T45n1861_大乘法苑義林章

大正藏第 45 冊 No. 1861 大乘法苑義林章

No. 1861

大乘法苑義林章卷第一

基撰

總料簡章

第一總辨諸教．業．宗．體．名。于中略以五門分別。一教益有殊。二時利差別。三詮宗各異。四體性不同。五得名懸隔。

第一教益有殊。復分為二。初明輪益。后辨義益。明輪益中。復分為二。先明異計。后明大乘。明異計者。其多聞部．薩婆多部．雪轉部．犢子部．法上部．賢胄部．正量部．密林山部．化地部．經量部十部同說。非諸佛語皆為利益。要逗物機。務心入道名利益故。唯八聖道是正法輪。轂．輞．輻圓摧破煩惱名為輪故。故世友說。非如來語皆為轉法輪。世尊所言亦有不如義。詮八道教八道境故。亦名法輪。所餘功德及所餘教。雖名聖教。不名法輪。如問慶喜天雨不耶。問諸比丘汝等乞食易可得不。氣力安不。此何利益。轉何法輪。故諸經中雖敘佛語。有非利益而非法輪。如說逆害於父母等。此教所言何必如義。故佛亦有不如義言。此等十部總說。諸經有不如義而說虛言。有非法輪而無利益。其大眾部．一說部．說出世部．雞胤部．說假部．制多山部．西山住部．北山住部．法藏部．飲光部十部同說。佛一切語皆為利益。如來所言

【現代漢語翻譯】 現代漢語譯本： 大正藏第 45 冊 No. 1861 大乘法苑義林章

No. 1861

大乘法苑義林章卷第一

基撰

總料簡章

第一總辨諸教、業、宗、體、名。于中略以五門分別。一、教益有殊。二、時利差別。三、詮宗各異。四、體性不同。五、得名懸隔。

第一教益有殊。復分為二。初明輪益。后辨義益。明輪益中。復分為二。先明異計。后明大乘。明異計者。其多聞部（Bahuśruta，佛教部派之一）、薩婆多部（Sarvāstivāda，一切有部）、雪轉部（Haimavata，雪山部）、犢子部（Vātsīputrīya，佛教部派之一）、法上部（Dharmottarīya，佛教部派之一）、賢胄部（Bhadrayānīya，佛教部派之一）、正量部（Sammitīya，佛教部派之一）、密林山部（Saṃghāṭīya，佛教部派之一）、化地部（Mahīśāsaka，佛教部派之一）、經量部（Sautrāntika，佛教部派之一）十部同說：非諸佛語皆為利益。要逗物機，務心入道名利益故。唯八聖道是正法輪。轂（輻條中心）、輞（車輪外圈）、輻（連線轂和輞的條）圓摧破煩惱名為輪故。故世友（Vasumitra，論師）說：非如來語皆為轉法輪。世尊所言亦有不如義，詮八道教八道境故。亦名法輪。所餘功德及所餘教，雖名聖教，不名法輪。如問慶喜（Ānanda，阿難）天雨不耶？問諸比丘汝等乞食易可得不？氣力安不？此何利益？轉何法輪？故諸經中雖敘佛語，有非利益而非法輪。如說逆害於父母等。此教所言何必如義？故佛亦有不如義言。此等十部總說，諸經有不如義而說虛言，有非法輪而無利益。其大眾部（Mahāsāṃghika，佛教部派之一）、一說部（Ekavyāvahārika，佛教部派之一）、說出世部（Lokottaravāda，佛教部派之一）、雞胤部（Gokulika，佛教部派之一）、說假部（Prajñaptivāda，佛教部派之一）、制多山部（Caityika，佛教部派之一）、西山住部（Aparaśaila，佛教部派之一）、北山住部（Uttaraśaila，佛教部派之一）、法藏部（Dharmaguptaka，佛教部派之一）、飲光部（Kāśyapīya，佛教部派之一）十部同說：佛一切語皆為利益。如來所言

【English Translation】 English version: Taisho Tripitaka Volume 45, No. 1861, Commentary on the Meanings of Terms in the Dharma Garden of the Great Vehicle

No. 1861

Commentary on the Meanings of Terms in the Dharma Garden of the Great Vehicle, Volume 1

Composed by Ji

General Chapter on Preliminary Analysis

First, a general explanation of the teachings, karma, tenets, essence, and names. This will be divided into five sections: 1. Differences in the benefits of the teachings; 2. Differences in the benefits of time; 3. Differences in the explanation of tenets; 4. Differences in essence; 5. Differences in the derivation of names.

First, differences in the benefits of the teachings, further divided into two: first, clarifying the benefits of the wheel; second, distinguishing the benefits of meaning. Clarifying the benefits of the wheel is further divided into two: first, clarifying the views of other schools; second, clarifying the Great Vehicle. Clarifying the views of other schools: the ten schools, including the Bahuśruta (the 'Learned' school, a Buddhist school), Sarvāstivāda (the 'All Exists' school), Haimavata (the 'Snow Mountain' school), Vātsīputrīya (a Buddhist school), Dharmottarīya (a Buddhist school), Bhadrayānīya (a Buddhist school), Sammitīya (a Buddhist school), Saṃghāṭīya (a Buddhist school), Mahīśāsaka (a Buddhist school), and Sautrāntika (a Buddhist school), all say that not all words of the Buddhas are beneficial. They must accord with the capacity of beings, and aiming the mind to enter the path is called benefit. Only the Eightfold Noble Path is the true Dharma wheel. The hub (center of the spokes), rim (outer circle of the wheel), and spokes (connecting the hub and rim) being round and destroying afflictions are called the wheel. Therefore, Vasumitra (a commentator) said: 'Not all words of the Tathagata are turning the Dharma wheel. The words of the World-Honored One also have meanings that are not as they seem, because they explain the teachings and realms of the Eightfold Path.' This is also called the Dharma wheel. Other merits and other teachings, although called sacred teachings, are not called the Dharma wheel. For example, asking Ānanda (the attendant of the Buddha), 'Is it raining?' Asking the monks, 'Is it easy for you to obtain alms? Are you energetic?' What benefit is this? What Dharma wheel is being turned? Therefore, although the words of the Buddha are narrated in the sutras, some are not beneficial and are not the Dharma wheel, such as speaking of harming one's parents. Why must the words of this teaching be as they seem? Therefore, the Buddha also has words that are not as they seem.' These ten schools generally say that there are false words spoken in the sutras that are not as they seem, and there is no benefit from the Dharma wheel. The ten schools, including the Mahāsāṃghika (the 'Great Assembly' school, a Buddhist school), Ekavyāvahārika (a Buddhist school), Lokottaravāda (the 'Transcendent' school, a Buddhist school), Gokulika (a Buddhist school), Prajñaptivāda (the 'Designation' school, a Buddhist school), Caityika (a Buddhist school), Aparaśaila (the 'Western Mountain' school, a Buddhist school), Uttaraśaila (the 'Northern Mountain' school, a Buddhist school), Dharmaguptaka (a Buddhist school), and Kāśyapīya (a Buddhist school), all say that all words of the Buddha are beneficial. The words of the Tathagata

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無不如義。非唯八聖道是正法輪。一切功德能摧諸惑。併名法輪。故一切教法輪因境。皆名法輪。宗輪論說。諸如來語皆為轉法輪。摧伏轉動說名輪故。佛語轉動。在他身已摧伏他身無知惑等。故號為輪。如問慶喜天雨不耶。為令阿難審諦事故。佛無不知尚問天雨。況未圓智而不審耶。亦除餘人增上慢故。佛知尚問。況不知者。于余未了而不審諦。由是多義故問天雨。佛顯慈悲令他入道。問比丘等乞食易耶。令生喜心踴躍修道。彼賀悲問加勤修學。亦令未來習於此事隨順世俗。然以愛為母。以業為父。有取識為王。戒見二取為二多聞。內六處為國人。外六境為隨行畜生。能誅斷此名為清凈。以世惡言轉顯勝義。非害生母等。何必不如言。故佛所說一切三藏。皆轉法輪咸為利益。悉皆如義無有虛言。此則是初明異計也。明大乘者。雖無正文說佛所語皆如其義。咸轉法輪。然正法輪唯八聖道。余雖非正是助法輪。無垢稱經三轉法輪于大千等。法花又云。即趣波羅奈轉四諦法輪。又瑜伽論九十五說。佛轉三週十二行相甚深法輪。見．修．無學三位之中。如其次第示相．勸修．作證。觀於四聖諦境生聖慧眼。各于去．來．今世。如次生眼智明覺無漏真智。能斷所應永斷煩惱。故八聖道是正法輪。無垢稱經第五卷說。佛告阿難陀

【現代漢語翻譯】 現代漢語譯本 無不如義：並非只有八聖道（arya-astangika-marga，佛教中達到解脫的八條途徑）才是正法輪（samyak-cakra，正確的佛法之輪）。一切功德如果能夠摧毀各種迷惑，都可以被稱為法輪。因此，一切教法的法輪因緣和境界，都可以稱為法輪。《宗輪論》說，諸如來（tathagata，佛的稱號之一）所說的話都是在轉法輪，因為『摧伏』和『轉動』可以用來形容『輪』的作用。佛語的轉動，在於使聽者摧伏自身的無知和迷惑等，所以被稱為『輪』。例如，當佛陀問慶喜（Nanda，阿難的異名）是否下雨時，是爲了讓阿難（Ananda，佛陀的十大弟子之一）仔細觀察。佛陀並非無所不知，尚且要問天雨，更何況那些沒有圓滿智慧的人呢？這也是爲了消除其他人的增上慢（adhimana，未得謂得的傲慢）。佛陀明明知道，尚且要問，更何況那些不知道的人，對於尚未了解的事情，更應該仔細審察。因此，問天雨具有多重意義。佛陀顯現慈悲，引導他人進入正道。詢問比丘（bhiksu，出家修行的男性佛教徒）等乞食是否容易，是爲了讓他們心生歡喜，踴躍修道。那些感到悲傷的人，應該更加勤奮地修學。這也是爲了讓未來的人習慣於此事，隨順世俗。然而，以愛慾為母親，以業力為父親，以有取識（sopanadana-vijnana，執取果報的意識）為國王，以戒禁取見（silavrata-paramarsa，執著于不正確的戒律和苦行）和見取見（satkayadrsti，執著於五蘊為我）為兩位大臣，以內六處（adhyatmika-ayatana，眼、耳、鼻、舌、身、意六種感覺器官）為國民，以外六境（bahya-ayatana，色、聲、香、味、觸、法六種感覺對像）為隨行的畜生。能夠誅斷這些，就稱為清凈。用世俗的惡言來彰顯殊勝的意義，並非真的要傷害生母等。為什麼一定要按照字面意思理解呢？所以，佛陀所說的一切三藏（tri-pitaka，佛教經典的總稱），都是在轉法輪，都是爲了利益眾生，都符合真理，沒有虛妄之言。這以上是最初闡明其他宗派的觀點。 闡明大乘（Mahayana，佛教的主要流派之一）的觀點：雖然沒有明確的經文說佛陀所說的一切都符合真理，都在轉法輪，但正法輪只有八聖道。其餘的雖然不是正法輪，卻是輔助法輪。《維摩詰所說經》（Vimalakirti Nirdesa Sutra）中說，三轉法輪于大千世界。《法華經》（Saddharma Pundarika Sutra）又說，『即趣波羅奈（Varanasi，古印度城市，佛陀初轉法輪之地）轉四諦法輪』。《瑜伽師地論》（Yogacarabhumi-sastra）第九十五卷說，佛陀轉了三週十二行相的甚深法輪，在見道位（darshana-marga，初見真理的階段）、修道位（bhavana-marga，通過修行來培養智慧的階段）和無學位（asaiksa-marga，達到解脫的階段）中，依次展示了相、勸修、作證。觀察四聖諦（arya-satya，佛教的基本教義，包括苦、集、滅、道）的境界，生起聖慧眼。在過去、現在、未來三世中，依次生起眼、智、明、覺，以及無漏真智（anasrava-jnana，沒有煩惱污染的真實智慧），能夠斷除應該永斷的煩惱。所以，八聖道是正法輪。《維摩詰所說經》第五卷說，佛陀告訴阿難陀：

【English Translation】 English version Everything is as it should be. It is not only the Eightfold Noble Path (arya-astangika-marga, the eightfold path to liberation in Buddhism) that is the Right Dharma Wheel (samyak-cakra, the correct Wheel of Dharma). All merits that can destroy delusions can also be called the Dharma Wheel. Therefore, all Dharma Wheel causes and conditions are called Dharma Wheel. The Samayabhedoparacanacakra states that all the words of the Tathagatas (tathagata, one of the titles of the Buddha) are turning the Dharma Wheel, because 'subduing' and 'turning' are used to describe the function of the 'wheel'. The turning of the Buddha's words lies in causing the listener to subdue their own ignorance and delusions, and so it is called the 'wheel'. For example, when the Buddha asked Nanda (Nanda, another name for Ananda) whether it was raining, it was to allow Ananda (Ananda, one of the Buddha's ten great disciples) to observe carefully. The Buddha is not omniscient, yet he still asked about the rain; how much more so should those who do not have perfect wisdom? This was also to eliminate the arrogance (adhimana, the arrogance of claiming to have attained what one has not) of others. The Buddha knew, yet he still asked; how much more so should those who do not know carefully examine what they do not yet understand? Therefore, asking about the rain has multiple meanings. The Buddha manifests compassion, guiding others onto the right path. Asking the monks (bhiksu, male Buddhist renunciates) whether it is easy to beg for food is to make them happy and encourage them to cultivate the path. Those who feel sadness should cultivate and study even more diligently. This is also to allow future people to become accustomed to this matter, following worldly customs. However, with desire as the mother, karma as the father, consciousness with grasping (sopanadana-vijnana, consciousness that grasps at results) as the king, and adherence to wrong precepts (silavrata-paramarsa, clinging to incorrect precepts and asceticism) and personality view (satkayadrsti, clinging to the five aggregates as self) as the two ministers, the six internal sense bases (adhyatmika-ayatana, the six sense organs of eye, ear, nose, tongue, body, and mind) as the people, and the six external sense objects (bahya-ayatana, the six sense objects of form, sound, smell, taste, touch, and dharma) as the accompanying animals. Being able to cut off these is called purity. Using worldly evil words to manifest superior meaning does not truly mean harming one's own mother, etc. Why must it be understood according to the literal meaning? Therefore, all the Tripitaka (tri-pitaka, the collection of Buddhist scriptures) spoken by the Buddha are turning the Dharma Wheel, all for the benefit of sentient beings, all in accordance with the truth, without any falsehood. The above is the initial explanation of the views of other schools. Clarifying the views of Mahayana (Mahayana, one of the major schools of Buddhism): Although there is no explicit scripture stating that everything the Buddha said is in accordance with the truth and is turning the Dharma Wheel, the Right Dharma Wheel is only the Eightfold Noble Path. The rest, although not the Right Dharma Wheel, are auxiliary Dharma Wheels. The Vimalakirti Nirdesa Sutra states that the Three Turnings of the Dharma Wheel occur in the great thousand world system. The Lotus Sutra (Saddharma Pundarika Sutra) also says, 'Immediately proceed to Varanasi (Varanasi, an ancient Indian city, the place where the Buddha first turned the Dharma Wheel) to turn the Four Noble Truths Dharma Wheel.' The Yogacarabhumi-sastra, in its ninety-fifth fascicle, states that the Buddha turned the profound Dharma Wheel of three rounds and twelve aspects, showing the aspects, encouraging cultivation, and giving testimony in the stages of the Path of Seeing (darshana-marga, the stage of first seeing the truth), the Path of Cultivation (bhavana-marga, the stage of cultivating wisdom through practice), and the Path of No More Learning (asaiksa-marga, the stage of attaining liberation), respectively. Observing the realm of the Four Noble Truths (arya-satya, the basic teachings of Buddhism, including suffering, its origin, its cessation, and the path), the eye of holy wisdom arises. In the past, present, and future, the eye, wisdom, light, and awareness arise in sequence, as well as undefiled true wisdom (anasrava-jnana, true wisdom without the defilement of afflictions), which can cut off the afflictions that should be permanently cut off. Therefore, the Eightfold Noble Path is the Right Dharma Wheel. The fifth fascicle of the Vimalakirti Nirdesa Sutra says, the Buddha told Ananda:

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。以要言之。諸佛所有威儀．進止．受用．施為。皆令所化有情調伏。是故一切皆名佛事。說轂．輞．輻有差別故。其正法輪唯八聖道諸餘功德是助法輪。摧伏動轉是輪義故。涅槃經中第十四說。複次善男子諸佛世尊凡有所說。皆悉名為轉法輪也。善男子譬如聖王所有輪寶。未降伏者能令降伏。已降伏者能令安隱。諸佛世尊凡所說法亦復如是。無量煩惱。未調伏者能令調伏。已調伏者令生善根。乃至廣說。故佛身語。凡所運動皆為利益。故知佛語皆名法輪。以要言之。法輪有五。一法輪體。謂八聖道。二法輪境。謂四諦理等。三法輪眷屬。謂餘五蘊功德等。四法輪因。謂教及三慧等。五法輪果。謂菩提涅槃。如法輪章自當廣說。一切佛語皆為利益。令他有情或近或遠能生真智。摧伏怨敵所有二障。故佛所語皆名法輪。摧伏移動是輪義故。以佛所說稱可道理不可立難。離四失故。一無非處。二無非時。三無非器。四無非法。處謂處所。應利益處。能化所化在此可益。必於此中作利益故。時謂時分。利益時節。此生此處此時應益。應時而說必不失故。器謂機器。所逗之機。應機而說無錯謬故。法謂教法。戒．定．慧等應利益法。此法可益必以逗機無疏亂故。由此道理準知。佛語皆為有情或近或遠生無漏智。是故一切三藏教

【現代漢語翻譯】 現代漢語譯本 總而言之，諸佛所有的威儀、行止、受用、作為，都是爲了使所教化的有情眾生得到調伏。因此，一切都可稱為佛事。就像車轂、車輞、車輻各有差別一樣，真正的法輪是八聖道，其餘的功德是輔助法輪。摧伏和運轉是法輪的含義。 《涅槃經》第十四卷中說：『再者，善男子，諸佛世尊凡有所說，都可稱為轉法輪。』善男子，譬如聖王所有的輪寶，能使未降伏者降伏，已降伏者安穩。諸佛世尊凡所說法也是如此，能使無量煩惱未調伏者得到調伏，已調伏者生出善根。』乃至廣說。 所以佛的身語，凡是運動都是爲了利益眾生。因此可知佛語都可稱為法輪。總而言之，法輪有五種：一是法輪體，即八聖道；二是法輪境，即四諦之理等；三是法輪眷屬，即其餘五蘊功德等；四是法輪因，即教法及聞、思、修三慧等；五是法輪果，即菩提涅槃。這些在《法輪章》中會詳細說明。 一切佛語都是爲了利益眾生，使其他有情或近或遠都能生出真正的智慧，摧伏怨敵所有的二障（煩惱障和所知障）。所以佛所說的話都可稱為法輪，摧伏和移動是法輪的含義。因為佛所說的話符合道理，不可辯駁，遠離四種過失：一無非處，二無非時，三無非器，四無非法。 『處』是指處所，應利益之處。能教化者和所教化者在此處可以得到利益，必定在此處產生利益。『時』是指時分，利益的時節。此生、此處、此時應該利益，應時而說必定不會錯過。『器』是指根器，所應教化的對象。應機說法，沒有錯謬。『法』是指教法，戒、定、慧等應利益之法。此法可以利益眾生，必定能契合根機，沒有疏漏。 由此道理可以推知，佛語都能使有情或近或遠地生出無漏智慧。因此，一切三藏教法...

【English Translation】 English version In short, all the dignified behavior, movements, enjoyments, and actions of all Buddhas are to subdue the sentient beings they teach. Therefore, everything can be called Buddha-work. Just as the hub, rim, and spokes of a wheel have differences, the true Dharma wheel is the Noble Eightfold Path, and the remaining merits are auxiliary Dharma wheels. Subduing and turning are the meanings of the wheel. The fourteenth chapter of the Nirvana Sutra says: 'Furthermore, good man, whatever the World-Honored Buddhas say can be called turning the Dharma wheel.' Good man, just as the wheel treasure of a holy king can subdue those who have not been subdued and bring peace to those who have been subdued, so too is the Dharma spoken by the World-Honored Buddhas. It can subdue the immeasurable afflictions of those who have not been subdued and generate good roots in those who have been subdued.' And so on. Therefore, the body and speech of the Buddha, all movements, are for the benefit of sentient beings. Thus, it can be known that the Buddha's words can all be called the Dharma wheel. In short, there are five types of Dharma wheels: first, the body of the Dharma wheel, which is the Noble Eightfold Path; second, the realm of the Dharma wheel, which is the truths of the Four Noble Truths, etc.; third, the retinue of the Dharma wheel, which is the remaining five aggregates of merit, etc.; fourth, the cause of the Dharma wheel, which is the teachings and the three wisdoms of hearing, thinking, and meditation, etc.; fifth, the fruit of the Dharma wheel, which is Bodhi and Nirvana. These will be explained in detail in the Dharma Wheel Chapter. All the Buddha's words are for the benefit of sentient beings, so that other sentient beings, whether near or far, can generate true wisdom and subdue all the two obscurations (the obscuration of afflictions and the obscuration of knowledge) of enemies. Therefore, the words spoken by the Buddha can all be called the Dharma wheel, and subduing and moving are the meanings of the wheel. Because the words spoken by the Buddha are in accordance with reason, cannot be refuted, and are free from four faults: first, no improper place; second, no improper time; third, no improper vessel; fourth, no improper Dharma. 'Place' refers to the place, the place where benefit should be given. The teacher and the taught can benefit in this place, and benefit will surely be produced in this place. 'Time' refers to the time, the season for benefit. This life, this place, this time should be benefited, and speaking at the right time will surely not be missed. 'Vessel' refers to the capacity, the object to be taught. Teaching according to the capacity, there is no error. 'Dharma' refers to the teachings, the Dharma of precepts, concentration, and wisdom, etc., that should be benefited. This Dharma can benefit sentient beings, and it will surely fit the capacity, without omissions. From this reasoning, it can be inferred that the Buddha's words can enable sentient beings, whether near or far, to generate un-outflow wisdom. Therefore, all the Tripitaka teachings...

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法。或曲．或直皆名法輪。悉皆如義。咸為利益。無有虛言。問天雨等如前所說皆利益故。粗言．細語歸勝義故。上來總是初明輪益。

辨義益者。于中又二。先辨異計。后辨大乘。辨異計者。薩婆多等十部同說。佛所說經非皆了義。佛自說有不了義經。如契經說。不信．不知恩。斷密無容處。恒食人所吐。是最上丈夫。此即名為不了義也。故一切經有不了義。大眾部等十部同說。佛所說經皆是了義。契當道理。皆法輪故。其密語經有何了義。自證諦理不信他言。能知圓寂知非恩故名不知恩。永棄后業名為斷密。當果不生是無容處。雖受資具猶如食吐。能如是者名上丈夫。既契正理寧非了義。所餘經義準此應知。既爾如何四依中。說勸諸弟子當依了義。謂勸彼依世尊所說了義言教。不令弟子依外道說不了義經。非是佛經有不了義。此即是先辨異計也。

辨大乘者。涅槃經中第六卷說。聲聞乘法猶如初種未得果實。是故不應依聲聞乘。如是名為不了義也。大乘之法即應依止。是名了義。若依此理諸大乘經皆名了義。聲聞乘等名不了義。然瑜伽論四十五說。云何菩薩修正四依。謂諸菩薩于如來所。深植正信。深植清凈。一向澄清。唯依如來了義經典。非不了義。了義經典為所依故。于佛所說法毗奈耶。不可引

【現代漢語翻譯】 現代漢語譯本 法。或曲或直，都可稱為法輪（Dharmachakra，佛法之輪）。一切都符合正義，都能帶來利益，沒有虛假之言。問：天降雨露等如之前所說，都是利益眾生之故嗎？答：是的。粗俗之語、細微之語，最終都歸於殊勝的意義。以上都是最初闡明法輪的利益。

辨別意義上的利益，其中又分為兩部分：先辨別不同的觀點，后辨別大乘的觀點。辨別不同的觀點：薩婆多部（Sarvastivada，一切有部）等十個部派共同認為，佛所說的經典並非都是了義（Nitartha，究竟真實之義）。佛自己也說過有不了義經（Neyartha，非究竟真實之義），如契經（Sutra，佛經）所說：『不信、不知恩，斷絕隱秘之處，經常吃別人吐出來的東西，這是最上等的丈夫。』這就是不了義。所以一切經典中存在不了義。

大眾部（Mahasanghika，大眾部）等十個部派共同認為，佛所說的經典都是了義，契合道理，都是法輪。那些隱秘之語的經典有什麼了義呢？答：自己證悟真實的道理，不相信別人的言語；能夠知曉圓寂（Nirvana，涅槃），知道不是恩惠，所以稱為不知恩；永遠拋棄後世的業力，稱為斷絕隱秘之處；當得的果報不生起，就是沒有容身之處；即使接受供養，也像吃別人吐出來的東西。能夠做到這樣的人，稱為最上等的丈夫。既然契合正理，怎麼能說不是了義呢？其餘經典的意義，可以依此類推。既然如此，為什麼四依（Cattāro Nissayā，四種依靠）中，說勸告弟子應當依靠了義呢？這是勸告他們依靠世尊所說的了義言教，不讓弟子依靠外道所說的不了義經，而不是說佛經中存在不了義。以上就是先辨別不同的觀點。

辨別大乘的觀點：涅槃經（Nirvana Sutra，大乘經典）第六卷說，聲聞乘（Śrāvakayāna，小乘）的法就像剛播下的種子，還沒有得到果實，所以不應該依靠聲聞乘。這稱為不了義。大乘的法就應該依靠，這稱爲了義。如果按照這個道理，所有的大乘經典都稱爲了義，聲聞乘等稱為不了義。然而瑜伽師地論（Yogacarabhumi-sastra，瑜伽行唯識學派的根本論書）第四十五卷說，菩薩如何修正四依呢？答：菩薩對於如來（Tathagata，佛陀）所說，深深地植入正信，深深地植入清凈，一心一意地澄清，只依靠如來的了義經典，不依靠不了義經典。因爲了義經典是所依靠的，對於佛所說的法和毗奈耶（Vinaya，戒律），不可...

【English Translation】 English version The Dharma, whether curved or straight, is called the Dharma wheel (Dharmachakra). Everything is in accordance with righteousness, brings benefits, and contains no false words. Question: Are the rains and so on, as mentioned before, for the benefit of all beings? Answer: Yes. Coarse words and subtle words ultimately lead to supreme meaning. The above is the initial explanation of the benefits of the Dharma wheel.

Distinguishing the benefits in terms of meaning, there are two parts: first, distinguishing different views, and then distinguishing the Mahayana view. Distinguishing different views: The Sarvastivada (Sarvastivada) and ten other schools commonly say that not all the sutras spoken by the Buddha are of definitive meaning (Nitartha). The Buddha himself said that there are sutras of non-definitive meaning (Neyartha), as the sutra (Sutra) says: 'Not believing, not knowing gratitude, cutting off secret places, and constantly eating what others spit out, this is the supreme man.' This is non-definitive meaning. Therefore, there are sutras of non-definitive meaning in all the scriptures.

