四相者。是迦旃延弟子意。非佛所說。眾經大要有二。所謂有為法。無為法。有為法有
【現代漢語翻譯】 現代漢語譯本 三昧（Samadhi，一種精神集中狀態）。
接下來提問關於四相併解答：
遠問道：經書中說，前四相各自執行其法，后四相執行一相，二相互相作用，因此不受無窮之難。而《大智度論》中說，如果生能生生，那麼生之後還有生；如果還有生，那麼就有生。生生就是這樣，便會無窮無盡。如果果真是無窮的，那麼因就沒有邊際。如果因有窮盡，那麼因緣就沒有產生的理由。根據現在有生的情況，就不應該承受無窮之難。如果不承受無窮之難，那麼四相就會互相泯滅，使得先前能生之法，再次生生，那麼就會反覆具有能生的力量。如果先前的生能夠反覆，那麼就不應該限制後來的生不能。這樣一來，還是會陷入無窮之中。又問，四相與心法是相同還是不同？如果因為有因而有前後之差，還是一時並用呢？如果一時並用，那麼生滅的性質就相違背，滅的時候不應該生，生的時候不應該滅。如果有前後之差，那麼生中就沒有滅，滅中就沒有生。如果生中沒有滅，那麼生就落入有見；如果滅中沒有生，那麼滅就落入無見。有和無既然區分開來，那麼就陷入斷見和常見兩種極端了。如果生中有少許滅，滅中有少許生，那麼先前的生和後來的生就會互相侵凌，先前的滅和後來的滅就會互相踐踏。這樣就不應該說新新生滅相離無故了。如果確實沒有緣故，那麼因緣之間不互相侵凌踐踏就很明顯了。如果生是住的因，住是滅的因，那麼生中就沒有住，住中就沒有滅。假設用新衣服的比喻，那麼生中已經有住，住中已經有滅，這就是因中有果，果不異因，因果並列，顯然沒有差別。如果這樣，進退都會落入疑惑之地，反覆進入失敗之門。
鳩摩羅什（Kumarajiva）回答說：所說的有為法四相，是迦旃延（Katyayana）弟子的意思，不是佛所說的。眾多經書的大要主要有兩個，就是有為法和無為法。有為法有……
【English Translation】 English version Samadhi (a state of mental concentration).
Next, questions and answers regarding the Four Characteristics:
Yuan asked: The scriptures say that the first four characteristics each operate according to their own laws, while the latter four characteristics operate as one, and the two interact with each other, thus avoiding the difficulty of infinity. However, the Mahaprajnaparamita Shastra says that if birth can give rise to birth, then there is birth after birth; if there is still birth, then there is birth. Birth after birth is like this, and it becomes endless. If it is truly endless, then the cause has no limit. If the cause has an end, then there is no reason for conditions to arise. According to the current situation where there is birth, one should not endure the difficulty of infinity. If one does not endure the difficulty of infinity, then the four characteristics will annihilate each other, causing the previous dharma that can give rise to birth to give rise to birth again, then it will repeatedly have the power to give rise to birth. If the previous birth can repeat, then one should not limit the later birth from being unable to. In this way, it still falls into infinity. Furthermore, are the four characteristics the same as or different from the mind-dharma? If there is a difference in sequence because of a cause, or are they used simultaneously? If they are used simultaneously, then the nature of arising and ceasing contradicts each other; when ceasing, there should be no arising, and when arising, there should be no ceasing. If there is a difference in sequence, then there is no ceasing in arising, and there is no arising in ceasing. If there is no ceasing in arising, then arising falls into the view of existence; if there is no arising in ceasing, then ceasing falls into the view of non-existence. Since existence and non-existence are distinguished, then one falls into the two extremes of eternalism and annihilationism. If there is a little ceasing in arising, and a little arising in ceasing, then the previous arising and the later arising will encroach upon each other, and the previous ceasing and the later ceasing will trample upon each other. In this way, one should not say that the newly arising and ceasing are separated without reason. If there is indeed no reason, then it is clear that the conditions do not encroach upon each other. If arising is the cause of abiding, and abiding is the cause of ceasing, then there is no abiding in arising, and there is no ceasing in abiding. Suppose using the analogy of new clothes, then there is already abiding in arising, and there is already ceasing in abiding, which means that there is a result in the cause, and the result is not different from the cause; cause and result are juxtaposed, and there is obviously no difference. If so, advancing and retreating will fall into a state of doubt, and repeatedly entering the gate of failure.
Kumarajiva (Kumarajiva) replied: The so-called four characteristics of conditioned dharmas are the meaning of Katyayana's (Katyayana) disciples, not what the Buddha said. The main points of the many scriptures are mainly two, namely conditioned dharmas and unconditioned dharmas. Conditioned dharmas have...
生有滅有住有異。無為無生無滅無住無異。而佛處處說。但有名字耳。尚不決定言有生相。何況生生也。此是他人意。非信所受。何得相答。如他人有過。則非所知。然佛說一切法。若常若無常多。無常名先無今有。已有便無。常名則離如是之相。無常是有為法。常即是無為法。佛為眾生說諸因緣出世法。名為生。如母子。如芽從種生。此是現所見事。名之為生。滅名眾緣壞敗。若眾生而言名為死。若萬物而言為壞。從生至滅。于其中間異相名住異。若眾生而言。名老死病廢。若非眾生而言。名委異變故。如是內外之物。名為生滅住異。直信之士。聞此事已。即生厭離。得道解脫。佛大意所明。其旨如此。而比丘深心愛法。戲論有為之相。分別有八。法俱生理尚失中。則是眾難之府。若一時則無因緣。若次第生則是無窮。又不應離法有生。所以者何。生是有為相。若離生有法者。則非有為法。若生能合法為生者。法何故不能合生為非生。亦如來難之咎。如是多過。是故佛小乘經中。說生滅住異。但有名字。無有定相也。大乘經中說。生是畢竟空如夢幻。但或凡夫心耳。大乘之法。是所信伏故。以之為論。諸法無生。求生定相不可得故。若因中有法者。則不應名生。如囊中物。非囊所生。若因中先無者。法何故不從非因
中生。如乳中無酪水。亦因無。若有生者。為說瓶初時有也。為泥后非起瓶時有也。此二時俱不然。所以者何。已生未生故。生時過亦如是。若即瓶成為生。此亦不無生分。無瓶亦不應以妄生。何以故。三事相離即無也。若一時即無因緣。無因緣者。應各自生。如是等無量之過。是故諸佛如來。知生法無有定相。經誑凡夫之目。如夢中事。無有本末。以此因緣。說一切法。無生無滅。斷言語道。滅諸心行。同泥洹相。得此妙理。即成無生法忍。
次問如法性真際並答
遠問曰。經說法性。則云有佛無佛性住如故。說如。則明受決為如來。說真際。則言真際不受證。三說各異。義可聞乎。又問法性常住。為無耶為有耶。若無如虛空。則與有絕。不應言性住。若有而常住。則墮常見。若無而常住。則墮斷見。若不有不無。則必有異乎。有無者辨而結之。則覺愈深愈隱。想有無之際。可因緣而得也。
什答曰。此三義。上無生忍中已明。又大智度論廣說五事。所謂斷一切語言道。滅一切心行。名為諸法實相。諸法實相者。假為如法性真際。此中非有非無。尚不可得。何況有無耶。以憶想分別者。各有有無之難耳。若隨佛法寂滅相者。則無戲論。若有無戲論。則離佛法。大智論中。種種因緣。破有破無。不
【現代漢語翻譯】 現代漢語譯本 中生：譬如牛奶中沒有凝結成酪的水分，也是因為沒有（因緣）。如果說有生，那是說瓶子最初形成的時候有（生）嗎？還是說泥土變成瓶子之後，並非瓶子開始形成時就有（生）呢？這兩個時候都不對。為什麼呢？因為（瓶子）已經生了，或者還沒有生。生的那個時刻過去了，也是一樣（找不到「生」）。如果說瓶子完成就是生，這也不是沒有生的成分。沒有瓶子，也不應該憑空產生（生）。為什麼呢？因為三者（能生、所生、生時）相互分離，就沒有（生）。如果一時之間就沒有因緣，沒有因緣，就應該各自產生。像這樣有無數的過失。所以諸佛如來，知道生法沒有固定的相狀，只是迷惑凡夫的眼睛，就像夢中的事情，沒有開始也沒有結束。因為這個原因，說一切法，無生無滅，斷絕言語的道路，滅除各種心念活動，與涅槃的相狀相同。得到這個微妙的道理，就成就無生法忍。 其次問關於法性、真際並回答 遠法師問道：經典中說法性，說有佛或者沒有佛，法性都安住如常。說『如』（Tathata），就明白（菩薩）被授記為如來。說真際（Bhūta-koṭi），就說真際不受證悟。這三種說法各自不同，其中的含義可以解釋一下嗎？又問：法性是常住的，是無還是有呢？如果無，就像虛空一樣，就與有隔絕，不應該說『性住』。如果有而常住，就落入常見。如果無而常住，就落入斷見。如果既不是有也不是無，那麼必定有異於有和無的東西。請辨析並總結這些問題，這樣覺悟就會越發深刻和隱秘。想想有和無的界限，可以通過因緣來理解嗎？ 鳩摩羅什回答說：這三種含義，在上面的無生法忍中已經說明。而且《大智度論》（Mahāprajñāpāramitopadeśa）廣泛地闡述了五件事，就是斷絕一切言語的道路，滅除一切心念活動，這叫做諸法的實相。諸法的實相，姑且稱之為『如』、『法性』、『真際』。這裡面非有非無尚且不可得，何況是有和無呢？用憶想分別的人，各有有和無的困難罷了。如果隨順佛法的寂滅相，就沒有戲論。如果有有無的戲論，就離開了佛法。《大智度論》中，用種種因緣，破斥有，破斥無，不（執著于有無）。
【English Translation】 English version 'Middle birth': For example, if there is no water that can be curdled into cheese in milk, it is also because there is no (cause and condition). If one says there is birth, is it saying that there was (birth) when the bottle was first formed? Or is it saying that after the clay becomes a bottle, it is not that there was (birth) when the bottle began to form? Neither of these times is correct. Why? Because (the bottle) has already been born, or has not yet been born. The moment of birth has passed, and it is the same (one cannot find 'birth'). If one says that the completion of the bottle is birth, this is not without the element of birth. Without the bottle, one should not create (birth) out of thin air. Why? Because the three (the producer, the produced, and the time of birth) are separated from each other, and there is no (birth). If there is no cause and condition in an instant, without cause and condition, they should arise independently. Like this, there are countless faults. Therefore, all Buddhas and Tathagatas know that the dharma of birth has no fixed characteristics, only deceiving the eyes of ordinary people, like things in a dream, without beginning or end. For this reason, it is said that all dharmas are without birth and without death, cutting off the path of language, extinguishing all mental activities, and being the same as the characteristics of Nirvana. Obtaining this subtle principle, one achieves the 'anutpattika-dharma-kshanti' (無生法忍, the patient acceptance of the non-arising of all dharmas). Next, questions and answers regarding 'Dharmatā' (法性, the nature of dharma), and 'Bhūta-koṭi' (真際, the limit of reality) Dharma Master Yuan asked: In the scriptures, it is said that regarding 'Dharmatā', whether there is a Buddha or not, the 'Dharmatā' abides as it is. Saying 'Tathata' (如, suchness), it is clear that (a Bodhisattva) is predicted to become a Tathagata. Saying 'Bhūta-koṭi', it is said that 'Bhūta-koṭi' is not subject to enlightenment. These three statements are different from each other, can the meanings within them be explained? Also, it is asked: Is 'Dharmatā' permanent, is it non-existent or existent? If it is non-existent, like empty space, it is cut off from existence, and one should not say 'nature abides'. If it is existent and permanent, one falls into eternalism. If it is non-existent and permanent, one falls into nihilism. If it is neither existent nor non-existent, then there must be something different from existence and non-existence. Please analyze and summarize these questions, so that enlightenment will become more profound and hidden. Thinking about the boundary between existence and non-existence, can it be understood through cause and condition? Kumārajīva replied: These three meanings have already been explained in the above 'anutpattika-dharma-kshanti'. Moreover, the 'Mahāprajñāpāramitopadeśa' extensively elaborates on five things, which are cutting off all paths of language, extinguishing all mental activities, which is called the 'true aspect of all dharmas'. The 'true aspect of all dharmas' is tentatively called 'Tathata', 'Dharmatā', and 'Bhūta-koṭi'. Here, neither existence nor non-existence can be obtained, let alone existence and non-existence? Those who use recollection and discrimination each have the difficulties of existence and non-existence. If one follows the quiescent aspect of the Buddha-dharma, there is no 'prapañca' (戲論, conceptual proliferation). If there is 'prapañca' of existence and non-existence, one is separated from the Buddha-dharma. In the 'Mahāprajñāpāramitopadeśa', using various causes and conditions, it refutes existence, refutes non-existence, and does not (cling to existence and non-existence).
應持所破之法為難也。若更答者。亦不異先義。若以異義相答。則非佛意。便與外道相似。今復略說。諸法相隨時為名。若如實得諸法性相者。一切義論所不能破。名為如。如其法相非心力所作也諸菩薩利根者。推求諸法如相。何故如是寂滅之相。不可取不可舍。即知諸法如相性自爾故。如地堅性水濕性火熱性風動性。火炎上為事。水流下為事。風傍行為事。如是諸法性性自爾。是名法性也。更不求勝事。爾時心定。盡其邊極。是名真際。是故其本是一義。名為三如。道法是一。分別上中下。故名為三乘。初為如。中為法性。后為真際。真際為上。法性為中。如為下。隨觀力故。而有差別。又天竺語音相近者以為名。是故說知諸法如。名為如來。如正遍知一切法故名為佛。又小乘經中亦說。如法性。如離阿含中。一比丘問佛世尊。是十二因緣法。為佛所作。為餘人所作。佛言。比丘。是十二因緣。非我所作。亦非彼所作。若有佛若無佛。諸法如法性。法性常住世間。所謂是法有故是法有。是法生故生。無明因緣識。乃至生因緣老死因緣諸苦惱。若無明滅故行滅。乃至老死滅故。諸苦惱滅。但佛為人演說顯示。如日顯照萬物長短好醜。非日所作也。如是聲聞經說。世間常有生死法。無時不有。是名有佛無佛相常住。真際
【現代漢語翻譯】 現代漢語譯本：應該用『所破之法』來作為詰難。如果進一步回答，也與先前的意思沒有不同。如果用不同的意思來回答，那就不是佛陀的本意，便與外道相似了。現在再簡略地說，諸法的現象隨著時節因緣而有不同的名稱。如果能夠如實地瞭解諸法的體性和現象，那麼一切的義理辯論都不能夠破斥它，這叫做『如』。『如』是諸法的本來面目，不是心力所能造作的。那些具有敏銳根性的菩薩，推求諸法的『如』相，為什麼會是這樣寂滅的相？既不可取，也不可舍。於是就知道諸法的『如』相，其體性本來就是如此。就像地的堅硬性、水的潮濕性、火的炎熱性、風的流動性一樣。火向上燃燒是它的作用，水向下流動是它的作用，風向旁邊吹動是它的作用。像這樣，諸法的體性本來就是如此，這叫做『法性』。不再追求其他殊勝的事物，這時心就安定下來，達到它的邊際和極限，這叫做『真際』。所以，它們的根本是一個意思，叫做『三如』。道和法是一體的，因為分別了上、中、下，所以叫做『三乘』。最初是『如』，中間是『法性』，最後是『真際』。『真際』是上，『法性』是中，『如』是下。隨著觀照力量的不同，而有差別。另外，在天竺（India）的語音中，發音相近的就用同一個名稱。所以說，瞭解諸法的『如』，叫做『如來』（Tathagata）。因為能夠如實、正確、普遍地瞭解一切法，所以叫做『佛』（Buddha）。而且，在小乘經典中也說到『如法性』，例如在《離阿含經》中，一位比丘（bhikkhu）問佛（Buddha）世尊（Bhagavan），這十二因緣法（Twelve links of dependent origination）是佛所創造的，還是其他人所創造的？佛說：『比丘，這十二因緣不是我所創造的，也不是其他人所創造的。無論有佛還是沒有佛，諸法的『如』和『法性』，『法性』永遠存在於世間。』所謂『有了這個法，所以有那個法；這個法生起，所以那個法生起。』無明（ignorance）為因緣而有識（consciousness），乃至生（birth）為因緣而有老死（old age and death）以及各種苦惱。如果無明滅除，那麼行（action）就滅除，乃至老死滅除，那麼各種苦惱就滅除。只是佛為人演說和顯示這些道理，就像太陽照耀萬物，顯現它們的長短好醜，但這不是太陽所創造的。像這樣，聲聞經（Sravaka sutra）中說，世間常有生死法，沒有哪個時候沒有。這叫做有佛無佛，諸法的體相常住，這就是『真際』。
【English Translation】 English version: It is appropriate to use the 'law to be refuted' as a challenge. If there is a further answer, it is no different from the previous meaning. If answering with a different meaning, then it is not the Buddha's intention and would be similar to external paths. Now, I will briefly explain again: the appearances of all dharmas (phenomena) are named according to the circumstances of time. If one can truly understand the nature and appearance of all dharmas, then all argumentative theories cannot refute it; this is called 'Suchness' (Tathata). 'Suchness' is the original face of all dharmas, not created by the power of the mind. Those Bodhisattvas (enlightenment beings) with sharp faculties investigate the 'Suchness' aspect of all dharmas. Why is this such a quiescent aspect? It cannot be grasped, nor can it be abandoned. Thus, they know that the 'Suchness' aspect of all dharmas is naturally so. Just like the solidity of earth, the wetness of water, the heat of fire, and the movement of wind. Fire's function is to rise upwards, water's function is to flow downwards, and wind's function is to move sideways. Like this, the nature of all dharmas is naturally so; this is called 'Dharma-nature' (Dharmata). No longer seeking other superior things, at this time, the mind becomes stable, reaching its boundary and limit; this is called 'True Reality' (Bhuta-tathata). Therefore, their root is one meaning, called 'Three Suchnesses'. The Path (Dao) and the Dharma (law) are one, but because of the distinction between superior, middle, and inferior, it is called the 'Three Vehicles' (Triyana). Initially, it is 'Suchness'; in the middle, it is 'Dharma-nature'; and finally, it is 'True Reality'. 'True Reality' is superior, 'Dharma-nature' is middle, and 'Suchness' is inferior. Differences arise according to the power of observation. Furthermore, in the sounds of the Indian language (Sanskrit), those with similar pronunciations are used as names. Therefore, it is said that knowing the 'Suchness' of all dharmas is called 'Tathagata' (Thus Come One). Because one can truly, correctly, and universally know all dharmas, one is called 'Buddha' (Enlightened One). Moreover, it is also said in the Hinayana (Smaller Vehicle) sutras about 'Suchness of Dharma-nature', for example, in the Ekottara Agama Sutra, a Bhikkhu (monk) asked the Buddha (Bhagavan, World Honored One), 'Are these Twelve Links of Dependent Origination (Dvadashanga-pratityasamutpada) created by the Buddha, or by others?' The Buddha said, 'Bhikkhu, these Twelve Links of Dependent Origination are not created by me, nor are they created by others. Whether there is a Buddha or not, the 'Suchness' and 'Dharma-nature' of all dharmas, 'Dharma-nature' always abides in the world.' That is, 'Because this dharma exists, that dharma exists; because this dharma arises, that dharma arises.' Ignorance (Avidya) is the condition for consciousness (Vijnana), and so on, birth (Jati) is the condition for old age and death (Jara-marana) and various sufferings. If ignorance ceases, then action (Samskara) ceases, and so on, if old age and death cease, then various sufferings cease. But the Buddha explains and reveals these principles to people, just like the sun illuminates all things, revealing their lengths, strengths, beauties, and ugliness, but this is not created by the sun. Like this, the Sravaka sutras (Hearer Vehicle) say that the law of birth and death always exists in the world, there is no time when it does not exist. This is called whether there is a Buddha or not, the characteristics of dharmas always abide; this is 'True Reality'.
義者。唯大乘法中說。以法性無量。如大海水。諸聖賢隨其智力所得。二乘人智力劣故。不能深入法性。便取其證。證知如實之法微妙理極。深厭有為。決定以此為真。無復勝也。而諸菩薩。有大智力。深入法性。不隨至為證。雖放深入。亦更無異事。如飲大海者。多少有異。更無別事。又諸菩薩。其乘順忍中。未得無生法忍。觀諸法實相。爾時名為如。若得無生法忍已。深觀如故。是時變名法性。若坐道場。證於法性。法性變名真際。若未證真際。雖入法性。故名為菩薩。未有聖果。乃至道場。諸佛以一切智無量法性故。爾爾乃出菩薩道。以論佛道也。
鳩摩羅什法師大義卷中 大正藏第 45 冊 No. 1856 鳩摩羅什法師大義
鳩摩羅什法師大義卷下
宋國廬山慧遠法師。默問常安草堂摩訶乘法師鳩摩羅什。大乘經中深義。十有八途。什法師一一開答。分為上中下三卷。上卷有六事。中卷有七事。下卷有五事。
次問答實法有 次問答分破空 次問答后識追憶前識 次問答遍學 次問答經壽。
問實法有並答
遠問曰。大智論以色香味觸。為實法有。乳酪為因緣有。請推源求例。以定其名。夫因緣之生。生於實法。又問實法為從何生。經謂色香味觸為造之色。
【現代漢語翻譯】 現代漢語譯本 關於『義』的解釋，只有在大乘佛法中才有闡述。因為法性（Dharmata，一切法的真實本性）是無量的，就像大海水一樣。諸位聖賢根據他們的智慧和能力來獲得證悟。二乘人（聲聞乘和緣覺乘的修行者）因為智慧和能力較弱，不能深入法性，就取他們所能證悟的部分。他們證悟並認知到如實之法的微妙和道理的極致，深深厭惡有為法（Saṃskṛta，由因緣和合而成的法），並堅決認為這就是真理，沒有比這更殊勝的了。而諸位菩薩，具有廣大的智慧和能力，能夠深入法性，不會輕易滿足於已證悟的部分。雖然他們深入法性，但也沒有什麼特別不同的事情發生，就像飲用大海水的人，飲用的多少有所不同，但水的本質並沒有不同。此外，諸位菩薩，在他們的順忍（Anulomikī-kṣānti，隨順真理的忍）中，尚未獲得無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟）時，觀察諸法的真實相狀，這時稱為『如』（Tathatā，真如）。如果獲得無生法忍之後，更深入地觀察『如』，這時就變名為『法性』。如果坐在菩提道場（Bodhimanda，證悟的場所），證悟了法性，法性就變名為『真際』（Bhūta-koṭi，真實的邊際，涅槃的境界）。如果尚未證悟真際，即使進入了法性，仍然被稱為菩薩，還沒有獲得聖果。直到菩提道場，諸佛以一切智（Sarvajña，對一切法無所不知的智慧）和無量的法性，才最終脫離菩薩道，從而論證佛道。
出自鳩摩羅什法師的《大義卷中》 《大正藏》第45冊 No. 1856 鳩摩羅什法師《大義》
鳩摩羅什法師《大義卷下》
宋國廬山慧遠法師，默默地向常安草堂的摩訶衍法師鳩摩羅什請教大乘經典中的深奧含義，共有十八個方面。鳩摩羅什法師一一開示解答，分為上、中、下三卷。上卷有六個方面，中卷有七個方面，下卷有五個方面。
依次提問並解答：實法有（Sat-dharma-astitva，真實存在的法），分破空（Vibhajya-śūnyatā，分析性空性），后識追憶前識（Paścāt-vijñāna-pūrva-vijñāna-anusmṛti，後來的意識追憶之前的意識），遍學（Sarva-śikṣā，普遍學習），經壽（Sūtra-āyu，經典的壽命）。
提問並解答實法有
慧遠法師提問：大智度論認為色、香、味、觸是實法有，乳酪是因緣有。請推究根源，尋求例證，以確定它們的名稱。因緣所生之法，生於實法。又問：實法是從何而生的？經典說色、香、味、觸是造作之色。
【English Translation】 English version The meaning of 'righteousness' (義, yì) is only explained in the Mahayana Dharma. Because Dharmata (法性, fǎxìng, the true nature of all dharmas) is immeasurable, like the water of the great ocean. The sages and wise men attain enlightenment according to their wisdom and ability. The Two Vehicles (二乘, èrchéng, Śrāvakayāna and Pratyekabuddhayāna practitioners) are inferior in wisdom and ability, so they cannot deeply penetrate Dharmata, and they take what they can realize as proof. They realize and recognize the subtlety and ultimate truth of the Dharma as it is, deeply detest conditioned dharmas (有為法, yǒu wéi fǎ, Saṃskṛta, dharmas arising from causes and conditions), and firmly believe that this is the truth, and there is nothing more supreme than this. But the Bodhisattvas, with great wisdom and ability, can deeply penetrate Dharmata and are not easily satisfied with what they have realized. Although they deeply penetrate Dharmata, nothing particularly different happens, just like those who drink the water of the great ocean, the amount they drink is different, but the essence of the water is not different. Furthermore, the Bodhisattvas, in their Anulomikī-kṣānti (順忍, shùn rěn, acceptance of truth), when they have not yet attained Anutpattika-dharma-kṣānti (無生法忍, wú shēng fǎ rěn, realization of the truth of the non-arising and non-ceasing of all dharmas), observe the true characteristics of all dharmas, at this time it is called 'Tathatā' (如, rú, suchness). If, after attaining Anutpattika-dharma-kṣānti, they observe 'Tathatā' more deeply, then it is renamed 'Dharmata'. If one sits in the Bodhimanda (道場, dàochǎng, place of enlightenment) and realizes Dharmata, Dharmata is renamed 'Bhūta-koṭi' (真際, zhēnjì, the ultimate reality, the realm of Nirvana). If one has not yet realized Bhūta-koṭi, even if one has entered Dharmata, one is still called a Bodhisattva and has not yet attained the fruit of a sage. Until the Bodhimanda, the Buddhas, with Sarvajña (一切智, yīqiè zhì, the wisdom that knows everything about all dharmas) and immeasurable Dharmata, finally leave the Bodhisattva path, thus demonstrating the Buddha path.
From the 'Great Meaning, Volume Middle' by Master Kumārajīva 'Taisho Tripitaka' Volume 45 No. 1856 'Great Meaning' by Master Kumārajīva
'Great Meaning, Volume Lower' by Master Kumārajīva
Master Huiyuan of Lushan in the Song Dynasty, silently asked Master Kumārajīva, a Mahayana Dharma master at Changan Thatched Cottage, about the profound meanings in the Mahayana scriptures, in eighteen aspects. Master Kumārajīva explained and answered them one by one, divided into three volumes: upper, middle, and lower. The upper volume has six aspects, the middle volume has seven aspects, and the lower volume has five aspects.
Questions and answers in order: Sat-dharma-astitva (實法有, shífǎ yǒu, the existence of real dharmas), Vibhajya-śūnyatā (分破空, fēnpò kōng, analytical emptiness), Paścāt-vijñāna-pūrva-vijñāna-anusmṛti (后識追憶前識, hòushì zhuīyì qiánshì, later consciousness recalling previous consciousness), Sarva-śikṣā (遍學, biànxué, universal learning), Sūtra-āyu (經壽, jīngshòu, the lifespan of a sutra).
Question and answer on the existence of real dharmas
Master Huiyuan asked: The Mahaprajnaparamita-sastra considers form, smell, taste, and touch to be real dharmas, and milk and cheese to be caused by conditions. Please investigate the source and seek examples to determine their names. Dharmas arising from conditions are born from real dharmas. He also asked: From what are real dharmas born? The scriptures say that form, smell, taste, and touch are created forms.
色則以四大為本。本由四大。非因緣如何。若是因緣。復如何為實法。尋實法以求四大。亦同此疑。何者。論云一切法各無定相。是故得神通者。令水作地。地作水。是四大之相。隨力而變。由以慈觀。故知四大與造色。皆是因緣之所化明矣。若四大及造色非因緣。則無三相。無三相。世尊不應說以非常為觀。非常則有新新生滅。故曰不見有法無因緣而生。不見有常常生而不滅。如此則生者皆有因緣。因緣與實法。復何以為差。尋論所明。謂從因緣而有異。于即實法為有二者。雖同於因緣。所以為有則不同。若然者。因緣之所化。應無定相。非因緣之所化。宜有定相。即此論神通章中說四大無定相。定相無故隨滅而變。變則舍其本。色香味觸出於四大。則理同因緣之所化。化則變而為異物。以此推。實法與因緣未為殊異。論意似旨有所明。非是窮崖本極之談。故取于君。
什答曰。有二種論。一者大乘論。說二種空。眾生空法空。空者。小乘論說眾生空。所以者何。以陰入界和合假為眾生。無有別實。如是論者。說乳等為因緣有。色等為實法。又以于諸法。生二種著。一者著眾生。二者著法。以著眾生故。說無我法。準名色為根本。而惑者于名色取相分別。是眾生是人是天。是生是舍是山林是河等。如是見者。
【現代漢語翻譯】 現代漢語譯本 色（Rūpa，物質）以四大（四大元素：地、水、火、風）為根本。根本由四大構成。如果不是因緣（Hetupratyaya，原因和條件），那又是什麼呢？如果是因緣，又如何成為實法（Satya Dharma，真實存在的法）呢？尋找實法來探究四大，也會有同樣的疑問。為什麼呢？經論中說一切法都沒有固定的相狀。所以得到神通（Abhijñā，超自然能力）的人，能讓水變成地，地變成水。這就是四大之相，隨著力量而變化。通過慈悲的觀察，可知四大與所造之色，都是因緣所化現的，這很明顯。如果四大及所造之色不是因緣所生，就沒有三相（生、住、滅）。沒有三相，世尊（釋迦牟尼佛）就不應該說要以無常（Anitya，變化）為觀。無常則有新新生滅。所以說，沒有不通過因緣而生的法，也沒有常住不滅的法。這樣看來，生起的都有因緣。因緣與實法，又有什麼區別呢？探尋經論所闡明的，是從因緣而有差異，與即是實法這兩者之間，雖然都依賴於因緣，但存在的理由卻不同。如果這樣，因緣所化現的，應該沒有固定的相狀；不是因緣所化現的，應該有固定的相狀。經論神通章中說四大沒有固定的相狀。因為沒有固定的相狀，所以隨著滅而變化。變化就捨棄了原本的性質。色、香、味、觸出於四大，那麼道理就和因緣所化現的一樣。化現就會變化成不同的事物。由此推斷，實法與因緣並沒有什麼特別的差異。經論的意思似乎有所闡明，但不是窮盡崖底、探究本源的談論，所以向您請教。
鳩摩羅什（Kumārajīva）回答說：有兩種論述。一種是大乘論（Mahāyāna Sūtra），說兩種空（Śūnyatā，空性）：眾生空（Pudgala-śūnyatā）和法空（Dharma-śūnyatā）。空，小乘論（Hinayana Sūtra）說眾生空。為什麼呢？因為陰（Skandha，五蘊）、入（Āyatana，十二處）、界（Dhātu，十八界）和合假立為眾生，沒有別的真實存在。這樣的論述，說乳等是因緣所生，色等是實法。又因為對於諸法，產生兩種執著：一是執著眾生，二是執著法。因為執著眾生，所以說無我法（Anātman）。依據名色（Nāmarūpa，精神和物質現象）為根本，迷惑的人在名色上取相分別，認為這是眾生，這是人，這是天，這是生，這是舍，這是山林，這是河流等等。這樣見解的人，
【English Translation】 English version Rūpa (form/matter) is based on the four great elements (Mahābhūta: earth, water, fire, and wind). The basis is composed of the four great elements. If it is not due to Hetupratyaya (causes and conditions), then what is it? If it is due to causes and conditions, then how can it be Satya Dharma (real/true dharma)? Seeking the real dharma to investigate the four great elements will also lead to the same doubt. Why? The scriptures say that all dharmas do not have fixed characteristics. Therefore, those who have attained Abhijñā (supernatural powers) can transform water into earth and earth into water. This is the characteristic of the four great elements, changing according to one's power. Through compassionate observation, it is clear that the four great elements and the created forms are all transformations of causes and conditions. If the four great elements and the created forms are not caused by conditions, then there would be no three characteristics (birth, duration, and cessation). Without the three characteristics, the World-Honored One (Śākyamuni Buddha) should not have said to contemplate impermanence (Anitya). Impermanence implies new birth and cessation. Therefore, it is said that no dharma arises without causes and conditions, and no dharma constantly arises without ceasing. Thus, all that arises has causes and conditions. What is the difference between causes and conditions and real dharma? Exploring what the scriptures clarify, the difference arises from causes and conditions. Although both depend on causes and conditions, the reason for their existence is different. If that is the case, what is transformed by causes and conditions should not have fixed characteristics; what is not transformed by causes and conditions should have fixed characteristics. The chapter on supernatural powers in the scriptures says that the four great elements do not have fixed characteristics. Because they do not have fixed characteristics, they change as they cease. Change abandons their original nature. Color, smell, taste, and touch arise from the four great elements, so the principle is the same as what is transformed by causes and conditions. Transformation changes into different things. From this, it can be inferred that there is no special difference between real dharma and causes and conditions. The meaning of the scriptures seems to clarify something, but it is not an exhaustive discussion of the ultimate source, so I ask you for guidance.
Kumārajīva replied: There are two kinds of treatises. One is the Mahāyāna Sūtra, which speaks of two kinds of Śūnyatā (emptiness): Pudgala-śūnyatā (emptiness of beings) and Dharma-śūnyatā (emptiness of phenomena). Śūnyatā, the Hinayana Sūtra speaks of the emptiness of beings. Why? Because Skandha (the five aggregates), Āyatana (the twelve sense bases), and Dhātu (the eighteen elements) are combined and falsely established as beings, without any other real existence. Such treatises say that milk and so on are caused by conditions, and form and so on are real dharmas. Furthermore, with regard to all dharmas, two kinds of attachments arise: one is attachment to beings, and the other is attachment to dharmas. Because of attachment to beings, the doctrine of Anātman (no-self) is taught. Based on Nāmarūpa (name and form) as the foundation, those who are deluded take characteristics and make distinctions in name and form, thinking, 'This is a being, this is a person, this is a deva, this is birth, this is abandonment, this is a mountain forest, this is a river,' and so on. Those with such views,
皆不出于名色。譬如泥是一物。作種種器。或名瓫或名瓶。瓫破為瓶。瓶破為甕。然後還復為泥。于瓫無所失。于瓶無所得。但名字有異。于名色生異相者亦如是。若求其實當。但有名色。聞是說已。便見一切諸法。無我無我所。即時舍離。無復戲論。修行道法。有人于名色不。或眾生相。或於法相。貪著法故。戲論名色。為是人故。說名色虛誑。色如幻如化。畢竟空寂。同如眾生因緣而有。無有定相。是故當知。言色等為實有。乳等為因緣有。小乘論意。非甚深論法。何以故。以眾生因此義故。得於解脫。若言都空。心無所寄。則生迷悶。為是人故。今觀名色二相無常苦空。若心厭離。不待余觀。如草藥除患。不須大藥也。又令眾生離色等錯謬。若二相若異相。若常相若斷相。以是故說色等為實有。乳等為假名有。如是觀者。即知眾生緣法。非有自性。畢竟空寂。若然者。言說有異。理皆一致。又佛得一切智慧。其智不可思議。若除諸佛。無復有人。如其實理。盡能受持。是故佛佛隨眾生所解。於一義中三品說道。為鈍根眾生故。說無常苦空。是眾生聞一切法無常苦已。即深厭離。即得斷愛得解脫。為中根眾生故。說一切無我安穩寂滅泥洹。是眾生聞一切法無我。準泥洹安穩寂滅。即斷愛得解脫。為利根者。說一切
法從本已來。不生不滅畢竟空。如泥洹相。是故於一義中。隨眾生結使心錯便有深淺之異。如治小病。名為小藥。治大病名為大藥。隨病故便有大小。眾生心有三毒之病。輕重亦復如是。憂恚力等。愚癡則漏。所以者何。愛小罪而難離。恚大罪而易離。癡大罪而難離。以愛難離故是惡相。以小罪故非惡。以恚大罪故是惡相。易離故非惡相。是二力等故。遣之則易。所謂不凈慈悲無常苦觀。癡心若發。即生身見等十二見。于諸法中。深墮錯謬。為此病故。演說無我。眾緣生法。則無自性。畢竟常空。從本以來。無生相。是故佛或說眾生空。或說法空。言色等為實法。乳等為因緣有。無咎。
次問分破空並答
遠問曰。大智論。推疊求本。以至毛分。唯毛分以求原是極微。極微即色香味觸是也。此四味觸有之。色香味觸則不得。謂之寄名。然則極微之說。將何所據。為有也為無也。若有實法。則分破之義。正可空疊。猶未空其本。本不可空。則是天捶之。墮于常見。若無實法。則是龜毛之喻。入孚斷見。二者非中道。並不得謂之寄名。設令十方同分。以分破為空。分焉詘有。猶未出於色。色不可出故。世尊謂之細色非微塵。若分破之義。推空因緣有不及實法故。推疊至於毛分盡。而復智空可也。如此後不應以
極微為奇名。極微為奇名則空觀。不止於因緣有可知矣。然則有無之際。其安在乎。不有不無。義可明矣。
什答曰。佛法中都無微塵之名。但言色若粗若細。皆悉無常。乃至不說有極微極細者。若以極細為微塵。是相不可得。而論者於此多生過咎。是故不說。又極細色中。不令眾生起于愛縛。若有縛處。佛則為縛說解之法。又大乘經中。隨凡夫說微塵名字。不說有其定相。如極粗色不可得。極細色亦不可得。如優樓迦弟子。說微塵品。謂微塵定相有四。色香味觸。水微塵有色味觸。火微塵有色觸。風微塵但有其觸。是人離四法別有。以地大故。四法屈地。極小地名為微塵。一切天地諸色之根本。是不可壞相。佛弟子中亦有說微塵處。因佛說有細微色。而細中求細極細者。想以為微塵捊。為破外道邪見及佛弟子邪論故。說微塵無決定相。但有假名。何以故。如五指和合。假名為拳。色等和合。假名微塵。以佛法中常用二門。一無我門。二空法門。無我門者。五陰。十二入。十八性。十二因緣。決定有法。但無有我。空法門者。五陰。十二入。十八性。十二因緣。從本以來無所有畢竟空。若以無我門。破微塵者。說色香味觸為實法。微塵是四法和合所成。名之假名。所以者何。是中但說我空。不說法空故。若以法
{ "translations": [ "現代漢語譯本", "『極微』（paramāṇu，最小的物質單位）被稱為『奇名』。如果『極微』被稱為『奇名』，那就是空觀（śūnyatā-dṛṣṭi，對空性的觀察）。這不僅僅是因為因緣（hetu-pratyaya，原因和條件）而可以理解的。那麼，在『有』（bhava，存在）和『無』（abhava，不存在）之間，它在哪裡呢？『不有不無』（neither existent nor nonexistent），這個道理是可以明白的。", "", "鳩摩羅什（Kumārajīva）回答說：『佛法中根本沒有「微塵」這個名稱，只是說色（rūpa，物質）有粗有細，都是無常（anitya，變化的）。甚至不說有極微極細的東西。如果把極細的東西當作微塵，這種相狀是不可得的。而論者對此多生過失，所以不說。而且，在極細的色中，不讓眾生生起愛縛（rāga-bandhana，貪愛的束縛）。如果有束縛的地方，佛就為這種束縛說解脫的方法。而且，在大乘經中，隨順凡夫（pṛthag-jana，普通人）說微塵的名字，不說有它的固定相狀。就像極粗的色不可得一樣，極細的色也是不可得的。就像優樓迦（Ullūka）的弟子，說微塵品，說微塵的固定相狀有四種：色（rūpa，顏色）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸感）。水微塵有色、味、觸，火微塵有色、觸，風微塵只有觸。這些人離開四法別有地大（pṛthivī-dhātu，地元素）。因為地大，所以四法屈服於地。極小的地被稱為微塵，是一切天地諸色的根本，是不可破壞的相。佛弟子中也有說微塵處的，因為佛說有細微的色，而在細中求細，極細的，想以為是微塵。爲了破除外道（tīrthika，非佛教修行者）的邪見以及佛弟子的邪論，所以說微塵沒有決定的相狀，只有假名（prajñapti，名義）。為什麼呢？就像五指和合，假名為拳頭。色等和合，假名微塵。因為佛法中常用二門：一、無我門（anātma-dvāra，無我的法門）；二、空法門（śūnyatā-dharma-dvāra，空性的法門）。無我門是說，五陰（pañca-skandha，五蘊），十二入（dvādaśa-āyatana，十二處），十八性（aṣṭādaśa-dhātu，十八界），十二因緣（dvādaśa-aṅga-pratītyasamutpāda，十二緣起），決定是有法，但沒有我（ātman，靈魂）。空法門是說，五陰，十二入，十八性，十二因緣，從本來就沒有所有，畢竟空（atyanta-śūnya，完全空）。如果用無我門來破微塵，是說色香味觸是實法，微塵是四法和合所成的，是假名。為什麼呢？因為這裡只說我空（ātma-śūnyatā，人無我），不說""法空""（dharma-śūnyatā，法無我）。如果用法'" ], "english_translations": [ "English version", "『Paramāṇu』 (the smallest unit of matter) is called 『qi ming』 (extraordinary name). If 『paramāṇu』 is called 『qi ming』, then it is the contemplation of emptiness (śūnyatā-dṛṣṭi). It is not only understandable through causes and conditions (hetu-pratyaya). Then, where is it between 『bhava』 (existence) and 『abhava』 (non-existence)? 『Neither existent nor nonexistent』 is a principle that can be understood.", "", "Kumārajīva replied: 『In the Buddha-dharma, there is no name of 『micro-dust』 (微塵, wēi chén) at all. It only says that rūpa (matter) is either coarse or fine, and all are impermanent (anitya). It does not even say that there are extremely small things. If extremely small things are regarded as micro-dust, this characteristic cannot be obtained. And those who argue about this often make mistakes, so it is not mentioned. Moreover, in extremely fine rūpa, sentient beings are not allowed to generate the bondage of attachment (rāga-bandhana). If there is a place of bondage, the Buddha will speak of the method of liberation from this bondage. Moreover, in the Mahāyāna sutras, according to ordinary people (pṛthag-jana), the name of micro-dust is mentioned, but it does not say that it has a fixed characteristic. Just as extremely coarse rūpa cannot be obtained, extremely fine rūpa also cannot be obtained. Just like the disciples of Ullūka, who speak of the category of micro-dust, saying that the fixed characteristics of micro-dust are four: rūpa (color), gandha (smell), rasa (taste), sparśa (touch). Water micro-dust has color, taste, and touch; fire micro-dust has color and touch; wind micro-dust only has touch. These people separate the earth element (pṛthivī-dhātu) from the four dharmas. Because of the earth element, the four dharmas are subject to the earth. The smallest earth is called micro-dust, which is the root of all colors in heaven and earth, and is an indestructible characteristic. Among the Buddha's disciples, there are also those who speak of the place of micro-dust, because the Buddha said that there are subtle colors, and in the subtle, they seek the subtle, the extremely subtle, thinking it is micro-dust. In order to break the wrong views of the non-Buddhists (tīrthika) and the wrong theories of the Buddha's disciples, it is said that micro-dust does not have a definite characteristic, but only a provisional name (prajñapti). Why? Just like the five fingers combine, it is provisionally called a fist. Rūpa, etc., combine, and it is provisionally called micro-dust. Because the Buddha-dharma often uses two doors: first, the door of no-self (anātma-dvāra); second, the door of emptiness of dharmas (śūnyatā-dharma-dvāra). The door of no-self is to say that the five skandhas (pañca-skandha), the twelve āyatanas (dvādaśa-āyatana), the eighteen dhātus (aṣṭādaśa-dhātu), and the twelve links of dependent origination (dvādaśa-aṅga-pratītyasamutpāda) are definitely existing dharmas, but there is no self (ātman). The door of emptiness of dharmas is to say that the five skandhas, the twelve āyatanas, the eighteen dhātus, and the twelve links of dependent origination have never existed from the beginning, and are ultimately empty (atyanta-śūnya). If the micro-dust is broken with the door of no-self, it is said that color, smell, taste, and touch are real dharmas, and micro-dust is formed by the combination of the four dharmas, which is a provisional name. Why? Because here only the emptiness of self (ātma-śūnyatā) is spoken of, not the emptiness of dharmas (dharma-śūnyatā). If the law'" ] }
空者。微塵色等。皆無所有。不復分別是實是假。又不可謂色等為常相。所以者何。以從眾因緣生。唸唸滅故。為陰界入攝故。亦不得言無。凡和合之法。則有假名。但無實事耳。如色入觸入。二事和合。假名為火。若以二法和合。有第三火法者。應別有所作。然實無所作。當知一火能燒。造色能照。無別法也。但有名字。是故或說假名。或說實法無咎。又佛法聖觀有四種。一無常。二苦。三空。四無我。佛或以無我觀度眾生。或以空觀度眾生。若說無我。則有餘法。若說空則無所有。若以空法破微塵者。則人不信受。何以故。汝乃言無粗色。何獨說無微塵也。若以無我法無微塵者。人則易信。若無實法。則龜毛之喻。入于斷見者。是事不然。何以故。或有言我同於身。若身滅者。我即同滅。亦復無有至後身者。若無微塵。不在此例也。又不以我為斷常見。所以者何。我我所見。名為身見。五見各別故。或言五陰。因變為果。名之為常。或以五陰是有為法。因滅更有果生。名之為斷。而智者分別。尋求微塵理極。本自無法。則無所滅。如我本來自無。雖復說無。不墮斷滅之見。如是以無我門。說破微塵。不墮滅中。又摩訶衍法。雖說色等。至微塵中空。心心數法。至心中空。亦不墮滅中。所以者何。但為破顛倒邪見故
【現代漢語翻譯】 現代漢語譯本： 『空』指的是，即使是微塵般的色法，實際上也是一無所有。不必再去區分它是真實的還是虛假的。而且，也不能說色法等是永恒不變的。為什麼呢？因為它們是由眾多因緣和合而生，每一念都在生滅變化。因為它們被包含在陰、界、入之中，所以也不能說它們完全不存在。凡是和合而成的法，就有了假名，但實際上並沒有真實的自體。比如色入和觸入，這兩種事物和合在一起，就假名為『火』。如果說兩種法和合，會產生第三種『火』的法，那麼這個『火』應該能獨立產生某種作用。但實際上它並沒有獨立的作用。應當明白，一個『火』就能燃燒，造作出的色法就能照亮，沒有其他的法。這僅僅是名字而已。所以，有時說假名，有時說實法，都沒有過失。而且，佛法的聖觀有四種：一是無常，二是苦，三是空，四是無我。佛有時用無我觀來度化眾生，有時用空觀來度化眾生。如果說無我，那麼還有其他的法存在。如果說空，那麼就什麼都沒有了。如果用空法來破斥微塵，那麼人們就不會相信接受。為什麼呢？因為你既然說沒有粗大的色法，為什麼單單說沒有微塵呢？如果用無我法來說明沒有微塵，人們就容易相信。如果沒有實法，那麼用龜毛來做比喻，就會落入斷見之中，這是不對的。為什麼呢？因為有人認為『我』等同於身體，如果身體滅亡了，『我』也就跟著滅亡了，也不會有來世了。如果沒有微塵，就不會出現這種情況。而且，不應該認為『我』是斷見或常見。為什麼呢？執著于『我』和『我所』的見解，就叫做身見。五種見解各有不同。有人認為五陰是因，變化為果，這叫做常。或者認為五陰是有為法，因滅之後，又有果產生，這叫做斷。而有智慧的人會分別，探求微塵的道理到了極點，就會發現它本來就沒有自性，所以也就無所謂滅。就像『我』本來就沒有自性，即使說沒有『我』，也不會落入斷滅的見解。像這樣用無我之門，來說明破斥微塵，就不會落入斷滅之中。而且，摩訶衍法，即使說色法等，到了微塵的層面就是空；心和心數法，到了心的層面就是空，也不會落入斷滅之中。為什麼呢？這只是爲了破除顛倒的邪見。
【English Translation】 English version: 'Emptiness' means that even the smallest particles of matter (微塵色, weichen se) are ultimately devoid of inherent existence. There is no need to further distinguish whether they are real or false. Furthermore, it cannot be said that matter, etc., is permanent because it arises from numerous causes and conditions (因緣, yinyuan) and ceases in every moment. Because they are included within the skandhas (陰, yin), realms (界, jie), and sense bases (入, ru), it cannot be said that they do not exist at all. All compounded phenomena have provisional names, but in reality, they lack substantiality. For example, the sense base of form (色入, se ru) and the sense base of touch (觸入, chu ru), when these two things combine, are provisionally called 'fire'. If the combination of two dharmas (法, fa) produces a third dharma of 'fire', then this 'fire' should independently perform some function. But in reality, it performs no independent function. It should be understood that one 'fire' can burn, and the created form can illuminate; there is no separate dharma. It is merely a name. Therefore, there is no fault in sometimes speaking of provisional names and sometimes speaking of real dharmas. Moreover, there are four types of noble contemplation (聖觀, sheng guan) in the Buddha's teachings: impermanence (無常, wuchang), suffering (苦, ku), emptiness (空, kong), and non-self (無我, wuwo). The Buddha sometimes liberates beings through the contemplation of non-self and sometimes through the contemplation of emptiness. If one speaks of non-self, then other dharmas still exist. If one speaks of emptiness, then nothing exists. If one uses the dharma of emptiness to refute particles, then people will not believe or accept it. Why? Because if you say there is no coarse matter, why only say there are no particles? If one uses the dharma of non-self to explain the absence of particles, people will easily believe it. If there is no real dharma, then the analogy of turtle hair would lead to nihilistic views (斷見, duanjian), which is not correct. Why? Because some people think that 'I' is the same as the body, and if the body perishes, then 'I' will also perish, and there will be no rebirth. If there are no particles, this situation will not occur. Furthermore, one should not consider 'I' as either annihilationist or eternalist. Why? Because clinging to the views of 'I' and 'mine' is called the view of self (身見, shenjian). The five views are distinct from each other. Some believe that the five skandhas are the cause, transforming into the effect, which is called permanence. Or they believe that the five skandhas are conditioned dharmas, and when the cause ceases, another effect arises, which is called annihilation. But wise people will discern and investigate the ultimate principle of particles, and they will discover that they originally have no inherent nature, so there is nothing to cease. Just as 'I' originally has no inherent nature, even if one says there is no 'I', one will not fall into the view of annihilation. In this way, using the gate of non-self to explain the refutation of particles will not lead to annihilation. Moreover, in the Mahayana (摩訶衍, Moheyan) teachings, even if one speaks of matter, etc., as being empty at the level of particles, and mind (心, xin) and mental factors (心數法, xinshu fa) as being empty at the level of mind, one will not fall into annihilation. Why? This is only to dispel inverted and deluded views (顛倒邪見, diandao xiejian).