The Mahasanghika (Mahasanghika) and ten other schools commonly say that all the sutras spoken by the Buddha are of definitive meaning, in accordance with reason, and are all Dharma wheels. What definitive meaning is there in those sutras with secret words? Answer: Personally realizing the true principle, not believing in the words of others; being able to know Nirvana (Nirvana), knowing that it is not a favor, so it is called not knowing gratitude; forever abandoning future karma, called cutting off secret places; the fruit that should be obtained does not arise, which means there is no place to stay; even if receiving offerings, it is like eating what others spit out. A person who can do this is called the supreme man. Since it is in accordance with the correct principle, how can it not be of definitive meaning? The meaning of the remaining sutras should be understood in this way. Since this is the case, why in the Four Reliances (Cattāro Nissayā) does it say to advise disciples to rely on definitive meaning? This is advising them to rely on the definitive teachings spoken by the World Honored One, not allowing disciples to rely on the non-definitive sutras spoken by externalists, not saying that there are non-definitive meanings in the Buddhist scriptures. The above is the initial distinction of different views.

Distinguishing the Mahayana view: The sixth volume of the Nirvana Sutra (Nirvana Sutra) says that the Dharma of the Sravakayana (Śrāvakayāna) is like a newly sown seed that has not yet obtained fruit, so one should not rely on the Sravakayana. This is called non-definitive meaning. The Dharma of the Mahayana should be relied upon, which is called definitive meaning. If according to this principle, all the Mahayana sutras are called definitive meaning, and the Sravakayana and so on are called non-definitive meaning. However, the forty-fifth volume of the Yogacarabhumi-sastra (Yogacarabhumi-sastra) says, how does a Bodhisattva correct the Four Reliances? Answer: Bodhisattvas deeply plant correct faith in what the Tathagata (Tathagata) has said, deeply plant purity, wholeheartedly clarify, and only rely on the definitive sutras of the Tathagata, not relying on the non-definitive sutras. Because the definitive sutras are what they rely on, regarding the Dharma and Vinaya (Vinaya) spoken by the Buddha, one should not...

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奪。廣如彼說。故大乘中。應言佛說三藏教法有不了義。以勸當依了義經故。既爾如何涅槃經。說大乘經典名爲了義。此理不然。豈諸大乘皆爲了義。如契經說。淫慾即是道。覺不堅為堅。又說諸法皆無生無滅密義趣經。又瑜伽說。不了義教者謂契經．應頌．記別等經。豈大乘經中無契經等。又說菩薩殟波陀慳具戎尼等。故大乘經非皆了義。由如是理。雖無正文。今以義釋。了不了義略有四重。一法印非印門。二詮常非常門。三顯了隱密門。四言略語廣門。法印非印門者。法印有三。一諸行無常。二涅槃寂靜。三諸法無我。或說四鄔拖南加有漏皆苦。若一切教為此三種理印。所印等名爲了義。違三法印等非了義經。由此道理。三藏．二乘．十二分教無非了義。能捨煩惱業及苦故。諸外道教非了義經。不能永舍惑．業．苦故。故瑜伽論六十四說。歸依有幾。何緣但有爾所歸依。歸依有三。謂佛法僧。四緣故有爾所歸依。一由如來性調善故。乃至廣說。由佛如是。其佛所說法毗奈耶。亦可歸依。涅槃又云。一切外道所可言說悉皆妄語。故唯佛教是了義經。順三法印等可歸依故。諸外道教非了義言。違三法印等不可歸故。設有聖教唯說佛教爲了義言。外道所說名非了義。以此門通非佛教中唯了義故。詮常非常門者。如涅槃經

【現代漢語翻譯】 現代漢語譯本 奪。廣如彼說。所以大乘佛教中，應該說佛陀所說的三藏教法有不了義的部分，以此勸導人們應當依從了義的經典。既然如此，為什麼《涅槃經》（Nirvana Sutra）又說大乘經典是了義的呢？這種說法是不對的。難道所有的大乘經典都是了義的嗎？比如有的契經（Sutra）說，『淫慾即是道』，把不堅固的當作堅固的。又說諸法皆無生無滅，這是密義趣經。而且《瑜伽師地論》（Yogacarabhumi-sastra）說，不了義的教法包括契經、應頌、記別等經。難道大乘經典中沒有契經等嗎？又說菩薩殟波陀（Utpata，出生）、慳具戎尼（Kusidha，懶惰）等。所以大乘經典並非都是了義的。基於這些道理，即使沒有明確的經文，現在用義理來解釋，了義和不了義大致有四重含義：一是法印和非印門，二是詮釋常與非常門，三是顯了和隱密門，四是言語簡略和廣博門。 法印和非印門是指，法印有三種：一是諸行無常（all conditioned things are impermanent），二是涅槃寂靜（Nirvana is peace），三是諸法無我（all dharmas are without self）。或者說有四種鄔拖南（Udana，自說經），加上有漏皆苦（all that is conditioned is suffering）。如果一切教法都為此三種理印所印證，就稱爲了義。違背這三種法印的就不是了義經。按照這個道理，三藏、二乘、十二分教沒有不是了義的，因為它們能夠捨棄煩惱、業和痛苦。而外道的教法不是了義經，因為它們不能永遠捨棄迷惑、業和痛苦。所以《瑜伽師地論》第六十四卷說，歸依有幾種？為什麼只有這麼幾種歸依？歸依有三種，即佛（Buddha）、法（Dharma）、僧（Sangha）。因為四個原因，所以只有這三種歸依。一是由於如來（Tathagata）的本性調柔善良，乃至廣說。因為佛是這樣，所以佛所說的法和毗奈耶（Vinaya，戒律）也可以歸依。《涅槃經》又說，一切外道所說的話都是虛妄的。所以只有佛教是了義經，因為它順應三種法印等，可以歸依。外道的教法不是了義的言論，因為它違背三種法印等，不可以歸依。即使有聖教只說佛教是了義的言論，外道所說是非了義的，以此來貫通，佛教中並非只有了義的教法。詮釋常與非常門是指，如《涅槃經》所說

【English Translation】 English version To seize. As explained extensively there. Therefore, within Mahayana Buddhism, it should be said that the Buddha's teachings in the Tripitaka (three baskets of teachings) have aspects that are not definitive, to encourage reliance on definitive sutras. If that's the case, how does the Nirvana Sutra (Nirvana Sutra) state that Mahayana scriptures are definitive? This reasoning is incorrect. Are all Mahayana scriptures definitive? For example, a sutra (Sutra) says, 'Lust is the path,' and takes what is impermanent as permanent. It also speaks of all dharmas being without birth or death, which is a sutra with hidden meanings. Furthermore, the Yogacarabhumi-sastra (Yogacarabhumi-sastra) states that non-definitive teachings include sutras, verses, and predictions. Are there no sutras, etc., within Mahayana scriptures? It also speaks of Bodhisattvas Utpata (Utpata, birth), Kusidha (Kusidha, laziness), etc. Therefore, not all Mahayana scriptures are definitive. Based on these reasons, even without explicit texts, we now explain it through meaning. Definitive and non-definitive have roughly four levels: first, the Dharma seals and non-seal door; second, the explanation of permanence and impermanence; third, the explicit and hidden door; and fourth, concise and extensive language. The Dharma seals and non-seal door refer to the three Dharma seals: first, all conditioned things are impermanent (all conditioned things are impermanent); second, Nirvana is peace (Nirvana is peace); and third, all dharmas are without self (all dharmas are without self). Or it is said that there are four Udana (Udana, inspired utterances), plus all that is conditioned is suffering (all that is conditioned is suffering). If all teachings are sealed by these three principles, they are called definitive. Those that contradict these three Dharma seals are not definitive sutras. According to this principle, the Tripitaka, the Two Vehicles, and the Twelve Divisions of Teachings are not non-definitive, because they can abandon afflictions, karma, and suffering. The teachings of external paths are not definitive sutras because they cannot permanently abandon delusion, karma, and suffering. Therefore, the Yogacarabhumi-sastra, volume 64, says, how many refuges are there? Why are there only so many refuges? There are three refuges: Buddha (Buddha), Dharma (Dharma), and Sangha (Sangha). Because of four reasons, there are only these three refuges. First, it is because the nature of the Tathagata (Tathagata) is gentle and virtuous, and so on. Because the Buddha is like this, the Dharma and Vinaya (Vinaya, discipline) spoken by the Buddha can also be taken as refuge. The Nirvana Sutra also says that all words spoken by external paths are false. Therefore, only Buddhism is a definitive sutra because it accords with the three Dharma seals, etc., and can be taken as refuge. The teachings of external paths are not definitive statements because they contradict the three Dharma seals, etc., and cannot be taken as refuge. Even if there are sacred teachings that only say that Buddhism is a definitive statement and that what is said by external paths is non-definitive, to connect this, there are not only definitive teachings in Buddhism. The explanation of permanence and impermanence refers to what the Nirvana Sutra says

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第六卷說。又聲聞乘名不了義。無上大乘乃名了義。若言如來無常變易。名不了義。若言如來常住不變。是名了義。此經意言。若經中說佛是法身常住不變。名爲了義。與此相違名不了義。解深密經．瑜伽抉擇七十六說。世尊往昔。唯為發趣聲聞乘者。以四諦相轉正法輪。雖是希奇。然是有上是未了義。即顯大乘是了義經。聲聞乘教名非了義。此中一往依乘所明名爲了義。非諸大乘無不了義。聲聞乘經都無了義。如次當引如是證文。故依涅槃詮真常佛名爲了義。詮非常佛名非了義。顯了顯密門者。瑜伽論中四十五說。又諸菩薩于如來所。深植正信。深植清凈。一向澄清。唯依如來了義經典非不了義。了義經典為所依故。于佛所說法毗奈耶不可引奪。以佛所說不了義經。依種種門辨本性義猶未決定。尚生疑惑非了義故。即依此文于大乘中顯了言教名爲了義。隱密言教非了義經。解深密經．及抉擇分亦作是說。世尊在昔第二時中。唯為發趣修大乘者。依一切法皆無自性無生無滅。以隱密相轉正法輪。雖更希奇而亦有上。猶未了義。即說一切性皆是空。三無性教名非了義。成唯識論第九卷說。故佛密意說一切法皆無自性。非性全無。說密意言顯非了義。故大乘經說諸法相。言非顯了所詮不究竟名不了義。言若顯了所詮究竟理

【現代漢語翻譯】 現代漢語譯本： 第六卷說。又聲聞乘被稱為不了義（buliǎoyì，未完全表達真理）。無上大乘才被稱爲了義（liǎoyì，完全表達真理）。如果說如來（Rúlái，佛的稱號）是無常變易的，這被稱為不了義。如果說如來是常住不變的，這被稱爲了義。此經的意義是說，如果經中說佛是法身（fǎshēn，佛的真身）常住不變，這被稱爲了義。與此相反的說法被稱為不了義。《解深密經》（Jiě Shēn Mì Jīng）和《瑜伽師地論·抉擇分》（Yúqiéshī Dìlùn·Juézé Fēn）第七十六卷說，世尊（Shìzūn，對佛的尊稱）過去只為那些開始修習聲聞乘（shēngwénchéng，小乘）的人，以四諦（sìdì，佛教基本教義）之相轉正法輪（zhuǎn zhèngfǎlún，宣講佛法），雖然這很稀奇，但仍然是有侷限的，是未了義。這表明大乘（dàchéng，大乘佛教）是了義經，聲聞乘的教義被稱為非了義。這裡一般依據乘所闡明的道理稱爲了義，並非所有大乘經典都沒有不了義之處。聲聞乘的經典都沒有了義。接下來將引用這些證據。因此，依據《涅槃經》（Nièpán Jīng）詮釋真常佛（zhēncháng fó，真實常住的佛）被稱爲了義，詮釋非常佛（fēicháng fó，不常住的佛）被稱為非了義。 關於顯了和隱密之門，《瑜伽師地論》（Yúqiéshī Dìlùn）第四十五卷說，菩薩（púsà，立志成佛的人）對於如來，深深地植入正信（zhèngxìn，正確的信仰），深深地植入清凈（qīngjìng，純潔），一心澄清，只依據如來的了義經典，不依不了義經典。因為以了義經典為依據，所以對於佛所說的法和毗奈耶（pínáyé，戒律）不可引奪。因為佛所說的不了義經，依據種種門辨析本性之義仍然沒有決定，還會產生疑惑，所以是非了義。因此，依據此文，在大乘中，顯了的言教被稱爲了義，隱密的言教被稱為非了義經。《解深密經》（Jiě Shēn Mì Jīng）及《抉擇分》（Juézé Fēn）也這樣說，世尊在過去第二時中，只為那些開始修習大乘的人，依據一切法皆無自性（zìxìng，獨立不變的性質），無生無滅（wúshēng wúmiè，沒有生起和消滅）的道理，以隱密之相轉正法輪，雖然更加稀奇，但也仍然是有侷限的，仍然是未了義。這就是說一切性皆是空（kōng，空性），三無性教（sānwúxìng jiào，三種無自性的教義）被稱為非了義。《成唯識論》（Chéng Wéishì Lùn）第九卷說，所以佛以密意說一切法皆無自性，並非完全沒有自性。說密意表明是非了義。所以大乘經說諸法之相，言語並非顯了，所詮釋的並不究竟，這被稱為不了義。如果言語顯了，所詮釋的道理究竟，

【English Translation】 English version: Volume Six says: Furthermore, the Śrāvakayāna (Śrāvakayāna, the Vehicle of Hearers) is called 'Neyārtha' (Neyārtha, not of definitive meaning). The unsurpassed Mahāyāna (Mahāyāna, the Great Vehicle) is called 'Nītārtha' (Nītārtha, of definitive meaning). If it is said that the Tathāgata (Tathāgata, 'Thus-gone', an epithet of the Buddha) is impermanent and subject to change, that is called 'Neyārtha'. If it is said that the Tathāgata is permanent and unchanging, that is called 'Nītārtha'. The meaning of this scripture is that if a scripture says that the Buddha is the Dharmakāya (Dharmakāya, the Body of Dharma) permanent and unchanging, that is called 'Nītārtha'. What contradicts this is called 'Neyārtha'. The Saṃdhinirmocana Sūtra (Saṃdhinirmocana Sūtra, the sūtra that unveils the profound meanings) and the Yogācārabhūmi-śāstra, Viniścaya (Yogācārabhūmi-śāstra, Viniścaya, the Determination Section of the Stages of Yoga Practice) Volume Seventy-Six say: 'The World-Honored One (Śakyamuni Buddha), in the past, only for those who had set out on the Śrāvakayāna, turned the Wheel of Dharma (Dharmacakra, the wheel of Dharma) with the aspect of the Four Noble Truths (catvāri āryasatyāni, the four noble truths). Although this was wonderful, it was still limited and not of definitive meaning.' This shows that the Mahāyāna is a Nītārtha scripture, and the teachings of the Śrāvakayāna are called non-Nītārtha. Here, generally, what is explained by the vehicle is called Nītārtha; it is not that all Mahāyāna scriptures are without non-Nītārtha aspects. The Śrāvakayāna scriptures have no Nītārtha at all. Such evidence will be cited in order. Therefore, according to the Nirvana Sutra (Nirvana Sutra, the sutra on Nirvana), explaining the true and eternal Buddha is called Nītārtha, and explaining the impermanent Buddha is called non-Nītārtha. Regarding the doors of the manifest and the hidden, the Yogācārabhūmi-śāstra (Yogācārabhūmi-śāstra, the Treatise on the Stages of Yoga Practice) Volume Forty-Five says: 'Furthermore, Bodhisattvas (Bodhisattvas, beings who aspire to Buddhahood) have deeply planted correct faith (śraddhā, faith) in the Tathāgata, deeply planted purity (śuddhi, purity), and are single-mindedly clear, relying only on the Nītārtha scriptures of the Tathāgata, not on the Neyārtha scriptures. Because they rely on the Nītārtha scriptures, the Dharma and Vinaya (Vinaya, the monastic rules) spoken by the Buddha cannot be taken away. Because the Neyārtha scriptures spoken by the Buddha still have not determined the meaning of the inherent nature through various approaches, and doubts still arise, they are non-Nītārtha.' Therefore, according to this text, in the Mahāyāna, manifest teachings are called Nītārtha, and hidden teachings are called non-Nītārtha scriptures. The Saṃdhinirmocana Sūtra (Saṃdhinirmocana Sūtra, the sūtra that unveils the profound meanings) and the Viniścaya (Viniścaya, the Determination Section) also say this: 'The World-Honored One, in the second period of the past, only for those who had set out to practice the Mahāyāna, turned the Wheel of Dharma with a hidden aspect, based on the principle that all dharmas (dharmas, phenomena) are without self-nature (svabhāva, inherent existence), without arising and without ceasing. Although it was even more wonderful, it was still limited and still not of definitive meaning.' This is to say that all natures are empty (śūnyatā, emptiness), and the teaching of the three non-natures (trisvabhāva, the three natures) is called non-Nītārtha. The Vijñaptimātratāsiddhi (Vijñaptimātratāsiddhi, the Treatise Establishing Consciousness-Only) Volume Nine says: 'Therefore, the Buddha spoke with hidden intention that all dharmas are without self-nature, but not that there is absolutely no nature. Speaking of hidden intention shows that it is non-Nītārtha.' Therefore, the Mahāyāna scriptures speak of the characteristics of dharmas, and the words are not manifest, and what is explained is not ultimate, this is called Neyārtha. If the words are manifest, and what is explained is ultimate,

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名了義經。此據能詮顯了無異名了義故。言略語廣門者。瑜伽抉擇六十四說。不了義經者。謂契經．應頌．記別等教世尊略說。其義未了應更當釋。了義教者與此相違。應知其相此中意說。雖是大乘明顯之教。初但略說談理未盡。所明未周名為不了。不是所詮非究竟理名為不了。由此即顯諸聲聞乘亦有了義。除契經等余自說等。語具廣故名了義經。大乘之中明顯之教契經等中說法。言略語未廣。故亦有不了。此依說義言有廣略名了不了。非約所詮理是究竟非是究竟名了不了。此中第一為令有情舍邪歸正名了不了。一切佛經皆名了義。外道所說名為不了。第二為令舍小歸大名了不了。一切大乘皆名了義。諸小乘教名為不了。第三為令舍隱歸顯名了不了。一切大乘顯了言教皆名爲了。雖是大乘說法隱密名為不了。第四為令知法廣略名了不了。諸重頌經言略不盡皆名不了。非重頌經言廣盡故說名爲了。以此四門了不了義。釋一切教了不了言。故大乘經雖皆名了。而於其中復應取捨。勸諸弟子依了義者。隨其所應當廣思擇。隨所講教當應配之。上來總是教益有殊。

第二時利差別。復分為二。初敘古說。後述今文。敘古說中。復分為二。初敘古說。后敘其非。敘古說者。後魏有菩提流支法師。此名覺愛。唯立一時教。佛

【現代漢語翻譯】 現代漢語譯本： 《名了義經》。這是根據能夠詮釋顯明沒有差異而稱為『了義』的緣故。關於『言略語廣門』，瑜伽抉擇第六十四說：『不了義經』是指契經（Sutra，佛經）、應頌（Geya，以詩歌形式表達的佛經）、記別（Vyakarna，對弟子未來成就的預言）等教義，世尊簡略地說，其含義尚未完全明瞭，應該進一步解釋。『了義教』與此相反，應當瞭解其相狀。這裡的意思是說，即使是大乘明顯之教，最初也只是簡略地說，談論的道理尚未窮盡，所闡明的道理尚未周全，稱為『不了』。不是所詮釋的非究竟之理，稱為『不了』。由此就顯現出諸聲聞乘（Śrāvakayāna，小乘）也有了義。除了契經等，其餘的自說等，因為語言完備而廣博，稱為『了義經』。大乘之中，明顯的教義在契經等中說法，言語簡略而未廣博，所以也有不了義。這是依據所說的意義而言，有廣略之分，稱為『了不了』。不是依據所詮釋的道理是究竟還是非究竟而稱為『了不了』。這裡的第一種是爲了使有情眾生捨棄邪見歸於正道而稱為『了不了』，一切佛經都稱為『了義』，外道所說的稱為『不了』。第二種是爲了使捨棄小乘歸於大乘而稱為『了不了』，一切大乘都稱為『了義』，諸小乘教義稱為『不了』。第三種是爲了使捨棄隱晦歸於顯明而稱為『了不了』，一切大乘顯明的言教都稱為『了義』，即使是大乘，說法隱秘也稱為『不了』。第四種是爲了使瞭解佛法的廣略而稱為『了不了』，諸重頌經（Gāthā，以偈頌形式重複表達的佛經）言語簡略而不詳盡，都稱為『不了』，非重頌經言語廣博而詳盡，所以稱為『了義』。用這四種方式來解釋了不了義，解釋一切教義的了不了之說。所以大乘經雖然都稱為『了義』，但在其中還應該有所取捨，勸勉諸位弟子依據了義的教義，根據其所應當的，廣泛地思考選擇，根據所講的教義，應當與之相配合。以上總的來說是教益有所不同。 第二，時利差別。又分為二。首先敘述古人的說法，然後陳述現在的文章。敘述古人的說法中，又分為二。首先敘述古人的說法，然後敘述其錯誤之處。敘述古人的說法是：後魏有菩提流支（Bodhiruci，覺愛）法師，此名覺愛，隻立一時教，佛

【English Translation】 English version: 'The Sutra on Distinguishing the Provisional and the Definitive'. This is based on the ability to explain clearly without differing, hence it is called 'definitive'. Regarding the 'Gate of Concise Words and Extensive Meanings', the sixty-fourth section of the Yogācārabhūmi-śāstra states: 'Provisional sutras' refer to the teachings of the Buddha in the form of sutras (Sutra), verses (Geya), predictions (Vyakarna), etc., which the World-Honored One spoke of concisely. Their meanings are not yet fully understood and should be further explained. 'Definitive teachings' are the opposite of this, and their characteristics should be understood. The intention here is that even if it is a clear teaching of the Mahayana (Mahāyāna, Great Vehicle), it is initially spoken of concisely, and the discussed principles are not exhausted, and the explained meanings are not comprehensive, it is called 'provisional'. That which is not the ultimate principle being explained is called 'provisional'. From this, it is evident that the Śrāvakayāna (Śrāvakayāna, Hearer Vehicle) also has definitive teachings. Apart from the sutras, the rest, such as self-explanations, are called 'definitive sutras' because the language is complete and extensive. Within the Mahayana, the clear teachings are spoken of in the sutras, etc., and the language is concise and not extensive, so there are also provisional teachings. This is based on the meaning of what is spoken, with distinctions of conciseness and extensiveness, called 'provisional and definitive'. It is not based on whether the principle being explained is ultimate or not ultimate that is called 'provisional and definitive'. The first of these is to cause sentient beings to abandon wrong views and return to the right path, which is called 'provisional and definitive'. All Buddhist scriptures are called 'definitive', and what is spoken by non-Buddhists is called 'provisional'. The second is to cause one to abandon the Small Vehicle and return to the Great Vehicle, which is called 'provisional and definitive'. All Mahayana teachings are called 'definitive', and the teachings of the Small Vehicle are called 'provisional'. The third is to cause one to abandon the hidden and return to the manifest, which is called 'provisional and definitive'. All clear teachings of the Mahayana are called 'definitive', and even if it is Mahayana, if the teachings are hidden, it is called 'provisional'. The fourth is to cause one to understand the extensiveness and conciseness of the Dharma, which is called 'provisional and definitive'. All repeated verses (Gāthā) that are concise and not exhaustive are called 'provisional', and non-repeated verses that are extensive and exhaustive are called 'definitive'. These four ways are used to explain the provisional and definitive, and to explain the provisional and definitive of all teachings. Therefore, although the Mahayana sutras are all called 'definitive', one should still make choices within them, and encourage the disciples to rely on the definitive teachings, and according to what is appropriate, extensively contemplate and choose, and according to the teachings being taught, one should coordinate with them. The above is all about the differences in the benefits of the teachings. Secondly, the differences in temporal benefits are further divided into two. First, narrating the ancient sayings, and then stating the current text. In narrating the ancient sayings, it is further divided into two. First, narrating the ancient sayings, and then narrating their errors. Narrating the ancient sayings is: In the Later Wei Dynasty, there was the Dharma Master Bodhiruci (Bodhiruci, Enlightenment Love), whose name means Enlightenment Love, who only established the teachings of one time, the Buddha

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得自在。都不起心有說不說。但眾生有感。於一切時。謂說一切法。譬如天樂隨眾生念出種種聲。亦如末尼隨意所求雨種種寶。花嚴經云。如來一語中。演出無邊契經海。維摩經云。佛以一音演說法。眾生隨類各得解。或有恐怖或歡喜。或生厭離或斷疑。故無一教定頓定漸。又無量義經言。我得道來四十餘年。常說諸法不生．不滅．不去．不來．無此．無彼．無得．無失．一相．無相。但由眾生悟解不同得諸果異。法花亦言。一雨普潤。三草二木生長不同。優婆塞經言。三獸渡河淺深成別。故知諸教但總一時無二三等。又古來大德立有頓漸二教。為諸菩薩大根大莖。說花嚴．楞伽．大云．法鼓．勝鬘等經。一會之中說二諦理盡名之為頓。大不由小起故名為頓。始從佛樹終至雙林。從淺至深漸次說法。因果．三歸．五戒．十善等法。三乘有教阿含等經。維摩．思益．大品空教。法花一乘．涅槃等說常住佛性。皆是漸教會通三乘。大由小起名為漸也。又菩提流支法師。亦立二時教。楞伽經說。漸頓者莫問聲聞菩薩。皆漸次修行從淺至深。名為漸也。頓者如來能一時頓說一切法。名之為頓。又有二教。一者半教。二者滿教。涅槃經言云。何解滿字及與半字義。又云為聲聞乘而說半字。為菩薩乘而說滿字。又勝鬘經言。有作四

【現代漢語翻譯】 現代漢語譯本 獲得自在。心中不起分別，沒有說與不說的念頭。但眾生有所感應，于任何時候，都可以說是說一切法。譬如天上的音樂，隨著眾生的念頭發出各種聲音；又如摩尼寶珠（Mani, 如意寶珠），隨著心意所求降下各種寶物。《華嚴經》說：『如來一句話中，演繹出無邊的契經（Sutra, 佛經）之海。』《維摩詰經》說：『佛以一種聲音說法，眾生隨著各自的類別都能理解。』 有的感到恐怖，有的感到歡喜，有的產生厭離，有的斷除疑惑。所以沒有哪一種教法是絕對的頓教或漸教。 《無量義經》說：『我得道以來四十餘年，常說諸法不生、不滅、不去、不來、無此、無彼、無得、無失、一相、無相。』 但由於眾生領悟理解不同，得到的果報也不同。《法華經》也說：『一場雨普遍滋潤，三草二木生長不同。』《優婆塞戒經》說：『三獸渡河，深淺各異。』 所以可知各種教法總括起來都是一時，沒有二三等的差別。 而且古來的大德創立了頓教和漸教兩種教法。為那些菩薩大根器的人，說《華嚴經》（Avatamsaka Sutra）、《楞伽經》（Lankavatara Sutra）、《大云經》（Mahamegha Sutra）、《法鼓經》、《勝鬘經》（Srimala Sutra）等經，在一會之中說二諦（Two Truths, 勝義諦和世俗諦）之理，全部都稱為頓教。大不由小而起，所以稱為頓教。從佛樹下開始，直到雙林入滅，由淺入深漸次說法，因果、三歸（Three Refuges, 皈依佛、法、僧）、五戒（Five Precepts, 不殺生、不偷盜、不邪淫、不妄語、不飲酒）、十善（Ten Virtuous Actions, 不殺生等）等法，三乘（Three Vehicles, 聲聞乘、緣覺乘、菩薩乘）有教的《阿含經》（Agama Sutras）等經，《維摩詰經》、《思益經》、《大品般若經》（Mahaprajnaparamita Sutra）的空教，《法華經》（Lotus Sutra）的一乘（One Vehicle）和《涅槃經》（Nirvana Sutra）等說常住佛性，都是漸教，會通三乘，大由小而起，稱為漸教。 又有菩提流支（Bodhiruci）法師，也立了二時教。《楞伽經》說：『漸頓，不論聲聞（Sravaka）或菩薩（Bodhisattva），都是漸次修行，從淺到深，名為漸。』 頓者，如來能一時頓說一切法，稱之為頓。』 又有二教，一是半教，二是滿教。《涅槃經》說：『云，何解滿字及與半字義？』 又說『為聲聞乘而說半字，為菩薩乘而說滿字。』 又《勝鬘經》說：『有作四』

【English Translation】 English version Achieving liberation. Without arising thoughts of speaking or not speaking. But when sentient beings have a response, at any time, it can be said to be speaking all Dharmas. For example, heavenly music emits various sounds according to the thoughts of sentient beings; also like the Mani jewel (Mani, wish-fulfilling jewel), it rains down various treasures according to what is sought. The Avatamsaka Sutra says: 'In one word of the Tathagata (Tathagata, Thus Come One), countless oceans of Sutras (Sutra, Buddhist scriptures) are expounded.' The Vimalakirti Sutra says: 'The Buddha expounds the Dharma with one sound, and sentient beings understand according to their respective categories.' Some feel fear, some feel joy, some generate aversion, and some cut off doubts. Therefore, there is no teaching that is absolutely sudden or gradual. The Infinite Meaning Sutra says: 'Since I attained enlightenment more than forty years ago, I have always said that all Dharmas are unborn, un-perishing, un-going, un-coming, without this, without that, without gain, without loss, one form, without form.' But due to the different understandings of sentient beings, the fruits obtained are also different. The Lotus Sutra also says: 'One rain universally moistens, but the three grasses and two trees grow differently.' The Upasaka Sutra says: 'Three animals crossing a river, the depth varies.' Therefore, it can be known that all teachings are summarized as one time, without differences of two or three. Moreover, great masters of the past established two teachings: the sudden and the gradual. For those Bodhisattvas (Bodhisattva, enlightenment being) with great roots, they taught the Avatamsaka Sutra (Avatamsaka Sutra), the Lankavatara Sutra (Lankavatara Sutra), the Mahamegha Sutra (Mahamegha Sutra), the Drum Sound Sutra, the Srimala Sutra (Srimala Sutra), etc., expounding the principles of the Two Truths (Two Truths, ultimate truth and conventional truth) in one assembly, all of which are called the sudden teaching. The great does not arise from the small, so it is called the sudden teaching. Starting from the Bodhi tree and ending at the twin Sala trees, gradually teaching from shallow to deep, the laws of cause and effect, the Three Refuges (Three Refuges, refuge in the Buddha, Dharma, and Sangha), the Five Precepts (Five Precepts, not killing, not stealing, not committing sexual misconduct, not lying, not drinking alcohol), the Ten Virtuous Actions (Ten Virtuous Actions, not killing, etc.), the Agama Sutras (Agama Sutras) of the Three Vehicles (Three Vehicles, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), the emptiness teachings of the Vimalakirti Sutra, the Samadhiraja Sutra, and the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra), the One Vehicle (One Vehicle) of the Lotus Sutra (Lotus Sutra) and the Nirvana Sutra (Nirvana Sutra) which speak of the permanent Buddha-nature, are all gradual teachings, unifying the Three Vehicles, the great arising from the small, called the gradual teaching. Furthermore, the Dharma Master Bodhiruci (Bodhiruci) also established the two-time teaching. The Lankavatara Sutra says: 'Gradual and sudden, whether Sravaka (Sravaka, Hearer) or Bodhisattva (Bodhisattva), all gradually cultivate, from shallow to deep, called gradual.' Sudden means that the Tathagata (Tathagata, Thus Come One) can suddenly speak all Dharmas at once, called sudden.' There are also two teachings, one is the half teaching, and the other is the full teaching. The Nirvana Sutra says: 'What is the meaning of the full word and the half word?' It also says, 'For the Sravaka Vehicle, the half word is spoken, and for the Bodhisattva Vehicle, the full word is spoken.' Also, the Srimala Sutra says: 'Some make four'

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聖諦．無作四聖諦。聲聞知有作。佛知無作。瑜伽等說。安立諦．非安立諦。唯說安立名為半教。通說非安立名為滿教。又有二教。一生空教。二法空教。二十唯識論云。依此教能入數取趣無我。所執法無我復由余教入。此以二空二障以明半滿。又有二教。一勝義諦。二世俗諦。晉時有隱士劉虬立五時教。或有說云。真諦三藏立五時教。然菩提流支法師。別作文疏破之。真諦居梁。流支在魏。故知不是真諦等作。第一時者。佛初成道為提謂波利等五百賈人。但說三歸．五戒．十善世間因果教。即提謂等五戒本行經是。未有出世善根器故。第二時者。佛成道竟三七日外十二年中。唯說三乘有行之教未為說空。即阿含等小乘經是。第三時者。佛成道竟三十年中。說彼三乘同行空教。即維摩．思益．大品等經是。第四時者。佛成道竟四十年中。說有一乘。猶未分明演說佛性常住實有。尚說無常佛。顯一乘佛果以為真實。即法花經是。以前未明一乘義故。此中猶未分明演說常住佛性故。第五時者。謂雙林中。說諸眾生悉有佛性常住佛教。即涅槃經．大悲經等是。此雖可爾。既無經論誠文說之。未可依信。前來總是敘古說也。敘其非者。只如第一菩提流支法師唯立一時教者。若廢事談理。及在一會有大小機。可如所說。若唯被大

【現代漢語翻譯】 現代漢語譯本 聖諦。無作四聖諦（指不假造作的四聖諦）。聲聞（小乘修行者）知有作（認為四聖諦是造作的）。佛知無作（認為四聖諦是本自具足，非造作而得）。瑜伽行派等說安立諦（可被安立的真諦）和非安立諦（不可被安立的真諦）。只說安立諦名為半教（不圓滿的教法），通說非安立諦名為滿教（圓滿的教法）。 又有二教：一生空教（闡述一切眾生之『生』本性為空的教法），二法空教（闡述一切事物之『法』本性為空的教法）。《二十唯識論》說：『依此教能入數取趣無我（通過生空教可以證悟人無我），所執法無我復由余教入（通過法空教可以證悟法無我）』。這是用二空（生空、法空）和二障（煩惱障、所知障）來闡明半教和滿教。 又有二教：一勝義諦（究竟的真理），二世俗諦（世間的真理）。晉朝時有隱士劉虬（Liu Qiu）立五時教。或者有人說，真諦三藏（Paramārtha）立五時教。然而菩提流支法師（Bodhiruci）專門作文章疏解駁斥它。真諦（Paramārtha）住在梁朝，菩提流支（Bodhiruci）在北魏，所以知道不是真諦（Paramārtha）等人所作。 第一時者，佛陀初成道時，為提謂（Trapusa）、波利（Bhallika）等五百商人，只說三歸（皈依佛、法、僧）、五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、十善（不殺生等十種善行）世間因果教。就是《提謂等五戒本行經》。因為當時沒有出世善根的根器。 第二時者，佛陀成道后三七日外十二年中，只說三乘有行之教，沒有為他們說空。就是《阿含經》等小乘經典。 第三時者，佛陀成道后三十年中，說彼三乘同行空教。就是《維摩詰經》、《思益經》、《大品般若經》等經典。 第四時者，佛陀成道后四十年中，說有一乘，但還沒有分明地演說佛性常住實有，尚且說無常佛，顯示一乘佛果以為真實。就是《法華經》。因為以前沒有闡明一乘的意義，所以這裡還沒有分明地演說常住佛性。 第五時者，在雙林（Śāla Grove）中，說諸眾生悉有佛性常住佛教。就是《涅槃經》、《大悲經》等經典。這雖然可以這樣說，但既然沒有經論的誠實文句來說明它，就不可依信。前面總是在敘述古人的說法。 敘述它的錯誤之處，就像菩提流支法師（Bodhiruci）隻立一時教一樣。如果廢棄事相而談論理體，以及在一場法會中有大乘和小乘的根機，可以如他們所說。如果只被大乘根機的人接受...

【English Translation】 English version The Supreme Truth. The Uncreated Four Noble Truths. The Śrāvakas (Hearers) know of the created. The Buddha knows of the uncreated. The Yoga school and others speak of the Established Truth and the Non-Established Truth. Only speaking of the Established is called the Half Teaching. Speaking of both the Established and Non-Established is called the Full Teaching. There are also two teachings: the Teaching of the Emptiness of Self, and the Teaching of the Emptiness of Dharma. The Treatise on Twenty Verses on Consciousness-Only says: 'Relying on this teaching, one can enter the non-self of individuals (pudgala-nairātmya). The non-self of the objects of attachment is entered through other teachings.' This uses the two emptinesses (emptiness of self and emptiness of dharma) and the two obscurations (klesha-avarana and jneya-avarana) to clarify the Half and Full Teachings. There are also two teachings: the Ultimate Truth (paramārtha-satya) and the Conventional Truth (saṃvṛti-satya). During the Jin Dynasty, there was a recluse named Liu Qiu who established the Five Periods of Teaching. Or some say that the Tripiṭaka Master Paramārtha established the Five Periods of Teaching. However, the Dharma Master Bodhiruci specifically wrote a commentary to refute it. Paramārtha lived in the Liang Dynasty, and Bodhiruci was in the Northern Wei Dynasty, so it is known that it was not written by Paramārtha and others. The first period is when the Buddha first attained enlightenment and spoke to five hundred merchants, including Trapusa and Bhallika, only teaching the worldly cause and effect of the Three Refuges (Buddha, Dharma, Sangha), the Five Precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants), and the Ten Virtues (abstaining from killing, etc.). This is the Sutra on the Fundamental Practices of Trapusa and Bhallika. Because at that time, there were no beings with the capacity for supramundane roots of goodness. The second period is from three weeks to twelve years after the Buddha's enlightenment, only teaching the Three Vehicles with practice, without teaching emptiness. This is the Agamas and other Hinayana sutras. The third period is thirty years after the Buddha's enlightenment, teaching the emptiness shared by the Three Vehicles. This is the Vimalakirti Sutra, the Srimala Sutra, the Large Perfection of Wisdom Sutra, and other sutras. The fourth period is forty years after the Buddha's enlightenment, teaching the One Vehicle, but not yet clearly expounding the Buddha-nature as permanent and truly existent, still speaking of the impermanent Buddha, revealing the fruit of the One Vehicle Buddha as real. This is the Lotus Sutra. Because the meaning of the One Vehicle was not clarified before, the permanent Buddha-nature is still not clearly expounded here. The fifth period is in the Śāla Grove, teaching that all beings have the Buddha-nature as permanent. This is the Nirvana Sutra, the Great Compassion Sutra, and other sutras. Although this can be said, since there are no reliable statements in the sutras and treatises to explain it, it cannot be relied upon. The above is all a narration of ancient sayings. Narrating its errors, just like Dharma Master Bodhiruci only established one period of teaching. If one abandons phenomena and discusses principle, and if there are beings of both Mahayana and Hinayana capacity in one assembly, it can be as they say. If only those of Mahayana capacity are accepted...

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如勝鬘經。或但被小如遺教經。或初有大無小。如花嚴經至入法界品方有聲聞。初有小無大。雖未見文理必應爾。如斯等教義類甚多。或有諸經全分多分大小教異。言唯一時深為猛浪。豈無一會頓發三乘之心。及無漸入大乘者也。第二古德說有頓漸。理雖可然。定判諸經為頓．漸者。義即難解。只如花嚴經中入法界品。五百聲聞在於會坐列名嘆德。又舍利弗將六千弟子從自房出。文殊師利為說十法。即發無上正等覺心。楞伽經中亦列聲聞在於會坐。法鼓經中說窮子喻與法花經信解品同。勝鬘經說三種意生身一乘之義。攝大乘雲。引攝一類不定性故。非為頓教。花嚴等經未必從首至末皆是為被大根行說。併名為頓。定說五時所說之經為漸教者。后當敘非。第三又菩提流支法師。依楞伽經立頓．漸二教者。此亦不然。彼經以佛能頓說法以說為頓。以三乘人漸次修學名之為漸。以行為漸。非約教時。亦不可取。又第四依涅槃經等立半滿教者。彼皆據所明理有盡不盡。以明半滿。不定依逗機直往迂會以明半滿。第五劉虬立五時者。今者且依菩提流支法師斥破。是義不然。提謂經說。五百價人將受五戒。先懺悔彼五逆十惡謗法等罪。得四大本凈．五陰本凈．六塵本凈．吾我本凈。時提謂等得不起法忍。三百價人得柔順忍。二百價

人得須陀洹果。四天王等得柔順忍三百龍王得信忍。自余天等發無上道意。十億天人皆行菩薩十善。提謂長者滅三界苦得不起法忍。即是初地。或第八地。又普曜經第二七日。提謂等五百價人施佛麨蜜。佛與授記汝于來世當得作佛名曰齊成。云何但言第一時中世間教也。雖作此破義亦難知。既有賈人得預流等。何不此日名轉法輪。至五比丘法輪方轉。由未分明說三乘者同所觀諦故。未名轉法輪。次第二時十二年中唯說有教者。覺愛破云。是亦不爾。成道五年說大般若正明實相。又第七年為八菩薩說般舟三昧經。正明眾生五蘊本空。又第九年說抰掘摩羅經。第十年中說如來藏經。皆明涅槃佛性深理。又提謂．普曜等經皆明菩薩行。又與價人授記成佛。明初成道已說大乘。又摩訶般若大品經中說。佛在鹿野轉四諦輪。無量眾生髮聲聞心。無量眾生髮獨覺心。無量眾生髮阿耨多羅三藐三菩提心。行六波羅蜜。無量菩薩得無生法忍。住于初地．二地．三地．乃至十地。無量一生補處菩薩一時成佛。又成道竟第二七日說十地經。云何乃言十二年內唯說有教不說大乘。只如法花經云。於三七日中常思惟是事。即成道竟三七日中不說法也。彌沙塞律云。初成道竟三昧七日。十地經云。七日不說法。顯示自受法樂故。為令眾生於如來所

增愛敬故。然律及薩婆多傳云。過六七日梵天來請。方乃說法始度五人。即四十二日方說法也。十二由經云。成道竟一年不說法經十二年方度五人。智度論云。初成道竟五十七日佛不說法。有人解云。即五十個七日。與十二由經一年不說法同也。如此經傳說成佛道不說法日已各不同。何得以已胸臆之心說十二年唯說有教。又若前後唯度一機可如所說。機器千品。何得一準。今依古說略破初二。自餘三時廣如菩提流支法師別傳所破。此即別破立教不同。然此所立雖理可然。既無教文未可依據。並違解深密經所說時也。上來總是敘其非也。並前併爲敘古說也。

述今文中又分為二。初述今文。后略示教。述今文者。如解深密經第一卷瑜伽抉擇第七十六。世尊廣為勝義生菩薩。依遍計所執體相無故。說相無自性性。依依他起上無遍計所執自然生故。說生無自性性。及即依此說無遍計所執一分勝義無自性性。依圓成實上無遍計所執故。又說一分勝義無自性性。說三種無性皆依遍計所執性已。勝義生菩薩深生領解。廣說世間毗濕縛藥．雜采畫地．熟蘇．虛空諸譬喻已。世尊讚歎善解所說。勝義生菩薩復白佛言。世尊初於一時。在婆羅泥斯仙人墮處施鹿林中。唯為發趣聲聞乘者。以四諦相轉正法輪。雖是甚奇甚為希有。一切

【現代漢語翻譯】 現代漢語譯本：因為要增加愛敬的緣故。然而，《律》以及《薩婆多傳》記載，過六七日梵天（Brahma，印度教的創造之神）來請，佛才開始說法，最初度化了五人。那就是四十二天才開始說法。《十二由經》記載，成道后一年不說法，經過十二年才度化五人。《智度論》記載，最初成道后五十七日佛不說法。有人解釋說，就是五十個七日，與《十二由經》一年不說法相同。如此，經書傳說成佛道后不說法的日子已經各不相同，怎麼能以自己的臆想之心說十二年只說有教呢？又如果前後只度化一種根機的人，可以如你所說。但眾生根機千差萬別，怎麼能用一個標準衡量呢？現在依據古說，略微駁斥最初的兩種說法，其餘三種說法的廣泛駁斥，如同菩提流支法師的別傳所駁斥的那樣。這便是分別駁斥立教的不同。然而，這種立論雖然在理上可行，但既然沒有經文依據，就不可採信，並且違背了《解深密經》所說的時間。以上都是敘述其錯誤之處，連同前面一起都是敘述古說。 敘述今文又分為兩部分。首先敘述今文，然後簡略地揭示教義。敘述今文的部分，如《解深密經》第一卷、《瑜伽師地論·抉擇分》第七十六中，世尊（Bhagavan，佛的尊稱）為勝義生菩薩（Paramarthasamudgata，菩薩名）廣泛地闡述，依據遍計所執性（Parikalpita-lakshana，三種自性之一，虛妄分別的自性）的體相是空無的緣故，宣說相無自性性（Lakshana-nihsvabhavata，三種無自性性之一，相無自性）。依據依他起性（Paratantra-lakshana，三種自性之一，依緣而起的自性）上沒有遍計所執性自然產生的緣故，宣說生無自性性（Utpatti-nihsvabhavata，三種無自性性之一，生無自性）。以及依據此宣說沒有遍計所執性的一部分勝義無自性性（Paramartha-nihsvabhavata，三種無自性性之一，勝義無自性）。依據圓成實性（Parinishpanna-lakshana，三種自性之一，圓滿成就的自性）上沒有遍計所執性的緣故，又宣說一部分勝義無自性性。宣說三種無自性性都是依據遍計所執性之後，勝義生菩薩深深地領悟理解，廣泛地說了世間的毗濕縛藥（Vishvabhishajya，藥名）、雜采畫地、熟蘇（Ghee，澄清的奶油）、虛空等譬喻之後，世尊讚歎他善於理解所說。勝義生菩薩又對佛說，世尊最初在婆羅泥斯（Varanasi，古印度城市名）仙人墮處施鹿林中，只為發趣聲聞乘（Sravakayana，小乘）的人，以四諦相（Catvari-arya-satyani，佛教基本教義）轉正法輪（Dharmacakra，佛法）。雖然這是非常奇特非常稀有的，一切

【English Translation】 English version: This is because of increasing love and respect. However, the Vinaya and the Sarvastivada tradition say that after six or seven days, Brahma (the creator god in Hinduism) came to invite the Buddha, and then he began to preach and initially converted five people. That means he started preaching after forty-two days. The Dvadasayur Sutra says that after attaining enlightenment, he did not preach for a year, and only converted five people after twelve years. The Mahaprajnaparamita-sastra says that the Buddha did not preach for fifty-seven days after initially attaining enlightenment. Some people explain that this is fifty sets of seven days, which is the same as the Dvadasayur Sutra's one year of not preaching. Thus, the traditions in the scriptures about the days after attaining Buddhahood when the Buddha did not preach are different. How can you say, based on your own conjecture, that he only spoke about the 'having' teaching for twelve years? Furthermore, if he only converted people of one type of capacity before and after, it could be as you say. But beings have thousands of different capacities, how can you use one standard to measure them? Now, based on the ancient teachings, I will briefly refute the first two views. The extensive refutation of the remaining three views is as in the separate biography of Dharma Master Bodhiruci. This is a separate refutation of the differences in establishing the teachings. However, although this theory is reasonable, since there is no scriptural basis, it cannot be relied upon, and it also contradicts the time mentioned in the Samdhinirmocana Sutra. The above is all a narration of its errors, and together with the previous part, it is a narration of the ancient teachings. The description of the present text is further divided into two parts. First, describe the present text, and then briefly reveal the teachings. Regarding the description of the present text, as in the first volume of the Samdhinirmocana Sutra and the seventy-sixth section of the Yogacarabhumi-sastra's Viniścaya, the Bhagavan (the Blessed One) extensively explained to Paramarthasamudgata Bodhisattva (a Bodhisattva's name) that because the nature of the Parikalpita-lakshana (the imagined nature, one of the three natures) is empty and without substance, he taught the Lakshana-nihsvabhavata (the characteristic of no self-nature, one of the three no self-natures). Because on the Paratantra-lakshana (the dependent nature, one of the three natures), there is no naturally arising Parikalpita-lakshana, he taught the Utpatti-nihsvabhavata (the origination of no self-nature, one of the three no self-natures). And based on this, he taught that a portion of the Paramartha-nihsvabhavata (the ultimate meaning of no self-nature, one of the three no self-natures) has no Parikalpita-lakshana. Because on the Parinishpanna-lakshana (the perfected nature, one of the three natures), there is no Parikalpita-lakshana, he again taught that a portion of the Paramartha-nihsvabhavata has no Parikalpita-lakshana. After teaching that the three no self-natures are all based on the Parikalpita-lakshana, Paramarthasamudgata Bodhisattva deeply understood and comprehended, and extensively spoke of worldly metaphors such as Vishvabhishajya (a medicine's name), painted ground with mixed colors, ghee (clarified butter), and empty space. The Bhagavan praised him for being good at understanding what was said. Paramarthasamudgata Bodhisattva then said to the Buddha, 'World Honored One, initially in Varanasi (an ancient Indian city) in the Deer Park at the Isipatana, you only turned the Dharma-cakra (the wheel of Dharma) of the Four Noble Truths (Catvari-arya-satyani, the basic teachings of Buddhism) for those who were inclined towards the Sravakayana (the Hearer Vehicle). Although this is very wonderful and very rare, all'

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世間諸天人等。先無有能如法轉者。而於彼時所轉法輪。有上有容是未了義。是諸諍論安足處所。世尊在昔第二時中。唯為發趣修大乘者。依一切法皆無自性無生無滅本來寂靜自性涅槃。以隱密相轉正法輪。雖更甚奇甚為希有。而於彼時所轉法輪。亦是有上有所容受。猶未了義。是諸諍論安足處所。世尊於今第三時中。普為發趣一切乘者。依一切法皆無自性。無生無滅。本來寂靜自性涅槃。無自性性。以顯了相轉正法輪。第一甚奇最為希有。於今。世尊所轉法輪。無上無容是真了義。非諸諍論安足處所。爾時世尊告勝義生菩薩曰。勝義生。若善男子或善女人。于諸不了義經聞已。信解．書寫．護持．供養．流佈．受誦．溫習．如理思惟。以其修相發起加行。比所說了義言教聞已信解。乃至廣說。以其修相發起加行所集功德。百分不及一。乃至鄔波尼殺曇分亦不及一。此所生福難可喻知。吾今略說。如爪上土比大地土。或如牛跡中水比四大海水。百分不及一。乃至鄔波尼殺曇分亦不及一。說此經時。六百千眾生髮菩提心。三百千聲聞遠塵離垢得法眼凈。一百五十千聲聞。永盡諸漏心得解脫。七十五千菩薩。得無生法忍。金光明經亦說三時。謂轉．照．持涅槃經說。初令皆服乳。次教總斷乳。后教有應服有不應服者。與解

【現代漢語翻譯】 現代漢語譯本 世間所有的天人和人們，先前沒有能夠如法轉法輪的。而在那時所轉的法輪，是有上可增、有容可受的，是未了義的教法。這些都是爭論產生的地方。世尊在過去第二時中，僅僅是爲了啓發那些修習大乘的人，依據一切法皆無自性、無生無滅、本來寂靜、自性涅槃的道理，以隱秘的方式轉正法輪。雖然更加奇特，甚為稀有，但在那時所轉的法輪，也是有上可增、有所容受的，仍然是未了義的教法。這些都是爭論產生的地方。世尊現在於第三時中，普遍爲了啓發所有乘（yana，交通工具，這裡指不同的修行路徑或教法）的人，依據一切法皆無自性、無生無滅、本來寂靜、自性涅槃、無自性性的道理，以顯明的方式轉正法輪。這是第一奇特，最為稀有。現在，世尊所轉的法輪，是無上可增、無容可受的，是真正了義的教法，不是爭論產生的地方。 那時，世尊告訴勝義生菩薩（Paramārthotpāda Bodhisattva，菩薩名）說：『勝義生，如果善男子或善女人，對於那些不了義的經典，聽聞后信解、書寫、護持、供養、流佈、受持、溫習、如理思維，以其修習之相發起加行，相比于聽聞了義的言教后信解，乃至廣說，以其修習之相發起加行所積累的功德，百分之一都比不上，乃至鄔波尼殺曇分（Aupanisadic，古印度哲學奧義書的）之一都比不上。』 『這所產生的福德難以比喻可知。我現在略微說一下，就像指甲上的土比大地上的土，或者像牛蹄印中的水比四大海水，百分之一都比不上，乃至鄔波尼殺曇分之一都比不上。』 說這部經的時候，六十萬眾生髮菩提心，三十萬聲聞（Śrāvaka，聽聞佛法而修行的弟子）遠離塵垢，得到法眼凈，十五萬聲聞永遠斷盡諸漏，心得解脫，七萬五千菩薩（Bodhisattva，發願成佛的修行者）得到無生法忍。 《金光明經》（Suvarṇaprabhāsa Sūtra，佛教經典）也說了三時，就是轉、照、持。《涅槃經》（Nirvana Sutra，佛教經典）說，開始讓大家都服乳，接著教導全部斷乳，最後教導有的應該服乳，有的不應該服乳。與此類似，給予解釋。

【English Translation】 English version Among all the gods and humans in the world, none were previously able to turn the Dharma wheel according to the Dharma. And the Dharma wheel that was turned at that time was one with superior and receptive aspects, a teaching of incomplete meaning. These are the places where disputes arise. In the past, during the second period, the World-Honored One only turned the Dharma wheel in a concealed manner to inspire those who practice the Great Vehicle (Mahayana), based on the principle that all dharmas are without self-nature, without arising or ceasing, originally tranquil, and self-nature Nirvana. Although even more extraordinary and extremely rare, the Dharma wheel turned at that time also had superior and receptive aspects, still a teaching of incomplete meaning. These are the places where disputes arise. Now, in the third period, the World-Honored One universally turns the Dharma wheel in a clear manner to inspire all vehicles (yanas), based on the principle that all dharmas are without self-nature, without arising or ceasing, originally tranquil, self-nature Nirvana, and without self-nature nature. This is the most extraordinary and rarest of all. Now, the Dharma wheel turned by the World-Honored One is without superior or receptive aspects, a teaching of true and complete meaning, not a place where disputes arise. At that time, the World-Honored One said to Paramārthotpāda Bodhisattva: 'Paramārthotpāda, if a good man or good woman, upon hearing the sutras of incomplete meaning, believes, understands, writes, upholds, makes offerings, disseminates, recites, reviews, and contemplates them rationally, and initiates practice with the aspect of cultivation, compared to hearing the teachings of complete meaning, believing, understanding, and so on, and initiating practice with the aspect of cultivation, the merit accumulated is less than one percent, even less than one Aupanisadic part.' 'The resulting blessings are difficult to illustrate and know. I will now briefly say that it is like the soil on a fingernail compared to the soil on the earth, or like the water in a cow's hoofprint compared to the four great oceans, less than one percent, even less than one Aupanisadic part.' When this sutra was spoken, six hundred thousand beings generated the Bodhi mind, three hundred thousand Śrāvakas became free from defilements and obtained the pure Dharma eye, one hundred and fifty thousand Śrāvakas permanently exhausted all outflows and their minds were liberated, and seventy-five thousand Bodhisattvas obtained the forbearance of non-arising dharmas. The Suvarṇaprābhāsa Sūtra also speaks of three periods, namely turning, illuminating, and upholding. The Nirvana Sutra says that at first, everyone is made to drink milk, then they are taught to completely stop drinking milk, and finally they are taught that some should drink milk and some should not. A similar explanation is given.