說。不是諸法實相也。若說無常。破常顛倒故。若說心心數法念念滅。破眾緣和合一相故。常不實。不常亦不實。若合相不實。離相亦不實。若有相不實。無相亦不實。一切諸觀滅。云何言斷見。斷見名先有今無。若小乘法。初不得極粗色乃至極細色。若大乘法畢竟空。現眼所見。如幻如夢。決定相尚不可得。況極細微塵也。極粗極細。皆是外道邪見戲論耳。如外道微塵品中師云。微塵是常相。何以故。是法不從因生故。問曰。其云何可知。答曰微塵和合粗色可見。當知粗色是微塵果。果粗故可見。因細故不可見。是故有因必有果。有果必有因。又無常遮常故。當知空有常法。所以者何。與無常相違故。以無明故。定有常法。令無常明故。當知無明中有常法。粗物多和合故。色在其中。而可明見。微塵中雖有色。以無餘故。而不可見。設多風和合。色不在中。則不可見。如一二寸數法量法。一異合離。此彼動作等。因色如故則可見。若數量等。于無色中者。則不可見。如是等外道戲論微塵。是故說微塵。如水中月。大人見之。不求實事。如是若粗色若細色。若遠若近。若好若丑。若過去若未來。悉是虛妄。皆如水中月。不可說相。但欲令人心生厭離。而得涅槃。受想行識亦如是。又眾生無始世界以來。深著戲論故。少
【現代漢語翻譯】 現代漢語譯本 說：這些都不是諸法實相（zhū fǎ shí xiàng，all dharmas' true nature）的體現。如果說諸法無常，那是爲了破除人們對於常的顛倒執著。如果說心和心所法（xīn xīn shù fǎ，mind and mental factors）唸唸生滅，那是爲了破除眾緣和合為一相的觀念。常不真實，不常也不真實。如果合相不真實，離相也不真實。如果有相不真實，無相也不真實。一切諸觀都寂滅了，怎麼能說是斷見呢？斷見是指先前有而現在沒有。 如果按照小乘佛法（xiǎo shèng fǎ，Hinayana Buddhism）的觀點，最初就無法獲得極粗的色法，乃至極細的色法。如果按照大乘佛法（dà shèng fǎ，Mahayana Buddhism）的觀點，一切畢竟是空。眼睛所見到的，如同幻象，如同夢境，決定的實相尚且不可得，更何況是極細微的微塵呢？極粗和極細的觀念，都是外道（wài dào，non-Buddhist religions）邪見的戲論罷了。 例如外道在微塵品中說，微塵是常相。為什麼呢？因為這種法不是從因緣生出來的。有人問：那怎麼知道呢？回答說：微塵和合而成的粗色是可見的。應當知道粗色是微塵的果。果粗所以可見，因細所以不可見。所以有因必定有果，有果必定有因。而且無常遮止了常，應當知道空中有常法。為什麼這樣說呢？因為它與無常相違背。因為無明（wú míng，ignorance）的緣故，必定有常法，爲了讓無常顯明。應當知道無明中有常法。粗大的物體因為眾多和合，色法在其中，所以可以清楚地看見。微塵中雖然有色法，但因為沒有剩餘，所以不可見。假設多風和合，色法不在其中，就不可見。如同一二寸的數法量法，一異合離，此彼動作等，因為色法如故所以可見。如果數量等在無色法中，就不可見。像這樣等等都是外道的戲論微塵。 所以說微塵，如同水中的月亮。大人看見了，不會去追求真實的事物。像這樣，無論是粗色還是細色，無論是遠還是近，無論是好還是醜，無論是過去還是未來，都是虛妄的，都如同水中的月亮，不可說其相。只是爲了讓人心生厭離，從而得到涅槃（niè pán，Nirvana）。受、想、行、識（shòu xiǎng xíng shí，feeling, perception, volition, and consciousness）也是如此。而且眾生從無始以來，就深深地執著於戲論，所以很少有人能理解這些道理。
【English Translation】 English version It is said: These are not the true manifestations of all dharmas (zhū fǎ shí xiàng). If one speaks of impermanence, it is to break the inverted attachment to permanence. If one speaks of the mind and mental factors (xīn xīn shù fǎ) arising and ceasing moment by moment, it is to break the notion of the union of all conditions as a single aspect. Permanence is not real, and neither is non-permanence. If the combined aspect is not real, neither is the separated aspect. If the aspect of existence is not real, neither is the aspect of non-existence. When all views are extinguished, how can it be called nihilism? Nihilism refers to something that existed before but does not exist now. According to the Hinayana Buddhism (xiǎo shèng fǎ) perspective, one cannot initially obtain the extremely coarse form, let alone the extremely subtle form. According to the Mahayana Buddhism (dà shèng fǎ) perspective, everything is ultimately empty. What the eyes see is like an illusion, like a dream. A definite reality is unattainable, let alone extremely subtle dust particles. The concepts of extremely coarse and extremely subtle are merely the playful arguments of non-Buddhist religions (wài dào) with their heretical views. For example, in the chapter on dust particles, non-Buddhists say that dust particles are permanent. Why? Because this dharma does not arise from causes and conditions. Someone asks: How can that be known? The answer is: The coarse form composed of dust particles is visible. It should be known that the coarse form is the result of dust particles. The result is coarse, so it is visible; the cause is subtle, so it is invisible. Therefore, if there is a cause, there must be a result; if there is a result, there must be a cause. Moreover, impermanence prevents permanence, so it should be known that there is a permanent dharma in emptiness. Why is this said? Because it contradicts impermanence. Because of ignorance (wú míng), there must be a permanent dharma to illuminate impermanence. It should be known that there is a permanent dharma in ignorance. Because coarse objects are composed of many elements, form is within them, so it can be clearly seen. Although there is form in dust particles, it is invisible because there is nothing remaining. If many winds combine and form is not within them, it is invisible. Like the methods of measuring one or two inches, oneness and difference, combination and separation, this and that movement, etc., are visible because form is as it is. If quantity, etc., are in formlessness, they are invisible. Such are the playful arguments of non-Buddhists about dust particles. Therefore, it is said that dust particles are like the moon in water. Adults see it and do not seek real things. Likewise, whether it is coarse form or subtle form, whether it is far or near, whether it is good or bad, whether it is past or future, all are illusory, all are like the moon in water, whose appearance cannot be described. It is only to make people's minds generate aversion, thereby attaining Nirvana (niè pán). Feeling, perception, volition, and consciousness (shòu xiǎng xíng shí) are also like this. Moreover, sentient beings have been deeply attached to playful arguments since beginningless time, so few people can understand these principles.
于有無中。見有過患。直至涅槃者。是故佛意欲令出有無故。說非有非無。更無有法。不知佛意者。便著非有非無。是故佛復破非有非無。若非有非無。能破有無見。更不貪非有非無者。不須破非有非無也。若非有非無。雖破有無。還戲論非有非無者。爾時佛言。舍非有非無。亦如舍有無。一切法不受不貪。是我佛法。如人藥以治病。藥若為患。復以藥治。藥若無患則止。佛法中智慧藥亦如是。以此藥故。破所貪著。若於智慧中。復生貪著者。當行治法。若智慧中無所貪著者。不須重治也。
次問后識追憶前識並答
遠問曰。前識雖冥傳相寫。推之以理。常斷二非故。除之而無間。求相通利則有隔。何者。前心非後心故。心心不相知。前念非后念。雖同而兩行。而經有憶宿命之言。后識知前識之說義可明矣。大智論云。前眼識滅生后眼識。后眼識利轉有力。色雖暫有不住。以念力利故能知。推此而言。則后念可得追憶前識。若果可追憶。則有所疑。請問前識后念為相待而生。為前識滅而後念生。為一時俱耶。若相待而生。則前際其塞路。若前滅而後生。則后念不及前識。若生滅一時。則不應有利鈍之異。何以知其然。前識利於速滅。后念利於速生。利既同速。鈍亦宜然。若其間別有影跡相乘則令玄于文表
【現代漢語翻譯】 現代漢語譯本：在『有』和『無』中，看到過失和禍患，直至涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的人，因此，佛陀爲了讓眾生脫離『有』和『無』的執著，才說『非有非無』。除此之外，再沒有其他方法。不瞭解佛陀意圖的人，便會執著于『非有非無』。所以，佛陀又破斥『非有非無』的觀點。如果『非有非無』能夠破除對『有』和『無』的執見，並且不再貪戀『非有非無』，那麼就不需要破斥『非有非無』了。如果『非有非無』雖然破除了『有』和『無』，卻又戲論『非有非無』，這時佛陀會說，捨棄『非有非無』，就像捨棄『有』和『無』一樣。對一切法都不接受，也不貪戀，這就是我的佛法。就像用藥物來治療疾病，如果藥物反而成了禍患，就再用其他藥物來治療。如果藥物沒有帶來禍患，就停止用藥。佛法中的智慧之藥也是如此。用這種藥，破除所貪戀的。如果在智慧中，又產生了貪戀，就應當施行治療的方法。如果在智慧中沒有貪戀，就不需要再次治療。
接下來提問關於后識追憶前識的問題並解答
遠問道：前識雖然隱晦，但通過傳遞影像來延續。從道理上推斷，既不是常也不是斷，所以排除后沒有間斷。如果尋求相互溝通，就會有隔閡。為什麼呢？因為前心不是後心，心與心之間互不相知；前念不是后念，雖然相同卻各自執行。但是經典中有憶起宿命的說法，后識知道前識的說法，道理是可以明白的。《大智論》（Mahaprajnaparamita-sastra，佛教論書）中說，前眼識滅后產生后眼識，后眼識更加敏銳，力量更強。色（Rupa，佛教術語，指物質現象）雖然暫時存在，不能停留，但因爲念力的作用，所以能夠知道。由此推斷，后念可以追憶前識。如果真的可以追憶，那麼就存在疑問。請問前識和后念是相互依賴而產生，還是前識滅後後念才產生，還是一時同時產生？如果是相互依賴而產生，那麼前際就被堵塞了道路。如果是前識滅後後念才產生，那麼后念就無法追及前識。如果是生滅同時，那麼就不應該有利鈍的差異。為什麼知道是這樣呢？前識敏銳在於迅速消滅，后念敏銳在於迅速產生。敏銳既然相同，遲鈍也應該相同。如果其間另有影跡相互作用，那麼就更加玄妙，難以用文字表達了。
【English Translation】 English version: Seeing faults and dangers in 'existence' and 'non-existence,' up to those who reach Nirvana (the state of liberation from the cycle of birth and death, a Buddhist term), therefore, the Buddha, wanting to liberate sentient beings from attachment to 'existence' and 'non-existence,' speaks of 'neither existence nor non-existence.' Apart from this, there is no other method. Those who do not understand the Buddha's intention become attached to 'neither existence nor non-existence.' Therefore, the Buddha further refutes the view of 'neither existence nor non-existence.' If 'neither existence nor non-existence' can break the attachment to the views of 'existence' and 'non-existence,' and one no longer craves 'neither existence nor non-existence,' then there is no need to refute 'neither existence nor non-existence.' If 'neither existence nor non-existence,' although refuting 'existence' and 'non-existence,' still engages in frivolous discussions about 'neither existence nor non-existence,' then the Buddha would say, abandon 'neither existence nor non-existence,' just as you abandon 'existence' and 'non-existence.' Do not accept or crave any dharma (teachings, principles), this is my Buddha-dharma (Buddha's teachings). It is like using medicine to treat illness; if the medicine becomes a problem, then use other medicine to treat it. If the medicine does not cause problems, then stop using it. The medicine of wisdom in Buddha-dharma is also like this. Use this medicine to break what is craved. If, in wisdom, craving arises again, then the method of treatment should be applied. If there is no craving in wisdom, then there is no need for repeated treatment.
Next, questions and answers regarding the subsequent consciousness recalling the previous consciousness
Yuan asked: Although the previous consciousness is obscure, it continues by transmitting images. Reasoning from principle, it is neither permanent nor discontinuous, so there is no interruption after its removal. If seeking mutual communication, there will be separation. Why? Because the previous mind is not the subsequent mind; minds do not know each other. The previous thought is not the subsequent thought; although similar, they operate separately. However, the sutras (Buddhist scriptures) speak of recalling past lives, and the idea that subsequent consciousness knows previous consciousness can be understood. The Mahaprajnaparamita-sastra (a Buddhist treatise) says that when the previous eye-consciousness ceases, the subsequent eye-consciousness arises; the subsequent eye-consciousness is more acute and has greater power. Although rupa (form, a Buddhist term referring to material phenomena) exists temporarily and cannot remain, it can be known because of the power of mindfulness. From this, it can be inferred that subsequent thought can recall previous consciousness. If it can truly be recalled, then there is doubt. May I ask whether the previous consciousness and subsequent thought arise interdependently, or whether the subsequent thought arises after the previous consciousness ceases, or whether they arise simultaneously? If they arise interdependently, then the previous boundary is blocked. If the subsequent thought arises after the previous consciousness ceases, then the subsequent thought cannot catch up with the previous consciousness. If arising and ceasing are simultaneous, then there should be no difference in sharpness or dullness. How do we know this is so? The sharpness of the previous consciousness lies in its rapid cessation, and the sharpness of the subsequent thought lies in its rapid arising. Since sharpness is the same, dullness should also be the same. If there are other traces interacting in between, then it becomes even more mysterious and difficult to express in words.
。固非言緣所得。凡此諸問。皆委之於君。想理統有本者。必有釋之。
什答曰。有人言。一切有為法。離無常想。唸唸生滅有念力。名為心法。此念生時。自然能緣身所經來。相自爾故。如牛羊生時自趣乳。譬之如鐵自趣磁石。如是念有大力。所經雖滅。而能智之。譬如聖智者。能知未來事。雖未生來。有聖智力故而能知之。念過去事。亦復如是。又念與心義同。不相離故。是故說念則說心。後有人言。諸法實相若常。虛妄顛倒。無常亦如是。如般若波羅蜜中。佛告須菩提。菩薩若常。不行般若波羅蜜。若無常。亦不行般若波羅蜜。是故不應難無常是實法滅。云何後心。能知前心也。是故如品中。佛說現在如即是過去如。過去如即是未來如。未來如即是過去現在如。過去現在如即是未來如。如是等際三世相。際三世相故。云何言後心為實有。以過去心為實無耶。後有人言。心有二種。一者破裂分散。至唸唸滅。似如破色至於微塵。二者相續生故。而不斷滅。若唸唸滅。生滅中不應以後心知前心事。若相續不斷中。則有斯義。如佛告諸比丘。心住者當觀無常相。以心相續不斷故。名為心住。相續中唸唸生滅故。當觀無常相。如燈炎。雖有生滅。相續不斷故。名有燈炷。而有其用。若炎中生滅故。則無燈用。心亦
【現代漢語翻譯】 現代漢語譯本：當然不是言語或因緣所能獲得的。所有這些問題，都委託給您來解答。想來您的理論統攝一切，必有解釋。
鳩摩羅什回答說：有人說，一切有為法，都離不開無常的觀念。唸唸生滅，具有唸的力量，這被稱為心法。此念產生時，自然能夠緣取身體所經歷的事情，這是自然而然的。就像牛羊出生時自然會尋找乳汁一樣，又像鐵自然會趨向磁石一樣。這樣的念具有強大的力量，即使所經歷的事情已經滅去，它仍然能夠知曉。譬如具有聖智的人，能夠知道未來的事情，雖然未來之事尚未發生，但因為有聖智的力量，所以能夠知曉。念過去的事情，也是如此。而且，念與心的意義相同，彼此不相分離，所以說念就是說心。後來有人說，諸法的實相如果是常，虛妄顛倒，那麼無常也應該是這樣。如《般若波羅蜜經》中，佛告訴須菩提（Subhuti，佛陀的弟子）：菩薩如果是常，就不會修行般若波羅蜜（Prajnaparamita，智慧到彼岸）；如果是無常，也不會修行般若波羅蜜。所以不應該責難無常是實法滅，怎麼能說後心能夠知道前心呢？所以如品中，佛說現在的如就是過去的如，過去的如就是未來的如，未來的如就是過去現在的如，過去現在的如就是未來的如。像這樣等同於三世的相。因為等同於三世的相，怎麼能說後心是實有，而過去心是實無呢？後來有人說，心有兩種，一種是破裂分散，以至於唸唸滅，就像破色至於微塵一樣；另一種是相續生起，而不斷滅。如果唸唸滅，那麼生滅之中不應該以後心知道前心的事情。如果相續不斷，那麼就有這種道理。如佛告訴諸比丘（Bhikkhu，佛教僧侶），心安住的人應當觀察無常相，因為心相續不斷，所以名為心安住。在相續中唸唸生滅，所以應當觀察無常相。就像燈焰，雖然有生滅，但相續不斷，所以名為有燈炷，而有其作用。如果燈焰中生滅，那麼就沒有燈的作用。心也是如此。
【English Translation】 English version: Certainly, it cannot be obtained through words or conditions. All these questions are entrusted to you to answer. I imagine that your theory encompasses everything and must have an explanation.