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深密所說。義同。瑜伽釋中此三時少異。義意無別。由此誠證。若以偏．圓機宜漸次。教但三時。非一非五。上來總是述今文也。略示教者。四阿笈摩等是初時教。諸說空經是第二時教。以隱密言總說諸法無自性。故花嚴．深密．唯識教等第三時也。以顯了言說三無性非空非有中道教故。由諸異生起自無始迷執有我不了我無。沉沒愛河輪迴癡海。故佛初說四諦法輪。令知我空唯有其法。憍陳那等最初得道。彼聞法有證我皆空。便執諸法為真實有。封著小果不求大位。佛為方便復說法空破除有執故。次時中說般若等。言一切法本性皆無。須菩提等迴心趣大。彼聞法空隱密言教。便撥諸法性相都無。何所造修。何所斷舍。佛為除此復說唯識三性等教。勝義生等信解修學。遍計所執無。知法我俱遣。依他圓成有。照真俗雙存。無無所無所以言無。有有所有所以言有。言有而有亦可言無。遍計所執真俗無故。言無而無亦可言有。當情我法二種現故。令除所執我法成無。離執寄詮真俗稱有。妄詮我法非無非不無。當情似有。據體無故。妄詮真俗非有非不有。非稱妄情。體非無故。我法無故俱是執皆遣。真俗有故諸離執皆存。由此應言。迷情四句四句皆非。悟情四句四句皆是。說境我法空破初執有。說心真俗有破次執空。諸偏見者

【現代漢語翻譯】 現代漢語譯本： 所說的內容與《深密經》（Samdhinirmocana Sutra）的意義相同。《瑜伽師地論》（Yogacarabhumi-sastra）的解釋中，這三個時期略有不同，但意義和意圖沒有區別。這可以作為有力的證據。如果根據眾生的根器和接受能力，將佛陀的教法分為漸教和圓教，那麼教法只有三個時期，既不是一個時期，也不是五個時期。以上都是對本文的敘述。 簡要地說明教法：四部《阿含經》（Agama Sutras）等是第一時期的教法。宣說空性的經典是第二時期的教法，用隱秘的語言總括地說諸法無自性。因此，《華嚴經》（Avatamsaka Sutra）、《深密經》（Samdhinirmocana Sutra）、唯識教等是第三時期的教法，用顯了的語言宣說三無性（trisvabhāva）——非空非有（neither empty nor existent）的中道教義。 由於各種不同的眾生，從無始以來就迷惑執著于有我，不瞭解我空（absence of self），沉溺於愛慾之河，輪迴于愚癡之海。因此，佛陀最初宣說四聖諦（Four Noble Truths）的法輪，讓他們知道我是空的，只有法存在。憍陳那（Ajnatakaundinya）等人最初因此得道。他們聽聞佛法，證悟到我空，卻執著于諸法為真實存在，滿足於小乘的果位，不追求大乘的果位。佛陀爲了方便教化，又宣說法空，破除他們對有的執著。所以在第二時期中宣說《般若經》（Prajnaparamita Sutras）等，說一切法的本性都是空的。須菩提（Subhuti）等人因此迴心向大乘。他們聽聞法空的隱秘教義，就認為諸法的體性和現象都空無所有，沒有什麼可以造作修行，沒有什麼可以斷除捨棄。佛陀爲了消除這種誤解，又宣說唯識的三性等教義。勝義生（Paramarthasamudgata）等人因此信解修學，認識到遍計所執性（parikalpita-svabhava）是無，法我和執著都要去除；依他起性（paratantra-svabhava）和圓成實性（parinispanna-svabhava）是有，照見真諦和俗諦並存。說『無』是因為沒有遍計所執性，說『有』是因為有依他起性和圓成實性。說『有』而有，也可以說是『無』，因為遍計所執性的真諦和俗諦都是沒有的。說『無』而無，也可以說是『有』，因為在眾生的情識中，我和法兩種現象是存在的。要讓他們去除所執著的我法，才能成就無我無法。離開執著，憑藉言語文字來表達，才能稱之為真諦和俗諦是有。虛妄的詮釋我和法，既不是無，也不是不無，因為在眾生的情識中，它們似乎是存在的，但從本體上來說，它們是空的。虛妄的詮釋真諦和俗諦，既不是有，也不是不有，因為它們不符合虛妄的情識，但從本體上來說，它們不是沒有的。我和法是無，所以一切執著都要去除。真諦和俗諦是有，所以一切脫離執著的都要保留。因此，應該說，在迷惑的情識中，四句（有、無、亦有亦無、非有非無）都是錯誤的。在覺悟的情識中，四句都是正確的。宣說境（realm）的我法空，是爲了破除最初執著于有的觀念。宣說心（mind）的真俗有，是爲了破除其次執著于空的觀念。那些持有偏見的人啊！

【English Translation】 English version: What is said is the same in meaning as the Samdhinirmocana Sutra (Deep Secret Sutra). In the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), these three periods are slightly different, but the meaning and intention are the same. This can serve as strong evidence. If, according to the faculties and capacities of beings, the Buddha's teachings are divided into gradual and complete teachings, then there are only three periods of teaching, neither one nor five. The above is all a description of the present text. Briefly explaining the teachings: the four Agamas (Agama Sutras) and others are the teachings of the first period. The sutras that speak of emptiness are the teachings of the second period, using concealed language to generally say that all dharmas are without self-nature. Therefore, the Avatamsaka Sutra (Flower Garland Sutra), the Samdhinirmocana Sutra (Deep Secret Sutra), the Yogacara teachings, etc., are the teachings of the third period, using explicit language to expound the doctrine of the Middle Way of the three non-natures (trisvabhāva) – neither empty nor existent (neither empty nor existent). Because various different beings, from beginningless time, have been deluded and attached to the existence of a self, not understanding the absence of self (selflessness), sinking in the river of desire, and transmigrating in the ocean of ignorance. Therefore, the Buddha initially proclaimed the Dharma wheel of the Four Noble Truths (Four Noble Truths), so that they would know that the self is empty and only dharmas exist. Ajnatakaundinya (Ajnatakaundinya) and others initially attained enlightenment because of this. They heard the Dharma and realized the emptiness of self, but they clung to the existence of dharmas as real, satisfied with the fruit of the Small Vehicle, and did not seek the position of the Great Vehicle. For the sake of expedient teaching, the Buddha again proclaimed the emptiness of dharmas, breaking their attachment to existence. Therefore, in the second period, the Prajnaparamita Sutras (Prajnaparamita Sutras) and others were proclaimed, saying that the inherent nature of all dharmas is empty. Subhuti (Subhuti) and others therefore turned their minds towards the Great Vehicle. They heard the concealed teachings of the emptiness of dharmas and thought that the essence and phenomena of all dharmas were completely empty, that there was nothing to create and cultivate, and nothing to cut off and abandon. In order to eliminate this misunderstanding, the Buddha again proclaimed the teachings of the three natures of Yogacara. Paramarthasamudgata (Paramarthasamudgata) and others therefore believed, understood, cultivated, and learned, recognizing that the imagined nature (parikalpita-svabhava) is non-existent, and that both the self of the Dharma and attachments must be removed; the dependent nature (paratantra-svabhava) and the perfected nature (parinispanna-svabhava) are existent, illuminating both the true and conventional truths. Saying 'non-existent' is because there is no imagined nature, and saying 'existent' is because there are dependent and perfected natures. Saying 'existent' and existent can also be said to be 'non-existent' because the true and conventional truths of the imagined nature are non-existent. Saying 'non-existent' and non-existent can also be said to be 'existent' because in the consciousness of beings, the two phenomena of self and Dharma exist. They must be made to remove the self and Dharma to which they are attached in order to achieve selflessness and Dharma-lessness. Leaving attachment and relying on words and language to express it can be called the existence of true and conventional truths. The false interpretation of self and Dharma is neither non-existent nor not non-existent, because in the consciousness of beings, they seem to exist, but in essence, they are empty. The false interpretation of true and conventional truths is neither existent nor not existent, because they do not conform to false consciousness, but in essence, they are not non-existent. The self and Dharma are non-existent, so all attachments must be removed. The true and conventional truths are existent, so all that is free from attachment must be retained. Therefore, it should be said that in deluded consciousness, the four statements (existence, non-existence, both existence and non-existence, neither existence nor non-existence) are all wrong. In enlightened consciousness, the four statements are all correct. Proclaiming the emptiness of the self and Dharma of the realm is to break the initial attachment to the concept of existence. Proclaiming the existence of the true and conventional truths of the mind is to break the subsequent attachment to the concept of emptiness. Those who hold biased views!

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初聞說有。便即快心於空起謗。后聞說空亦復協意便謗于有。今言非空非有中道教者第三時也。約理及機漸入道者大由小起。乃有三時諸教前後。解深密經說唯識是也。若非漸次而入道者大不由小。即無三時諸教前後。約其多分即初成道花嚴等中說唯心是。多分頓漸無別教門。隨一會中所應益故。花嚴說有聲聞在會。深密亦有聲聞發心。勝鬘經中亦說一乘意生身等。攝大乘說。為不定人說一乘故。法花經中分別功德品言。佛說如來壽量品時。有八世界微塵數眾生髮菩提心。如是等文上下非一。故知法花亦被頓悟。花嚴亦有漸悟之人。若依覺愛定唯一時無漸次者。即違深密說有三時。若依劉虬定有五時前後次第。復無文說。然違三時。今總不依。若據眾生機器及理。可有頓漸之教。然不同於古說。若不約機．理定判一經為頓為漸。時增減者頓漸不成。故唯識云唯我于凡愚不開演。非遮不定及定性故。此依證果。若謂人天即有四時。其二乘者方便學法。是彼初學故略不說。今依師授略敘古今時利差別。其諸有智任情取捨。

第三詮宗各異。夫論宗者。崇．尊．主義。聖教所崇．所尊．所主。名為宗故。且如外道內道．小乘．大乘崇．尊．主法。各各有異。說為宗別。然古大德。總立四宗。一立性宗。雜心等是。二破

【現代漢語翻譯】 現代漢語譯本：最初聽到『有』（實有，指現象的存在）的說法，就立刻因為執著于『空』（空性，指現象的本質）而生起誹謗。後來聽到『空』的說法，也同樣附和，從而誹謗『有』。現在所說的『非空非有』的中道教義，是佛陀的第三時教法。從道理和根機上來說，逐漸進入佛道的人，大多是從小的方面開始，因此有三時教法的先後順序。《解深密經》（Samdhinirmocana Sutra）所說的唯識（Vijñānavāda，一切唯心造）就是這種情況。如果不是逐漸進入佛道的人，大的方面不是從小開始，就沒有三時教法的先後順序。從大多數情況來說，佛陀最初成道時所說的《華嚴經》（Avataṃsaka Sūtra）等經典中，所說的唯心（Citta-mātra，心識）就是這種情況。大多數情況下，頓悟和漸悟沒有不同的教門，都是根據同一法會中所應利益的對象而說。《華嚴經》中說有聲聞（Śrāvaka，聽聞佛法而證悟的弟子）在法會中，《解深密經》中也有聲聞發菩提心（Bodhi-citta，覺悟之心）。《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中也說一乘（Ekāyana，唯一成佛之道）、意生身（Manomayakāya，由意念所生的身）等。《攝大乘論》（Mahāyānasaṃgraha）說，爲了根機不定的人說一乘的道理。《法華經》（Lotus Sūtra）中的《分別功德品》品中說，佛陀宣說《如來壽量》品時，有八個世界的微塵數眾生髮菩提心。像這樣的經文上下有很多，所以知道《法華經》也攝受頓悟之人，《華嚴經》中也有漸悟之人。如果依據覺愛（可能是人名）的觀點，認為只有一時，沒有漸次，就違背了《解深密經》中說有三時的說法。如果依據劉虬的觀點，認為有五時，有前後次第，又沒有經文依據，而且違背了三時之說。現在總的來說不依據這些說法。如果根據眾生的根機和道理，可以有頓悟和漸悟的教法，但這不同於古人的說法。如果不根據根機和道理來判定一部經是頓悟還是漸悟，隨意增減時教，頓悟和漸悟的說法就不能成立。所以唯識宗說，『我只為凡夫愚人不開演』，並不是遮止不定性和定性的人，這是依據證果（證得果位）來說的。如果說人天乘（人類和天人的修行）就有四時教法，那麼二乘（聲聞乘和緣覺乘）是方便學習佛法，是他們最初的學習階段，所以略而不說。現在依據師父的傳授，簡略敘述古今時教的利益差別，那些有智慧的人可以根據自己的情況取捨。 第三，詮釋的宗旨各不相同。所謂『宗』，就是崇尚、尊重、主義。聖教所崇尚、所尊重、所主張的，就叫做『宗』。比如外道、內道、小乘、大乘，它們所崇尚、所尊重、所主張的法，各有不同，所以說宗派有區別。然而古代的大德，總共建立了四宗：一是立性宗，以《雜心論》（Abhidharma-hṛdaya）等為代表；二是破

【English Translation】 English version: Initially, upon hearing the doctrine of 'existence' (bhava, referring to the existence of phenomena), one immediately gives rise to slander due to attachment to 'emptiness' (śūnyatā, referring to the essence of phenomena). Later, upon hearing the doctrine of 'emptiness,' one similarly agrees and slanders 'existence.' Now, the Middle Way teaching of 'neither empty nor existent' is the third period of the Buddha's teachings. In terms of principle and capacity, those who gradually enter the path mostly begin from the small, hence the sequential order of the three periods of teachings. The Samdhinirmocana Sutra (Explanation of the Profound Secrets Sutra) speaks of Vijñānavāda (Consciousness-only, the doctrine that all is mind). If one does not enter the path gradually, and the great does not begin from the small, then there is no sequential order of the three periods of teachings. In most cases, the Avataṃsaka Sūtra (Flower Garland Sutra) and others, spoken by the Buddha immediately after his enlightenment, speak of Citta-mātra (Mind-only, the doctrine that only mind exists). In most cases, there is no distinction between sudden and gradual teachings; it depends on what benefits those present in a particular assembly. The Avataṃsaka Sutra says that Śrāvakas (Disciples who attain enlightenment by hearing the Buddha's teachings) were present in the assembly, and the Samdhinirmocana Sutra also mentions Śrāvakas generating Bodhi-citta (the mind of enlightenment). The Śrīmālādevī Siṃhanāda Sutra (Queen Śrīmālā's Lion's Roar Sutra) also speaks of Ekāyana (the One Vehicle, the single path to Buddhahood), Manomayakāya (mind-made body), and so on. The Mahāyānasaṃgraha (Compendium of the Mahayana) says that the One Vehicle is taught for those of uncertain capacity. In the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), the 'Distinctions in Benefits' chapter says that when the Buddha spoke of the 'Life Span of the Tathāgata,' countless beings, as numerous as the dust particles in eight world-systems, generated Bodhi-citta. Such passages are found throughout the scriptures, so it is known that the Lotus Sūtra also benefits those of sudden enlightenment, and the Avataṃsaka Sutra also has those of gradual enlightenment. If, according to Jue Ai's (possibly a person's name) view, there is only one period without gradual stages, then it contradicts the Samdhinirmocana Sutra's statement of three periods. If, according to Liu Qiu's view, there are five periods with a sequential order, there is no scriptural basis for it, and it also contradicts the three periods. Now, we do not rely on these views in general. Based on the capacity and principles of sentient beings, there can be sudden and gradual teachings, but this differs from the views of the ancients. If one does not determine whether a sutra is sudden or gradual based on capacity and principles, and arbitrarily increases or decreases the periods of teaching, then the concepts of sudden and gradual enlightenment cannot be established. Therefore, the Consciousness-only school says, 'I only do not expound to ordinary fools,' not because they are inherently incapable or capable, but based on the attainment of fruition (the attainment of enlightenment). If one says that the human and heavenly realms have four periods of teaching, then the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are expedient methods for learning the Dharma, and are their initial stages of learning, so they are omitted. Now, based on the transmission from my teacher, I briefly describe the differences in benefits between ancient and modern periods of teaching. Those with wisdom can choose according to their own circumstances. Third, the interpreted tenets differ. The term 'tenet' (zong) refers to that which is revered, respected, and upheld. That which is revered, respected, and upheld by the sacred teachings is called a 'tenet.' For example, the external paths, internal paths, Small Vehicle, and Great Vehicle each have different dharmas that they revere, respect, and uphold, so it is said that there are different schools. However, the great masters of old established four schools in total: first, the Establishing Nature School, represented by the Abhidharma-hṛdaya (Compendium on the Heart of Abhidharma); second, the Breaking

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性宗。成實等是。三破相宗。中百等是。四顯實宗。涅槃等是。今即不爾。于中分二。初陳異宗。后列自主。陳異宗中。復分為二。初陳外道。后陳小乘。陳外道者。外道雖有九十五種。大意莫過十六異論。廣如瑜伽第六．七卷．顯揚第九．第十卷說。彼論皆云。執因中有果。顯了．有去來。我．常．宿作因。自在等．害法。邊無邊．憍亂。見無因．斷．空。計勝．凈．吉祥。名十六異論。一因中有果宗。謂雨眾外道執。諸法因中常有果性。如禾以谷為因。欲求禾時唯種于谷。禾定從谷生。不從麥生。故知谷因中先已有禾性。不爾應一切從一切法生。二從緣顯了宗。謂即僧佉．及聲論者。僧佉師計。一切法體自性本有。從眾緣顯非緣所生。若非緣顯果先是有。復從因生不應道理。聲論者言。聲體是常而相本有。無生無滅。然由數數宣吐顯了。三去來實有宗。謂勝論外道．及計時外道等。亦作此計。有去來世。猶如現在實有非假。雖通小乘今取外道。四計我實有宗。謂獸主等一切外道。皆作此計。有我。有薩埵。有命者．生者等。由起五覺知有我也。謂見色時。薩埵覺等。五諸法皆常宗。謂伊師迦計。我及世間皆是常住。即計全常．一分常等。計極微常。亦是此攝。六諸因宿作宗。謂離系親子。亦云無慚外道。謂現所受

【現代漢語翻譯】 現代漢語譯本 性宗：指以研究事物本性為空性的宗派，如成實宗等。 三破相宗：指以破除一切表象，直指事物本質的宗派，如中觀宗、百論宗等。 四顯實宗：指闡明顯揚真實佛性的宗派，如《涅槃經》等。 現在的情況並非如此。在這裡，我們將它分為兩部分：首先陳述其他宗派的觀點，然後列出我們自己的主張。在陳述其他宗派的觀點中，又分為兩部分：首先陳述外道的觀點，然後陳述小乘佛教的觀點。 陳述外道的觀點：外道雖然有九十五種之多，但其主要思想都離不開十六種不同的理論。詳細內容可以參考《瑜伽師地論》第六、七卷，《顯揚聖教論》第九、十卷。他們的理論都認為，因中存在果，事物是顯現出來的，存在過去和未來，存在『我』，事物是常住的，由宿業決定，由自在天等主宰，存在有害的法則，事物有邊和無邊，充滿驕慢和混亂，認為沒有原因，是斷滅的、空無的，追求殊勝、清凈和吉祥。這些被稱為十六異論。 一、因中有果宗：這是雨眾外道的觀點，他們認為一切法的因中都常有果性。例如，稻穀以穀子為因，想要得到稻穀時，只能播種穀子。稻穀一定是從穀子中生長出來的，而不是從麥子中生長出來的。因此，可以知道穀子的因中事先就存在稻穀的性質。否則，一切事物就應該可以從一切法中產生。 二、從緣顯了宗：這是僧佉派和聲明論者的觀點。僧佉派認為，一切法的本體自性本來就存在，只是通過各種因緣才顯現出來，而不是由因緣所生。如果不是因緣所生，那麼果本來就存在，又從因中產生就沒有道理了。聲明論者認為，聲音的本體是常住的，其相本來就存在，沒有生滅。只是通過不斷地宣說才顯現出來。 三、去來實有宗：這是勝論外道和計時外道等的觀點。他們也認為，過去和未來世就像現在一樣真實存在，而不是虛假的。雖然小乘佛教也有類似的觀點，但這裡指的是外道的觀點。 四、計我實有宗：這是獸主等一切外道的觀點。他們都認為存在『我』，存在薩埵（ সত্ত，有情），存在命者、生者等。通過產生五種感覺認知到『我』的存在。例如，在看到顏色時，薩埵會產生感覺等。 五、諸法皆常宗：這是伊師迦派的觀點，他們認為『我』和世間都是常住不變的。包括認為一切都是常住的、一部分是常住的等。認為極微是常住的，也屬於這一類。 六、諸因宿作宗：這是離系派（Nirgrantha）親子的觀點，也被稱為無慚外道。他們認為現在所承受的...

【English Translation】 English version 性宗 (Xìng Zōng): Refers to schools that study the inherent nature of things as emptiness, such as the Satyasiddhi School (成實宗, Chéngshí Zōng). 三破相宗 (Sān Pòxiàng Zōng): Refers to schools that break through all appearances and directly point to the essence of things, such as the Madhyamaka School (中觀宗, Zhōngguān Zōng) and the Shastra on the One Hundred Verses School (百論宗, Bǎilùn Zōng). 四顯實宗 (Sì Xiǎnshí Zōng): Refers to schools that elucidate and promote the true Buddha-nature, such as the Nirvana Sutra (涅槃經, Nièpán Jīng). Now, it is not like that. Here, we divide it into two parts: first, we present the views of other schools, and then we list our own assertions. In presenting the views of other schools, it is further divided into two parts: first, we present the views of the non-Buddhist schools (外道, wàidào), and then we present the views of the Hinayana Buddhism (小乘, xiǎoshèng). Presenting the views of the non-Buddhist schools: Although there are as many as ninety-five kinds of non-Buddhist schools, their main ideas do not go beyond the sixteen different theories. Detailed content can be found in the Yogacarabhumi-sastra (瑜伽師地論, Yújiāshī Dìlùn) Volumes 6 and 7, and the Asanga's Compendium of Determinations (顯揚聖教論, Xiǎnyáng Shèngjiào Lùn) Volumes 9 and 10. Their theories all believe that the result exists in the cause, things are manifested, there is past and future, there is 'self' (我, wǒ), things are permanent, determined by past karma, dominated by Ishvara (自在天, Zìzài Tiān) etc., there are harmful laws, things have boundaries and are boundless, full of arrogance and confusion, believe that there is no cause, are annihilationist, empty, pursue the superior, pure, and auspicious. These are called the sixteen different theories. 1. The theory that the result exists in the cause: This is the view of the Rain-multitude non-Buddhists (雨眾外道, Yǔzhòng wàidào), who believe that the nature of the result always exists in the cause of all dharmas. For example, rice takes grain as its cause. When you want to get rice, you can only sow grain. Rice must grow from grain, not from wheat. Therefore, it can be known that the nature of rice exists in the cause of grain in advance. Otherwise, everything should be able to arise from all dharmas. 2. The theory that things are manifested from conditions: This is the view of the Samkhya school (僧佉派, Sēngqié pài) and the Grammarians (聲明論者, Shēngmíng lùnzhě). The Samkhya school believes that the essence of all dharmas originally exists, but is manifested through various conditions, not born from conditions. If it is not born from conditions, then the result originally exists, and it is unreasonable to arise from the cause again. The Grammarians believe that the essence of sound is permanent, and its appearance originally exists, without arising or ceasing. It is only manifested through constant utterance. 3. The theory that the past and future are real: This is the view of the Vaisheshika non-Buddhists (勝論外道, Shènglùn wàidào) and the Time-measuring non-Buddhists (計時外道, Jìshí wàidào) etc. They also believe that the past and future worlds are as real as the present, not false. Although Hinayana Buddhism also has similar views, here it refers to the views of the non-Buddhists. 4. The theory that the self is real: This is the view of the Pashupata (獸主, Shòuzhǔ) and all other non-Buddhists. They all believe that there is a 'self' (我, wǒ), there is Sattva (薩埵, Sàduǒ, sentient being), there are life-holders, beings, etc. The existence of 'self' is recognized through the generation of the five senses. For example, when seeing colors, Sattva will produce feelings, etc. 5. The theory that all dharmas are permanent: This is the view of the Ishvara-makers (伊師迦派, Yīshījiā pài), who believe that 'self' and the world are permanent and unchanging. Including those who believe that everything is permanent, part is permanent, etc. Believing that atoms are permanent also belongs to this category. 6. The theory that all causes are past karma: This is the view of the Nirgrantha (離系派, Líxì pài) offspring, also known as the Shameless non-Buddhists (無慚外道, Wúcán wàidào). They believe that what is currently being endured...

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苦。皆宿作為因。若現精進便吐舊業。由不作因之所害故。如是於後不復有漏。七自在等因宗。謂不平等因者計。隨其所事。即以為名。如莫醯伊濕伐羅等。或執諸法大自在天變化。或丈夫變化。或大梵變化。或時方．空．我等為因。八害為正法宗。謂諍．競劫起。諸波羅門。為欲食肉妄起此計。若為祀祠咒術為先害諸生命。能祀所害若助伴者。皆得生天。九邊無邊等宗。謂得世間靜慮邊無邊外道。住有無邊想者。計彼世間有邊．無邊．俱．不俱等。十不死矯亂宗。謂不死無亂外道。十一諸法無因宗。謂無因外道計。我及世間無因而起。十二七事斷滅宗。謂斷滅外道計。七事斷滅。十三因果皆空宗。諸邪見外道計無愛養等。見行善者返生惡趣。見行惡者返生善趣。便謂為空。或總誹撥一切皆空。十四妄計最勝宗。謂斗諍劫。諸婆羅門計。婆羅門是最勝種。梵王之子。腹口所生。餘種是劣非梵王子。十五妄計清凈宗。謂現法涅槃外道．及水等清凈外道。謂于諸天微妙五欲堅著受用。是即名得現法涅槃。乃至廣說。持牛狗戒亦復如是。十六妄計吉祥宗。謂歷算外道。若日月薄蝕星宿失度等若隨日月所欲皆成。應勤供養日月星等。乃至廣如彼論所說。上來第一陳外道也。陳小乘者。小乘雖有二十部計。總束為宗莫過十一。古

【現代漢語翻譯】 現代漢語譯本 苦的根源在於過去的所作所為（宿作），這是苦的因。如果現在精進修行，就能消除過去的惡業。因為不再造作新的惡因，所以未來就不會再有煩惱（漏）。 七、自在等因宗：這是指那些主張『不平等因』的外道，他們根據自己所崇拜的對象來命名。例如，莫醯伊濕伐羅（Mahesvara，大自在天）等。他們或者認為一切諸法都是大自在天所變化出來的，或者認為是丈夫（Purusha，原人）變化出來的，或者認為是梵天（Brahma）變化出來的，或者認為時間（時）、空間（方）、虛空（空）、我（Atman）等是萬物的根本原因。 八、害為正法宗：這是指在發生爭鬥、競爭和劫難時，一些婆羅門爲了吃肉而妄加臆測。他們認為，爲了祭祀而以咒語為先導去殺害生命，能夠主持祭祀的人、被殺害的生命以及幫助祭祀的人，都能夠昇天。 九、邊無邊等宗：這是指那些通過世間的禪定而獲得『邊無邊』境界的外道。他們住在有邊或無邊的想法中，認為世界是有邊、無邊、既有邊又無邊、既非有邊也非無邊等等。 十、不死矯亂宗：這是指那些自稱不死的、言語混亂的外道。 十一、諸法無因宗：這是指那些主張『無因』的外道，他們認為我和世界都是無緣無故產生的。 十二、七事斷滅宗：這是指那些主張『斷滅』的外道，他們認為人死後，身體、感覺、思想、行為、意識、以及其他事物都會斷滅。 十三、因果皆空宗：這是指那些持有邪見的外道，他們認為沒有愛護和養育等行為。他們看到行善的人反而墮入惡道，看到作惡的人反而升入善道，就認為一切都是空虛的。或者他們乾脆否定一切，認為一切都是空。 十四、妄計最勝宗：這是指在發生鬥爭和劫難時，一些婆羅門認為婆羅門種姓是最尊貴的種姓，是梵天（Brahma）的兒子，是從梵天的口中出生的。其他的種姓都是低賤的，不是梵天的兒子。 十五、妄計清凈宗：這是指那些主張『現法涅槃』的外道，以及那些認為水等是清凈的外道。他們認為對諸天微妙的五欲（色、聲、香、味、觸）堅執不捨地受用，就叫做獲得了現世的涅槃。乃至廣說，持牛戒、狗戒等也是如此。 十六、妄計吉祥宗：這是指那些通過歷法和占星術來預測吉兇的外道。他們認為，如果日月發生薄蝕，星宿執行失常等等，只要順應日月星辰的意願行事，就能萬事如意，應該勤加供養日月星辰。乃至詳細的內容可以參考他們的論述。以上是第一部分，陳述各種外道的觀點。 接下來陳述小乘佛教的觀點。小乘佛教雖然有二十個部派，但總的來說，他們的宗義不超過十一種。古

【English Translation】 English version Suffering arises from past actions (宿作, Sùzuò), which are the cause of suffering. If one diligently cultivates now, one can eliminate old karma. Because one no longer creates new causes of suffering, there will be no more outflows (漏, lòu) in the future. 7. The Doctrine of Isvara (自在, Zìzài) and Other Causes: This refers to the heretics who advocate 'unequal causes,' naming them according to what they worship. For example, Mahesvara (莫醯伊濕伐羅, Mòxī Yīshīfáluó, the Great Lord). They either believe that all dharmas are transformed by Mahesvara, or transformed by Purusha (丈夫, Zhàngfū, the Primordial Man), or transformed by Brahma (大梵, Dàfàn), or that time (時, Shí), space (方, Fāng), emptiness (空, Kōng), self (我, Wǒ), etc., are the fundamental causes of all things. 8. The Doctrine of Harm as Righteous Dharma: This refers to the Brahmins who, during times of strife, competition, and calamity, falsely speculate in order to eat meat. They believe that sacrificing and harming living beings with mantras as a prelude, the person who presides over the sacrifice, the life that is harmed, and those who assist in the sacrifice can all be reborn in heaven. 9. The Doctrine of Finite and Infinite: This refers to the heretics who attain the 'finite and infinite' realm through worldly meditation. Dwelling in the thought of finite or infinite, they believe that the world is finite, infinite, both finite and infinite, or neither finite nor infinite, etc. 10. The Doctrine of Immortality and Confusion: This refers to the heretics who claim to be immortal and whose speech is confused. 11. The Doctrine of Causelessness of All Dharmas: This refers to the heretics who advocate 'causelessness,' believing that I and the world arise without any cause. 12. The Doctrine of Annihilation of Seven Things: This refers to the heretics who advocate 'annihilation,' believing that after death, the body, feelings, thoughts, actions, consciousness, and other things are annihilated. 13. The Doctrine of Emptiness of Cause and Effect: This refers to the heretics who hold wrong views, believing that there is no such thing as love and nurturing. They see that those who do good are reborn in evil realms, and those who do evil are reborn in good realms, and therefore believe that everything is empty. Or they simply deny everything, believing that everything is empty. 14. The Doctrine of Falsely Claiming Supremacy: This refers to the Brahmins who, during times of strife and calamity, believe that the Brahmin caste is the most noble caste, the son of Brahma (梵天, Fàn Tiān), born from the mouth of Brahma. Other castes are inferior and not sons of Brahma. 15. The Doctrine of Falsely Claiming Purity: This refers to the heretics who advocate 'Nirvana in this life,' and those who believe that water and other things are pure. They believe that clinging to and enjoying the subtle five desires (色, Shǎi, sound, 香, Xiāng, smell, 味, Wèi, taste, 觸, Chù, touch) of the heavens is called attaining Nirvana in this life. And so on, holding the cow vow, dog vow, etc., are also like this. 16. The Doctrine of Falsely Claiming Auspiciousness: This refers to the heretics who predict good and bad fortune through calendars and astrology. They believe that if the sun and moon are eclipsed, the constellations are out of order, etc., as long as one acts according to the wishes of the sun, moon, and stars, everything will be successful, and one should diligently make offerings to the sun, moon, and stars. And so on, the detailed content can be found in their treatises. The above is the first part, stating the views of various heretics. Next, the views of the Theravada Buddhism are presented. Although there are twenty schools of Theravada Buddhism, in general, their doctrines do not exceed eleven.

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來相傳十八部者。深為錯失。依古真諦法師所翻部成十九。大眾分出七並本有八。大眾並本應成九部。遂脫西山住部。上坐部分十一。並本上坐亦在其中。文殊問經下卷中說成二十部。然少不同。彼經偈言。摩訶僧祇部。分別出有七。體毗履十一。是謂二十部。十八及本二。皆從大乘出。無是亦無非。我說未來起。雖說二十稍同宗輪。而所分出增減有異。宗輪論說。大眾部中分出八部。並本有九。一大眾．二一說．三說出世．四雞胤．五多聞．六說假．七制多山．八西山住．九北山住部。上坐部中分出十部。並本十一。一說一切有．二雪轉亦名上坐三犢子．四法上．五賢胄．六正量．七密林山．八化地．九法藏．十飲光．十一經量部。是故合成二十部。然文殊問經大眾部中並本有八。上坐並本乃有十二。故知皆是翻譯家誤。今依新翻宗輪論說。總束二十。為十一類。一者大眾部．一說部．說出世部．雞胤部四部宗說。一切如來無有漏法。佛身壽量悉無邊際。眼等五識身有染．有離染。色．無色界具六識身。五種色根肉團為體。無為有九。去來世無。一剎那心了一切法。道與煩惱容俱現前。大義如是。二多聞部宗說。佛五音是出世教。余即世間。一無常．二苦．三空．四無我．五涅槃寂靜。余義多同說一切有部。三說假

【現代漢語翻譯】 現代漢語譯本 關於流傳的十八部派之說，這是很嚴重的錯誤。根據古代真諦法師所翻譯的，部派應該分為十九部。大眾部派分出七部，加上根本部為八部。大眾部加上根本部應為九部。這裡遺漏了西山住部。上座部分出十一部，根本上座部也包含在其中。《文殊問經》下卷中說分為二十部，但略有不同。該經中的偈頌說：『摩訶僧祇部（大眾部），分別出了七部，體毗履部（上座部）十一，這就是所謂的二十部。十八部和根本二部，都是從大乘中分出來的，沒有對錯之分，我說未來還會興起。』雖然說二十部與《宗輪論》稍有相同，但所分出的部派增減有所差異。《宗輪論》說，大眾部中分出八部，加上根本部為九部：一、大眾部（Mahāsāṃghika）；二、一說部（Ekavyāvahārika）；三、說出世部（Lokottaravāda）；四、雞胤部（Kukkuṭika）；五、多聞部（Bahuśrutīya）；六、說假部（Prajñaptivāda）；七、制多山部（Caitika）；八、西山住部（Aparaśaila）；九、北山住部（Uttaraśaila）。上座部中分出十部，加上根本部為十一部：一、說一切有部（Sarvāstivāda）；二、雪山部，也名上座部（Haimavata）；三、犢子部（Vātsīputrīya）；四、法上部（Dharmottarīya）；五、賢胄部（Bhadrayānīya）；六、正量部（Saṃmatīya）；七、密林山部（Saṃghāṭīya）；八、化地部（Mahīśāsaka）；九、法藏部（Dharmaguptaka）；十、飲光部（Kāśyapīya）；十一、經量部（Sautrāntika）。因此合成了二十部。然而，《文殊問經》中大眾部加上根本部為八部，上座部加上根本部則有十二部。由此可知，這些都是翻譯家的錯誤。現在根據新翻譯的《宗輪論》所說，總共歸納為二十部，分為十一類。一者，大眾部、一說部、說出世部、雞胤部這四部宗派認為，一切如來沒有有漏法，佛的身壽量都是無邊無際的，眼等五識身有染污，也有離染污，色、無色界都具有六識身，五種色根以肉團為體，無為法有九種，過去世和未來世不存在，一剎那心了知一切法，道與煩惱可以同時現前。大義就是這樣。二、多聞部宗派認為，佛的五音是出世間的教法，其餘的都是世間的，即一、無常（anitya）；二、苦（duhkha）；三、空（sunyata）；四、無我（anatman）；五、涅槃寂靜（nirvana-shanti）。其餘的義理大多與說一切有部相同。三、說假部（Prajñaptivada）

【English Translation】 English version To say that there are eighteen transmitted schools is a grave error. According to the translation by the ancient Tripiṭaka Master Paramārtha, the schools should be divided into nineteen. The Mahāsāṃghika school branched out into seven, plus the original school, making eight. The Mahāsāṃghika plus the original should be nine. Here, the Aparasaila school is omitted. The Sthavira school branched out into eleven, including the original Sthavira school. The lower scroll of the Mañjuśrīparipṛcchāsūtra says there are twenty schools, but there are slight differences. The verse in that sutra says: 'The Mahāsāṃghika school branched out into seven, the Theravada (Sthavira) into eleven, these are the so-called twenty schools. The eighteen and the two original schools all came from the Mahayana, there is no right or wrong, I say they will arise in the future.' Although the twenty schools mentioned are somewhat similar to the Saṃghabhedavastu, there are differences in the increase or decrease of the schools branched out. The Saṃghabhedavastu says that the Mahāsāṃghika school branched out into eight, plus the original school, making nine: 1. Mahāsāṃghika; 2. Ekavyāvahārika; 3. Lokottaravāda; 4. Kukkuṭika; 5. Bahuśrutīya; 6. Prajñaptivāda; 7. Caitika; 8. Aparaśaila; 9. Uttaraśaila. The Sthavira school branched out into ten, plus the original school, making eleven: 1. Sarvāstivāda; 2. Haimavata, also known as Sthavira; 3. Vātsīputrīya; 4. Dharmottarīya; 5. Bhadrayānīya; 6. Saṃmatīya; 7. Saṃghāṭīya; 8. Mahīśāsaka; 9. Dharmaguptaka; 10. Kāśyapīya; 11. Sautrāntika. Therefore, twenty schools are formed. However, in the Mañjuśrīparipṛcchāsūtra, the Mahāsāṃghika plus the original school is eight, while the Sthavira plus the original school is twelve. From this, it can be known that these are all errors of the translators. Now, according to the newly translated Saṃghabhedavastu, a total of twenty schools are summarized into eleven categories. First, the Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, and Kukkuṭika schools believe that all Tathagatas have no defiled dharmas, the lifespan of the Buddha's body is boundless, the five consciousnesses such as the eye have defilement and also have freedom from defilement, the realms of form and formlessness both possess the six consciousnesses, the five sense organs are based on the fleshy body, there are nine types of unconditioned dharmas, the past and future do not exist, a single moment of mind knows all dharmas, the path and afflictions can appear simultaneously. The general meaning is like this. Second, the Bahuśrutīya school believes that the Buddha's five sounds are supramundane teachings, and the rest are mundane, namely: 1. impermanence (anitya); 2. suffering (duhkha); 3. emptiness (sunyata); 4. non-self (anatman); 5. nirvana-shanti. The remaining meanings are mostly the same as the Sarvāstivāda school. Third, the Prajñaptivada

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部宗說。苦非蘊。十二處非真實。由福故得聖道。道不可修。余義多同大眾部計。四制多山部．西山住部．北山住部三部宗說。一切菩薩不脫惡趣。供養塔廟不得大果。余義多同大眾部說。五說一切有部宗。謂一切有二。一法有。二時有。謂心．心所．色．不相應．及三無為。是法一切。去來今三。是時一切。諸是有者皆二所攝。一名．二色。六雪山部宗說。謂諸菩薩猶是異生。菩薩入胎不起貪愛。無外道得五通。無天中住梵行。七犢子部．法上部．賢胄部．正量部．密林山部合五部宗說。補特伽羅非即蘊離蘊。五識無染。亦非離染。入正性離生十二心頃說名行向。第十三心名為住果。八化地部宗說。去．來世無。現在．無為有。四聖諦一時觀。定無中有。亦有齊首補特伽羅。有世間正見。無世間信根。無出世靜慮。無無漏尋。善非有因。預流有退。無為有九。九法藏部宗說。佛在僧攝。佛與二乘解脫雖一而聖道異。無外道得五通。阿羅漢身皆是無漏。余義多同大眾部計。十飲光部宗說。若法已斷．已遍知即無。未斷．未遍知即有。業果已熟即無。未熟即有。諸有學法有異熟果。余義多同法藏部說。十一經量部宗說。有勝義補特伽羅。異生位中亦有聖法。有根邊蘊。有一味蘊。一味蘊者。即細意識等。余所執多同說一

【現代漢語翻譯】 現代漢語譯本： 分別說部（Sarvāstivāda）：認為苦不是五蘊（skandha）之一。十二處（dvāyatanāni）不是真實的。通過福德可以獲得聖道（āryamārga）。道不可修習。其他觀點大多與大眾部（Mahāsāṃghika）相同。

四制多山部（Caitika）、西山住部（Aparaśaila）、北山住部（Uttaraśaila）三部：認為一切菩薩（bodhisattva）不能脫離惡趣（durgati）。供養塔廟不能獲得大的果報。其他觀點大多與大眾部相同。

五、說一切有部（Sarvāstivāda）：認為一切存在分為兩種：一是法有（dharma-astitva），二是時有（kāla-astitva）。所謂心（citta）、心所（caitasika）、色（rūpa）、不相應行（citta-viprayukta-saṃskāra），以及三種無為法（trayo 'saṃskṛtāḥ）是法的一切。過去（atīta）、現在（pratyutpanna）、未來（anāgata）三世是時的一切。凡是存在的，都包含在這二者之中，即名（nāma）和色（rūpa）。

六、雪山部（Haimavata）：認為諸菩薩仍然是異生（pṛthagjana）。菩薩入胎時不起貪愛（rāga）。沒有外道（tīrthika）能獲得五神通（pañcābhijñā）。沒有天界（deva）眾生住在梵行（brahmacarya）中。

七、犢子部（Vātsīputrīya）、法上部（Dharmottarīya）、賢胄部（Bhadrayānīya）、正量部（Sammatīya）、密林山部（Ṣaṇṇagarika）合五部：認為補特伽羅（pudgala，意為'人'或'個體'）非即蘊（skandha）也非離蘊。五識（pañca vijñānāni）沒有染污，也不是脫離染污。進入正性離生（samyaktva-niyāma-avakrānti）的十二個心念頃刻之間稱為行向（pratipatti-mārga）。第十三個心念稱為住果（sthita-phala）。

八、化地部（Mahīśāsaka）：認為過去世（atīta）和未來世（anāgata）不存在，現在世（pratyutpanna）和無為法（asaṃskṛta）存在。四聖諦（catvāri āryasatyāni）可以同時觀照。禪定中沒有中有（antarābhava）。也有齊首補特伽羅（samasīrsa-pudgala）。有世間正見（laukika-samyagdṛṣṭi）。沒有世間信根（laukika-śraddhendriya）。沒有出世間靜慮（lokottara-dhyāna）。沒有無漏尋（anāsrava-vitarka）。善不是有因（hetu）。預流果（srotaāpanna）可能會退轉。無為法有九種。

九、法藏部（Dharmaguptaka）：認為佛（Buddha）包含在僧伽（saṃgha）之中。佛與二乘（śrāvaka-yāna, pratyekabuddha-yāna）的解脫雖然相同，但聖道（āryamārga）不同。沒有外道能獲得五神通。阿羅漢（arhat）的身都是無漏的。其他觀點大多與大眾部相同。

十、飲光部（Kāśyapīya）：認為如果法（dharma）已經斷除、已經完全知曉，那麼它就不存在；如果法還沒有斷除、還沒有完全知曉，那麼它就存在。業果（karmaphala）已經成熟，那麼它就不存在；還沒有成熟，那麼它就存在。諸有學法（śaikṣa-dharma）有異熟果（vipāka-phala）。其他觀點大多與法藏部相同。

十一、經量部（Sautrāntika）：認為有勝義補特伽羅（paramārtha-pudgala）。在異生位（pṛthagjana-bhūmi）中也有聖法（ārya-dharma）。有根邊蘊（mūlaka-skandha）。有一味蘊（ekarasa-skandha）。所謂一味蘊，就是細意識（sūkṣma-manovijñāna）等。其他所執持的觀點大多與說一切有部相同。

【English Translation】 English version: The Sarvāstivāda school holds that suffering (duḥkha) is not one of the five aggregates (skandha). The twelve sense bases (dvāyatanāni) are not real. The noble path (āryamārga) is attained through merit. The path cannot be cultivated. Most other views are the same as those of the Mahāsāṃghika school.

The Caitika, Aparaśaila, and Uttaraśaila schools hold that all bodhisattvas (bodhisattva) cannot escape the evil destinies (durgati). Making offerings to stupas and temples does not yield great results. Most other views are the same as those of the Mahāsāṃghika school.

The Sarvāstivāda school holds that all existence is divided into two types: dharma-existence (dharma-astitva) and time-existence (kāla-astitva). Mind (citta), mental factors (caitasika), form (rūpa), non-associated formations (citta-viprayukta-saṃskāra), and the three unconditioned dharmas (trayo 'saṃskṛtāḥ) are all dharmas. The past (atīta), present (pratyutpanna), and future (anāgata) are all time. All that exists is included in these two, namely name (nāma) and form (rūpa).

The Haimavata school holds that all bodhisattvas are still ordinary beings (pṛthagjana). Bodhisattvas do not arise with craving (rāga) when entering the womb. No non-Buddhist (tīrthika) can attain the five supernormal powers (pañcābhijñā). No heavenly (deva) beings dwell in pure conduct (brahmacarya).

The Vātsīputrīya, Dharmottarīya, Bhadrayānīya, Sammatīya, and Ṣaṇṇagarika schools hold that the person (pudgala, meaning 'person' or 'individual') is neither identical to nor separate from the aggregates (skandha). The five consciousnesses (pañca vijñānāni) are neither defiled nor separate from defilement. The twelve moments of thought when entering the fixed course of righteousness (samyaktva-niyāma-avakrānti) are called the path of practice (pratipatti-mārga). The thirteenth moment of thought is called the fruit of abiding (sthita-phala).

The Mahīśāsaka school holds that the past (atīta) and future (anāgata) do not exist, while the present (pratyutpanna) and unconditioned dharmas (asaṃskṛta) exist. The Four Noble Truths (catvāri āryasatyāni) can be contemplated simultaneously. There is no intermediate existence (antarābhava) in meditation. There are also beings with level heads (samasīrsa-pudgala). There is mundane right view (laukika-samyagdṛṣṭi). There is no mundane root of faith (laukika-śraddhendriya). There is no supramundane absorption (lokottara-dhyāna). There is no unpolluted thought (anāsrava-vitarka). Good is not a cause (hetu). A stream-enterer (srotaāpanna) can regress. There are nine types of unconditioned dharmas.

The Dharmaguptaka school holds that the Buddha (Buddha) is included in the Sangha (saṃgha). Although the liberation of the Buddha and the two vehicles (śrāvaka-yāna, pratyekabuddha-yāna) is the same, the noble path (āryamārga) is different. No non-Buddhist can attain the five supernormal powers. The bodies of arhats (arhat) are all unpolluted. Most other views are the same as those of the Mahāsāṃghika school.

The Kāśyapīya school holds that if a dharma (dharma) has been abandoned and fully known, then it does not exist; if a dharma has not been abandoned and fully known, then it exists. If the result of karma (karmaphala) has matured, then it does not exist; if it has not matured, then it exists. The dharmas of those still learning (śaikṣa-dharma) have a result of maturation (vipāka-phala). Most other views are the same as those of the Dharmaguptaka school.

The Sautrāntika school holds that there is an ultimately real person (paramārtha-pudgala). There are also noble dharmas (ārya-dharma) in the state of ordinary beings (pṛthagjana-bhūmi). There is a root aggregate (mūlaka-skandha). There is a single-taste aggregate (ekarasa-skandha). The single-taste aggregate is subtle consciousness (sūkṣma-manovijñāna), etc. Most other views held are the same as those of the Sarvāstivāda school.

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切有部。此中所陳略標宗要。廣陳宗者如宗輪論。上來總是陳異宗也。

列自主中復分為二。初列邊主后列中主。列邊主者。謂清辨等朋輔龍猛。般若經意說諸法空。雖一切法皆不可言。由性空無。故不可說為空為有。乃至有為．無為二法。約勝義諦體雖是空。世俗可有。故說頌言。真性有為空。如幻緣生故。無為無有實。不起。似空花。乃至不立三性唯識。此由所說勝義諦中皆唯空故。名為邊主列中主者。謂天親等輔從慈氏。深密等經。依真俗諦說一切法有空不空。世俗諦理遍計所執情有理無。有為無為理有情無。勝義諦中雖一切法體或有或無。由言不及非空非有。非由體空名不可說。成唯識說。勝義諦中心言絕故。非空非有。寄言詮者故引慈氏所說頌言。虛妄分別有。於此二都無。此中唯有空。于彼亦有此。故說一切法。非空非不空。有無及有故。是即契中道。此即建立三性唯識。我法境空。真俗識有。非空非有中道義立。即以所明說一切法非空非有中道之義。以為宗也。如別章說。此中略敘朋諍所宗。其以諸教自部所明別別法相以為宗者。隨其所應如別處解。

第四體性不同。復分為二。初彰異計。后顯大乘。彰異計中。復分為二。初彰外道。后彰小乘彰外道者。大類外道別有六計。一數論．二勝

【現代漢語翻譯】 現代漢語譯本：這是有部宗義的陳述，這裡所陳述的只是簡略地標明其宗要。如果想要廣陳宗義，可以參考《宗輪論》。以上所說的，都是在陳述不同的宗派。 在列出自主宗義時，又可以分為兩種：首先列出邊見宗主，然後列出中道宗主。列出邊見宗主，指的是清辨（Bhāvaviveka，一位中觀論師）等人輔佐龍猛（Nāgārjuna，中觀學派創始人），依據《般若經》的意旨，宣說諸法皆空。雖然一切法都不可言說，但由於其自性本空，所以不能說它為空或為有，乃至有為法、無為法這二法，就勝義諦（paramārtha-satya，佛教的根本真理）的本體來說，雖然是空，但在世俗諦（saṃvṛti-satya，相對真理）中卻是存在的。所以清辨的頌文說：『真性中的有為法是空，就像幻象一樣由因緣而生。無為法也沒有實體，不會生起，就像空中的花朵。』乃至不建立三性唯識（trisvabhāva-vijñaptimātratā，唯識宗提出的三種自性）。這是因為他們所說的勝義諦中一切皆空。 因此被稱為邊見宗主。列出中道宗主，指的是天親（Vasubandhu，印度佛教瑜伽行者和哲學家）等人輔佐慈氏（Maitreya，彌勒菩薩），依據《深密解脫經》等經典，根據真俗二諦，宣說一切法有空與不空。在世俗諦的道理中，遍計所執性（parikalpita-svabhāva，虛妄分別的自性）在情識上存在，但理體上並不存在；有為法和無為法在理體上存在，但在情識上並不存在。在勝義諦中，雖然一切法的本體或者是有，或者是無，但由於言語無法表達，所以既非空也非有，並非因為本體是空才不可說。成唯識論說，在勝義諦中，心和言語都已斷絕，所以既非空也非有。爲了藉助言語來表達，所以引用慈氏菩薩所說的頌文：『虛妄分別存在，而在此二者中都沒有。此中唯有空性，而在彼處也有此空性。』所以說一切法，非空也非不空，既是有也是無，這就是契合中道。 這就是建立三性唯識，我法之境是空，真俗之識是有的，非空非有的中道之義得以成立。也就是用所闡明的一切法非空非有的中道之義，作為宗義。正如其他章節所說。這裡只是簡略地敘述各方爭論的宗義。至於各個教派各自所闡明的、不同的法相作為宗義，則應根據具體情況在其他地方進行解釋。 第四，體性不同。又可以分為兩種：首先闡明不同的觀點，然後闡明大乘的觀點。在闡明不同的觀點中，又可以分為兩種：首先闡明外道的觀點，然後闡明小乘的觀點。在闡明外道的觀點中，大致有六種不同的主張：一是數論派（Sāṃkhya），二是勝論派（Vaiśeṣika）。

【English Translation】 English version: This is a statement of the tenets of the Sarvāstivāda school. What is presented here is merely a brief outline of its essential principles. For a more extensive exposition of its tenets, refer to the Treatise on the Differentiation of Schools (Saṃayabhedoparacanacakra). The above is all about stating different schools. In listing the autonomous tenets, it can be further divided into two: first listing the proponents of extreme views, and then listing the proponents of the middle way. Listing the proponents of extreme views refers to Bhāvaviveka (a Madhyamaka philosopher) and others who assisted Nāgārjuna (the founder of the Madhyamaka school), relying on the meaning of the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra) to proclaim that all dharmas are empty. Although all dharmas are inexpressible, because their nature is empty, they cannot be said to be empty or existent, even the two dharmas of conditioned and unconditioned. Regarding the ultimate truth (paramārtha-satya), although their essence is empty, they exist in conventional truth (saṃvṛti-satya). Therefore, Bhāvaviveka's verse says: 'Conditioned dharmas in true nature are empty, like illusions arising from conditions. Unconditioned dharmas have no reality, do not arise, like flowers in the sky.' They do not even establish the three natures of consciousness-only (trisvabhāva-vijñaptimātratā). This is because everything they speak of in ultimate truth is only empty. Therefore, they are called proponents of extreme views. Listing the proponents of the middle way refers to Vasubandhu (an Indian Buddhist yogi and philosopher) and others who assisted Maitreya (the future Buddha), relying on scriptures such as the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra), according to the two truths, proclaiming that all dharmas are both empty and not empty. In the reasoning of conventional truth, the imputed nature (parikalpita-svabhāva) exists in perception but not in reality; conditioned and unconditioned dharmas exist in reality but not in perception. In ultimate truth, although the essence of all dharmas is either existent or non-existent, because language cannot express it, it is neither empty nor existent, not because its essence is empty that it is inexpressible. The Vijñaptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only) says that in ultimate truth, mind and speech are cut off, so it is neither empty nor existent. To express it through language, they quote the verse spoken by Maitreya: 'Discrimination exists, but neither of these two exists in it. Only emptiness exists in it, and this emptiness also exists there.' Therefore, it is said that all dharmas are neither empty nor not empty, both existent and non-existent, which is in accordance with the middle way. This is the establishment of the three natures of consciousness-only, the objects of self and dharma are empty, the consciousness of true and conventional are existent, and the meaning of the middle way of neither empty nor existent is established. That is, using the middle way of neither empty nor existent of all dharmas that is elucidated as the tenet. As other chapters say. Here, it is only a brief description of the tenets debated by various parties. As for the different characteristics of dharmas that each school elucidates as their tenets, they should be explained elsewhere according to the specific circumstances. Fourth, the nature is different. It can be further divided into two: first clarifying different views, and then clarifying the views of Mahayana. In clarifying different views, it can be further divided into two: first clarifying the views of non-Buddhists, and then clarifying the views of Hinayana. In clarifying the views of non-Buddhists, there are roughly six different claims: one is the Sāṃkhya school, and the other is the Vaiśeṣika school.