Kumarajiva (鳩摩羅什) replied: Some say that all conditioned dharmas (有為法) cannot be separated from the concept of impermanence (無常). Each moment arises and ceases, possessing the power of thought, which is called the mind-dharma (心法). When this thought arises, it naturally grasps the things experienced by the body; this is natural. Just as cows and sheep naturally seek milk when they are born, and just as iron naturally attracts to a lodestone. Such a thought has great power, and even if the experienced things have ceased, it can still know them. For example, a person with sacred wisdom can know future events; although future events have not yet occurred, they can know them because of the power of sacred wisdom. Thinking about past events is also the same. Moreover, the meaning of thought and mind are the same and are not separated from each other, so saying thought is saying mind. Later, some said that if the true nature of all dharmas (諸法實相) is permanent (常), and delusion and inversion, then impermanence should also be like this. As in the Prajnaparamita Sutra (般若波羅蜜經), the Buddha told Subhuti (須菩提, one of the Buddha's disciples): If a Bodhisattva (菩薩) is permanent, they will not practice Prajnaparamita (般若波羅蜜, perfection of wisdom); if they are impermanent, they will also not practice Prajnaparamita. Therefore, one should not criticize impermanence as the cessation of real dharma; how can one say that the later mind can know the former mind? Therefore, in the chapter 'Suchness', the Buddha said that the present 'suchness' is the past 'suchness', the past 'suchness' is the future 'suchness', the future 'suchness' is the past and present 'suchness', and the past and present 'suchness' is the future 'suchness'. Like this, it is equivalent to the three times. Because it is equivalent to the three times, how can one say that the later mind is truly existent, while the past mind is truly non-existent? Later, some said that there are two kinds of mind: one is broken and scattered, to the point of ceasing in every moment, like breaking form into dust; the other is continuously arising, without ceasing. If it ceases in every moment, then in the midst of arising and ceasing, the later mind should not know the affairs of the former mind. If it is continuously arising, then there is this principle. As the Buddha told the Bhikkhus (比丘, Buddhist monks), those whose minds abide should observe the aspect of impermanence, because the mind is continuously arising, so it is called mind abiding. In the midst of continuity, arising and ceasing in every moment, one should observe the aspect of impermanence. Like a lamp flame, although there is arising and ceasing, it is continuously arising, so it is called having a lamp wick, and it has its function. If there is arising and ceasing in the lamp flame, then there is no function of the lamp. The mind is also like this.
如是。有二種義故無咎。雖唸唸滅。以不斷故。而有其用。能以過去未來之事。設心異緣。但以後心。緣於前心者。不須緣彼所緣。若以前心。則能通其所緣。
次問遍學並答
遍學菩薩。雖入二道。悉行悉知。而不決定取泥洹證。所以者何。本有不證之心。不捨一切故。理窮則返。如入滅盡定。先期心生。設復暫滅。時至則發。
遠問曰。如菩薩觀諸法空。從本以來。不生不滅。二乘道者。觀法生滅。何得智及斷。是菩薩無生法忍。
什答曰。二乘雖觀生滅。不別於不生不滅。所以者何。以純歸不異故。如觀苦生滅。觀盡不生不滅。但為盡諦。而觀三諦。是以經言。苦諦知已應見。如惡如賊。皆為虛妄。集諦知已應斷。道諦知已應修。滅諦知已應證。又聲聞言。入泥洹時。以空空三昧等。舍於八聖道分。以是故言盡諦。為真無上之法。若三諦是實。不應有舍。舍故則非實也。經言實者。欲為顛倒故。于實法相。則非諦也。若不受不著。而不取相。則為真諦。不生不滅。其相亦然。二皆同歸無相解脫門。又聲聞經言。無常即是苦。苦即是無我。若無我則無我所。無我所者。則為是空。不可受著。若不受著。則是不生不滅。
問曰諸佛雖非我所。云何則不生不滅耶。
答曰不然。
【現代漢語翻譯】 現代漢語譯本： 是這樣的。有兩種意義，所以沒有過失。即使每個念頭都在生滅，因為相續不斷，所以能發揮作用。能夠憑藉過去和未來的事情，設立不同的心念緣起。但如果是后一個心念緣於前一個心念，就不需要緣於前一個心念所緣的對象。如果是前一個心念，就能通達它所緣的對象。
接下來是關於遍學（普遍學習）的提問和回答：
遍學菩薩，即使進入二乘道（聲聞乘和緣覺乘），也完全修行和了解，但並不決定證得涅槃（泥洹）。這是為什麼呢？因為他們本來就有不證涅槃的心，不捨棄一切眾生。道理研究到極致就會返回，就像進入滅盡定（滅盡三昧）一樣，事先設定好出定的時間，即使暫時滅盡，時間到了也會出定。
遠問：如果菩薩觀察諸法是空性的，從根本上來說，不生不滅。二乘道的人，觀察諸法是生滅的，怎麼能獲得智慧和斷除煩惱呢？這是菩薩的無生法忍（對不生不滅之法的忍可）。
什答：二乘雖然觀察生滅，但並不異於不生不滅。這是為什麼呢？因為最終都歸於不異的境界。比如觀察苦的生滅，觀察到盡頭就是不生不滅。只是爲了盡諦（滅諦）而觀察三諦（苦諦、集諦、道諦）。因此經書上說，苦諦知道后應該見到，像對待惡人和盜賊一樣，都是虛妄的。集諦知道后應該斷除，道諦知道后應該修習，滅諦知道后應該證得。而且聲聞（小乘修行者）說，進入涅槃時，用空空三昧等，捨棄八聖道分（八正道）。因此說滅諦是真實無上的法。如果三諦是真實的，就不應該捨棄。捨棄了就不是真實的。經書上說真實，是爲了對治顛倒。對於真實法相，就不是諦。如果不接受不執著，不取相，那就是真諦，不生不滅。它的相也是這樣。二者都歸於無相解脫門。而且聲聞經上說，無常就是苦，苦就是無我。如果無我，就沒有我所。沒有我所，就是空，不可接受執著。如果不接受執著，就是不生不滅。
問：諸佛雖然不是我所擁有的，為什麼就不是不生不滅呢？
答：不是這樣的。
【English Translation】 English version: It is so. There are two meanings, therefore there is no fault. Although each thought moment ceases, because it is continuous, it has its function. It can, based on past and future events, establish different mental conditions. But if the later mind is conditioned by the former mind, it does not need to be conditioned by what the former mind is conditioned by. If it is the former mind, then it can penetrate what it is conditioned by.
Next is the question and answer regarding Sarva-study (universal learning):
The Sarva-study Bodhisattva, even if entering the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), fully practices and understands, but does not decisively attain Nirvāṇa (泥洹). Why is this? Because they originally have the mind of not attaining Nirvāṇa, not abandoning all beings. When the principle is thoroughly investigated, they return, like entering the Extinction Samādhi (滅盡定). They set a time for emerging from the samādhi beforehand, and even if it temporarily ceases, when the time arrives, it will arise.
The distant question: If the Bodhisattva observes that all dharmas are empty, from the beginning, neither arising nor ceasing. Those of the Two Vehicles observe that dharmas arise and cease, how can they attain wisdom and sever afflictions? This is the Bodhisattva's Anutpattika-dharma-kṣānti (無生法忍, forbearance of the unarisen dharma).
Kumārajīva's answer: Although the Two Vehicles observe arising and ceasing, they are not different from non-arising and non-ceasing. Why is this? Because they ultimately return to the non-different state. For example, observing the arising and ceasing of suffering, observing the end is non-arising and non-ceasing. It is only for the sake of the Cessation Truth (滅諦, Nirodha Satya) that they observe the Three Truths (苦諦, 集諦, 道諦, Duḥkha Satya, Samudaya Satya, Mārga Satya). Therefore, the scriptures say that after knowing the Truth of Suffering, one should see it, like treating evil people and thieves, all are illusory. After knowing the Truth of Accumulation, one should sever it. After knowing the Truth of the Path, one should cultivate it. After knowing the Truth of Cessation, one should attain it. Moreover, the Śrāvakas (聲聞, Hearers) say that when entering Nirvāṇa, they abandon the Eightfold Noble Path (八聖道分, Aṣṭāṅga-mārga) with the emptiness samādhi and so on. Therefore, it is said that the Truth of Cessation is the true unsurpassed dharma. If the Three Truths are real, they should not be abandoned. If they are abandoned, then they are not real. The scriptures say 'real' in order to counteract delusion. Regarding the real dharma characteristics, they are not Truths. If one does not accept or cling, and does not grasp at appearances, then it is the true Truth, neither arising nor ceasing. Its characteristics are also like this. Both return to the door of liberation from signlessness. Moreover, the Śrāvaka scriptures say that impermanence is suffering, suffering is non-self. If there is no self, then there is no self-possession. If there is no self-possession, then it is emptiness, not to be accepted or clung to. If one does not accept or cling, then it is non-arising and non-ceasing.
Question: Although the Buddhas are not what I possess, why are they not non-arising and non-ceasing?
Answer: It is not so.
若實生滅。應可受著。又不應用空空三昧。如佛常云一切不受心得解脫。得泥洹。是豈虛言。若生滅可取著者。則是分別。非為實相。若非實相。不得以不生不滅為虛。生滅為實。但為生死粗觀念心厭故。說言生滅。如人遠見青氣。近無所睹。如是一切賢聖。皆應一道。無有異耶。而大小之稱。致有利鈍。觀有深淺。悟有難易。始終為異。非實有別。如人食麵。精粗著品。而實不異。前答云遍學者。菩薩雖入二道。悉行悉知。而不決定取泥洹證。所以者何。本有不證之心。心不捨一切故。理窮則返。如入滅定。先期心生。設復暫滅。時至則發。
問曰。無漏聖法。本無當於三乘。二乘無當。則優劣不同。階差有分。分若有當。則大乘自有其道。道而處中。其唯菩薩乘平直往。則易簡而通。復何為要逕九折之路。犯三難以自試耶。又三乘之學。猶三獸之度岸耳。涉深者。不待于假后。假后既無功于濟深。而徒勞于往返。若二乘必是遍學之所逕。此又似香像。先學兔馬之涉水。然能蹈涉于理深乎。如其不爾。遍學之義。未可見也。
答曰。菩薩欲成一切智智故。于不善無記法中。尚應學知。何況善法耶。外道神通諸善之法。亦當學知。況賢聖道法乎。如人目見一切好醜之事。須用則用。若不用者。見之而已。
【現代漢語翻譯】 現代漢語譯本：如果說真實存在生滅，那麼就應該可以被接受和執著。同時，又不應該使用空空三昧（一種禪定狀態，專注于空的境界）。正如佛陀常說，『一切不受心得解脫，得泥洹（涅槃，指解脫后的境界）』，難道這是虛假之言嗎？如果生滅可以被執取，那就是分別，不是實相。如果不是實相，就不能認為不生不滅是虛假的，而生滅是真實的。只是爲了讓對生死粗淺觀念感到厭倦，才說有生滅。就像人遠遠看到青色的霧氣，靠近了卻什麼也看不到。如此說來，一切賢聖都應該遵循同一條道路，不應該有差異吧？但卻有大小乘的稱謂，有利根和鈍根的區別，觀照有深淺，領悟有難易，開始和結果不同，難道不是真實存在的區別嗎？就像人吃麵條，精細和粗糙在於個人選擇，但本質上沒有區別。前面回答說遍學者，菩薩雖然進入二乘的道路，全部修行全部瞭解，但不會決定證得涅槃。為什麼呢？因為菩薩本來就有不證涅槃的心，因為菩薩的心不捨棄一切眾生。道理研究到極致就會返回，就像進入滅盡定（一種高級禪定狀態，暫時停止一切心識活動），事先會生起出定的心，即使暫時滅盡，時間到了也會出定。
問：無漏的聖法（指超越煩惱的清凈之法），本來不應該侷限於三乘（聲聞乘、緣覺乘、菩薩乘）。如果二乘沒有侷限，那麼優劣就不同，階梯差別就存在。如果差別確實存在，那麼大乘自然有其道路。道路如果處於中間狀態，那麼只有菩薩乘是平直前進的，那麼就容易而通達，為什麼還要選擇曲折的道路，冒著三種困難來考驗自己呢？而且三乘的學習，就像三種動物渡河一樣。涉水深的，不需要等待後面的幫助。後面的幫助既然對渡過深水沒有用處，只是徒勞地往返。如果二乘必定是遍學所經歷的，這又像是香象（比喻菩薩）先學習兔子和馬的涉水。這樣就能在深奧的道理中行走嗎？如果不是這樣，遍學的意義就無法體現了。
答：菩薩爲了成就一切智智（佛的智慧），對於不善和無記法（非善非惡的法），尚且應該學習瞭解，更何況是善法呢？外道的神通和各種善法，也應當學習瞭解，更何況是賢聖的道法呢？就像人的眼睛看到一切美好和醜陋的事物，需要用就用，如果不需要用，看到就可以了。
【English Translation】 English version: If there is real arising and ceasing, then it should be acceptable and clung to. Also, one should not use the 'emptiness samadhi' (a meditative state focused on the void). As the Buddha often said, 'All non-attachment of mind leads to liberation and attainment of Nirvana (the state of liberation)', is this a false statement? If arising and ceasing can be grasped and clung to, then it is discrimination, not the true reality. If it is not the true reality, one cannot consider non-arising and non-ceasing as false, and arising and ceasing as real. It is only to cause aversion to the crude concept of birth and death that arising and ceasing are spoken of. It is like a person seeing a blue mist from afar, but seeing nothing up close. In this case, should all sages follow the same path without any differences? But there are the designations of Mahayana and Hinayana, differences between sharp and dull faculties, depths of contemplation, and ease or difficulty of enlightenment. The beginning and the end are different, are these not real differences? It is like people eating noodles, the fineness or coarseness depends on personal choice, but the essence is not different. The previous answer said that the all-learner, the Bodhisattva, although entering the paths of the two vehicles, practices and knows everything, but does not decide to attain Nirvana. Why? Because the Bodhisattva originally has the mind of not attaining Nirvana, because the Bodhisattva's mind does not abandon all beings. When the principle is thoroughly investigated, it returns, like entering the extinction samadhi (a high-level meditative state, temporarily ceasing all mental activity), the mind of emerging from the samadhi arises beforehand, even if it temporarily ceases, when the time comes, it will emerge.
Question: The undefiled holy Dharma (pure Dharma beyond afflictions) should not originally be limited to the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). If the Two Vehicles are not limited, then the superiority and inferiority are different, and the differences in stages exist. If the differences truly exist, then the Mahayana naturally has its own path. If the path is in the middle state, then only the Bodhisattva Vehicle is straight forward, then it is easy and accessible, why choose a tortuous path, risking three difficulties to test oneself? Moreover, the learning of the Three Vehicles is like three animals crossing a river. Those who wade deep do not need to wait for later help. Since later help is useless for crossing deep water, it is only a futile return. If the Two Vehicles must be experienced by the all-learner, this is like the fragrant elephant (metaphor for Bodhisattva) first learning the wading of rabbits and horses. Can it then walk in profound principles? If not, the meaning of all-learning cannot be manifested.
Answer: Because the Bodhisattva wants to achieve all-knowing wisdom (Buddha's wisdom), even for unwholesome and neutral dharmas (neither good nor evil dharmas), one should learn and understand, let alone wholesome dharmas? The supernormal powers and various wholesome dharmas of externalists should also be learned and understood, let alone the Dharma of the sages? It is like a person's eyes seeing all beautiful and ugly things, using them when needed, and if not needed, just seeing them is enough.
菩薩如是。以慧眼見知一切法。直入大乘。行者而行之。餘二乘法。唯知而已。或有人言。佛說遍學。為以導二乘人故。如佛本為菩薩時。雖知六年苦行非道。但為度邪見眾生故。現行其法。既成佛已。毀訾苦行。說言非道。聞者即皆信受。以佛曾行此法。實非道也。若菩薩但學大乘法者。二乘之人謂。菩薩雖總相知諸法。而不能善解二乘法也。又二乘法。是菩薩道。所以者何。用此二道。度脫貪著小乘眾生。取之則易。又如人密知是道非道。便離非道行正道。菩薩亦如是。明知二乘行法。不能至佛。即離其法。行於大道。道然者雖學二乘之法。而不失其功。以成佛乘故。而小乘人。鈍根不能通達大乘法故。迂迴為難。大乘之人。利根智力強故。不以為離也。如能浮人。雖入深水。不以為難。九折三難者。此皆畢竟空。智慧之分。不得以之為難。雖不能度。不期成佛為異耳。以諸菩薩從發意以來所行之道。與畢竟空智和合。如般若波羅蜜初品中說。施者受者物不可得。是故非為難也。言三獸者。如兔不能及象馬之道。馬不能及象所蹈。如馬要先逕兔道。然後自行其道。香像要先逕兔馬之道。后乃自倒其地。菩薩亦如是。先洗二乘之地。然後自到其道也。
又問聲聞緣覺。凡有八輩。大歸同趣。向泥洹門。又其中
【現代漢語翻譯】 現代漢語譯本：菩薩就是這樣，用智慧之眼觀察瞭解一切法，直接進入大乘佛法，依此修行。對於聲聞乘和緣覺乘這二乘之法，只是瞭解而已。或許有人會說，佛陀說要普遍學習，是爲了引導二乘之人。就像佛陀最初作為菩薩時，雖然知道六年苦行並非正道，但爲了度化持有邪見的眾生，才示現修行這種方法。等到成佛之後，就批評苦行，說它不是正道。聽聞的人都信受，因為佛陀曾經修行過這種方法，但實際上它並非正道。如果菩薩只學習大乘佛法，二乘之人會認為，菩薩雖然從總體上了解諸法，卻不能很好地理解二乘之法。而且，二乘之法也是菩薩道的一部分。為什麼這麼說呢？因為可以用這二乘之道，度脫那些貪戀小乘的眾生，這樣做比較容易。又比如，有人暗中知道什麼是正道，什麼不是正道，便會離開非正道，行走正道。菩薩也是這樣，明明知道修行二乘之法不能達到成佛的境界，就離開二乘之法，行走于大乘之道。即使這樣，學習二乘之法也不會失去其功用，因為最終是爲了成就佛乘。而小乘之人，根器遲鈍，不能通達大乘佛法，所以覺得迂迴艱難。大乘之人，根器銳利，智慧力量強大，不認為這是遠離。就像善於游泳的人，即使進入深水，也不覺得困難。所謂九折三難，這些都是畢竟空（畢竟空：一切法無自性）的智慧的體現，不應該認為這是困難。即使不能度化眾生，不期望成就佛果也是不同的。因為諸位菩薩從發菩提心以來所修行的道路，與畢竟空的智慧相結合，就像《般若波羅蜜》初品中所說，施者、受者、所施之物都不可得。所以，這不算是困難。所說的三種獸，就像兔子不能到達象和馬所走的道路，馬不能到達大象所踩踏的地方。就像馬要先經過兔子走過的路，然後才能自己行走。香象（香象：比喻菩薩）要先經過兔子和馬走過的路，然後才能到達自己的目的地。菩薩也是這樣，先洗清二乘的土地，然後才能到達自己的道路。 又問聲聞和緣覺，總共有八種類別，最終都歸向同一個目標，趨向涅槃之門。此外，其中...
【English Translation】 English version: A Bodhisattva is like this, using the eye of wisdom to see and know all dharmas, directly entering the Mahayana (Great Vehicle). Practitioners practice accordingly. As for the Two Vehicles' dharmas, they only know them. Perhaps someone might say that the Buddha said to learn universally in order to guide the people of the Two Vehicles. Just as when the Buddha was initially a Bodhisattva, although he knew that six years of ascetic practices were not the right path, he manifested practicing this method in order to liberate sentient beings holding wrong views. After becoming a Buddha, he criticized ascetic practices, saying they were not the right path. Those who heard this all believed and accepted it, because the Buddha had practiced this method before, but in reality, it was not the right path. If a Bodhisattva only studies the Mahayana dharma, people of the Two Vehicles will think that although the Bodhisattva knows all dharmas in general, they cannot understand the Two Vehicles' dharmas well. Moreover, the Two Vehicles' dharmas are also part of the Bodhisattva path. Why is this so? Because these Two Vehicles' paths can be used to liberate those sentient beings who are attached to the Small Vehicle, and it is easier to do so. Furthermore, it is like a person who secretly knows what is the right path and what is not the right path, and then leaves the wrong path and walks the right path. A Bodhisattva is also like this, clearly knowing that practicing the Two Vehicles' dharmas cannot reach the state of Buddhahood, so they leave those dharmas and walk on the Great Vehicle path. Even so, learning the Two Vehicles' dharmas will not lose its merit, because it is ultimately for the sake of accomplishing the Buddha Vehicle. However, people of the Small Vehicle, with dull faculties, cannot understand the Mahayana dharma, so they find it circuitous and difficult. People of the Mahayana, with sharp faculties and strong wisdom, do not consider this to be a departure. It is like a skilled swimmer who, even when entering deep water, does not find it difficult. The so-called 'nine folds and three difficulties' are all manifestations of the wisdom of 'ultimate emptiness' (畢竟空: emptiness of inherent existence), and should not be considered difficult. Even if one cannot liberate sentient beings, not expecting to achieve Buddhahood is also different. Because the path that all Bodhisattvas have practiced since generating the aspiration for enlightenment is combined with the wisdom of ultimate emptiness, just as it is said in the first chapter of the Prajnaparamita (般若波羅蜜: Perfection of Wisdom), the giver, the receiver, and the object given are all unobtainable. Therefore, this is not considered difficult. The three beasts mentioned are like a rabbit that cannot reach the path walked by an elephant and a horse, and a horse that cannot reach the place stepped on by an elephant. Just as a horse must first pass through the path walked by a rabbit before walking its own path, a fragrant elephant (香象: metaphor for a Bodhisattva) must first pass through the path walked by a rabbit and a horse before reaching its own destination. A Bodhisattva is also like this, first clearing the ground of the Two Vehicles, and then reaching their own path. Furthermore, it is asked about the Shravakas (聲聞: Hearers) and Pratyekabuddhas (緣覺: Solitary Realizers), there are altogether eight categories, ultimately converging towards the same goal, heading towards the gate of Nirvana (泥洹: cessation of suffering). Moreover, among them...