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論．三明論．四聲顯論．五聲生論．六順世論。數論。教體說有二種。依本教法。體即自性三德為體。依末教法。五唯量中聲為教體。本唯是常。末是無常。然是轉變非為滅壞滅壞之時即歸本故。其勝論師。以諸德中聲為教體。無常無礙。其明論者。婆羅門等執吠陀論聲唯是常。不取聲性。非能詮故。其能詮聲詮于明論所詮之義。此教是常所詮定故。餘一切教皆無常聲以為教體。不說聲論別有名等。以說名等即是聲故。聲顯論者。聲體本有。待緣顯之。體性常住。此計有二。一者隨一一物各各有一能詮常聲。猶如非擇滅。以尋伺等所發音顯。音是無常。今用眾多常聲為體。二者一切法上但共有一能詮常聲。猶如真如。以尋伺等所發音顯。此音無常。今者唯取一常聲為體。其音響等但是顯緣。非能詮體。此二之中。各有二種。一計全分。內外諸聲皆是常住。二計一分。內聲是常。外聲無常。非能詮故。猶如音響。故聲顯論總束為四。計一計多各通內外。其聲生論計。聲本無待緣生之。生已常住。由音響等所發生故。此計有二。一計體多。猶如非擇滅。二計體一。猶若真如。音響生緣體無常法。今取新生常聲為體。以能詮故。響非能詮。此各有二。一計全分。二計一分。準前應知。還束為四。計一計多。各通內外。聲顯．

聲生各有四種。順世外道。一切皆四大故。以常四大為體。合勝．數論．並明論聲。總有十二外道教體。彰小乘者。大類小乘教體有六。一大眾部等。二一說部。三多聞部。四說假部。五說一切有部。六經量部。其大乘部．說出世部．雞胤部三部同說。佛一切法皆是無漏。皆是出世。佛所出言無不如義。佛一切語皆轉法輪。佛一切時不說名等。常在定故。然諸有情謂說名等。即是無思成自事義。以其無漏體是實有聲．名．句等為其教體。其一說部。說一切法體非實有唯有假名。今取無漏假聲名等以為教體。多聞部說。如來五音是出世教。一無常．二苦．三空．四無我．五涅槃寂靜。以此五種決定能引出離道故。如來餘音是世間教。與五俱起亦是出世。設引出離道。不與五相應。不決定故。非出世教。論說言音。音即音聲。故但取聲。不說名等。故佛諸教通以有漏無漏之聲而為其體。以佛五音是無漏故。其說假部。聲名句等。若在處等體非實有。以說依．緣有積聚故。若在蘊等聲等便實。雖有積聚不說依．緣。以名蘊故。聲．名．句等既通蘊等。故通有漏無漏假實以為教體。說一切有部說。教體者。有說。唯以名．句．文三而為教體。有詮表故。有說但以善聲為體。三無數劫所勤求故。名等無記故不取之。評家評取唯有

【現代漢語翻譯】 現代漢語譯本 聲音的產生各有四種方式。順世外道（印度古代一個唯物主義哲學流派），認為一切都是由四大（地、水、火、風）組成，因此以常住的四大為本體。和勝論派（印度正統哲學流派之一）、數論派（古印度哲學流派之一）、以及明論派所說的聲音，總共有十二種外道教義的本體。 闡揚小乘佛教的，大致可以分為六種小乘教義的本體：一、大眾部等；二、一說部；三、多聞部；四、說假部；五、說一切有部；六、經量部。 其中的大乘部、說出世部、雞胤部這三部共同認為，佛陀的一切法都是無漏（沒有煩惱）的，都是出世的（超越世俗的）。佛陀所說的一切話都符合真理。佛陀所說的一切語言都在轉法輪（傳播佛法）。佛陀在任何時候都不說名字等等，因為他常在禪定之中。然而，眾生認為佛陀說了名字等等，這實際上是無思而成的事情。因為無漏的本體是真實存在的，所以聲音、名、句等就成爲了他們的教義本體。 其中的一說部，認為一切法的本體都不是真實存在的，只有假名。現在取無漏的假聲名等作為教義本體。多聞部認為，如來的五音是出世的教法：一、無常；二、苦；三、空；四、無我；五、涅槃寂靜。因為這五種決定能夠引導人們脫離輪迴。如來的其餘聲音是世間的教法。與這五種聲音同時產生的也是出世的。如果能夠引導人們脫離輪迴，但不與這五種聲音相應，因為不確定，所以不是出世的教法。論中說，言音，音就是音聲，所以只取聲音，不說名字等等。因此，佛陀的各種教法都以有漏（有煩惱）和無漏的聲音作為其本體，因為佛陀的五音是無漏的。 其中的說假部，認為聲、名、句等，如果在處等（六處，即眼、耳、鼻、舌、身、意）中，其本體不是真實存在的，因為說是依緣而有積聚的。如果在蘊等（五蘊，即色、受、想、行、識）中，聲等就是真實的，雖然有積聚，但不說是依緣而有，因為名為蘊。聲、名、句等既然貫通蘊等，所以貫通有漏無漏的假實，作為教義本體。說一切有部認為，教義本體，有人說，只有名、句、文這三者作為教義本體，因為它們能夠詮釋表達。有人說，只以善的聲音為本體，因為這是經過無數劫勤苦追求而來的。名字等是無記（非善非惡）的，所以不取。評論家評論認為只有...

【English Translation】 English version The production of sound has four different ways. The Shunsei-gedo (Lokāyata, an ancient Indian materialistic philosophical school) believes that everything is composed of the four great elements (earth, water, fire, and wind), so it takes the permanent four great elements as its substance. Together with the sound described by the Vaisheshika (one of the orthodox schools of Indian philosophy), Samkhya (an ancient Indian philosophical school), and the Mimamsa schools, there are a total of twelve kinds of heretical doctrines' substances. Those who expound Hinayana Buddhism can be roughly divided into six kinds of Hinayana doctrines' substances: 1. Mahasanghika, etc.; 2. Ekavyavahārika; 3. Bahuśrutīya; 4. Prajñaptivāda; 5. Sarvāstivāda; 6. Sautrāntika. Among them, the Mahayana, Uttara-sreni, and Kukkuṭika schools commonly believe that all the Buddha's dharmas are Anāsrava (without defilements) and Lokuttara (transcending the mundane). All the words spoken by the Buddha are in accordance with the truth. All the languages spoken by the Buddha are turning the Dharma wheel (spreading the Dharma). The Buddha does not speak names, etc., at any time because he is always in Samadhi (meditative consciousness). However, sentient beings believe that the Buddha spoke names, etc., which is actually something that is accomplished without thought. Because the substance of Anāsrava is truly existent, sound, name, sentence, etc., become the substance of their doctrine. Among them, the Ekavyavahārika school believes that the substance of all dharmas is not truly existent, only a false name. Now, they take the false sound and name of Anāsrava as the doctrine's substance. The Bahuśrutīya school believes that the Tathagata's (Buddha's) five sounds are Lokuttara teachings: 1. Impermanence (Anicca); 2. Suffering (Dukkha); 3. Emptiness (Sunyata); 4. Non-self (Anatta); 5. Nirvana (Nibbana) is tranquil. Because these five kinds can definitely lead people to liberation from Samsara (cycle of rebirth). The remaining sounds of the Tathagata are mundane teachings. Those that arise simultaneously with these five sounds are also Lokuttara. If they can lead people to liberation from Samsara but do not correspond to these five sounds, they are not Lokuttara teachings because they are uncertain. The treatise says that speech-sound, sound is voice, so only sound is taken, and names, etc., are not mentioned. Therefore, all the Buddha's teachings take both Sāsrava (with defilements) and Anāsrava sounds as their substance, because the Buddha's five sounds are Anāsrava. Among them, the Prajñaptivāda school believes that sound, name, sentence, etc., if they are in the Ayatana (the six sense bases: eye, ear, nose, tongue, body, mind), their substance is not truly existent, because it is said that they are accumulated based on conditions. If they are in the Skandha (the five aggregates: form, feeling, perception, mental formations, consciousness), sound, etc., are real, although there is accumulation, it is not said to be based on conditions, because it is called Skandha. Since sound, name, sentence, etc., penetrate the Skandha, etc., they penetrate the false and real of Sāsrava and Anāsrava, and serve as the doctrine's substance. The Sarvāstivāda school believes that the doctrine's substance, some say, only name, sentence, and phrase are the doctrine's substance, because they can explain and express. Some say that only good sound is the substance, because it is what has been diligently sought for countless kalpas (eons). Names, etc., are Avyākrta (unspecified), so they are not taken. Commentators comment that only...

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漏善聲以為教體。勤求起故。其經量部說。名等假聲體實有。雖彼不立不相應行。仍不取聲。無詮表故。取有漏聲上假屈曲能詮以為體性。然聲處收。前熏於後展轉聚集無過未故。如是合說小乘有六。總是第一彰異計也。

顯大乘中。復分為二。初顯邊體。后顯中道。顯邊體者。龍猛．清辨咸作是言。勝義諦中一切無相諸法皆空。何教何為體。世俗諦中可亦說有。句．言章．論聲為教體。梵云缽陀此翻為跡。當古之句。句有二種。一集法滿足句。二顯義周圓句。如說不生亦不滅。不來亦不去。不一亦不異。不常亦不斷。此一一句義雖未圓。亦名為句。法滿足故。此當中道所說名也。梵云縛(去聲)迦。此云言也。此當中道所說句也。義周圓故。梵云缽剌迦羅。此雲章也。章即章段。一章一段以明諸義。此無所當。梵云奢薩咀羅。此翻為論。總週一部立以論名。此四能詮聲為教體。此準般若燈論所說。更應勘彼智度論文。

顯中道者。瑜伽論攝抉擇分八十一卷說。經體有二。一文。二義。文是所依。義即能依。由能詮文義得顯故。能詮文中復分為二。一者龍軍論師．無性菩薩．及佛地論一師所說。且無性云。此中即是隨墮八時。聞者識上直非直說。聚集顯現以為體性。此意即取隨世俗說日夜八時。說花嚴經

【現代漢語翻譯】 現代漢語譯本：他們以有漏洞的聲音作為教義的本體。因為勤奮地尋求而產生。經量部（Sautrāntika，佛教部派之一）說，名稱等只是假借的聲音，本體是實有的。雖然他們不設立不相應行法，仍然不取用聲音，因為聲音沒有詮釋表達的功能。取用有漏洞的聲音上虛假的屈曲變化，能夠詮釋意義的作為本體。然而，聲音被歸於色處（rūpa-dhātu，色界），先前熏習於後來的，輾轉聚集，沒有過去和未來之分。像這樣綜合來說，小乘佛教有六種不同的觀點，這總是第一種，彰顯了他們不同的見解。

顯現大乘佛教中的觀點，又分為兩種。首先顯現邊見的本體，然後顯現中道的本體。顯現邊見的本體，龍樹（Nāgārjuna）和清辨（Bhāvaviveka）都這樣說：在勝義諦（paramārtha-satya， ultimate truth）中，一切無相的諸法都是空性的，那麼什麼教義作為本體呢？在世俗諦（saṃvṛti-satya，conventional truth）中，或許可以說有。句子（pada）、言語（vākya）、章節（prakaraṇa）、論著（śāstra）的聲音作為教義的本體。梵語缽陀（pada），這裡翻譯為『跡』，相當於古代的『句』。句子有兩種：一是集合法滿足的句子，二是顯現意義周圓的句子。例如說『不生也不滅，不來也不去，不一也不異，不常也不斷』，這一句一句雖然意義沒有圓滿，也稱為句子，因為法已經滿足。這指的是中道所說的名稱。梵語縛迦（vākya），這裡翻譯為『言語』。這指的是中道所說的句子，因為意義周圓。梵語缽剌迦羅（prakaraṇa），這裡翻譯為『章』。章就是章節段落，一章一段用來闡明各種意義。這個沒有對應的。梵語奢薩咀羅（śāstra），這裡翻譯為『論』。總括一部經典，立名為論。這四種能夠詮釋的聲音作為教義的本體。這是根據《般若燈論》（Prajñāpradīpa）所說的，更應該參考《智度論》（Mahāprajñāpāramitopadeśa）。

顯現中道的本體，瑜伽論（Yogācārabhūmi-śāstra）《攝抉擇分》（Viniścaya-saṃgrahaṇī）第八十一卷說，經的本體有兩種：一是文字（akṣara），二是義理（artha）。文字是所依據的，義理是能依據的。由於能詮釋的文字，義理才得以顯現。能詮釋的文字中又分為兩種：一是龍軍論師（Nāgārjuna）、無性菩薩（Asaṅga）以及《佛地論》（Buddhabhūmi-sūtra-śāstra）一位論師所說。且無性菩薩說，這其中就是隨著墮入八時（晝夜八時），聽者意識上直接或間接的說法，聚集顯現作為本體。這個意思是取用隨順世俗所說的日夜八時，宣說《華嚴經》（Avataṃsaka Sūtra）。

【English Translation】 English version: They take the flawed sound as the substance of the teaching. It arises from diligent seeking. The Sautrāntika (a Buddhist school) says that names and the like are merely provisional sounds, while the substance is real. Although they do not establish non-associated formations, they still do not take sound because sound has no function of interpretation and expression. They take the false curvature on the flawed sound, which can interpret meaning, as its substance. However, sound is included in the realm of form (rūpa-dhātu), the previous is imprinted on the later, accumulating and gathering without past or future. Thus, comprehensively speaking, there are six different views in the Hinayana, and this is always the first, highlighting their different views.

Manifesting the views in the Mahayana, it is further divided into two. First, manifesting the substance of the extreme view, and then manifesting the substance of the Middle Way. Manifesting the substance of the extreme view, Nāgārjuna and Bhāvaviveka both say: In the ultimate truth (paramārtha-satya), all phenomena without characteristics are empty, so what teaching serves as the substance? In the conventional truth (saṃvṛti-satya), perhaps it can be said that there is. The sound of sentences (pada), words (vākya), chapters (prakaraṇa), and treatises (śāstra) serves as the substance of the teaching. The Sanskrit word 'pada' is translated here as 'trace', equivalent to the ancient 'sentence'. There are two types of sentences: one is a sentence that satisfies the collection of dharmas, and the other is a sentence that reveals the complete meaning. For example, saying 'not born and not extinguished, not coming and not going, not one and not different, not constant and not discontinuous', although the meaning of each sentence is not complete, it is also called a sentence because the dharma is satisfied. This refers to the name spoken in the Middle Way. The Sanskrit word 'vākya' is translated here as 'word'. This refers to the sentence spoken in the Middle Way because the meaning is complete. The Sanskrit word 'prakaraṇa' is translated here as 'chapter'. A chapter is a section used to explain various meanings. This has no corresponding. The Sanskrit word 'śāstra' is translated here as 'treatise'. It encompasses an entire scripture and is named a treatise. These four types of sounds that can interpret meaning serve as the substance of the teaching. This is according to what is said in the Prajñāpradīpa, and one should further consult the Mahāprajñāpāramitopadeśa.

Manifesting the substance of the Middle Way, the Yogācārabhūmi-śāstra, Viniścaya-saṃgrahaṇī, volume 81, says that there are two types of substance of the scripture: one is the text (akṣara), and the other is the meaning (artha). The text is what is relied upon, and the meaning is what relies on it. Because of the text that can interpret meaning, the meaning can be revealed. Among the texts that can interpret meaning, there are two types: one is what is said by Nāgārjuna, Asaṅga, and a teacher of the Buddhabhūmi-sūtra-śāstra. Furthermore, Asaṅga says that this is precisely following the eight times (eight times of day and night) into which one falls, the direct or indirect speech on the listener's consciousness, gathering and manifesting as the substance. This means taking the eight times of day and night spoken according to convention, and proclaiming the Avataṃsaka Sūtra.

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八會之時。詮辨諸法八轉聲時。聞法者識所變聲等直非直說。以為教體。佛地論云。謂佛慈悲本願緣力。其可聞者自意識上。文義相生似如來說。此意即是由佛本願為增上緣。令聞者識有文義相。此文義相。雖自親依善根力起。而就本緣名為佛說。佛實無言。故無性云。若爾云何菩薩能說。彼增上生故作是說。譬如天等增上力故令于夢中得論咒等。若離識者佛云何說。此就本緣佛不說法。乃無文義。唯有無漏大定．智．悲。若依聞者自識所變。有漏心現。即似無漏聲名句文以為教體。無漏心現。即真無漏文義為體。此即如來實不說法。故大波若第四百二十五卷．文殊問經．涅槃經等。皆作是言。我成道來不說一字。汝亦不聞．十地亦言三界唯識。故知教體唯心所變文義為性。善順契經。不違唯識。問何故佛寶即有本佛。今說法寶即唯心變。答教法戲論唯說自心。余非戲論故取本質。理．行．果法同佛寶故。無垢稱經言。法非見聞覺知。若行見聞覺知。即是見聞覺知。非求法也。故唯心變。問若取佛說義即可然。若聞者心所變為教。子細研究。于理實難。過去．未來既非實有。非有為法生已便住。如何識上聚集解生。答無性解云。隨墮八時聞者識上。直非直說聚集顯現。以為體性。謂八時中聞者識上。有直非直二種言說

【現代漢語翻譯】 現代漢語譯本 第八次集會之時，詳細辨析諸法的八種轉變之聲。聽聞佛法的人，辨識所轉變的聲音等，將正確與不正確的說法，作為教法的本體。《佛地論》中說：『憑藉佛陀慈悲的本願之力，使可聽聞的內容在聽者各自的意識上，產生文句和義理，好像是佛陀親口所說。』 這意思是說，由於佛陀的本願作為增上緣，使得聽聞者在意識中產生文句和義理的表象。這些文句和義理的表象，雖然是依靠聽者自身善根的力量而生起，但就其根本因緣來說，可以稱之為佛陀所說。佛陀實際上並沒有說話。所以無性菩薩說：『如果這樣，那麼菩薩又是如何說法呢？』 這是因為菩薩的說法也是增上緣所生起的，所以才這樣說。譬如天神等增上力的作用，使得人們在夢中能夠獲得討論咒語等的能力。如果離開意識，佛陀又如何說法呢？』 這是就根本因緣來說，佛陀並沒有說法，而是沒有文句和義理，只有無漏的大定、智慧和慈悲。如果依據聽聞者各自意識所轉變的，有漏心所顯現的，就好像是以無漏的聲音、名相、語句和文字作為教法的本體。無漏心所顯現的，就是真正的無漏文句和義理作為本體。這就是如來實際上並沒有說法的含義。因此，《若第四百二十五卷》、《文殊問經》、《涅槃經》等經典都這樣說：『我成道以來，沒有說過一個字，你們也沒有聽聞。』 《十地經》也說三界唯有識。因此，可知教法的本體唯有心識所轉變的文句和義理為自性，這與善順契經，不違背唯識宗的教義。 問：為什麼佛寶有本佛，而說法寶卻唯有心識所變？答：教法是戲論，只說自心，其餘不是戲論，所以取其本質。理、行、果法與佛寶相同。 《無垢稱經》（Vimalakirti Sutra）說：『法不是見聞覺知，如果行於見聞覺知，那就是見聞覺知，而不是求法。』 所以教法唯有心識所變。問：如果取佛陀所說的意義還可以理解，如果以聽聞者心識所變為教法，仔細研究，在道理上實在難以成立。過去、未來既然不是真實存在，有為法生起后便會停止，如何在意識上聚集而產生理解？答：無性菩薩解釋說：『隨著墮入八種時機，聽聞者意識上，正確與不正確的說法聚集顯現，作為其體性。』 也就是說，在八種時機中，聽聞者的意識上，有正確與不正確的兩種言說。

【English Translation】 English version At the time of the eighth assembly, a detailed analysis was made of the eight transformations of sound related to all dharmas. Those who heard the Dharma distinguished the transformed sounds, etc., taking the correct and incorrect statements as the essence of the teachings. The Buddhabhumi Sutra states: 'Through the power of the Buddha's compassionate original vows, the audible content arises in the consciousness of the listeners, with sentences and meanings appearing as if spoken by the Buddha himself.' This means that due to the Buddha's original vows acting as a contributing condition, listeners perceive the appearance of sentences and meanings in their consciousness. Although these appearances of sentences and meanings arise from the power of the listeners' own roots of virtue, in terms of their fundamental cause, they can be called the Buddha's words. The Buddha actually does not speak. Therefore, Asanga says: 'If so, how can Bodhisattvas preach the Dharma?' This is because the Bodhisattvas' teachings also arise from contributing conditions, and that is why it is said in this way. For example, the power of deities and other contributing conditions enables people to acquire the ability to discuss mantras in dreams. If separated from consciousness, how can the Buddha preach the Dharma?' This refers to the fundamental cause; the Buddha does not preach the Dharma, but rather there are no sentences or meanings, only the undefiled great samadhi, wisdom, and compassion. If based on what is transformed by the listeners' own consciousness, the manifested defiled mind seems to take undefiled sounds, names, sentences, and words as the essence of the teachings. What is manifested by the undefiled mind takes the true undefiled sentences and meanings as its essence. This is the meaning that the Tathagata actually does not preach the Dharma. Therefore, the Ruo Fourth Hundred and Twenty-Fifth Scroll, the Manjushri Question Sutra, the Nirvana Sutra, etc., all say: 'Since my enlightenment, I have not spoken a single word, nor have you heard anything.' The Ten Stages Sutra also says that the three realms are only consciousness. Therefore, it can be known that the essence of the teachings is only the sentences and meanings transformed by consciousness, which is in accordance with the well-spoken sutras and does not contradict the teachings of the Vijnanavada (Consciousness-only) school. Question: Why does the Buddha Jewel have an original Buddha, while the Dharma Jewel is only transformed by consciousness? Answer: The Dharma is discursive and only speaks of one's own mind; the rest is not discursive, so it takes its essence. The principles, practices, and results are the same as the Buddha Jewel. The Vimalakirti Sutra says: 'The Dharma is not seeing, hearing, perceiving, or knowing; if one practices seeing, hearing, perceiving, or knowing, that is seeing, hearing, perceiving, or knowing, and not seeking the Dharma.' Therefore, the Dharma is only transformed by consciousness. Question: If taking the meaning of what the Buddha said is understandable, but if the teachings are transformed by the listeners' consciousness, upon careful examination, it is difficult to establish in principle. Since the past and future are not truly existent, and conditioned dharmas cease after arising, how can understanding accumulate and arise in consciousness? Answer: Asanga explains: 'As one falls into the eight occasions, the correct and incorrect statements gather and manifest in the listeners' consciousness, serving as its essence.' That is to say, in the eight occasions, there are two kinds of speech, correct and incorrect, in the listeners' consciousness.

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。聚集顯現故。瑜伽說心略有五種。一率爾．二尋求．三決定．四染凈．五等流。如五心章自當廣釋。如聖教說諸行無常。有起盡法。如言諸字率爾心已。必起尋求續初心起。雖多剎那行解唯一。總名尋求。未決定知諸所目故。如瑜伽論第三卷說。又一剎那五識生已。從此無間必意生故。復言行時由先熏習連帶解生有三心現。謂率爾亦尋求及后決定。決定知諸目一切行。故瑜伽說。尋求無間若不散亂決定心生。若散亂時生即不定。雖知自性然未知義。為令了知復說無字。於此時中有先三心。于無字上但有其二。謂率爾．尋求。未決定知無所無故。即從決定后卻起尋求。論但定說率爾尋求定無間生。尋求已后許散亂故。復言常時五心並具。其義可解。由前字力展轉熏習連后字生。于最後時始能解義。染凈等心方乃得轉。故雖無過．未。而教體亦成。若新新解並有率爾。四字之上皆定有二心。謂率爾．尋求。即于末後有十二心一時聚集。第一有二。第二有三。第三有二。第四有五。故成十二。既于初字有率爾．尋求。于第二字新生決定。並前為三。第三字中卻起尋求。並前為四。第四字時但新決定．染凈．等流三心而起。合有七心一時聚集。如是方名五心具足。故唯識教其體理成。勘對法第一疏應具廣之。二者護法．勝子

【現代漢語翻譯】 現代漢語譯本：因為聚集顯現的緣故。《瑜伽師地論》說心略有五種：一是率爾心（最初的、不加思索的念頭），二是尋求心（試圖理解的念頭），三是決定心（做出判斷的念頭），四是染凈心（受污染或純凈的念頭），五是等流心（與之前念頭相似的念頭）。如《五心章》中自會詳細解釋。如聖教所說，諸行無常，有生起和消滅的規律。比如說到『諸』字時，率爾心已經生起，必然會生起尋求心來接續最初的念頭。雖然有很多剎那的念頭，但理解只有一個，總稱為尋求。因為還沒有決定地知道所要表達的目標。如《瑜伽師地論》第三卷所說。又一個剎那五識生起之後，從此無間斷地必然有意念產生。再說『行』字時，由於先前的熏習，連帶理解的產生有三種心顯現，即率爾心、尋求心以及之後的決定心。決定心知道所要表達的一切目標。所以《瑜伽師地論》說，尋求心之後，如果不散亂，決定心就會生起。如果散亂，生起的念頭就不確定。雖然知道自性，但還不知道意義，爲了讓人瞭解，所以又說『無』字。此時有先前的三種心。在『無』字上只有兩種心，即率爾心和尋求心。因為還沒有決定地知道沒有的是什麼。從決定心之後又重新生起尋求心。論中只確定地說率爾心和尋求心是無間斷地生起的。尋求心之後允許散亂的產生。再說『常』字時，五種心都具備，其中的意義可以理解。由於前一個字的力量逐漸熏習，連線后一個字而生起。在最後的時候才能開始理解意義。染凈心等才能開始轉變。所以雖然沒有過去和未來的過失，但教法的本體也成立。如果新新生起理解，都有率爾心。四個字之上都一定有兩種心，即率爾心和尋求心。在最後有十二種心一時聚集。第一個字有二種心，第二個字有三種心，第三個字有二種心，第四個字有五種心，所以總共有十二種心。既然在第一個字有率爾心和尋求心，在第二個字新生起決定心，加上之前的共有三種心。第三個字中又重新生起尋求心，加上之前的共有四種心。第四個字時只是新決定心、染凈心、等流心三種心生起。合起來共有七種心一時聚集。這樣才稱為五心具足。所以唯識教的本體和道理才能成立。詳細的解釋應該參考《勘對法第一疏》。二是護法（Dharmapala），勝子（Victorious Son）。

【English Translation】 English version: Because of the aggregation and manifestation. The Yogacarabhumi-sastra says that there are roughly five types of mind: first, ratna (initial, unconsidered thought); second, seeking (attempting to understand); third, determination (making a judgment); fourth, defilement and purity (contaminated or pure thought); and fifth, equal flow (thought similar to the previous thought). As the chapter on the Five Minds will explain in detail. As the Holy Teaching says, all phenomena are impermanent, with the law of arising and ceasing. For example, when saying the word 'all', the ratna mind has already arisen, and the seeking mind will inevitably arise to continue the initial thought. Although there are many momentary thoughts, there is only one understanding, which is generally called seeking. Because it has not yet been determined what the target to be expressed is. As the third volume of the Yogacarabhumi-sastra says. Furthermore, after the five consciousnesses arise in one moment, intention will inevitably arise from then on without interruption. Furthermore, when saying the word 'phenomena', due to prior conditioning, the arising of understanding is accompanied by the manifestation of three minds: namely, ratna, also seeking, and the subsequent determination. The determination mind knows all the targets to be expressed. Therefore, the Yogacarabhumi-sastra says that after the seeking mind, if there is no distraction, the determination mind will arise. If there is distraction, the arising thought will be uncertain. Although the self-nature is known, the meaning is not yet known, so to make it known, the word 'impermanent' is also said. At this time, there are the previous three minds. On the word 'impermanent', there are only two minds, namely ratna and seeking. Because it has not yet been determined what is not there. From the determination mind, the seeking mind arises again. The treatise only definitively says that the ratna and seeking minds arise without interruption. After the seeking mind, the arising of distraction is allowed. Furthermore, when saying the word 'constant', all five minds are present, and the meaning can be understood. Due to the power of the previous word gradually conditioning, it connects to the next word and arises. Only at the very end can the meaning begin to be understood. The defilement and purity mind, etc., can then begin to transform. Therefore, although there is no fault of past and future, the essence of the teaching is also established. If new understandings arise, there is always the ratna mind. Above the four words, there are definitely two minds, namely ratna and seeking. At the very end, there are twelve minds gathered at once. The first word has two minds, the second word has three minds, the third word has two minds, and the fourth word has five minds, so there are a total of twelve minds. Since there are ratna and seeking minds in the first word, and a determination mind newly arises in the second word, there are three minds in total including the previous ones. In the third word, the seeking mind arises again, and there are four minds in total including the previous ones. At the time of the fourth word, only the three minds of new determination, defilement and purity, and equal flow arise. Together, there are seven minds gathered at once. Only then is it called the complete possession of the five minds. Therefore, the essence and reason of the Consciousness-Only teaching can be established. Detailed explanations should be consulted in the First Commentary on the Examination and Comparison of the Dharma. Second is Dharmapala (protector of the Dharma), Victorious Son.

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．親光等說。凡論出體總有四重。一攝相歸性體。即一切法皆性真如。故大波若經理趣分說。一切有情皆如來藏。勝鬘經說。夫生死者是如來藏。無垢稱言。一切眾生皆如也。一切法亦如也。眾賢聖亦如也。至於彌勒亦如也。諸經論說如是非一。一切有為諸無為等有別體法是如之相。譬如海水隨風等緣擊成波相。此波之體豈異水乎。一切諸法隨四緣會成其體相。然不離如。有漏種子性皆本識亦復如是。故皆無記。二攝境從識體。即一切法皆是唯識。花嚴等說三界唯心。心所從王名唯識等。如是等文誠證非一。三攝假隨實體。即諸假法隨何所依實法為體。如說瓶等四塵為體。諸不相應色心分位。即以所依分位為體。對法論說不相應．行色心等中是假立。故是說不害等即無瞋等。此類非一。四性用別論體。色心假實各別處故。瑜伽等說。色蘊攝彼十處界等。此類眾多。又有四重。一真如。二無相。三唯識。四因緣。此二四體攝法義周。隨其所應釋一切法。今隨義便略敘明之。庶後學徒詳而易入。護法等說。諸教體者。謂宜聞者本願緣力。如來識上文義相生。實能所詮文義為體。此師意說。眾生本願愿聞佛說。如來識上文義相生。聽者識心即聞佛說。亦有如是似文義相。故升攝波葉喻經說。佛取樹葉以問阿難。比其林葉所有

多少。復告慶喜。我未所說乃有爾所。故諸經首佛皆教置如是我聞。二十唯識天親說云。展轉增上力。二識成決定。謂余相續識差別故。令余相續差別識生。展轉互為增上緣故。是故世尊實亦說法。言不說者是密意說。于真如性絕語言故。實無諸事。故波若云。音聲尋我不見如來。推功歸本。仍言應化非說法者。計所執中無說法故。于依他起譬如幻人為幻人說。唯有假說似能說者。都無實說。聽者心識文義之相。理有無疑。故諸教體取本無漏世尊所說文義為體。若取能詮。唯聲名等而為體性。十地論說。說者聽者俱以二事而得究竟。一者聲。二者善字。又解深密經．及瑜伽論七十八說。于第九地斷二種愚。一于無量所說法。無量名句字。陀羅尼自在愚。成唯識論第九卷言。無量名句字者。謂法無礙解。所說法者所詮義也。名句字者能詮文也。對法等云。成所引聲者。謂諸聖所說聲。成唯識論第二復言。由此法．詞二無礙解。境有差別。法緣名等。詞緣于聲。金剛波若天親論說。又言無記者。此義不然。何以故。汝法是無記。而我法是記。是故一法寶勝無量珍寶。是故當知。詮表教體唯聲名等體唯無漏。亦唯是善。此通依他及圓成實。從眾緣起名曰依他。體是無漏可通成實。佛地論說。依隨轉門及二乘者。說十五界唯是

【現代漢語翻譯】 現代漢語譯本： 多少。復告阿難（Ananda，慶喜，佛陀十大弟子之一）。我未曾說過沒有說法。所以諸經開頭佛都教導要寫『如是我聞』。二十唯識論中世親（Vasubandhu，印度佛教論師）說：『輾轉增上力，二識成決定。』意思是說，因為其餘相續識的差別，才令其餘相續識產生差別。輾轉互相成為增上緣的緣故。所以世尊實際上也說法。說沒有說法，是密意之說。因為在真如自性中，語言是斷絕的。實際上沒有諸事。所以《般若經》說：『用音聲尋我，不能見到如來。』把功勞推到根本上，仍然說應化身不是說法者，因為在計度所執中沒有說法。在依他起性上，譬如幻術師為幻人說法，只有假說，好像能說的人，都沒有真實的說法。聽者心識中的文義之相，在理上沒有疑問。所以諸教的本體，取本無漏的世尊所說的文義作為本體。如果取能詮，只有聲名等作為體性。《十地經論》說：說法者和聽法者都通過兩件事而得到究竟，一是聲音，二是善字。又《解深密經》以及《瑜伽師地論》第七十八卷說，在第九地斷除兩種愚癡，一是對無量所說法、無量名句字的陀羅尼自在愚。成唯識論第九卷說：『無量名句字』，指的是法無礙解。所說法指的是所詮釋的意義，名句字指的是能詮釋的文字。《對法論》等說：『成就所引聲』，指的是諸聖所說的聲音。《成唯識論》第二卷又說：『由此法、詞二無礙解，境界有差別。』法緣于名等，詞緣于聲音。《金剛般若經》世親論說：『又說無記者，這個意義不對。』為什麼呢？你的法是無記，而我的法是有記。所以一法寶勝過無量珍寶。所以應當知道，詮表教體的只有聲名等，體只有無漏，也只有是善。這貫通依他起性和圓成實性。從眾緣生起叫做依他起性，體是無漏可以貫通圓成實性。《佛地經論》說：依隨轉門以及二乘人，說十五界唯是

【English Translation】 English version: How much. Again told Ananda (Ananda, meaning 'bliss', one of the ten principal disciples of the Buddha). I have not said that there is no teaching. Therefore, at the beginning of all sutras, the Buddha teaches to include 'Thus have I heard.' In the Twenty Verses on Consciousness-Only, Vasubandhu (Indian Buddhist philosopher) says: 'Through the force of mutual augmentation, the two consciousnesses become definite.' This means that because of the differences in the remaining continuous consciousnesses, the remaining continuous consciousnesses are caused to be different. They mutually become augmenting conditions. Therefore, the World-Honored One actually teaches. Saying that there is no teaching is a teaching with a hidden meaning. Because in the nature of Suchness (Tathata), language is cut off. In reality, there are no things. Therefore, the Prajna Sutra says: 'Seeking the Tathagata through sound, one cannot see the Tathagata.' Pushing the merit back to the root, it is still said that the manifested body is not a teacher, because there is no teaching in what is conceived. In the dependent nature (paratantra), it is like a magician teaching a magical person; there is only false teaching, like someone who can teach, but there is no real teaching. The aspects of the text and meaning in the listener's mind are undoubtedly reasonable. Therefore, the essence of all teachings takes the meaning of the words spoken by the originally unpolluted World-Honored One as its essence. If one takes the expresser, only sound and name are taken as the essence. The Treatise on the Ten Stages says: Both the speaker and the listener attain ultimate understanding through two things: one is sound, and the other is good words. Furthermore, the Saṃdhinirmocana Sūtra and the seventy-eighth chapter of the Yogācārabhūmi-śāstra say that in the ninth stage, two kinds of ignorance are cut off: one is ignorance regarding the Dharani of limitless teachings, limitless names, phrases, and syllables. The ninth volume of the Vijñaptimātratāsiddhi says: 'Limitless names, phrases, and syllables' refers to unobstructed understanding of the Dharma. What is taught refers to the meaning being explained, and names, phrases, and syllables refer to the text that can explain. The Abhidharmasamuccaya and others say: 'Accomplishing the sound that is led' refers to the sound spoken by the sages. The second volume of the Vijñaptimātratāsiddhi further says: 'Because of this, the two unobstructed understandings of Dharma and words have different realms.' Dharma is related to names, etc., and words are related to sound. Vasubandhu's commentary on the Vajracchedikā Prajñāpāramitā Sūtra says: 'Furthermore, saying that there is no record is not correct.' Why? Your Dharma is unrecorded, but my Dharma is recorded. Therefore, one Dharma treasure is superior to limitless treasures. Therefore, it should be known that only sound and name, etc., express the essence of the teaching, and the essence is only unpolluted and only good. This connects the dependent nature and the perfected nature (pariniṣpanna). Arising from various conditions is called the dependent nature, and the essence is unpolluted, which can connect the perfected nature. The Buddhabhūmi Sūtra says: According to the following transformation gate and the two vehicles, it is said that the fifteen realms are only

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有漏名．句．文身唯是無記。今依大乘。若唯如來后得說法聲．名．句．文。真善無漏。如前所解諸教中說。故佛地論．成唯識。說十八界皆通有漏及無漏。若十地菩薩二乘說法聲．名．句．文。唯是有漏。若聽者識所變文義。或通有漏及與無漏。一切異生．二乘菩薩七地已前有漏后得。能聽法者皆唯有漏。若一切二乘．七地已前無漏后得．八地已去。識上所變聲．名．句．文。皆唯無漏。隨其所應說之為教。然同所敬既取本質無漏三寶故。今教體亦取本質佛等所說任運而現。非有漏戲論聲等為體。攝大乘雲。如末尼天鼓無思成自事。聲等為體。于能說者識上現故不違唯識。若聞者識所變為教。教唯有漏三性為體。同識性故。依前所說四出體中。今出教體亦．應有四。依前第一攝相歸性。教即真如。般若論說。應化非真佛。亦非說法者。說法不二取。無說離言相。故知教體性即真如。無垢稱語大善現言。文字性離無有文字。是即解脫。解脫相者即諸法也。又云一切法亦如也。又云法非見聞覺知。若行見聞覺知。是即見聞覺知。非求法也。故知教體性即真如。依前第二攝境從識。若取根本能說法者識心為體。若取于末。能聞法者識心為體。故天親云。展轉增上力。二識成決定。依前第三攝假隨實。一切內教體唯是聲。由

名句文體是假有隨實說故。對法論說。成所引聲不說名等名成所引。依前第四相用別論。唯取根本能說法者識上所現聲名句文以為教體。假之與實義用殊故。十地論云。一者聲。二善字。如前教理成此體訖。此中四體約義用分。不乖真俗法相理故。雖說一體義不違三。即一一法各各有此四種體。故說諸法體。準此應知。雖顯教體義有多途。而未解釋唯識教性。如何說者識上聚集。令聽法者聚集解生。顯揚論中第十二說。有字非名謂一字。有名非句。謂一字名。句必有名字。名亦必有字。字不必有名。名不必有句。既大乘中於聲屈曲義說名等。故說名等。非小乘義。今準此義。釋說法者及聽法者識心之上聚集顯現。如聖教說諸惡者莫作。諸善者奉行。善調伏自心。是諸佛聖教。說諸字時。余惡等字並在未來。唯有一字及依一字所成之名於心上現。此即一字成名之義。亦有一字不成名者。非此所明。復言惡時。餘者等字並在未來。其前諸字雖入過去現無本質。由熏習力唯識變力。仍於此念說惡字時心上顯現。即有二個一字。一個字身。兩個一字所成名。一個一字所成名．名身。一個二字所成名。又言者時有三個一字。兩個字身　一謂諸惡。二謂惡者。以二合說。下應準知。不可隔越合。故無諸者合名字身一個三字多字身。

三個一字所成名。二個一字所成名名身　如前字身二二合說　一個一字所成名多名身　論雖二說今取三字名名多名身。不取四字者下準應知　兩個二字所成名　亦二二合說　一個二字所成名名身。一個三字所成名　復言莫時有四個一字。三個字身　亦二二合說準前應知　兩個三字多字身　三三合說。更互除初后一字　一個四字多字身。四個一字所成名。三個一字所成名．名身謂二二合說　二個一字所成名三名多名身謂三三合。說更互除初后一字　一個一字所成名四名多名身。三個二字所成名　謂二二合說　二個二字所成名名身。一個二字所成名多名身．二個三字所成名　更互除初后一字如前準說　一個三字所成名名身。一個四字所成名。又言作時有五個一字。四個字身　謂二二合說　三個三字多字身。二個四字多字身。一個五字多字身　至此總合字及字身並多字身有一十五　五個一字所成名。四個一字所成名名身　謂二二合說　三個一字所成名三名多名身謂三三合說　二個一字所成名四名多名身更互除初后一字　一個一字所成名五名多名身。四個二字所成名謂二二。合說三個二字所成名名身。二個二字所成名三名多名身　一個二字所成名四名多名身。三個三字所成名　謂三三合說　二個三字所成名名身．一個三字所成

【現代漢語翻譯】 現代漢語譯本 三個字合成一個名稱。兩個字合成一個名稱，稱為名身（nāma-kāya，名稱的主體），如前面的字身（akṣara-kāya，字的主體）兩兩組合的說法。一個字合成一個名稱，稱為多名身（bahu-nāma-kāya，多個名稱的主體）。雖然有兩種說法，但現在採用三個字構成多名身的說法。不採用四個字的情況，下面的內容可以類推得知。兩個雙字詞合成一個名稱，也是兩兩組合的說法。一個雙字詞合成一個名稱，稱為名身。一個三字詞合成一個名稱。又說，有時有四個單字。三個字身，也是兩兩組合的說法，可以參照前面的內容類推得知。兩個三字詞構成多字身（bahu-akṣara-kāya，多個字的主體），三個三個地組合。互相去除開頭和結尾的一個字。一個四字詞構成多字身。四個單字合成一個名稱。三個單字合成一個名稱，名身指的是兩兩組合的說法。兩個單字合成一個名稱，三個名稱構成多名身，指的是三個三個地組合。互相去除開頭和結尾的一個字。一個單字合成一個名稱，四個名稱構成多名身。三個雙字詞合成一個名稱，指的是兩兩組合的說法。兩個雙字詞合成一個名稱，稱為名身。一個雙字詞合成一個名稱，稱為多名身。兩個三字詞合成一個名稱，互相去除開頭和結尾的一個字，如前所述。一個三字詞合成一個名稱，稱為名身。一個四字詞合成一個名稱。又說，在構成時有五個單字。四個字身，指的是兩兩組合的說法。三個三字詞構成多字身。兩個四字詞構成多字身。一個五字詞構成多字身。到這裡，總共加起來，字和字身以及多字身，一共有十五個。五個單字合成一個名稱。四個單字合成一個名稱，稱為名身，指的是兩兩組合的說法。三個單字合成一個名稱，三個名稱構成多名身，指的是三個三個地組合。兩個單字合成一個名稱，四個名稱構成多名身，互相去除開頭和結尾的一個字。一個單字合成一個名稱，五個名稱構成多名身。四個雙字詞合成一個名稱，指的是兩兩組合。三個雙字詞合成一個名稱，稱為名身。兩個雙字詞合成一個名稱，三個名稱構成多名身。一個雙字詞合成一個名稱，四個名稱構成多名身。三個三字詞合成一個名稱，指的是三個三個地組合。兩個三字詞合成一個名稱，稱為名身。一個三字詞合成一個

【English Translation】 English version Three single characters form a name. Two single characters form a name, called nāma-kāya (name-body), like the previous statement of akṣara-kāya (letter-body) combined in pairs. One single character forms a name, called bahu-nāma-kāya (multi-name-body). Although there are two statements, we now take the statement that three characters form a multi-name-body. The case of four characters is not taken, and the following content can be inferred. Two two-character words form a name, also a combination of two and two. One two-character word forms a name, called nāma-kāya. One three-character word forms a name. It is also said that sometimes there are four single characters. Three letter-bodies, also combined in pairs, can be inferred by referring to the previous content. Two three-character words form a multi-letter-body (bahu-akṣara-kāya), combined in threes. Mutually remove the first and last characters. One four-character word forms a multi-letter-body. Four single characters form a name. Three single characters form a name, nāma-kāya refers to the statement of combining in pairs. Two single characters form a name, three names form a multi-name-body, referring to the combination of three and three. Mutually remove the first and last characters. One single character forms a name, four names form a multi-name-body. Three two-character words form a name, referring to the statement of combining in pairs. Two two-character words form a name, called nāma-kāya. One two-character word forms a name, called multi-name-body. Two three-character words form a name, mutually remove the first and last characters, as mentioned before. One three-character word forms a name, called nāma-kāya. One four-character word forms a name. It is also said that there are five single characters when forming. Four letter-bodies, referring to the statement of combining in pairs. Three three-character words form a multi-letter-body. Two four-character words form a multi-letter-body. One five-character word forms a multi-letter-body. Up to this point, the total number of characters, letter-bodies, and multi-letter-bodies is fifteen. Five single characters form a name. Four single characters form a name, called nāma-kāya, referring to the statement of combining in pairs. Three single characters form a name, three names form a multi-name-body, referring to the statement of combining in threes. Two single characters form a name, four names form a multi-name-body, mutually remove the first and last characters. One single character forms a name, five names form a multi-name-body. Four two-character words form a name, referring to the combination of two and two. Three two-character words form a name, called nāma-kāya. Two two-character words form a name, three names form a multi-name-body. One two-character word forms a name, four names form a multi-name-body. Three three-character words form a name, referring to the combination of three and three. Two three-character words form a name, called nāma-kāya. One three-character word forms a

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名多名身。二個四字所成名　更互除初后一字　一個四字所成名名身。一個五字所成名　至此總合名及名身並多名身有三十五　合有一句。義究竟故。梵云阿耨瑟多掣陀。即八字成句。不長不短。以圓滿故。此中皆取無間相合方成名等。不可隔越合成名等。所隔之字即無用故。此中且依倍倍增長而作其法。合有五剎那所依之聲。於心上現。不可為難。此依一句事究竟說。字．名．句．聲。都合尚有五十聚集。若約一頌．一段．一卷．一部聚集字名句等。理即無邊。若薩婆多等說惡等字時。諸等字已滅。無聚集故。次第而生。不俱時故。無熏習故。不可至后。前已所說字。於後心上現。故彼教義決定不成。亦非由前字等勢力。末後字等能生顯名。過去無體。又無熏習。由何勢力。末後之字能生顯名等。故我今時。其說法者若在因位。及諸聽者亦在因中。由初諸字等熏本識已。連帶緣后惡者等字。識上解生。乃至末後作字之時。先皆聚集。由前熏習后識之上聚集顯現。詮所詮義差別圓滿。名為說法。說為聞教。若是佛說。雖無熏習亦聚集生。故雖無過未唯識教成立。說者．聽者義皆圓滿。俱以聲．字二種。究竟於自心上聚集顯現。為教體故。於此四種出體之中。隨其所應。以圓成等及相名等三性五法各別出之。唯大乘義。

大乘義中。雖有蘊處．界等三科之法。體性易故復濫小教。故不取之。三性體性略而言之。遍計所執體唯我法。性相都無。依他．圓成各有二體。一者有漏無漏門。諸無漏法皆名圓成。故攝論說。若說四清凈是即圓成實。諸有漏法皆依他起。二者常無常門。諸常住者名圓成實。即唯真如圓成實攝。瑜伽論說。五法之中唯說真如是圓成。故一切有為皆依他起。依他眾緣而得起故。其前教體攝相歸性唯圓成實。自餘三體可通二說。無漏有為通二性故。五法體性如五法章。義準應悉。餘一切章由此門中。已略顯示更不別顯。準義知之此中所說義理研尋。皆是大師別加訓授。傳者實雖文拙。而此義或可觀。冀諸有智委為詳審。其間引證純用大乘。白日光暉不假眾星之助故也。如有謬錯。希為箴規。上來合是體性不同。自余義門如余章說。

第五得名懸隔。于中有二。初談古說。后論今釋。談古說者。古師解釋諸法名義。但隨己情各為一解。既無依據難可準憑。義與體乖遂成疏謬。或云當體以彰名。或云就義以為目。或云從能依以受稱。或云從所依以立名。或云從數就義為名。或從相應增強為號。或兩體相違。如是種種解釋不同。並率己情未為典據。所以諸師紛亂互起異端。令後學徒無可從受。皆由翻譯之主不善方言。語

【現代漢語翻譯】 現代漢語譯本： 大乘的意義中，雖然有蘊、處、界等三科的法，但其體性容易與小乘教法混淆，所以不採用。三性的體性，簡略來說，遍計所執的體性唯有我法（人我和法我的虛妄執著），其自性與現象都無所有。依他起性和圓成實性各有兩種體性。一是按有漏無漏門劃分，所有無漏法都稱為圓成實性，所以《攝大乘論》說，如果說四清凈就是圓成實性。所有有漏法都是依他起性。二是按常無常門劃分，所有常住不變的法稱為圓成實性，即唯有真如才屬於圓成實性。《瑜伽師地論》說，五法之中只說真如是圓成實性，所以一切有為法都是依他起性，因為依仗眾多因緣才能生起。前面的教法，攝相歸性，唯有圓成實性。其餘三種體性可以有兩種說法，無漏有為法可以通於兩種自性。五法的體性，可以參考《五法章》，其中的意義應該都已包含。其餘一切章節，由此門中已經略微顯示，不再分別顯示，根據意義去理解。這裡所說的義理研究，都是大師特別教導的。傳述者的文筆確實笨拙，但其中的意義或許可以參考。希望各位有智慧的人仔細審察。其中引用的論證，純粹使用大乘經典，如同白天的陽光，不需要眾星的幫助。如果有什麼錯誤，希望能夠指正。上面合起來是體性的不同，其餘的義門，可以參考其他章節的說明。

第五是得名懸隔。其中有二部分：首先談論古老的說法，然後論述現在的解釋。談論古老的說法是，古代的法師解釋諸法的名義，只是隨著自己的想法各自做出一種解釋，既沒有依據，難以遵循，意義與體性相違背，於是造成疏漏謬誤。或者說『當體以彰名』（依據本體來彰顯名稱），或者說『就義以為目』（根據意義來設立名稱），或者說『從能依以受稱』（從能依靠的事物來接受名稱），或者說『從所依以立名』（從所依靠的事物來建立名稱），或者說『從數就義為名』（從數量和意義來確定名稱），或者說『從相應增強為號』（從相應的關係來增強名稱）。或者兩種體性相互違背。像這樣種種解釋不同，都是按照自己的想法，沒有經典依據。所以各位法師紛紛擾擾，互相產生不同的見解，讓後來的學徒無所適從，都是因為翻譯的主持者不擅長各地方言。

【English Translation】 English version: In the meaning of Mahayana, although there are the three categories of Dharmas such as Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements), their nature is easily confused with the teachings of Hinayana, so they are not adopted. Briefly speaking about the nature of the three Svabhavas (three natures), the Parikalpita (the completely imputed nature) only has the self of persons and the self of phenomena (the false attachments to the self of persons and the self of phenomena), and its nature and characteristics are completely non-existent. The Paratantra (the dependent nature) and the Parinispanna (the perfected nature) each have two aspects. One is divided by the gate of contaminated (with outflows) and uncontaminated (without outflows). All uncontaminated Dharmas are called the Parinispanna. Therefore, the Mahāyānasaṃgraha says, 'If the fourfold purity is spoken of, it is the Parinispanna.' All contaminated Dharmas are the Paratantra. The second is divided by the gate of permanence and impermanence. All that is permanent and abiding is called the Parinispanna, which is solely included in the Parinispanna of Suchness (true thusness). The Yogācārabhūmi-śāstra says that among the five Dharmas, only Suchness is said to be the Parinispanna. Therefore, all conditioned phenomena are the Paratantra, because they arise depending on numerous conditions. The preceding teachings, which gather phenomena and return to nature, only have the Parinispanna. The remaining three natures can be explained in two ways, because uncontaminated conditioned phenomena can be connected to both natures. The nature of the five Dharmas can be found in the 'Chapter on the Five Dharmas,' and the meanings therein should be fully understood. All other chapters have already been briefly shown through this gate, and will not be shown separately again. Understand them according to the meaning. The study of the meanings spoken of here is all specially instructed by the great master. Although the transmitter's writing is indeed clumsy, the meaning within may be worth considering. It is hoped that all wise individuals will examine it carefully. The arguments cited within are purely based on Mahayana scriptures, just like the sunlight of the day, which does not need the assistance of the stars. If there are any errors, I hope to be corrected. The above is a summary of the differences in nature. For the remaining gates of meaning, refer to the explanations in other chapters.

Fifth is the remote separation in obtaining names. Within this, there are two parts: first, discussing the ancient explanations, and then discussing the current interpretations. Discussing the ancient explanations means that ancient Dharma masters explained the meanings of Dharmas' names according to their own ideas, each making their own interpretation. Since there was no basis, it was difficult to follow, and the meaning contradicted the nature, thus creating omissions and errors. Some said, 'Use the substance itself to manifest the name,' or 'Use the meaning to establish the title,' or 'Receive the name from what is relied upon,' or 'Establish the name from what is depended upon,' or 'Determine the name from the number and meaning,' or 'Enhance the designation from the corresponding relationship.' Or the two natures contradict each other. Like this, there are various different explanations, all according to their own ideas, without scriptural basis. Therefore, the various Dharma masters were in turmoil, mutually creating different views, leaving later students with nothing to follow. All of this is because the masters of translation were not proficient in the dialects of various regions.