或有次第得證。或有超次受果。利鈍不同。則所入各異。菩薩云何而學般若耶。心利者。不可挫之為鈍。鈍者不可銳之令利。菩薩利根。其本超此。而甫就下位之優劣。不亦難乎。若云能者為易。于理復何為然。其求之於心。未見其可。而經云。遍學必有深趣。
答曰。學者善分別。諦知其法。如有大德之人。往觀殺生法。其弟子問之何故。答言。我未得道。靡所不更。或至此處。知彼要脈。不令眾生受諸苦。若以三解脫門。觀涅槃法。知斷如是結使。得如是涅槃。三結盡得涅槃分。謂無為須陀洹果。乃至羅漢。得漏盡涅槃果。又如人眼見坑塹。終不墮落。假令入其法者。於法不證。不受信行法行之名。以諸菩薩利根故。超出二乘。于大菩薩。有所不及。瞭如師子。雖處於百獸為勝也。如國王行百里。應中道宿。見有大臣住處。王雖在中入出。觀者而無宿意。作是念言。此雖為妙。自知別有勝處。菩薩亦如是。若入道慧時。分別觀知外道禪定五神通法。及二十七種賢聖法。所謂十八種學法九種無學法。及辟支佛。分別觀已。續行菩薩道。得二種利益。一者自了了知其法用。度眾生時。無所疑難。二者所度眾生。知彼體行此法。則便信受。若不爾者。同在生死。彼我無異。便不信受。
又問。若菩薩遍學。
【現代漢語翻譯】 現代漢語譯本：或許有人按部就班地證得果位，或許有人超越次第獲得果報。根性的銳利和遲鈍不同，那麼所進入的境界也各有差異。菩薩應該如何學習般若呢？心性敏銳的人，不可挫傷使之變得遲鈍；心性遲鈍的人，不可使其變得鋒利。菩薩的銳利根性，原本就超越這些，而現在才處於下位來區分優劣，不也太難了嗎？如果說有能力的人做起來容易，從道理上來說又有什麼依據呢？從內心去尋求，也看不出有什麼可行性。但是經書上說，普遍學習必定有深刻的領悟。
回答說：學習者要善於分辨，確實瞭解其中的法則。比如有大德之人，前去觀看殺生的方法，他的弟子問他為什麼這樣做。他回答說：『我未得道之前，什麼都經歷過。或許到了這裡，就能知道其中的要害，不讓眾生遭受各種痛苦。』如果用三解脫門（空解脫門、無相解脫門、無作解脫門），來觀察涅槃法（Nirvana，寂滅），就知道斷除哪些結使（Kleshas，煩惱），可以得到什麼樣的涅槃。斷除三結（身見結、戒禁取見結、疑結）就能得到涅槃的一部分，也就是無為的須陀洹果（Srotapanna，入流果）。乃至阿羅漢（Arhat，無學），得到漏盡涅槃果。又比如人眼看見坑塹，最終不會墮落。假如進入這種法門的人，對於法沒有證悟，就不能得到信行法行之名。因為菩薩根性銳利，所以能超出二乘（聲聞乘、緣覺乘）。對於大菩薩，有所不及。就像獅子，即使處於百獸之中也是最強的。就像國王行走百里，應該在中途休息，看見有大臣的住所。國王即使在中途出入，觀看的人也不會有留宿的想法。會這樣想：『這裡雖然很好，但我知道還有更好的地方。』菩薩也是這樣。如果進入道慧時，分別觀察瞭解外道禪定五神通法，以及二十七種賢聖法，也就是十八種學法和九種無學法，以及辟支佛（Pratyekabuddha，緣覺）。分別觀察瞭解之後，繼續修行菩薩道，得到兩種利益。一是自己完全瞭解其中的法則，度化眾生的時候，不會有所疑惑。二是所度化的眾生，知道他身體力行這種法，就會相信並接受。如果不是這樣，大家都在生死輪迴之中，彼此沒有什麼不同，就不會相信並接受。
又問：如果菩薩普遍學習，
【English Translation】 English version: Some attain enlightenment gradually, while others receive their rewards in a way that transcends the usual order. Due to differences in sharpness and dullness of faculties, the realms they enter also vary. How should a Bodhisattva learn Prajna (wisdom)? One with sharp faculties should not be dulled, nor should one with dull faculties be sharpened. A Bodhisattva's sharp faculties inherently surpass these considerations, yet now they are relegated to a lower position to distinguish between superior and inferior – is this not difficult? If it is said that it is easier for those who are capable, what is the basis for this in principle? Seeking it within the mind, its feasibility is not apparent. However, the scriptures say that comprehensive learning inevitably leads to profound understanding.
The answer is: A learner should be skilled in discernment and truly understand the Dharma (teachings). For example, a person of great virtue might go to observe the methods of killing. His disciples might ask him why he does this. He would answer, 'Before attaining enlightenment, I experienced everything. Perhaps by coming here, I can understand the key points and prevent sentient beings from suffering.' If one observes Nirvana (cessation of suffering) through the three doors of liberation (emptiness, signlessness, and non-striving), one will know which Kleshas (afflictions) to sever to attain what kind of Nirvana. Severing the three bonds (self-view, clinging to rites and rituals, and doubt) leads to a portion of Nirvana, which is the unconditioned Srotapanna fruit (stream-enterer). And so on, until the Arhat (one who is worthy), who attains the Nirvana of the exhaustion of outflows. It is like a person whose eyes see a pit and will not fall into it. If someone enters this Dharma but does not attain realization, they will not receive the name of 'faith-follower' or 'Dharma-follower.' Because Bodhisattvas have sharp faculties, they surpass the two vehicles (Shravakayana and Pratyekabuddhayana). They may not be as advanced as great Bodhisattvas. Like a lion, even among a hundred beasts, it is superior. Like a king traveling a hundred miles, he should rest midway and see the residence of a minister. Even if the king enters and exits midway, observers will not think of staying there. They will think, 'Although this is good, I know there is a better place.' Bodhisattvas are also like this. When entering the wisdom of the path, they discern and understand the five supernormal powers of heretical meditation, as well as the twenty-seven kinds of noble and virtuous Dharmas, which are the eighteen kinds of Dharmas for learners and the nine kinds of Dharmas for non-learners, as well as the Pratyekabuddha (solitary Buddha). After discerning and understanding, they continue to practice the Bodhisattva path, gaining two benefits. First, they fully understand the application of the Dharma, and when liberating sentient beings, they will have no doubts. Second, the sentient beings they liberate will know that they are practicing this Dharma in body and mind, and will believe and accept it. If not, they will be in the cycle of birth and death, with no difference between them, and they will not believe and accept it.
Again, it is asked: If a Bodhisattva learns comprehensively,
為從方便。始為頓入無漏一道也。若從方便。始以何自驗其心。知必不證。而入無漏也。若不先學方便以自驗。則是失翼而墮空。無相酬可自反。若先學漚和般若心平。若稱一舉。便可頓登龍門。復何為遍學乎。
答曰。是事佛于般若已說。菩薩入三解脫門。要先立愿。學觀如己心則厭離。雖不取其證。我學觀時非是證時。以如是之心。入無漏者。終不證也。又人言。菩薩先以二因緣故。不取其證也。一者深心貪樂阿耨多羅三藐三菩提。二者于眾生中。大悲徹于骨髓。不欲獨取涅槃。雖知一切法中涅槃無為。但以時未至故。是名菩薩。于眾生中。大悲之至。所謂得涅槃味。而不取證也。復有人言。菩薩無量劫來。修習福德利根故。入三解脫門時。即深入無漏法。以此勢力。不能自反。譬如大魚隨順恒河。入于大海。不能得反。以水力牽故。爾時十方諸佛。現其身相語言。善男子。當念本願。度一切眾生。莫獨入涅槃。汝但得一法門。我等如是無量阿僧祇法門。憐愍眾生故。猶住世間。何況于汝。時菩薩信受佛語故。不取果證。菩薩遍學義如前說。是故不得以乘平直住為難。
又問。經云四道與辟支佛智及滅智。皆是菩薩之忍辱。意似是學彼滅智。以成此忍。彼學本自不同。法忍云何而成。若必待此而不證
【現代漢語翻譯】 現代漢語譯本：爲了從方便法門開始，是爲了頓悟進入無漏之道。如果從方便法門開始，要如何驗證自己的心，知道一定不會證悟而進入無漏呢？如果不先學習方便法門來驗證自己，那就是失去翅膀而墜落空中，沒有可以迴應的景象可以反思。如果先學習《漚和般若》（Upanishad Prajna，奧義書智慧）心平等，如果稱念一次，便可以立刻登上龍門，又何必普遍學習呢？
回答說：這件事在佛陀關於般若的教導中已經說過。菩薩進入三解脫門，要先立下誓願，學習觀察自己的心，從而厭離。雖然不追求證悟，但我學習觀察的時候不是證悟的時候。以這樣的心進入無漏，最終也不會證悟。又有人說，菩薩先以兩種因緣，不追求證悟。一是內心深切地貪求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），二是對眾生的大悲深入骨髓，不願獨自進入涅槃。雖然知道一切法中涅槃是無為的，但因為時機未到。這就是菩薩對眾生大悲的極致，所謂得到涅槃的滋味，而不追求證悟。又有人說，菩薩無量劫以來，修習福德，根器銳利，所以進入三解脫門時，就深入無漏法。以此勢力，不能自己返回。譬如大魚順著恒河，進入大海，不能返回，因為水力牽引。這時十方諸佛，顯現身相語言，『善男子，應當憶念本來的誓願，度一切眾生，不要獨自進入涅槃。你只得到一種法門，我們有如是無量阿僧祇（Asamkhya，無數）法門，憐憫眾生，還住在世間，何況是你。』當時菩薩信受佛語，所以不取果證。菩薩普遍學習的意義如前所說。所以不能以乘法平直而住作為難點。
又問：經中說四道與辟支佛智（Pratyekabuddha-jnana，緣覺智）及滅智，都是菩薩的忍辱。意思好像是學習他們的滅智，來成就這種忍辱。他們學習的根本不同，法忍怎麼能成就呢？如果必須等待這個而不證悟……
【English Translation】 English version: To start from expedient means is to enter the non-outflow path through sudden enlightenment. If starting from expedient means, how does one verify one's own mind, knowing for certain that one will not attain enlightenment and enter the non-outflow? If one does not first learn expedient means to verify oneself, it is like losing wings and falling into the void, with no corresponding phenomena to reflect upon. If one first learns the 'Upanishad Prajna' (Upanishad Prajna, Wisdom of the Upanishads) and the mind is balanced, if one recites it once, one can immediately ascend the Dragon Gate, so why learn it universally?
The answer is: This matter has already been discussed by the Buddha in the teachings on Prajna. When a Bodhisattva enters the three doors of liberation, they must first make a vow to learn to observe their own mind, thereby developing aversion. Although not seeking enlightenment, the time when I learn to observe is not the time for enlightenment. Entering the non-outflow with such a mind will ultimately not lead to enlightenment. Furthermore, some say that Bodhisattva does not seek enlightenment due to two causes and conditions. First, they deeply crave Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Second, their great compassion for sentient beings penetrates to the bone marrow, and they do not wish to enter Nirvana alone. Although they know that Nirvana is unconditioned in all dharmas, it is because the time has not yet arrived. This is the ultimate expression of a Bodhisattva's great compassion for sentient beings, so-called obtaining the taste of Nirvana without seeking enlightenment. Others say that because Bodhisattvas have cultivated merit and virtue for countless kalpas and have sharp faculties, when they enter the three doors of liberation, they deeply enter the non-outflow dharma. With this power, they cannot turn back. It is like a large fish following the Ganges River and entering the ocean, unable to return because of the force of the water. At this time, the Buddhas of the ten directions manifest their bodies and speak, 'Good man, you should remember your original vow to liberate all sentient beings, do not enter Nirvana alone. You have only obtained one dharma gate, we have countless Asamkhya (Asamkhya, countless) dharma gates like this, and out of compassion for sentient beings, we still dwell in the world, let alone you.' At that time, the Bodhisattva believed and accepted the Buddha's words, so they did not take the fruit of enlightenment. The meaning of a Bodhisattva's universal learning is as previously stated. Therefore, one cannot use the directness and stability of the vehicle as a difficulty.
Furthermore, it is asked: The sutra says that the four paths, along with the Pratyekabuddha-jnana (Pratyekabuddha-jnana, wisdom of the Pratyekabuddha) and the cessation wisdom, are all the patience of the Bodhisattva. The meaning seems to be to learn their cessation wisdom in order to achieve this patience. Their learning is fundamentally different, how can the patience of dharma be achieved? If one must wait for this without attaining enlightenment...
。即諸佛世尊。大會說法。其中應不俄爾之頃。頓至法忍者。推此而言。反覆有疑。
答曰。經雲鬚陀洹乃至阿羅漢辟支佛。若智若斷。皆是菩薩無生法忍者。智名學人四智。無學人六智。斷名學人有餘斷。無學人無餘斷。是皆以諸法實相為已用。但二乘鈍故。須以六智。菩薩利故。唯用一智。所謂如實智。如鈍斧伐樹數下乃斷若以利斧一斫便斷。是一樹一斷。但功用有異耳。諸賢聖如是斷諸結樹。以小乘智慧鈍故。分為分智。凡夫所想顛倒。往來生死。受諸苦惱。說名為苦。以無漏智慧。深厭此苦。厭已即舍。苦無自性故。所以者何。是畢竟不生性。如是知已。結使自然不生。是名集滅道智。修此行已。增其盡智無生智。菩薩利根故。知苦諦一相。所謂無相。但以凡夫顛倒之心。分別有苦有樂。又此苦因於愛等。亦是一相。因同果故。此中無所斷。亦無所證。于其觀中。善能通達。是故當知。聲聞智慧鈍故。先習此道。后乃得力。以菩薩深入故。觀四諦為一諦。如思益經中。說四諦為一諦。又般若波羅蜜中。說聲聞所有智所有斷。皆在菩薩無生法忍中。聲聞人以四諦。入諸法實相。菩薩以一諦。入諸法實相。聲聞智慧鈍故。多以厭怖為心。菩薩智慧利故。多以慈悲為心。同得諸法實相故。名為所有智所有斷。
【現代漢語翻譯】 現代漢語譯本：如果說諸佛世尊在大法會上說法，其中應該有很快就能領悟佛法的人，那麼由此推論，反覆產生疑問也是正常的。
回答是：經書中說，須陀洹（Sotapanna，入流果）、乃至阿羅漢（Arahat，無學果）、辟支佛（Pratyekabuddha，緣覺），他們的智慧和斷惑，都包含在菩薩的無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的證悟）之中。智慧方面，聲聞乘的學人有四智，無學人有六智；斷惑方面，學人斷除有餘煩惱，無學人斷除無餘煩惱。這些都是以諸法實相為根本。只是因為二乘根器遲鈍，所以需要六智；菩薩根器銳利，所以只用一智，即如實智（Yathābhūta-jñāna，如實了知一切法的智慧）。就像用鈍斧砍樹，要砍很多下才能砍斷；如果用利斧，一斧子就能砍斷。雖然都是砍斷一棵樹，但功用不同。諸位賢聖也是這樣斷除煩惱之樹。因為小乘智慧遲鈍，所以分為分智。凡夫所想都是顛倒的，所以在生死中往來，承受各種苦惱，這被稱為苦。通過無漏智慧，深深厭惡這種苦。厭惡之後就捨棄它，因為苦沒有自性。為什麼呢？因為它是畢竟不生的。這樣認識之後，煩惱自然不生，這叫做集滅道智。修習這種行持之後，增長其盡智（Ksaya-jñāna，知諸漏已盡之智）和無生智（Anutpāda-jñāna，知諸漏不更生之智）。菩薩根器銳利，所以知道苦諦（Dukkha-satya，苦之真諦）是一相，即無相。只是因為凡夫顛倒之心，才分別有苦有樂。而且這苦的起因在於愛等，也是一相，因為因和果相同。這裡面沒有什麼可斷的，也沒有什麼可證的。在觀照中，能夠很好地通達。所以應當知道，聲聞智慧遲鈍，所以先學習此道，然後才能得力。因為菩薩深入，所以觀四諦為一諦。如《思益經》中說，四諦為一諦。又《般若波羅蜜經》中說，聲聞的所有智慧和所有斷惑，都在菩薩的無生法忍中。聲聞人通過四諦，進入諸法實相；菩薩通過一諦，進入諸法實相。聲聞智慧遲鈍，所以多以厭怖為心；菩薩智慧銳利，所以多以慈悲為心。因為同樣證得諸法實相，所以稱為所有智和所有斷惑。
【English Translation】 English version: If the Buddhas and World-Honored Ones are expounding the Dharma in a great assembly, and there should be those who quickly attain the Dharma-acceptance, then it is normal to infer that repeated doubts may arise.
The answer is: The scriptures say that Srotapannas (Sotapanna, Stream-enterer), even Arhats (Arahat, Worthy One), and Pratyekabuddhas (Pratyekabuddha, Solitary Buddha), their wisdom and severance of afflictions are all contained within the Anutpattika-dharma-ksanti (Anutpattika-dharma-ksanti, the patient acceptance of the non-arising of all dharmas) of the Bodhisattvas. In terms of wisdom, the learners of the Sravaka vehicle have four wisdoms, and the non-learners have six wisdoms; in terms of severance, the learners sever the remaining afflictions, and the non-learners sever the non-remaining afflictions. These all take the true nature of all dharmas as their foundation. It is only because the Two Vehicles are dull that they require six wisdoms; Bodhisattvas are sharp, so they only use one wisdom, which is Yathābhūta-jñāna (Yathābhūta-jñāna, the wisdom that knows things as they truly are). It is like chopping a tree with a dull axe, which requires many chops to cut it down; if you use a sharp axe, one chop will cut it down. Although it is all cutting down one tree, the effort is different. The noble sages are also like this in severing the tree of afflictions. Because the wisdom of the Small Vehicle is dull, it is divided into partial wisdoms. The thoughts of ordinary beings are all inverted, so they go back and forth in birth and death, enduring various sufferings, which is called suffering. Through non-outflow wisdom, they deeply detest this suffering. After detesting it, they abandon it, because suffering has no self-nature. Why? Because it is ultimately non-arising. After realizing this, afflictions naturally do not arise, which is called the wisdom of the cessation of the path. After practicing this conduct, they increase their Ksaya-jñāna (Ksaya-jñāna, the knowledge of the exhaustion of outflows) and Anutpāda-jñāna (Anutpāda-jñāna, the knowledge of the non-arising of outflows). Bodhisattvas are sharp, so they know that the Dukkha-satya (Dukkha-satya, the truth of suffering) is one aspect, which is no-aspect. It is only because of the inverted mind of ordinary beings that they distinguish between suffering and happiness. Moreover, the cause of this suffering lies in love and so on, which is also one aspect, because the cause and effect are the same. There is nothing to sever here, and nothing to realize. In contemplation, they can understand it well. Therefore, it should be known that the wisdom of the Sravakas is dull, so they first learn this path, and then they can gain strength. Because Bodhisattvas are profound, they view the Four Noble Truths as one truth. As it is said in the Vimalakirti Sutra, the Four Noble Truths are one truth. Moreover, it is said in the Prajnaparamita Sutra that all the wisdom and all the severance of afflictions of the Sravakas are within the Anutpattika-dharma-ksanti of the Bodhisattvas. Sravakas enter the true nature of all dharmas through the Four Noble Truths; Bodhisattvas enter the true nature of all dharmas through one truth. The wisdom of the Sravakas is dull, so they mostly take aversion as their mind; the wisdom of the Bodhisattvas is sharp, so they mostly take compassion as their mind. Because they equally attain the true nature of all dharmas, it is called all wisdom and all severance of afflictions.
皆是菩薩無生法忍。如以蘇作種種食。名雖有異。而蘇是一也。或有人言。眾生或愛多。或見多。愛多者。以無作解脫。能入涅槃。無作解脫者。所謂諸法無常。若見多者。以空解脫門。能入涅槃。空解脫門者。所謂空無我。若觀無常苦者。化之則易。若觀空無我者。所行之道。轉深轉微。所謂諸菩薩。深愛樂佛法。亦未斷結使。生諸戲論分別常無常。苦非苦。空非空。我非我。有無非有非無。生不生。非生非不生等。滅此戲論故。佛為說無生法忍。如人服散除病。散復為患。覆以下散藥為希有也。無生法忍亦如是。觀諸法性故。得名為深。以除細微之病故。藥名為妙。復有人言。有人謂。菩薩不得聲聞辟支佛道功德之利。是故說菩薩無生法忍中。悉得其利。又此章中不言學彼以成此用。先云遍觀十地者。名之為學耳。又答云。如入滅定。先期心生。設復暫滅。時至自發。
問曰。若菩薩不證。必同此喻。以此則凡造遍學。不應有退轉。豈非失位於龍門乎。若未經遍學。便云退轉。此猶未涉險而頓駕。而本自不行。復何所論。
答曰。菩薩有二種。有退有不退退亦有二種。一者直行五波羅蜜。如舍利弗等。持頭目施。而生厭退。二者無方便。行般若波羅蜜。入三解脫門。觀涅槃時。以深妙藥故。即便取涅
【現代漢語翻譯】 現代漢語譯本： 這些都是菩薩所證得的無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解和接受）。就像用牛奶（蘇，指牛奶提煉物）製作各種食物，名稱雖然不同，但牛奶的本質卻是一樣的。或者有人說，眾生有的貪愛多，有的知見多。貪愛多的人，通過無作解脫（animitta-vimoksha，不執著于任何現象的解脫），能夠進入涅槃（Nirvana，解脫輪迴的境界）。無作解脫，就是說諸法無常。如果知見多的人，通過空解脫門（sunyata-vimoksha，認識到一切事物皆空的解脫），能夠進入涅槃。空解脫門，就是說空無我。如果觀察無常苦，那麼教化他們就容易。如果觀察空無我，那麼所修行的道路，就越發深奧微妙。這些菩薩，雖然深深喜愛佛法，也還沒有斷除煩惱，產生各種戲論，分別常與無常，苦與非苦，空與非空，我與非我，有與無，非有非無，生與不生，非生非不生等等。爲了滅除這些戲論，佛陀才宣說了無生法忍。就像人服用藥散來去除疾病，但藥散反而成了新的病患，再用下猛藥來治療才顯得稀有。無生法忍也是這樣，因為觀察諸法實性，所以才被稱為深奧。因為能去除細微的煩惱，所以這藥才被稱為妙。又有人說，有人認為，菩薩不能得到聲聞（Sravaka，聽聞佛法而證悟者）和辟支佛（Pratyekabuddha，獨自證悟者）道的功德利益，所以才說菩薩在無生法忍中，能夠得到所有的利益。而且這一章中沒有說學習他們來成就這個，之前說遍觀十地（Bhumi，菩薩修行的十個階段）的人，就叫做學習了。又回答說，就像進入滅盡定（nirodha-samapatti，一種高級禪定狀態），事先設定好出定的時間，即使暫時停止了，時間到了也會自然出定。
問：如果菩薩沒有證悟，必定和這個比喻一樣。這樣一來，凡是造作的遍學，就不應該有退轉。這難道不是像龍門（傳說鯉魚躍過龍門就能化龍）一樣，失去了地位嗎？如果沒有經過遍學，就說退轉，這就像還沒遇到危險就停止駕車一樣，本來就沒有行動，又有什麼可說的呢？
答：菩薩有兩種，有退轉的，也有不退轉的。退轉也有兩種，一種是隻修行五波羅蜜（paramita，佈施、持戒、忍辱、精進、禪定），就像舍利弗（Sariputra，佛陀的十大弟子之一）等，捨棄頭目佈施，卻產生了厭倦而退轉。另一種是沒有方便，修行般若波羅蜜（Prajnaparamita，智慧的完美），進入三解脫門（trimoksha，空、無相、無愿），在觀察涅槃的時候，因為執著于深妙的藥物，就直接取證了涅槃。
【English Translation】 English version: These are all Bodhisattvas' Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas). It's like using 'su' (dairy product) to make various foods; although the names are different, the essence of 'su' is the same. Or some say that sentient beings either have more attachment or more views. Those with more attachment can enter Nirvana (the state of liberation from the cycle of rebirth) through animitta-vimoksha (non-conceptual liberation). Animitta-vimoksha means that all dharmas are impermanent. If those with more views can enter Nirvana through sunyata-vimoksha (liberation through emptiness). Sunyata-vimoksha means emptiness and no-self. If one observes impermanence and suffering, it is easy to transform them. If one observes emptiness and no-self, then the path they walk becomes increasingly profound and subtle. These Bodhisattvas, although deeply loving the Buddha's teachings, have not yet severed their afflictions and generate various conceptual proliferations, distinguishing between permanence and impermanence, suffering and non-suffering, emptiness and non-emptiness, self and non-self, existence and non-existence, neither existence nor non-existence, arising and non-arising, neither arising nor non-arising, and so on. To extinguish these conceptual proliferations, the Buddha speaks of Anutpattika-dharma-kshanti. It's like a person taking medicine to remove illness, but the medicine becomes a new ailment, and then using a strong medicine to treat it is considered rare. Anutpattika-dharma-kshanti is also like this; because it observes the true nature of all dharmas, it is called profound. Because it can remove subtle afflictions, this medicine is called wonderful. Furthermore, some say that some believe that Bodhisattvas cannot obtain the merits and benefits of the Sravaka (one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddha (one who attains enlightenment independently) paths, so it is said that Bodhisattvas can obtain all the benefits in Anutpattika-dharma-kshanti. Moreover, this chapter does not say to learn from them to accomplish this; previously, it was said that those who have thoroughly contemplated the ten Bhumis (stages of a Bodhisattva's path) are called learners. Furthermore, the answer is like entering nirodha-samapatti (cessation attainment), where the time of emergence is predetermined; even if it temporarily ceases, it will naturally arise when the time comes.
Question: If a Bodhisattva has not attained realization, it must be the same as this analogy. In this case, all contrived learning should not have regression. Isn't this like losing one's position at Dragon Gate (legend says that carps that leap over the Dragon Gate transform into dragons)? If one has not undergone thorough learning and then speaks of regression, it is like stopping driving before encountering danger; since there was no action to begin with, what is there to discuss?
Answer: There are two types of Bodhisattvas: those who regress and those who do not. There are also two types of regression: one is practicing only the five paramitas (perfections: generosity, morality, patience, diligence, and concentration), like Sariputra (one of the Buddha's ten principal disciples) and others, who gave up their heads and eyes in generosity but became weary and regressed. The other is without skillful means, practicing Prajnaparamita (perfection of wisdom), entering the three vimokshas (doors to liberation: emptiness, signlessness, and wishlessness), and when observing Nirvana, because of attachment to the profound and wonderful medicine, they directly take Nirvana.
槃證。取涅槃證有二種。一行菩薩道。以無方便。入三解脫門。證於涅槃。二者菩薩聞佛說。菩薩應學聲聞辟支佛道。度脫眾生。雖是菩薩。而用聲聞辟支佛法。入三解脫門。是人無方便。慈悲心薄。深怖畏老病死苦。取涅槃證。如人若能乘馬不隨馬也。不善乘者。便隨馬力。諸菩薩亦如是。起無漏心。入解脫門。隨順無漏。不能自拔。如是退轉菩薩優劣不同。若久行菩薩道者。成就方便力。雖起無漏心。而不隨之。以慈悲方便力故。不令墮落。如是者。則同滅定為喻也。又退轉者。雖有本願。以福德智慧力用薄故。不能自出。如入賊陳。皆愿欲出。其身力方便者。乃能得出。無力者。雖有其意。不能得出。又如說法華經畢竟空。設有退轉。究竟皆當作佛。佛說退者。意欲令菩薩當得直道。始終無退。如般若波羅蜜不退品中說。又須菩提言。世尊。菩薩退為以何法退。色陰退也。受想行識退也。佛言不也。離五陰有退也。佛言不也。須菩提言。若不爾者。云何有退。佛為須菩提。漸以明法華經義。
問曰。聲聞辟支佛智及滅。則是菩薩忍。菩薩于智滅中不證時。為是無生滅觀力也。為是度人心力也。若是無生滅觀力。則遍學時不得並慮。若不併慮。則無生滅之觀。玄而不微。以其無微。菩薩便應隨至取證。若是
【現代漢語翻譯】 現代漢語譯本： 槃證（Pan Zheng，證得涅槃）。取涅槃證有兩種情況：第一種是菩薩道行者，因為不善用方便法門，直接進入三解脫門（三解脫門指空解脫門、無相解脫門、無作解脫門），從而證得涅槃。第二種是菩薩聽聞佛陀宣說，菩薩應當學習聲聞（Sheng Wen，聽聞佛陀教誨而得解脫者）、辟支佛（Pi Zhi Fo，又稱緣覺，不依師教，觀因緣而悟道者）的道，以此來度脫眾生。這樣的菩薩雖然名為菩薩，卻運用聲聞、辟支佛的法門，進入三解脫門。這種人因為不善用方便法門，慈悲心也比較薄弱，深深地畏懼衰老、疾病和死亡的痛苦，所以證取了涅槃。這就好比一個人如果能夠駕馭馬，就不會被馬所控制；不善於駕馭馬的人，就會被馬的力量所左右。諸位菩薩也是這樣，生起無漏（Wu Lou，沒有煩惱）之心，進入解脫門，卻順從於無漏，不能夠從中自拔。像這樣退轉的菩薩，其優劣程度各不相同。如果長期修菩薩道的人，成就了方便力，即使生起無漏之心，也不會被它所控制，因為有慈悲和方便力的緣故，不會令自己墮落。像這樣的情況，則可以用滅盡定（Mie Jin Ding，一種甚深的禪定狀態）來比喻。還有一種退轉的情況，雖然有本願，但是因為福德和智慧的力量薄弱，所以不能夠自己從中脫離出來，就像進入敵人的陣營，都希望能夠逃脫出來，那些身強力壯、善於運用方法的人，才能夠逃脫出來，沒有力量的人，即使有這個意願，也不能夠逃脫出來。又比如宣說《法華經》（Fa Hua Jing，佛教經典）的畢竟空（Bi Jing Kong，一切皆空）的道理，即使有人退轉，最終都能夠成佛。佛陀說有人會退轉，是希望令菩薩能夠走上正道，從始至終都不會退轉，就像《般若波羅蜜》（Bo Re Bo Luo Mi，佛教經典，意為「通過智慧到達彼岸」）不退品中所說的那樣。另外，須菩提（Xu Pu Ti，佛陀的十大弟子之一，以解空第一著稱）說：『世尊，菩薩退轉是因為什麼法而退轉呢？是因為色陰（Se Yin，構成人身的五蘊之一，指物質）退轉嗎？是因為受陰（Shou Yin，構成人身的五蘊之一，指感受）、想陰（Xiang Yin，構成人身的五蘊之一，指思想）、行陰（Xing Yin，構成人身的五蘊之一，指行為）、識陰（Shi Yin，構成人身的五蘊之一，指意識）退轉嗎？』佛陀說：『不是的。』『離開五陰有退轉嗎？』佛陀說：『不是的。』須菩提說：『如果不是這樣，那麼怎麼會有退轉呢？』佛陀爲了須菩提，逐漸地闡明《法華經》的義理。
問：聲聞、辟支佛的智慧以及滅盡定，就是菩薩的忍（Ren，安忍）。菩薩在智慧寂滅中沒有證悟的時候，是因為沒有無生滅觀（Wu Sheng Mie Guan，觀察事物不生不滅的智慧）的力量呢？還是因為度化人心的力量呢？如果是沒有無生滅觀的力量，那麼在普遍學習的時候就不能夠同時思慮。如果不能夠同時思慮，那麼就沒有無生滅的觀察，玄妙而不精微。因為沒有精微之處，菩薩便應該隨之證悟。如果是
【English Translation】 English version: Pan Zheng (槃證, Attainment of Nirvana). There are two ways to attain Nirvana: The first is when a Bodhisattva practitioner, lacking skillful means, directly enters the three doors of liberation (三解脫門, the three doors of liberation refer to the door of emptiness, the door of signlessness, and the door of desirelessness), thereby attaining Nirvana. The second is when a Bodhisattva hears the Buddha say that Bodhisattvas should learn the path of Sravakas (聲聞, those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddhas (辟支佛, also known as solitary Buddhas, those who attain enlightenment by observing conditions without a teacher), in order to liberate sentient beings. Although such a Bodhisattva is called a Bodhisattva, they use the methods of Sravakas and Pratyekabuddhas to enter the three doors of liberation. Such a person, lacking skillful means, with a weak compassionate heart, and deeply fearing the suffering of old age, sickness, and death, attains Nirvana. This is like a person who, if able to ride a horse, will not be controlled by the horse; one who is not good at riding will be controlled by the horse's strength. The Bodhisattvas are also like this: they generate a mind free from outflows (無漏, without afflictions), enter the doors of liberation, but follow the outflow, unable to extricate themselves. The degree of inferiority of such regressing Bodhisattvas varies. If one has practiced the Bodhisattva path for a long time and has attained the power of skillful means, even if they generate a mind free from outflows, they will not be controlled by it, because of the power of compassion and skillful means, they will not allow themselves to fall. Such a situation can be compared to the Samadhi of Cessation (滅盡定, a very deep state of meditation). Another case of regression is that, although they have the original vow, because their power of merit and wisdom is weak, they cannot extricate themselves from it, just like entering the enemy's camp, all hoping to escape. Those who are strong and skillful in using methods can escape, but those who are weak, even if they have the intention, cannot escape. Also, like explaining the ultimate emptiness (畢竟空, the emptiness of all things) in the Lotus Sutra (法華經, a Buddhist scripture), even if someone regresses, they will ultimately become a Buddha. The Buddha said that some will regress, intending to lead Bodhisattvas to the right path, so that they will not regress from beginning to end, as stated in the chapter on non-regression in the Prajnaparamita (般若波羅蜜, a Buddhist scripture, meaning 'reaching the other shore through wisdom'). Furthermore, Subhuti (須菩提, one of the Buddha's ten great disciples, known for understanding emptiness) said: 'World Honored One, what Dharma causes a Bodhisattva to regress? Is it the regression of the form aggregate (色陰, one of the five aggregates that constitute the human body, referring to matter)? Is it the regression of the feeling aggregate (受陰, one of the five aggregates that constitute the human body, referring to feelings), the perception aggregate (想陰, one of the five aggregates that constitute the human body, referring to thoughts), the mental formation aggregate (行陰, one of the five aggregates that constitute the human body, referring to actions), or the consciousness aggregate (識陰, one of the five aggregates that constitute the human body, referring to consciousness)?' The Buddha said: 'No.' 'Is there regression apart from the five aggregates?' The Buddha said: 'No.' Subhuti said: 'If that is not the case, then how can there be regression?' The Buddha, for Subhuti, gradually explained the meaning of the Lotus Sutra.
Question: The wisdom and cessation of Sravakas and Pratyekabuddhas is the patience (Ren, forbearance) of Bodhisattvas. When a Bodhisattva has not attained enlightenment in the extinction of wisdom, is it because they lack the power of the non-arising and non-ceasing contemplation (無生滅觀, the wisdom of observing that things neither arise nor cease)? Or is it because of the power to transform people's minds? If it is because they lack the power of the non-arising and non-ceasing contemplation, then they cannot contemplate simultaneously while learning universally. If they cannot contemplate simultaneously, then there is no observation of non-arising and non-ceasing, which is profound but not subtle. Because there is no subtlety, the Bodhisattva should then attain enlightenment accordingly. If it is
度人心力。時至則反。凡為菩薩。以僧那自誓。此心豈不必欲度人。而中退轉者何也。又云。大智論云。得忍菩薩。解諸法實相。廓然都無時。猶如夢中乘筏渡河。既覺無復度意。若爾者。先期其有。何功用有。得忍大士。已起陰路。猶尚若茲。況未至者乎。君來喻雖美。吾喻是其舍也。
答曰。無生觀力劣。而去有同。何以故無生。各一切法。從本以來。不生不滅。以不滅法故。滅故滅諸觀行。菩薩如是。智力雖二道。不應為證。何以故。證名第一直實。更無勝法。而菩薩以利智慧。深得法性。不應以法為證也。然雖心不併慮。因見小乘法卑陋故。深發本識。知非所樂。但為度小乘人故。觀其法耳。譬如大鳥常有甚深清凈之池。以小緣故。暫住濁水。事訖便去。不樂久也。此亦如是。隨大力所牽。不為小力所制。度人心力者。諸菩薩雖入無漏禪定。而能不捨慈悲之心。小乘則不然。以其力劣故。心在無漏。則不應復有心所念。又菩薩以小乘法。觀泥洹時。有樂小乘道者。因用其法。而度脫之。此則是度人心也。凡言善學小乘法者。皆是得忍無生忍菩薩。所以者何。以彼謗言。尚不則此法。何能以是度人也。是故學者。以有殊妙之事故。如富樓那。過去無量佛所。于弟子眾中。第一法師。今佛弟子中。亦為第一
【現代漢語翻譯】 現代漢語譯本： 度量人心的力量。時機到了就會轉變。凡是作為菩薩，都以僧那（Samjna，想蘊）自誓。這種心難道不是必定想要度人嗎？為什麼還會中途退轉呢？又說，《大智度論》中說，得到忍位的菩薩，瞭解諸法實相，廓然空寂，猶如夢中乘筏渡河，醒來后就沒有再渡河的念頭了。如果這樣，先前期望它存在，有什麼用呢？得到忍位的大士，已經開始了陰路（五陰之路），尚且如此，何況是未達到的人呢？你來的比喻雖然美好，我的比喻才是它的歸宿啊。 回答說：無生觀的力量薄弱，所以去除有為的念頭。為什麼說無生呢？因為一切法，從根本以來，不生不滅。因為不滅的法，所以滅除諸觀行。菩薩是這樣，智力和二道（方便道和真實道）不應該作為證悟。為什麼呢？證悟名為第一真實，再沒有勝過它的法。而菩薩以銳利的智慧，深刻地理解法性，不應該以法作為證悟。然而即使心不併慮，因為見到小乘佛法的卑微簡陋，所以深深地啓發本識，知道這不是自己所喜愛的。只是爲了度化小乘根性的人，才觀察他們的法門。譬如大鳥常有甚深清凈的池塘，因為小的緣故，暫時停留在濁水中，事情完畢就離開，不樂意長久停留。這也是這樣，隨從大力所牽引，不被小力所控制。度量人心的力量，是說諸菩薩雖然進入無漏禪定，而能夠不捨棄慈悲之心。小乘則不是這樣，因為他們的力量薄弱，心在無漏禪定中，就不應該再有心所念。又菩薩以小乘佛法，觀察泥洹（Nirvana，涅槃）時，有樂於小乘道的人，因此用小乘佛法，而度脫他們。這才是度量人心。凡是說善於學習小乘佛法的人，都是得到忍位的無生忍菩薩。為什麼呢？因為他們即使誹謗，尚且不執著於此法，怎麼能用它來度人呢？因此學習的人，因為有殊勝美妙的事情，譬如富樓那（Purna），過去在無量佛所，在弟子眾中，是第一法師，今佛的弟子中，也是第一。
【English Translation】 English version: Measuring the power of people's minds. When the time comes, it changes. All those who are Bodhisattvas vow with Samjna (想蘊, the aggregate of perception). Does this mind not necessarily want to save people? Why do they retreat halfway? Furthermore, it is said in the Mahaprajnaparamita-sastra that a Bodhisattva who has attained forbearance understands the true nature of all dharmas, which is vast and empty. It is like crossing a river on a raft in a dream; once awake, there is no intention to cross again. If so, what is the use of expecting it to exist beforehand? A great being who has attained forbearance has already begun the path of the skandhas (五陰之路, the path of the five aggregates), and is still like this; what about those who have not yet reached it? Although your analogy is beautiful, my analogy is its true home. The answer is: The power of the non-origination contemplation is weak, so it removes the thought of being the same. Why is it called non-origination? Because all dharmas, from the beginning, neither arise nor cease. Because of the non-ceasing dharma, it extinguishes all contemplations and practices. Bodhisattvas are like this; wisdom and the two paths (方便道 and 真實道, the expedient path and the true path) should not be taken as enlightenment. Why? Enlightenment is called the first truth, and there is no dharma that surpasses it. However, Bodhisattvas, with their sharp wisdom, deeply understand the nature of dharma and should not take dharma as enlightenment. However, even if the mind does not consider them together, because they see the humility and simplicity of the Hinayana (小乘, Lesser Vehicle) Buddhism, they deeply inspire their fundamental consciousness, knowing that this is not what they like. It is only to save those of Hinayana disposition that they observe their teachings. It is like a large bird that always has a deep and pure pond, but temporarily stays in muddy water for a small reason; once the matter is finished, it leaves and does not like to stay for long. This is also the case; it is led by great power and not controlled by small power. Measuring the power of people's minds means that although the Bodhisattvas enter into the uncontaminated samadhi, they can not abandon their compassionate heart. The Hinayana is not like this, because their power is weak; when the mind is in the uncontaminated, there should be no more mental thoughts. Furthermore, when Bodhisattvas observe Nirvana (泥洹, 涅槃) with Hinayana Buddhism, there are those who enjoy the Hinayana path, so they use the Hinayana Buddhism to liberate them. This is measuring the power of people's minds. All those who are said to be good at learning Hinayana Buddhism are Bodhisattvas who have attained the forbearance of non-origination. Why? Because even if they slander, they still do not cling to this dharma; how can they use it to save people? Therefore, learners, because there are special and wonderful things, such as Purna (富樓那), who in the past was the foremost Dharma teacher among the disciples of countless Buddhas, and is also the foremost among the disciples of the present Buddha.
。是故當知。是大菩薩。現行小法。又小菩薩等。得甚深大乘之法。行五波羅蜜。若入小乘空法者。不知般若波羅蜜。無方便力。慈心弱。不能自拔。爾時隨至而證。佛若教如是等菩薩遍學者。則生厭心。失菩薩道。如人有咒火之力。能入大火。若無咒力。則不堪任。又人言。菩薩利根故。知涅槃寂滅相真實之法。雖有慈悲之力。不能自制。但以十方諸佛。現其妙身。而教化之。譬如身大者。墮在深坑。一切繩用不能令出。唯有大士。以金剛瑣。爾乃出之。菩薩亦如是。深見生死過患。涅槃寂滅安穩之處。唯有諸佛。乃能令出。更無餘人也。
又問。遍學以何為始終。從發意生得忍。其中住住皆是遍學。不若初住遍學。於二乘智滅中。已得無生法忍。則不應覆住住遍學。若果不住住遍學。則其中無復諸住階差之名。若初住不得忍。即住住皆應遍學。若住住遍學。則始學時漏結不盡。如其不盡。則雖學無功。想諸菩薩。必不徒勞而已。又問十住除垢經說。菩薩切住中遍學。雖入聖諦。不令經滅。亦不令起。此語似與大智論異。亦是成答所不同。是乃方等之契經。于理者所共信。若不會通其趣則遍之說。非常智所了之者。則有其人。
答曰。此義前章已明。要大菩薩。現作聲聞。為度小乘人故。學大乘法。如
【現代漢語翻譯】 現代漢語譯本：因此應當知道，這是大菩薩爲了度化小乘根器的人，示現修行小乘之法。又有小菩薩等，得到甚深的大乘佛法，修行五波羅蜜（佈施、持戒、忍辱、精進、禪定）。如果他們進入小乘的空法，不瞭解般若波羅蜜（智慧到彼岸），沒有方便之力，慈悲心也弱，不能自己從中拔脫出來，那時就會隨順小乘而證得果位。如果佛陀教導這些菩薩普遍學習小乘之法，他們就會生起厭煩之心，失去菩薩道。就像人有咒語能控制火的力量，就能進入大火之中；如果沒有咒語的力量，就不能勝任。又有人說，菩薩因為根器銳利，知道涅槃寂滅之相是真實的，雖然有慈悲的力量，卻不能自我控制，只能依靠十方諸佛顯現其微妙之身來教化他們。譬如一個身體巨大的人，掉進深坑之中，用一切繩索都不能把他拉出來，只有大力士用金剛鎖才能把他拉出來。菩薩也是這樣，深深地看到生死的過患，以及涅槃寂滅是安穩的處所，只有諸佛才能讓他們從中出來，沒有其他人可以做到。 又有人問，『遍學』以什麼為開始和終結？是從發菩提心開始，到獲得無生法忍（對諸法不生不滅的體悟）為止嗎？還是說，在其中的每一住（菩薩的修行階段）都是遍學？如果初住（菩薩十住位的第一個階段）的菩薩在遍學時，於二乘（聲聞和緣覺）的智慧滅盡之處，已經獲得了無生法忍，那麼就不應該再在每一住都進行遍學。如果果真不在每一住都進行遍學，那麼其中就沒有各個住位階梯差別的名稱。如果初住沒有獲得無生法忍，那麼每一住都應該進行遍學。如果每一住都進行遍學，那麼開始學習的時候，煩惱和結使就沒有完全斷盡。如果煩惱和結使沒有斷盡，那麼即使學習也沒有功效。想來諸位菩薩，必定不會做徒勞無功的事情吧。又有人問，《十住除垢經》說，菩薩在每一住中都進行遍學，即使進入聖諦（真理），也不讓聖諦滅盡，也不讓聖諦生起。這話似乎與《大智度論》不同，也是因為成就和回答的角度不同。那是因為方等部的契經（佛經），是通達事理的人所共同信奉的。如果不能會通其中的旨趣，那麼對於『遍學』的說法，就不是一般智慧所能理解的了，這樣的人是存在的。 回答說，這個道理在前一章已經說明了，需要大菩薩示現為聲聞，爲了度化小乘根器的人，而學習大乘佛法，就像...
【English Translation】 English version: Therefore, it should be known that this is a great Bodhisattva manifesting the practice of the Lesser Vehicle in order to liberate those of Lesser Vehicle capacity. Furthermore, lesser Bodhisattvas, having attained the profound Great Vehicle Dharma, practice the Five Paramitas (Generosity, Discipline, Patience, Diligence, and Meditation). If they enter the empty Dharma of the Lesser Vehicle, not understanding Prajna Paramita (Perfection of Wisdom), lacking the power of skillful means, and with weak compassion, they cannot extricate themselves from it. At that time, they will follow and attain the fruit of the Lesser Vehicle. If the Buddha were to teach such Bodhisattvas to universally study the Lesser Vehicle Dharma, they would develop aversion and lose the Bodhisattva path. It is like a person who has the power of a mantra to control fire, and can enter a great fire; if they do not have the power of the mantra, they are not capable of it. Also, some say that because Bodhisattvas have sharp faculties, they know that the characteristic of Nirvana's quiescence is the true Dharma. Although they have the power of compassion, they cannot control themselves, but must rely on the Buddhas of the ten directions manifesting their wondrous bodies to teach them. For example, if a large person falls into a deep pit, all ropes are unable to pull them out; only a great hero can pull them out with a vajra (diamond) chain. Bodhisattvas are also like this, deeply seeing the faults of birth and death, and that Nirvana's quiescence is a place of peace and security; only the Buddhas can bring them out of it, and no one else can. Furthermore, someone asks, 'What is the beginning and end of 'universal learning' (遍學)?' Is it from the arising of the aspiration for enlightenment to the attainment of Anutpattika-dharma-kshanti (無生法忍, the acceptance of the non-arising of all dharmas)? Or is it that each of the abodes (住, stages of Bodhisattva practice) within it is universal learning? If a Bodhisattva in the first abode (初住, the first stage of the ten abodes) has already attained Anutpattika-dharma-kshanti in the extinction of the wisdom of the Two Vehicles (聲聞 and 緣覺, Sravakas and Pratyekabuddhas) while universally learning, then they should not universally learn in each abode again. If they truly do not universally learn in each abode, then there are no names for the differences in the stages of each abode within it. If the first abode does not attain Anutpattika-dharma-kshanti, then each abode should universally learn. If each abode universally learns, then when beginning to learn, the defilements and fetters are not completely exhausted. If the defilements and fetters are not exhausted, then even if they learn, there is no benefit. It is thought that the Bodhisattvas would certainly not do something that is futile. Furthermore, someone asks, the Dasabhumika-sutra says that Bodhisattvas universally learn in each abode, and even if they enter the Noble Truths (聖諦), they do not let the Noble Truths be extinguished, nor do they let the Noble Truths arise. This statement seems different from the Mahaprajnaparamita-sastra, and it is also because the perspectives of accomplishment and answering are different. That is because the Vaipulya Sutras (方等部的契經, expansive sutras) are what those who understand principles commonly believe in. If one cannot reconcile the meaning within it, then the statement of 'universal learning' is not something that ordinary wisdom can understand; such people exist. The answer is, this meaning has already been explained in the previous chapter. It requires great Bodhisattvas to manifest as Sravakas (聲聞, Hearers), in order to liberate those of Lesser Vehicle capacity, and to learn the Great Vehicle Dharma, just like...
富樓那等。或有人言。有三種慧。聞慧思慧。未得無生法忍菩薩。以聞思慧。學二乘法。何以故。是人福德智慧。未深厚故。若用修慧。則便作證。是故唯無生法忍菩薩。三慧遍學諸道。又新發意菩薩慧。誦讀思惟大乘經法。雖學亦不為成無生法忍也。而得忍菩薩。同體實相之利。但深淺有異。是故觀智而已。此因緣先已說。又十住斷結說。未見此經。不得玄以相答。
又問證與取證。云何為證。菩薩為證而不取。為不證不取也。若證而不取。則證與取證宜異。若以盡為證。盡不先期而設至。云何為不取。若謂既證而不取。則須菩提。不應云是處不然。若以盡為證。三結盡時。則是須陀洹。下分盡時則那含。二分盡時則是阿羅漢。若三處皆盡。而非三道。則有同而異者矣。其異安在乎。若先同而後異。直是先小而後大耳。若先異而後同。直是先大而後小耳。若都不同不異。則與來答趣。而永後會此所望也。
答。經直云證。欲令易解故。說言永證。證與所證。無有異義。般若波羅蜜中。佛為須菩提解之。菩薩欲入三解脫門。先發愿不住證。即今是學行時。非是證時。以本願大悲。發願生故。雖入三解脫門。而不作證。如王子雖未有職。見小職位。觀知而已。終不貪樂。當知別有大職故。菩薩亦如是。雖入
【現代漢語翻譯】 現代漢語譯本 富樓那（Pūrṇa，佛陀的弟子之一）等問道：『有人說，有三種智慧：聞慧（śruta-mayī prajñā，聽聞佛法而獲得的智慧）、思慧（cintā-mayī prajñā，通過思考佛法而獲得的智慧）和修慧（bhāvanā-mayī prajñā，通過修行佛法而獲得的智慧）。未獲得無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟）的菩薩，以聞慧和思慧學習二乘法（聲聞乘和緣覺乘）。這是為什麼呢？因為這些人的福德和智慧還不夠深厚。如果使用修慧，就會立刻證悟。因此，只有獲得無生法忍的菩薩，才能普遍地學習三種智慧，通達各種道。另外，新發意的菩薩，誦讀、思惟大乘經法，即使學習，也不能成就無生法忍。但是，獲得忍的菩薩，可以獲得與實相（tathatā，諸法的真實本性）同一體的利益，只是深淺有所不同。所以，只是觀智（觀照的智慧）而已。這個因緣之前已經說過了。而且，關於十住（daśa-bhūmi，菩薩修行的十個階段）斷結（klesha，煩惱）的說法，如果沒有見過這部經，就不能用玄妙的理論來回答。』
又問：『證（sākṣāt-kriyā，證悟）與取證（upādāna-sākṣāt-kriyā，執取證悟），什麼是證？菩薩是證而不取，還是不證不取呢？如果證而不取，那麼證與取證應該有所不同。如果以盡（nirodha，滅盡）為證，滅盡不是預先設定的，而是自然達到的，那麼什麼是不取呢？如果說已經證悟而不執取，那麼須菩提（Subhūti，佛陀的弟子之一）不應該說『這個地方不是這樣的』。如果以滅盡為證，三結（trayo bandhanāḥ，三種束縛：身見、戒禁取見、疑）斷盡時，就是須陀洹（srota-āpanna，入流果）；下分結（五下分結，貪慾、嗔恚、身見、戒禁取見、疑）斷盡時，就是那含（anāgāmin，不還果）；二分結（有愛、無有愛）斷盡時，就是阿羅漢（arhat，無學果）。如果三個地方都斷盡，但又不是三道（聲聞道、緣覺道、菩薩道），那麼就會有相同而又不同的情況。這種不同在哪裡呢？如果先相同而後不同，那只是先小而後大而已。如果先不同而後相同，那只是先大而後小而已。如果完全不同也不相同，那麼就與未來的回答相悖，並且永遠無法達到這個期望。』
答：『經中直接說『證』，是爲了容易理解，所以說『永證』。證與所證，沒有不同的意義。在《般若波羅蜜經》（Prajñāpāramitā Sūtra，般若智慧的經典）中，佛為須菩提解釋了這一點。菩薩想要進入三解脫門（trīṇi vimokṣa-dvārāṇi，空解脫門、無相解脫門、無愿解脫門），首先發愿不住于證悟，現在是學習和修行的時候，不是證悟的時候。因為本願和大悲心（mahākaruṇā，偉大的慈悲）的緣故，發願往生，所以即使進入三解脫門，也不作證悟。就像王子雖然還沒有職位，看到小的職位，只是觀察瞭解而已，終究不會貪戀，因為知道還有更大的職位。菩薩也是這樣，即使進入三解脫門，也不作證悟。』
【English Translation】 English version Pūrṇa (one of the Buddha's disciples) and others asked: 'Some say that there are three kinds of wisdom: śruta-mayī prajñā (wisdom gained from hearing the Dharma), cintā-mayī prajñā (wisdom gained from thinking about the Dharma), and bhāvanā-mayī prajñā (wisdom gained from practicing the Dharma). Bodhisattvas who have not attained anutpattika-dharma-kṣānti (the realization of the truth of the non-arising and non-ceasing of all dharmas) learn the teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) through śruta-mayī prajñā and cintā-mayī prajñā. Why is this? Because these people's merit and wisdom are not yet deep and profound. If they use bhāvanā-mayī prajñā, they will immediately attain realization. Therefore, only Bodhisattvas who have attained anutpattika-dharma-kṣānti can universally learn the three kinds of wisdom and understand all paths. Furthermore, newly aspiring Bodhisattvas who recite and contemplate the Mahāyāna scriptures, even if they study, will not attain anutpattika-dharma-kṣānti. However, Bodhisattvas who have attained kṣānti (forbearance) can obtain the benefit of being one with tathatā (the true nature of all dharmas), but the depth is different. Therefore, it is only contemplative wisdom. This cause and condition has been explained before. Moreover, regarding the explanation of the severance of klesha (afflictions) in the daśa-bhūmi (the ten stages of a Bodhisattva's practice), if one has not seen this scripture, one should not answer with abstruse theories.'
Again, it is asked: 'What is the difference between sākṣāt-kriyā (realization) and upādāna-sākṣāt-kriyā (grasping at realization)? What is realization? Does a Bodhisattva realize but not grasp, or not realize and not grasp? If one realizes but does not grasp, then realization and grasping at realization should be different. If nirodha (cessation) is taken as realization, cessation is not predetermined but naturally attained, then what is not grasping? If it is said that one has already realized but does not grasp, then Subhūti (one of the Buddha's disciples) should not say 'This place is not like that.' If cessation is taken as realization, when the trayo bandhanāḥ (three bonds: self-view, adherence to rites and rituals, and doubt) are exhausted, one is a srota-āpanna (stream-enterer); when the lower fetters are exhausted, one is an anāgāmin (non-returner); when the two fetters (love of existence and non-existence) are exhausted, one is an arhat (one who is worthy). If all three places are exhausted, but it is not the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), then there will be a situation of being the same and yet different. Where is this difference? If it is the same first and then different, it is simply small first and then large. If it is different first and then the same, it is simply large first and then small. If it is completely neither the same nor different, then it contradicts the future answer, and this expectation will never be fulfilled.'
The answer is: 'The scripture directly says 'realization' to make it easy to understand, so it says 'eternal realization.' Realization and what is realized have no different meaning. In the Prajñāpāramitā Sūtra (the scripture of prajñā wisdom), the Buddha explained this to Subhūti. Bodhisattvas who want to enter the trīṇi vimokṣa-dvārāṇi (three doors of liberation: emptiness, signlessness, and wishlessness) first vow not to dwell in realization; now is the time for learning and practice, not the time for realization. Because of the original vow and mahākaruṇā (great compassion), they vow to be reborn, so even if they enter the three doors of liberation, they do not realize. It is like a prince who, although he does not yet have a position, sees a small position, only observes and understands it, and ultimately will not be greedy for it, because he knows that there is a larger position. Bodhisattvas are also like this; even if they enter the three doors of liberation, they do not realize.'
小乘法。未具足六波羅蜜十地菩薩事故。而不作證。證名已具足。放舍止息。所觀第一。更無有勝。不復畏受三界苦惱。是名為證。譬如人有事相言。未得可信重人為證者。則生憂怖。種種方便。求自勉濟。若得證已。心則安穩。不復多言也。諸賢聖如是。知世間可厭離。無所貪著。即見無生無滅無作無相常法。此法無為不生不滅故。不可在心。不可在心故。不名為修。以無漏故。不名為斷。但以為證耳。此理真實。第一可信。若於是法。貪慾修行。即是戲論。生法煩惱。是故應證。而不應修。如熱金丸雖好。正可眼見。不可手捉。如是證涅槃已。不復須厭斷修道。凡證說有四種。一者有人慾得諸法實相。修行其道。見涅槃相。即以為殊妙。發大歡喜。而生相著。因涅槃故。有所戲論。此人之心。自謂得微妙法。名為智慧中戲論煩惱也。二者見涅槃法。厭離心薄通鈍故。不能信一切煩惱。或為須陀洹。或為斯陀含。或為阿那含。名為學涅槃者。不名得證也。三者厭情休息智慧心。則見涅槃已。不生愛著。不生戲論。舍諸煩惱。名阿羅漢辟支佛。四者發心阿耨多羅三藐三菩提。為度眾生故。欲與眾生第一之利。所謂涅槃利。生死中厭離心厚。世世修習種種法門。無量福德。利根第一。雖見涅槃。不生愛著。不生戲論。舍
【現代漢語翻譯】 現代漢語譯本 小乘法：因為沒有完全具備六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）和十地菩薩的功德，所以不作證悟。證悟的含義是已經完全具備，放下和止息。所觀察的境界是最高的，再也沒有比這更殊勝的。不再畏懼承受三界的苦惱，這叫做證悟。比如一個人有事情，想要找一個可信重的人來作證，在沒有找到之前，就會憂慮和恐懼，想盡各種辦法，努力自救。如果得到了可信重的人作證，心裡就安定了，不再多說什麼了。各位賢聖也是這樣，知道世間是令人厭惡和應該遠離的，沒有什麼值得貪戀執著的，就能見到不生不滅、無作無相的常法。這種法是無為的，不生不滅的，所以不能用心去思量。因為不能用心去思量，所以不叫做修。因為是無漏的，所以不叫做斷。只是稱之為證悟罷了。這個道理是真實的，是最值得相信的。如果對於這種法，產生貪慾並加以修行，那就是戲論，產生法的煩惱。所以應該證悟，而不應該修。如同燒紅的金丸，雖然好看，卻只能用眼睛看，不能用手去拿。像這樣證悟涅槃之後，就不再需要厭離、斷除和修道了。 關於證悟，經中說有四種情況：第一種是有人想要得到諸法的真實相，修行這種道，見到涅槃的景象，就認為非常殊妙，產生很大的歡喜，並且生起執著。因為涅槃的緣故，產生一些戲論。這種人心裡自認為得到了微妙的法，叫做智慧中的戲論煩惱。第二種是見到涅槃之法，厭離心不強，理解力遲鈍，所以不能相信一切煩惱都可以斷除，或者成為須陀洹（入流果），或者成為斯陀含（一來果），或者成為阿那含（不還果），叫做學習涅槃的人，不能叫做得到證悟。第三種是厭離情感，止息智慧心，這樣見到涅槃之後，不生愛著，不生戲論，捨棄各種煩惱，叫做阿羅漢（無學果）或辟支佛（緣覺佛）。第四種是發心追求阿耨多羅三藐三菩提（無上正等正覺），爲了度化眾生，想要給予眾生第一的利益，也就是涅槃的利益。在生死輪迴中厭離心很強，世世代代修習各種法門，積累無量的福德，根器非常敏利。即使見到涅槃，也不生愛著，不生戲論，捨棄。
【English Translation】 English version Hinayana. Because the six Paramitas (six perfections: generosity, morality, patience, diligence, concentration, and wisdom) and the merits of the Ten-Ground Bodhisattva are not fully possessed, one does not attain realization. Realization means having fully possessed, letting go, and ceasing. The observed state is the highest, and there is nothing more supreme than this. No longer fearing to endure the suffering of the Three Realms, this is called realization. For example, if a person has a matter and wants to find a trustworthy person to testify, before finding one, they will be worried and fearful, trying all means to save themselves. If they obtain a trustworthy person to testify, their heart will be at peace and they will not say much more. The virtuous sages are also like this, knowing that the world is detestable and should be abandoned, with nothing to be greedy for, they can see the constant Dharma of non-birth, non-death, non-action, and non-form. This Dharma is unconditioned, not born and not dying, so it cannot be contemplated by the mind. Because it cannot be contemplated by the mind, it is not called cultivation. Because it is without outflows, it is not called cessation. It is merely called realization. This principle is true and most trustworthy. If one develops greed and cultivates this Dharma, it is mere play, producing the afflictions of Dharma. Therefore, one should realize it, not cultivate it. Like a red-hot golden ball, although beautiful, it can only be seen with the eyes, not touched with the hands. Thus, after realizing Nirvana, there is no longer a need for aversion, cessation, or cultivation. Regarding realization, the sutra says there are four types of situations: The first is when someone wants to attain the true form of all Dharmas, cultivates this path, and sees the appearance of Nirvana, they consider it very wonderful, develop great joy, and become attached. Because of Nirvana, they produce some play. This person believes they have attained a subtle Dharma, which is called the affliction of play in wisdom. The second is when seeing the Dharma of Nirvana, their aversion is weak, and their understanding is dull, so they cannot believe that all afflictions can be eliminated, or they become a Sotapanna (stream-enterer), or a Sakadagami (once-returner), or an Anagami (non-returner), called a learner of Nirvana, not called one who has attained realization. The third is when one is averse to emotions and ceases the mind of wisdom, then after seeing Nirvana, they do not develop attachment, do not produce play, and abandon all afflictions, called an Arhat (worthy one) or a Pratyekabuddha (solitary Buddha). The fourth is when one aspires to Anuttara-Samyak-Sambodhi (unexcelled perfect enlightenment), to liberate sentient beings, wanting to give sentient beings the first benefit, which is the benefit of Nirvana. In the cycle of birth and death, their aversion is strong, and they cultivate various Dharma gates for lifetimes, accumulating immeasurable merits, and their faculties are very sharp. Even when seeing Nirvana, they do not develop attachment, do not produce play, and abandon.
一切凡夫結使。知一切法同涅槃。無生無滅。但未具足菩薩之道。本願未滿。唯斷凡夫結使。未斷菩薩細微結使故。不名為證。證名所作已辦。不復更有所作得證者。唯有三人。阿羅漢辟支佛佛。三學人。雖斷結使。不患盡故。但假名為證。非實證也。如因得道人故。余學道者。通名道人。此中得無生菩薩。知諸法實相涅槃。自利已足。三界苦斷。為教化成就眾生故。出於涅槃無為之法。還修有為福德。凈佛國土。引導眾生。是故不名為證也。
次問住壽義並答
遠問曰。經云知四神足。多修習行。可得住壽一劫有餘。又須菩提請世為住壽恒沙劫。既有此法。即宜行之。有人請問。諸佛菩薩。竟有住壽者。不若果有者。為是法身。為是變化身乎。若是法身。法身則有無窮之算。非凡壽所及。不須住壽。若是變化身。化身則滅時而應時。長則不宜短時。短則不宜長。以此住壽。將何為哉。又問壽有自然之定限。壽之者與化而住。目應無陳。時不可留。云何為住。若三相可得。中停則有為之相。暫與涅槃同像。不知胡音中竟住壽不。若以益算為住壽。則傳譯失旨。又得滅盡三昧者。入斯定時。經劫不變。大火不能焚。大海不能溺。此即是三昧力。自在壽住。今所疑者。不知命根。為何所壽。為寄之於心。為寄
【現代漢語翻譯】 現代漢語譯本 一切凡夫的煩惱（結使），雖然知道一切法與涅槃相同，都是不生不滅的，但因為沒有完全具備菩薩的修行之道，本來的誓願（本願）沒有圓滿，所以僅僅是斷除了凡夫的煩惱，而沒有斷除菩薩細微的煩惱，因此不能稱為『證』。『證』的意思是應該做的事情已經做完（所作已辦），不再需要再做什麼事情才能證得。能夠被稱為『證』的，只有三種人：阿羅漢（Arhat，斷盡煩惱，證入涅槃的小乘聖者），辟支佛（Pratyekabuddha，無師自悟的聖者），佛（Buddha，圓滿覺悟者）。而還在修行的學人，雖然斷除了一些煩惱，但不能保證完全斷盡，所以只能暫時稱為『證』，並非真正的證得。就像因為有人證得了道，所以其他的學道者，也都可以通稱為『道人』一樣。這裡所說的證得無生法忍的菩薩，已經了知諸法的真實相就是涅槃，自利已經足夠，斷除了三界的痛苦。但爲了教化成就眾生，所以從涅槃的無為之法中出來，重新修習有為的福德，清凈佛國土，引導眾生，因此不能稱為『證』。
接下來提問關於住壽的意義並解答
遠問道：經書上說，如果知道四神足（catvāri ṛddhipādāḥ，通過禪定和精進修習獲得的四種神通基礎），並且多多修習，就可以住世一劫（kalpa，佛教的時間單位，通常指非常長的時間）以上。而且須菩提（Subhūti，佛陀的十大弟子之一，以解空第一著稱）曾經請求佛陀住世恒河沙劫（gaṅgā-nadī-vālukā-asaṃkhyeya-kalpa，非常長的時間）。既然有這樣的方法，就應該實行。如果有人請問，諸佛菩薩，究竟有沒有住世的？如果有，那麼是法身（Dharmakāya，佛的真理之身）住世，還是變化身（Nirmāṇakāya，佛爲了教化眾生而顯現的化身）住世呢？如果是法身，法身就有無窮的壽命，不是凡人的壽命可以達到的，不需要住壽。如果是變化身，化身的出現和消失應該應時而變，長的時間不適合短的化身，短的時間不適合長的化身。用這種方法住壽，有什麼用呢？又問，壽命有自然的定數，想要用方法來延長壽命，就像想要阻止時間的流逝一樣，是不可能的。時間是無法停留的，怎麼能住壽呢？如果三相（生、住、滅）可以被觀察到，那麼中間的停留就屬於有為法的現象，只是暫時和涅槃的狀態相似。不知道胡人的語言中，『住壽』究竟是什麼意思。如果用增加壽命來解釋『住壽』，那麼翻譯就失去了本來的意義。又，如果有人證得了滅盡三昧（nirodha-samāpatti，一種高級禪定狀態，進入此狀態后，心識活動停止），進入這種禪定狀態后，經過很長時間也不會改變，大火不能焚燒，大海不能淹沒，這就是三昧的力量，可以自在地住世。現在我所疑惑的是，不知道命根（jīvitendriya，維持生命力的要素）是寄託在哪裡來延長壽命的？是寄託在心裡，還是寄託在...
【English Translation】 English version All ordinary beings' afflictions (kleśas), although they know that all dharmas are the same as Nirvāṇa, being neither born nor destroyed, but because they have not fully possessed the Bodhisattva's path of practice, and their original vows (praṇidhāna) have not been fulfilled, they have only severed the afflictions of ordinary beings, but have not severed the subtle afflictions of Bodhisattvas, therefore they cannot be called 'realized'. 'Realization' means that what should be done has been done (kṛtaṃ karaṇīyaṃ), and there is no need to do anything more to attain realization. Those who can be called 'realized' are only three types of people: Arhats (those who have exhausted afflictions and entered Nirvāṇa), Pratyekabuddhas (those who attain enlightenment without a teacher), and Buddhas (the fully enlightened ones). As for those who are still in training, although they have severed some afflictions, they cannot guarantee complete severance, so they can only be temporarily called 'realized', but not truly realized. Just as because someone has attained the path, other practitioners can also be generally called 'practitioners of the path'. The Bodhisattva who has attained the patience of non-origination (anutpattika-dharma-kṣānti), knows that the true nature of all dharmas is Nirvāṇa, and self-benefit is sufficient, having severed the suffering of the three realms. But in order to teach and accomplish sentient beings, they come out of the unconditioned dharma of Nirvāṇa and re-cultivate conditioned merit, purify the Buddha-lands, and guide sentient beings, therefore they cannot be called 'realized'.
Next, questions and answers regarding the meaning of abiding in life-span
Yuan asked: The scriptures say that if one knows the four bases of miraculous power (catvāri ṛddhipādāḥ, the four foundations for achieving supernatural abilities through meditation and diligence) and cultivates them diligently, one can abide in the world for more than a kalpa (a Buddhist unit of time, usually referring to a very long period). Moreover, Subhūti (one of the Buddha's ten great disciples, known for his understanding of emptiness) once requested the Buddha to abide in the world for as many kalpas as there are sands in the Ganges River (gaṅgā-nadī-vālukā-asaṃkhyeya-kalpa, an extremely long time). Since there is such a method, it should be practiced. If someone asks, do Buddhas and Bodhisattvas actually abide in the world? If so, is it the Dharmakāya (the body of truth of the Buddha) that abides, or the Nirmāṇakāya (the emanation body of the Buddha manifested to teach sentient beings)? If it is the Dharmakāya, the Dharmakāya has infinite life, which cannot be reached by the lifespan of ordinary beings, and there is no need to abide in life-span. If it is the Nirmāṇakāya, the appearance and disappearance of the emanation body should change according to the time, a long time is not suitable for a short emanation body, and a short time is not suitable for a long emanation body. What is the use of abiding in life-span in this way? Also, it is asked, lifespan has a natural limit, and wanting to extend lifespan by methods is like wanting to stop the flow of time, which is impossible. Time cannot be stopped, how can one abide in life-span? If the three marks (birth, duration, and cessation) can be observed, then the duration in the middle belongs to the phenomenon of conditioned dharmas, and is only temporarily similar to the state of Nirvāṇa. I don't know what the meaning of 'abiding in life-span' is in the language of the Hu people. If 'abiding in life-span' is explained as increasing lifespan, then the translation loses its original meaning. Furthermore, if someone attains the cessation of perception and sensation (nirodha-samāpatti, an advanced state of meditation in which mental activity ceases), after entering this state of meditation, it will not change for a long time, great fire cannot burn it, and the great sea cannot drown it, this is the power of samādhi, which can freely abide in life-span. What I am now wondering is, I don't know where the life-force (jīvitendriya, the element that maintains vitality) is entrusted to extend lifespan? Is it entrusted to the mind, or entrusted to...
之於形。為心形兩寄也。若寄之於心。則心相已滅。滅無所寄。若寄之於形。即形隨化住。時不可留。何以時之。力士移山經云。非常之變。非十力所制。制非十力。則神足可知也。此問已備之於前章。若一理推釋。二亦俱解。
什答。若言住壽一劫有餘者。無有此說。傳之者生。如長阿含大泥洹經。阿難白佛乘現證。從世尊聞。若善修習四如意是人。若欲壽一劫。若減一劫則成耶。摩訶衍經曰。若欲壽恒河沙劫者。此是假言。竟不說人名。用此法者。如賓頭盧頗羅墮阿羅漢。善修習如意故。壽命至今不盡。因現神足力。取栴檀缽故。佛以此治之。唯聞此一人。行其法用。餘者未聞。又諸阿羅漢。觀身如病如癰。如惡怨賊。如退法阿羅漢。今有自害。況當故欲久壽也。以體無我心故。深拔貪著根本故。以涅槃寂滅安穩之利。以不樂久住。雖住先世因緣身盡則止。又法身變化身。經無定辨其異相處。此義先已說。聲聞人中。說變化之無心意識寒熱等慧。性是無記。正可眼見為事故。現事證則滅。如是之身。無有根本。則無久壽之為義。法身二種。一者三十七品等諸賢聖故。二者三藏經等。此皆非身非命。亦不得有久壽之為義。當是先世行業。所得之身。為大因緣故。欲久住者。便得隨意。摩訶衍中法身想。先已具
【現代漢語翻譯】 現代漢語譯本：關於形體的問題，這是心和形體相互寄託的關係。如果寄託於心，那麼心的表象已經消滅，消滅了就沒有什麼可以寄託的。如果寄託于形體，那麼形體隨著變化而停留在某個時刻，不可能長久停留。如何才能使時間停止呢？《力士移山經》中說，『非常的變化，不是十種力量所能控制的。』控制不了這非常之力，那麼神通的力量就可以知道了。這個問題已經在前面的章節中詳細討論過了。如果用一個道理來解釋，那麼兩個問題也就都解決了。
什（鳩摩羅什，著名佛經翻譯家）回答：如果說能住世一劫還多，沒有這種說法。流傳這種說法的人是胡亂編造的。如《長阿含·大泥洹經》（佛教經典）中，阿難（釋迦牟尼的十大弟子之一）稟告佛陀，通過親身驗證，從世尊那裡聽聞，如果好好地修習四如意（四種禪定），這個人如果想活一劫，或者減少一劫，能成功嗎？《摩訶衍經》（大乘佛教經典）說，如果想活恒河沙劫那麼長的時間，這只是假設的說法，最終沒有說出人的名字。使用這種方法的人，如賓頭盧頗羅墮阿羅漢（十六羅漢之一），因為善於修習如意，所以壽命至今沒有終結。因為顯現神通力，取走了栴檀缽（一種珍貴的缽），所以佛用這件事來告誡他。只聽說過這一個人，使用這種方法。其他人沒有聽說過。而且諸位阿羅漢，觀察身體如同疾病、如同毒瘡、如同兇惡的怨賊，如同退法的阿羅漢，現在有自殺的，何況是故意想要長久活下去呢？因為身體沒有『我』的執念，深深地拔除了貪戀執著的根本，以涅槃（佛教術語，指解脫）寂滅安穩的利益為目標，所以不樂於長久住世。即使住世，也是因為前世的因緣，身體終結也就停止了。還有法身（佛的化身）和變化身（佛爲了度化眾生而顯現的各種身形），經典中沒有明確辨別它們的差異之處。這個道理之前已經說過了。在聲聞乘（佛教的一個派別）的人中，說變化身沒有心意識、寒冷或炎熱等智慧，其性質是無記（佛教術語，指非善非惡的狀態），只能用眼睛看到所發生的事情，事情驗證完畢就消失了。這樣的身體，沒有根本，所以沒有長久壽命的說法。法身有兩種，一種是三十七道品（佛教術語，指三十七種修行方法）等諸位賢聖所證得的，另一種是三藏經（佛教經典的總稱）等。這些都不是身體也不是生命，也不可能有長久壽命的說法。應該是前世的行業所得到的身體，爲了大的因緣，想要長久住世，就能隨意做到。《摩訶衍經》中關於法身的想法，之前已經詳細說明了。
【English Translation】 English version: Regarding the form, it is the relationship of mutual dependence between mind and form. If it is entrusted to the mind, then the appearance of the mind has been extinguished, and there is nothing to entrust to. If it is entrusted to the form, then the form stays at a certain moment as it changes, and it is impossible to stay for a long time. How can time be stopped? The 'Powerful Man Moving Mountain Sutra' says, 'Extraordinary changes cannot be controlled by ten powers.' If this extraordinary power cannot be controlled, then the power of supernatural abilities can be known. This question has been discussed in detail in the previous chapter. If explained with one principle, then both questions will be resolved.
Śīla (Kumārajīva, a famous translator of Buddhist scriptures) replied: If it is said that one can live for more than one kalpa (an aeon in Buddhist cosmology), there is no such statement. Those who spread this statement are fabricating it. As in the 'Long Āgama Great Nirvana Sutra' (a Buddhist scripture), Ānanda (one of the ten major disciples of Śākyamuni) reported to the Buddha, through personal verification, having heard from the World Honored One that if one diligently cultivates the four ṛddhipādas (four types of samādhi), if this person wants to live for one kalpa, or reduce it by one kalpa, can it be achieved? The 'Mahāyāna Sutra' (a Mahayana Buddhist scripture) says that if one wants to live for as many kalpas as the sands of the Ganges River, this is just a hypothetical statement, and ultimately it does not mention the name of the person. Those who use this method, such as Piṇḍola Bharadvāja Arhat (one of the sixteen Arhats), because he is good at cultivating ṛddhi, his life has not ended to this day. Because he manifested supernatural power and took away the sandalwood bowl (a precious bowl), the Buddha used this matter to admonish him. Only this one person has been heard of using this method. Others have not been heard of. Moreover, all Arhats observe the body as a disease, as a sore, as a fierce enemy, like a degenerating Arhat, and some even commit suicide, let alone deliberately wanting to live long? Because the body has no attachment to 'self', the root of greed and attachment is deeply eradicated, and the goal is the benefit of nirvāṇa (a Buddhist term referring to liberation), tranquility, and stability, so they are not happy to live long in the world. Even if they live in the world, it is because of the karmic conditions of previous lives, and it stops when the body ends. Furthermore, the dharmakāya (the body of the Buddha's teachings) and the nirmāṇakāya (the body manifested by the Buddha to liberate sentient beings), the scriptures do not clearly distinguish their differences. This principle has been said before. Among the Śrāvakayāna (a branch of Buddhism) people, it is said that the nirmāṇakāya has no mind-consciousness, cold or heat, or other wisdom, and its nature is avyākṛta (a Buddhist term referring to a state that is neither good nor evil), and one can only see what happens with the eyes, and it disappears when the matter is verified. Such a body has no root, so there is no saying of long life. There are two types of dharmakāya, one is attained by the virtuous and noble ones such as the thirty-seven factors of enlightenment (a Buddhist term referring to thirty-seven practices), and the other is the Tripiṭaka (the general term for Buddhist scriptures). These are neither body nor life, and there can be no saying of long life either. It should be the body obtained from the karma of previous lives, and for the sake of great causes, if one wants to live long, one can do so at will. The idea of the dharmakāya in the Mahāyāna Sutra has been explained in detail before.
說其因緣。今者略說菩薩法身。有二種。一者十住菩薩。得首楞嚴三昧。令菩薩結使微薄。是人神力自在。與佛相似。名為法身。於十方現化度人之身。名為變化身。隨見變化身者。推求根本者。以為法身。是故凡小者。名為變化身。如此之人。神力無礙。何須善修四如意足也。二者得無生忍已。舍結果身。得菩薩清凈業行之身。而此身自於分憶。能為自在。于其分外。不能自在無礙。是菩薩若欲善修習如意。亦可有恒沙劫壽耳。如人有力。不假大用。若無力者。乃有所假。初入法身菩薩亦如是。神通之力。未成就故。若修如意者。便得隨意所作。又修如意章中言。若人慾劫壽者。便得如意。不言住壽也。如阿毗曇中說。有阿羅漢。以施得大福德願力。轉求增壽。便得如願。所以者何。是人于諸禪定。得自在力。愿智無諍三昧頂禪等。皆悉通達。以先世因緣壽將盡。為利益眾生故。余福因緣。轉求長壽。便得如願。如檀越欲施比丘多種食之物。而是比丘有遊行因緣。不須此物。善喻檀越言。汝以好心見施。可貪此食。為衣物而得如願。又善修如意者。亦如是。雖不先世福德求壽。以得無漏法故。專修有漏甚深善根。修有漏甚深善根力故。便得增壽果報。無漏雖無果報。能令有漏清凈。小而獲大果。又滅盡三昧力因緣故
【現代漢語翻譯】 現代漢語譯本 現在我來說明其中的因緣。今天我簡略地說一下菩薩的法身。法身有兩種：第一種是十住菩薩（菩薩修行過程中的十個階段），他們獲得了首楞嚴三昧（一種高級禪定），使得菩薩的煩惱習氣非常微薄。這些人具有神通力量，自在無礙，與佛相似，被稱為法身。他們在十方世界顯現各種化身來度化眾生，這些被稱為變化身。那些見到變化身的人，如果能進一步推求其根本，就能認識到法身。因此，相對於法身而言，這些化身就被稱為變化身。像這樣的菩薩，神通力量沒有障礙，為什麼還需要努力修習四如意足（四種能獲得神通的禪定方法）呢？ 第二種是證得無生忍（對事物不生不滅的真理的深刻理解）之後，捨棄了由過去業力所感召的果報之身，獲得了菩薩清凈的業行之身。這個身體在一定範圍內可以隨心所欲，自在無礙；但在範圍之外，就不能完全自在無礙。這樣的菩薩如果想要好好修習如意足，也可以獲得恒河沙數劫的壽命。就像一個人很有力氣，就不需要藉助外力；如果沒有力氣，就需要藉助外力。初入法身的菩薩也是這樣，因為神通力量還沒有完全成就，如果修習如意足，就能隨心所欲地成就各種事情。而且，在修習如意足的章節中說，如果有人想要延長壽命，就能如願以償，但並沒有說可以永遠住世。 正如《阿毗曇》（佛教論藏）中所說，有些阿羅漢（斷盡煩惱的聖者）因為佈施而獲得了巨大的福德和願力，進而祈求增長壽命，就能如願以償。這是為什麼呢？因為這些人對於各種禪定，都獲得了自在的力量，對於愿智、無諍三昧、頂禪等等，都完全通達。由於前世的因緣，壽命將要終結，爲了利益眾生，憑藉剩餘的福德因緣，祈求延長壽命，就能如願以償。比如，檀越（施主）想要供養比丘（出家修行者）各種食物，而這位比丘因為某種因緣，不需要這些食物，他就可以善巧地告訴檀越說：『您以美好的心意來佈施，可以把這些食物換成衣物，這樣也能如願以償。』 同樣，善於修習如意足的人也是這樣，即使沒有前世的福德來祈求壽命，也能因為證得了無漏法（超越輪迴的清凈之法），而專注地修習有漏的甚深善根。憑藉修習有漏甚深善根的力量，就能獲得增長壽命的果報。無漏法雖然本身沒有果報，但能使有漏法變得清凈，從而以小的付出獲得大的果報。此外，憑藉滅盡三昧（一種高級禪定，能暫時停止一切心識活動）的力量和因緣，也能增長壽命。
【English Translation】 English version Now, I will explain the causes and conditions involved. Today, I will briefly discuss the Dharmakaya (body of the Dharma) of a Bodhisattva. There are two types of Dharmakaya: The first is the Bodhisattva of the Ten Abodes (ten stages in the Bodhisattva path), who has attained the Shurangama Samadhi (a high level of meditative concentration), which makes the Bodhisattva's defilements and attachments very subtle. These individuals possess supernatural powers and are free and unhindered, resembling the Buddha, and are called Dharmakaya. They manifest various transformation bodies in the ten directions to liberate sentient beings, and these are called Transformation Bodies. Those who see the Transformation Bodies, if they further investigate their root, can recognize the Dharmakaya. Therefore, relative to the Dharmakaya, these Transformation Bodies are called Transformation Bodies. Such Bodhisattvas, whose supernatural powers are unobstructed, why would they need to diligently cultivate the Four Bases of Supernatural Power (four meditative methods to attain supernatural abilities)? The second type is the one who, after attaining the Non-Origination-Tolerance (a profound understanding of the truth of non-arising and non-ceasing), abandons the body of karmic retribution and attains the pure karmic body of a Bodhisattva. This body can be self-determined and free within a certain range; but beyond that range, it cannot be completely free and unhindered. If such a Bodhisattva wishes to cultivate the Bases of Supernatural Power well, they can also attain a lifespan of countless kalpas (eons). It is like a person who is strong does not need to rely on external force; if one is weak, one needs to rely on external force. The Bodhisattva who has just entered the Dharmakaya is also like this, because their supernatural powers have not yet been fully accomplished. If they cultivate the Bases of Supernatural Power, they can accomplish various things as they wish. Moreover, in the chapter on cultivating the Bases of Supernatural Power, it says that if someone wants to extend their lifespan, they can fulfill their wish, but it does not say that they can live forever. As it is said in the Abhidhamma (Buddhist philosophical treatises), some Arhats (saints who have eradicated all defilements) have attained great merit and vows through generosity, and then pray for an increase in lifespan, and they can fulfill their wish. Why is this? Because these individuals have attained mastery over various meditative concentrations, and they have completely mastered the Wisdom of Vows, the Samadhi of Non-Contention, the Peak of Dhyana, and so on. Due to the karmic conditions of past lives, their lifespan is about to end, but in order to benefit sentient beings, they rely on the remaining meritorious conditions and pray for an extension of lifespan, and they can fulfill their wish. For example, a donor wants to offer various foods to a Bhikshu (ordained monastic), but this Bhikshu, due to some reason, does not need these foods. He can skillfully tell the donor: 'You offer with a good intention, you can exchange these foods for clothing, and you can also fulfill your wish.' Similarly, those who are skilled in cultivating the Bases of Supernatural Power are also like this. Even if they do not have the merit of past lives to pray for lifespan, they can, because they have attained the Unconditioned Dharma (pure Dharma beyond samsara), focus on cultivating the conditioned profound roots of goodness. By the power of cultivating the conditioned profound roots of goodness, they can attain the fruit of increased lifespan. Although the Unconditioned Dharma itself has no karmic retribution, it can purify the conditioned Dharma, thereby obtaining great results with small efforts. Furthermore, by the power and conditions of the Nirodha-Samapatti (a high level of meditative concentration that temporarily ceases all mental activity), one can also increase lifespan.
。令余行增壽。若入滅盡三昧時。過於生理。身則毀壞無復身因。起是即無。若入余定。則無此事。如一比丘欲入滅盡三昧。作起心因緣。願力打撻推得。當從定起。有賊來破壞僧坊。十二年中。無楗槌音。此比丘猶在定中。后檀越還修立僧坊打楗槌。比丘便覺時即死也。
鳩摩羅什法師大義卷下(終)
【現代漢語翻譯】 現代漢語譯本：使我能夠增長壽命。如果進入滅盡三昧（Nirodha-samāpatti，一種止息一切心識活動的禪定狀態）的時候，超過了生理的極限，身體就會毀壞，不再有身體的因緣，這樣就意味著徹底的消亡。如果進入其他的禪定，就不會發生這樣的事情。例如，有一位比丘想要進入滅盡三昧，他設定了出定的因緣，通過發願力來推動，使得自己能夠從禪定中出來。當時有盜賊來破壞僧房，十二年中都沒有敲槌的聲音，這位比丘仍然在禪定之中。後來，施主回來重新修建僧房，敲打楗槌（Ghaṇṭā，寺院中使用的鐘或槌），比丘這才醒來，醒來的時候就去世了。
《鳩摩羅什法師大義》卷下（終）
【English Translation】 English version: May it cause me to increase my lifespan. If, when entering Nirodha-samāpatti (the Samadhi of Cessation, a state of meditation where all mental activity ceases), it exceeds the physiological limits, the body will be destroyed, and there will be no further cause for a body, which means complete extinction. If one enters other Samadhis, this will not happen. For example, a certain Bhikshu (monk) wished to enter Nirodha-samāpatti. He established the conditions for arising from the Samadhi, using the power of his vows to propel himself to emerge from the Samadhi. At that time, thieves came to destroy the Sangharama (monastery), and for twelve years there was no sound of the Ghaṇṭā (a bell or mallet used in monasteries). This Bhikshu was still in Samadhi. Later, the donors returned to rebuild the Sangharama and struck the Ghaṇṭā, and the Bhikshu then awoke, and died at the moment of awakening.
The Great Meaning by Dharma Master Kumārajīva, Volume Two (End)