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設將融玄旨猶隔。師既墮矣。資亦負焉。

論今釋者。西域相傳。解諸名義皆依別論。謂六合釋。梵云殺三磨娑。此云六合。殺者六也。三磨娑者合也。諸法但有二義以上而為名者。即當此釋。唯一義名即非此釋。一義為名理目自體。不從他法而立自名。二義為名理有相濫。故六合釋無一義名。初但別釋二義差別。后乃合之。如說佛陀名為覺者。者是主義。通於五蘊。覺是察義。唯屬於智。此別解已。有覺之者名為覺者。此即合之故名為合。釋此合名有其六種。名六合釋。雖如菩提有其二字。二字但目一覺之義。義既是一理目一體。既無相濫。何用六合。六合之釋。解諸名中相濫。可疑諸難者故。此六合釋以義釋之。亦可名為六離合釋。初各別釋名之為離。后總合解名之為合。此六者何。一持業釋。二依主釋。三有財釋。四相違釋。五鄰近釋。六帶數釋。初持業釋。亦名同依。持謂任持。業者業用。作用之義。體能持用名持業釋。名同依者。依謂所依。二義同依一所依體。名同依釋。如名大乘。無性釋云。亦乘亦大。大者具七義。形小教為名。乘者運載義。濟行者為目。若乘若大同依一體。名同依釋。其體大法。能有運功。故名持業。諸論之中多名持業。少名同依。攝大乘論亦復如是。許能攝教即是論故。故無

【現代漢語翻譯】 現代漢語譯本：如果想要融合玄妙的宗旨，卻被阻隔，那麼老師即使已經開悟，我們也仍然會辜負他所傳授的知識。

現在來討論解釋佛經的人。西域（指古代印度）流傳下來的方法是，解釋各種名相的意義都依據不同的論著。其中有一種叫做『六合釋』。梵語是『殺三磨娑』（Samāsa），翻譯成漢語就是『六合』。『殺』（ṣaṣ）是『六』的意思，『三磨娑』（Samāsa）是『合』的意思。凡是諸法有兩個或兩個以上意義而構成的名稱，就屬於這種解釋方法。只有一個意義的名稱就不屬於這種解釋。因為一個意義的名稱，其理、其體是唯一的，不依賴其他法而獨立存在。而兩個意義的名稱，其理容易互相混淆。所以，『六合釋』不適用于只有一個意義的名稱。『六合釋』首先分別解釋兩個意義的差別，然後再將它們合起來。例如，稱呼佛陀為『覺者』，『者』是主體的意思，可以通用於五蘊（色、受、想、行、識）。『覺』是覺察的意思，只屬於智慧。這是分別解釋。『有覺悟的主體』稱為『覺者』，這就是合併解釋，所以叫做『合』。解釋這種合併的名稱有六種方式，稱為『六合釋』。雖然像『菩提』（bodhi，覺悟）有兩個字，但這兩個字只是表達一個覺悟的意義。意義既然是唯一的，其理、其體也是唯一的，既然沒有互相混淆，又何必用『六合釋』呢？『六合釋』是爲了解釋各種名稱中容易混淆、令人疑惑的地方。所以，這種『六合釋』從意義上解釋，也可以叫做『六離合釋』。最初分別解釋名稱叫做『離』，後來總括合併解釋叫做『合』。這六種是什麼呢？一是持業釋，二是依主釋，三是有財釋，四是相違釋，五是鄰近釋，六是帶數釋。

首先是持業釋，也叫做同依釋。『持』是任持、保持的意思，『業』是業用、作用的意思。能保持作用的體，叫做持業釋。名稱叫做『同依』，『依』是所依的意思，兩個意義共同依附於一個所依的體，叫做同依釋。例如，『大乘』（Mahāyāna）這個名稱，無性（Asaṅga）解釋說：『既是乘，又是大』。『大』具有七種意義，以其超越小乘而得名。『乘』是運載的意思，以其救濟修行者為目的。『乘』和『大』共同依附於一個體，叫做同依釋。其體是大法，能夠有運載的功能，所以叫做持業。各種論著中大多稱為持業釋，很少稱為同依釋。《攝大乘論》（Mahāyānasaṃgraha）也是這樣，承認能夠包含教義的就是論著，所以沒有...

【English Translation】 English version: If one wishes to integrate the profound essence but is obstructed, even if the teacher is enlightened, we will still fail to live up to the knowledge he imparts.

Now, let's discuss those who interpret the sutras. The method passed down from the Western Regions (ancient India) is to interpret the meanings of various terms based on different treatises. Among them is one called 'Sixfold Aggregation' or 'Sixfold Compound'. In Sanskrit, it's 'Samāsa', which translates to 'aggregation' or 'compound' in Chinese. 'Ṣaṣ' means 'six', and 'Samāsa' means 'aggregation'. Whenever a dharma has a name composed of two or more meanings, it falls under this method of interpretation. A name with only one meaning does not belong to this category because a name with one meaning has a unique principle and essence, existing independently without relying on other dharmas. However, names with two meanings are prone to mutual confusion in their principles. Therefore, 'Sixfold Aggregation' is not applicable to names with only one meaning. 'Sixfold Aggregation' first separately explains the differences between the two meanings and then combines them. For example, calling the Buddha 'Awakened One' (Buddha), 'One' refers to the subject, which can be applied to the five skandhas (form, feeling, perception, mental formations, and consciousness). 'Awakened' refers to the meaning of awakening, which belongs only to wisdom. This is separate explanation. 'The subject who has awakened' is called 'Awakened One', which is the combined explanation, hence the name 'aggregation'. There are six ways to explain this combined name, called 'Sixfold Aggregation'. Although 'Bodhi' (enlightenment) has two characters, these two characters only express one meaning of enlightenment. Since the meaning is unique, its principle and essence are also unique. Since there is no mutual confusion, why use 'Sixfold Aggregation'? 'Sixfold Aggregation' is used to explain places in various names that are easily confused and cause doubt. Therefore, this 'Sixfold Aggregation', explained from the perspective of meaning, can also be called 'Sixfold Separation and Aggregation'. Initially, separately explaining the name is called 'separation', and later, comprehensively combining the explanation is called 'aggregation'. What are these six?

First is the Karmadhāraya compound (Determinative Compound), also known as the Appositional Compound. 'Karmadhāraya' means 'holding action', and 'action' refers to function or operation. The essence that can maintain the function is called Karmadhāraya. The name 'Appositional' means that 'apposition' refers to what is relied upon. The two meanings jointly rely on one essence, called Appositional Compound. For example, the name 'Mahāyāna' (Great Vehicle), Asaṅga explains: 'It is both a vehicle and great'. 'Great' has seven meanings, named for its transcendence over the Small Vehicle. 'Vehicle' means carrying, with the purpose of saving practitioners. 'Vehicle' and 'Great' jointly rely on one essence, called Appositional Compound. Its essence is the Great Dharma, which has the function of carrying, so it is called Karmadhāraya. Most treatises refer to it as Karmadhāraya, and few refer to it as Appositional. The Mahāyānasaṃgraha (Compendium of the Mahāyāna) is also like this, acknowledging that what can encompass the teachings is the treatise, so there is no...

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性云。是故說此名攝大乘。盡其所有大乘綱要。無別說故。此以本經名大乘。末論名為攝。非以本經攝大乘品。名攝大乘也。又如唯識．成唯識論。識體即唯。能成之教亦即是論。故皆持業。于識名中名為藏識。藏體即識。持業亦爾。如是種類名義非一。不能煩述。宜應準知。依主釋者。亦名依士。依謂能依。主謂法體。依他主法以立自名。名依主釋。或主是君主。一切法體名為主者。從喻為名。如臣依王王之臣故名曰王臣。士謂士夫。二釋亦爾。于論名中。攝大乘論。以本經中攝大乘品名攝大乘。此論解彼名攝大乘論。義可應言攝大乘之論。依攝大乘品而為主故。以立論名。故依主釋。若許論亦名攝。攝通於理。論者是教。攝大乘之論。類亦應知。唯識之成名成唯識。以理為成。論者是教。成唯識之論。亦是依主。于識名中如名眼識。依眼之識。類此應知。有財釋者。亦名多財。不及有財。財謂財物。自從他財而立己稱。名為有財。如世有財。亦是從喻而為名也。如論名中大乘阿毗達磨集者大乘阿毗達磨。此乃根本佛經之名。集通能所。能集即論。所集即經。今以彼大乘對法為集。名大乘對法集。故有財釋。此論以唯識為所成。名成唯識論。亦有財釋。以阿毗達磨為藏。名對法藏。有財亦爾。如是一切義皆類然。相

違釋者。名既有二義。所目自體各殊。兩體互乖而總立稱。是相違義。如攝抉擇分初立地名。云五識身相應地意地者。此非五識身地即是意地。亦非五識身地之意地。亦非以五識身地為意地。兩地各殊。共立一稱。體各別故。名曰相違。今以義準理有及言。應云五識身地及意地。但論略之。諸教之中與．並．及言。皆是隔法令其差別。並相違釋。如因明說能立與能破。此顯能立義非能破。故說與言顯二差別。餘一切法類此應知。鄰近釋者俱時之法義用增勝。自體從彼而立其名。名鄰近釋。如說有尋及有伺等。諸相應法皆是此體。但尋伺增名有尋等。亦如念住體唯是慧。但念用增名爲念住。意業亦爾。餘一切法類此應知。帶數釋者。數謂一．十．百．千等數。帶謂挾帶。法體挾帶數法為名名帶數釋。如說二十唯識論。言唯識者所明之法。其二十者是頌數名。挾數為名。名帶數釋。廣百論等準此應知。此中六釋且依共傳略示體義。其廣辨相如余處說。謂此六中初持業釋。於八轉聲何聲中釋。乃至帶數為問亦爾。皆如別處。更有釋名。如宗輪疏。恐厭繁多且指綱要。前總聊簡義通諸教。所餘有學宜應用之。若講別部用此文義。於一一門中。應結歸自義。不爾便是太為疏略。此中所有義理徴釋。皆于大師親加決了。但傳之疏謬

【現代漢語翻譯】 現代漢語譯本 違釋（Vaiseshika）：名稱既有兩種含義，所指的自體各不相同。兩個自體互相矛盾卻總括地建立一個名稱，這就是相違義。例如，《攝抉擇分》最初建立『地』（bhumi）這個名稱，說『五識身相應地』（pancha-vijnanakaya-samprayukta bhumi）和『意地』（mano-bhumi），這並非五識身地就是意地，也不是五識身地的意地，也不是以五識身地作為意地。兩地各自不同，共同建立一個名稱，因為自體各不相同，所以叫做相違。現在按照這個意義來衡量，『理有』（liyou）和『言』（yan）應該說成『五識身地及意地』，只是論述時省略了。各種教義之中，『與』（yu）、『並』（bing）、『及』（ji）這些詞，都是用來分隔法令它們有所差別，都是相違釋。例如因明學說『能立』（hetu）與『能破』（dushana），這顯示能立的意義不是能破。所以用『與』字來顯示兩者的差別。其餘一切法都應該依此類推。 鄰近釋（Samipya）：俱時存在的法，其義用增勝，自體從它那裡建立名稱，叫做鄰近釋。例如說『有尋』（savitarka）和『有伺』（savichara）等，各種相應法都是這個自體，但尋（vitarka）和伺（vichara）的作用增強，所以叫做『有尋』等。又如念住（smrtyupasthana），其體唯是慧（prajna），但念（smrti）的作用增強，所以叫做念住。意業（mano-karma）也是這樣。其餘一切法都應該依此類推。 帶數釋（Samkhyavisista）：數是指一、十、百、千等數。帶是指挾帶。法體挾帶數法作為名稱，叫做帶數釋。例如說《二十唯識論》（Vimsatika-vijnaptimatrata-siddhi），『唯識』（vijnaptimatrata）是所闡明的法，『二十』是頌的數目。挾帶數目作為名稱，叫做帶數釋。《廣百論》（Sata-shastra）等可以依此類推。 這裡所說的六釋，只是依據通常的說法，簡略地說明其體性和意義。至於詳細的辨析，如其他地方所說。例如，這六釋中，最初的持業釋，在八轉聲（vibhakti）的哪一聲中解釋？乃至帶數釋的問題也是這樣，都如其他地方所說。還有其他的釋名方法，如《宗輪疏》（Zonglun Shu）所說。恐怕過於繁瑣，所以只指出綱要。前面總的來說，簡要地說明了義理，可以通用於各種教義。其餘有學之人應該應用它。如果講解其他論典，應用這段文字的意義，在每一個門類中，都應該總結歸納到自己的意義。否則就太過於疏略了。這裡所有的義理征釋，都是經過大師親自決定的。只是傳抄的疏謬之處。

【English Translation】 English version Vaiseshika (Violation Explanation): Since a name has two meanings, the self-nature it refers to is different in each case. Two self-natures contradict each other, yet a single name is established to encompass them. This is the meaning of 'violation'. For example, in the beginning of the 'Compendium of Determinations' (Samgraha-viniscaya), the name 'ground' (bhumi) is established, saying 'the ground associated with the five consciousnesses' (pancha-vijnanakaya-samprayukta bhumi) and 'the mind ground' (mano-bhumi). This does not mean that the ground of the five consciousnesses is the same as the mind ground, nor is it the mind ground of the five consciousnesses, nor is the ground of the five consciousnesses taken as the mind ground. The two grounds are different, but a single name is established for both because their self-natures are different. Therefore, it is called 'violation'. Now, according to this meaning, 'reasoning existence' (liyou) and 'speech' (yan) should be stated as 'the ground of the five consciousnesses and the mind ground'. However, it is abbreviated in the discourse. In various teachings, words like 'with' (yu), 'and' (bing), and 'together with' (ji) are all used to separate and differentiate, and are all 'violation explanations'. For example, in Hetu-vidya (logic), it is said that 'establishment' (hetu) and 'refutation' (dushana) are different. This shows that the meaning of 'establishment' is not 'refutation'. Therefore, the word 'with' is used to show the difference between the two. All other dharmas should be understood in this way. Samipya (Proximity Explanation): When dharmas exist simultaneously, and their meaning and function are enhanced, the self-nature establishes its name from that, which is called 'proximity explanation'. For example, 'with investigation' (savitarka) and 'with examination' (savichara), etc. All corresponding dharmas are this self-nature, but the function of investigation (vitarka) and examination (vichara) is enhanced, so it is called 'with investigation', etc. Similarly, mindfulness (smrtyupasthana), its essence is only wisdom (prajna), but the function of mindfulness (smrti) is enhanced, so it is called mindfulness. Mental karma (mano-karma) is also like this. All other dharmas should be understood in this way. Samkhyavisista (Number-Associated Explanation): 'Number' refers to numbers such as one, ten, hundred, thousand, etc. 'Associated' means accompanied. The essence of the dharma is accompanied by a number as its name, which is called 'number-associated explanation'. For example, the 'Twenty Verses on Consciousness-Only' (Vimsatika-vijnaptimatrata-siddhi), 'Consciousness-Only' (vijnaptimatrata) is the dharma being explained, and 'twenty' is the number of verses. Taking the number as the name is called 'number-associated explanation'. The 'Hundred Treatises' (Sata-shastra) and others can be understood in this way. The six explanations mentioned here are only a brief explanation of their nature and meaning based on common sayings. As for detailed analysis, it is as described elsewhere. For example, among these six explanations, in which of the eight cases (vibhakti) is the initial 'possessive explanation' explained? And so on, the question of the 'number-associated explanation' is also like this, all as described elsewhere. There are other methods of explaining names, as described in the 'Commentary on the Treatise on the Schools' (Zonglun Shu). Fearing excessive complexity, only the outline is pointed out. The foregoing is a general and brief explanation of the meaning, which can be applied to various teachings. The remaining students should apply it. If explaining other treatises, applying the meaning of this passage, in each category, one should summarize and return to one's own meaning. Otherwise, it would be too superficial. All the interpretations and explanations here have been personally determined by the master. Only the copied commentaries are erroneous.

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非無承稟也。諸有智者幸留意焉。

五心章

率爾等五心。略以十二門分別。一列名。二辨相。三八識有無。四剎那多少。五亂不亂生。六諸心對辨。七初后廣略。八諸位闕具。九三性所收。十緣生總別。十一何量所攝。十二問答聊簡。

第一列名者。一率爾心．二尋求心．三決定心．四染凈心．五等流心。瑜伽第一卷五識身地云。由眼識生三心可得。如其次第。謂率爾心．尋求心．決定心。初是眼識二是意識。決定心後方有染凈。此後乃有等流眼識。善不善轉。如眼識生乃至身識亦爾。由初三心性類同故。但說三言實兼后二。

第二辨相者。且如眼識。初墮于境。名率爾墮心。同時意識先未緣此。今初同起亦名率爾。故瑜伽論第三卷云。意識任運散亂。緣不串習境時。無慾等生。爾時意識名率爾墮心。有欲等生尋求等攝故。又解深密經．又抉擇七十六說。五識同時必定有一分別意識俱時而轉。故眼俱意名率爾心。初率墮境故。此既初緣。未知何境為善為惡。爲了知故次起尋求。與欲俱轉希望境故。既尋求已識知先境。次起決定。印解境故。決定已識境界差別。取正因等相。于怨住惡。于親住善。于中住舍。染凈心生。由此染凈意識為先。引生眼識同性善染。順前而起。名等流心。如眼識生

【現代漢語翻譯】 現代漢語譯本：並非沒有傳承依據。希望各位有智慧的人能夠留意這些內容。

五心章

將率爾等五心，略以十二個方面進行分別：一、列出名稱；二、辨別相狀；三、八識中有無；四、剎那多少；五、亂與不亂的生起；六、各種心之間的對比辨析；七、最初和最後的廣略；八、各個位次上的闕與具；九、被三性所攝；十、緣起的總相和別相；十一、被何種量所攝；十二、通過問答進行簡要說明。

第一，列出名稱：一、率爾心（Salient cognition）；二、尋求心（Seeking cognition）；三、決定心（Decisive cognition）；四、染凈心（Defiled and undefiled cognition）；五、等流心（Equiflow cognition）。《瑜伽師地論》第一卷五識身地中說：由眼識生起三種心可以得到，按照次第分別是：率爾心、尋求心、決定心。最初是眼識，其次是意識。決定心之後才有染凈。此後才有等流眼識，善或不善地轉變。如同眼識生起一樣，乃至身識也是如此。由於最初三種心的性質類似，所以只說三種，實際上兼顧了後面的兩種。

第二，辨別相狀：例如眼識，最初接觸到境界，名為率爾墮心（Salient falling cognition）。與此同時，意識先前沒有緣過這個境界，現在最初一同生起，也名為率爾。所以《瑜伽師地論》第三卷說：意識任運散亂，緣取不熟悉的境界時，沒有欲等生起，此時的意識名為率爾墮心。如果有欲等生起，就被尋求等所攝。又《解深密經》和《抉擇分》第七十六說：五識同時必定有一個分別意識同時運轉。所以與眼識同時生起的意識名為率爾心，因為是最初接觸境界。既然是最初緣取，不知道是什麼境界，是善是惡。爲了瞭解，接著生起尋求心，與欲一同運轉，希望瞭解境界。既然尋求之後，認識了先前的境界，接著生起決定心，印證理解境界。決定之後，認識到境界的差別，取正因等相，對於怨家則安住于惡，對於親人則安住于善，對於中人則安住于舍，染凈心生起。由此染凈意識為先導，引生眼識同性的善染，順著前面的而生起，名為等流心。如同眼識生起一樣。

【English Translation】 English version: It is not without a lineage of transmission. May all wise individuals pay attention to these contents.

The Chapter on the Five Minds

The five minds, such as 'Salient Cognition', are briefly distinguished in twelve aspects: 1. Listing the names; 2. Differentiating the characteristics; 3. Presence or absence in the eight consciousnesses; 4. Fewness or numerousness of kshanas (moments); 5. Arising with or without disturbance; 6. Comparative analysis of various minds; 7. Brevity and extensiveness of the beginning and the end; 8. Deficiency or completeness at various stages; 9. Inclusion by the three natures; 10. General and specific aspects of dependent origination; 11. Inclusion by which measure; 12. Brief explanation through questions and answers.

First, listing the names: 1. Salient Cognition (率爾心); 2. Seeking Cognition (尋求心); 3. Decisive Cognition (決定心); 4. Defiled and Undefiled Cognition (染凈心); 5. Equiflow Cognition (等流心). The 'Yogācārabhūmi-śāstra', in the 'Section on the Grounds of the Five Consciousnesses' of the first volume, states: 'From the arising of eye-consciousness, three minds can be obtained, in the following order: Salient Cognition, Seeking Cognition, and Decisive Cognition.' Initially, it is eye-consciousness, followed by mind-consciousness. Only after Decisive Cognition do defilement and purity arise. Subsequently, there is Equiflow eye-consciousness, transforming into good or non-good. Just as eye-consciousness arises, so too do the other consciousnesses, up to body-consciousness. Because the nature of the initial three minds is similar, only three are mentioned, but in reality, the latter two are also included.

Second, differentiating the characteristics: For example, with eye-consciousness, the initial contact with an object is called 'Salient Falling Cognition' (率爾墮心). At the same time, the mind-consciousness, which has not previously cognized this object, now arises together for the first time, and is also called 'Salient Cognition'. Therefore, the third volume of the 'Yogācārabhūmi-śāstra' states: 'When the mind-consciousness is naturally scattered and cognizes an unfamiliar object, without the arising of desire, etc., at that time, the mind-consciousness is called 'Salient Falling Cognition'. If desire, etc., arise, it is included in Seeking Cognition, etc.' Furthermore, the 'Saṃdhinirmocana Sūtra' and the seventy-sixth section of the 'Discernment' state: 'Simultaneously with the five consciousnesses, there must be a discriminating mind-consciousness operating at the same time.' Therefore, the mind-consciousness arising simultaneously with eye-consciousness is called 'Salient Cognition', because it is the initial contact with the object. Since it is the initial cognition, it is not known what the object is, whether it is good or bad. In order to understand, Seeking Cognition arises next, operating together with desire, hoping to understand the object. Since, after seeking, the previous object is recognized, Decisive Cognition arises next, confirming and understanding the object. After deciding, the differences in the object are recognized, and the characteristics of the correct cause, etc., are taken. Towards enemies, one dwells in evil; towards relatives, one dwells in good; towards neutrals, one dwells in indifference; defiled and undefiled minds arise. From this, with defiled and undefiled mind-consciousness as the guide, the good and defiled of the same nature as eye-consciousness are induced to arise, following the preceding, and this is called Equiflow Cognition. Just as eye-consciousness arises.

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耳等識亦爾。

第三八識有無者。瑜伽第一但說六識有此五心。不說七八。又間斷識方具此五。非恒續識。然第七識未轉依位。緣境恒定任運微細。唯有後三。一剎那中可說具故。第八不爾。界初生位有率爾心。有色無色境寬狹故。決定．染凈．等流三心境有新舊。或前後相望可具足故。唯無尋求。無慾俱故。因第七識界雖初生。境恒一類。故無率爾尋求二心。初轉依位可名率爾。即是決定染凈之心。第二念后。即是等流。二念義合說有四心。或第二時更起凈識。初念即是此之四心。是前所起心等流故。今創墮境有率爾故。此中且依論說六識。七八道理所具諸心。理而言之第六具五。前之五識。因果合說可有五心。因但有四。尋求見聞未了之間。五隨意轉亦是尋求。有希望故。不爾此心應非五攝。率爾一念。決定未生。若非尋求便為大失。決定意識既許多時。染凈未生。五隨意轉。若非決定復是何心。因中五無第四染凈。因無勢力可自引生故。果即具有勢力勝故。有義。八地以上五識自在。前後相引亦成染凈。許七八識前能引后為染凈心。五何不爾。故知五識因亦具五。總結之者。前六具五心。七八各四。此中有義五識唯二。但有率爾．及等流心。尋求等中五隨生者。即等流心許亂生故。今此且依顯勝法說。余

【現代漢語翻譯】 現代漢語譯本 耳等識也是如此。

關於第八識是否存在五心所的問題。《瑜伽師地論》第一卷只說了前六識具有這五種心所，沒有提到第七識和第八識。而且，只有間斷的識才具備這五種心所，而不是持續不斷的識。然而，第七識在未轉依位（轉依：指轉舍染污的所依，而證得清凈的所依）時，緣取的境界恒常不變，自然而然地運作，非常微細，所以只有后三種心所（決定、染凈、等流）。因為在一剎那間可以說具備這些心所。

第八識則不同。在界地初生的時候，有率爾心。因為有色界和無色界的境界有寬有窄。決定、染凈、等流這三種心所，因為境界有新有舊，或者前後相望，所以可以具備。唯獨沒有尋求心所，因為沒有與欲俱生。因為第七識的界地雖然是初生，但境界始終是一類，所以沒有率爾心和尋求心這兩種心所。在初轉依位時，可以稱為率爾心，也就是決定和染凈之心。第二念之后，就是等流心。兩唸的意義合起來說，就具有四種心所。或者在第二時，再次生起清凈的識，那麼初念就是這四種心所，因為是之前所生起的心所的等流。現在剛開始墮入境界，所以有率爾心。這裡暫且依據論典所說，前六識具有五種心所，第七識和第八識按照道理所具有的各種心所。

從道理上來說，第六識具備五種心所。前五識，如果因果合起來說，可以有五種心所。因位只有四種，因為在尋求見聞未了之間，五隨意識的運轉也是尋求，因為有希望的緣故。否則，這種心所就不應該被五隨意識所攝。率爾心只是一念之間，決定心還沒有生起。如果不是尋求心，那就損失太大了。決定意識已經持續了很長時間，染凈心還沒有生起，五隨意識的運轉，如果不是決定心，又是什麼心呢？因位中的五隨意識沒有第四種染凈心，因為因位沒有力量可以自己引發染凈心。果位就具有了，因為力量強大。有一種觀點認為，八地以上的五識自在，前後相引也可以成為染凈心。既然允許第七識和第八識的前念可以引發后念成為染凈心，為什麼五識不可以呢？所以要知道五識在因位也具備五種心所。

總結來說，前六識具備五種心所，第七識和第八識各自具備四種心所。這裡有一種觀點認為，五識只有兩種心所，只有率爾心和等流心。尋求等心所中，五隨意識所生起的，就是等流心，允許其雜亂地生起。現在這裡暫且依據顯勝法來說，其他的（觀點）。

【English Translation】 English version The same applies to consciousnesses such as ear consciousness.

Regarding whether the eighth consciousness possesses the five mental factors (五心所, wǔ xīnsǔo): The first volume of the Yogācārabhūmi-śāstra only states that the first six consciousnesses possess these five mental factors, without mentioning the seventh and eighth consciousnesses. Moreover, only intermittent consciousnesses possess these five mental factors, not continuous ones. However, the seventh consciousness, before reaching the state of āśraya-parāvṛtti (轉依, zhuan yi: transformation of the basis, referring to the transformation of defiled basis into a pure basis), constantly and naturally operates with a subtle focus on its object, so it only possesses the latter three mental factors (determination, defilement/purity, and equanimity). Because it can be said to possess these factors in a single moment.

The eighth consciousness is different. At the initial arising of a realm, there is an initial awareness (率爾心, shuài ěr xīn). This is because the realms of the Form Realm and Formless Realm have varying degrees of breadth. The three mental factors of determination, defilement/purity, and equanimity can be possessed because the objects are new or old, or viewed in relation to each other. Only the seeking (尋求, xún qiú) mental factor is absent, because it does not arise together with desire. Although the realm of the seventh consciousness is initially arising, its object is always of the same kind, so it lacks the two mental factors of initial awareness and seeking. At the initial state of āśraya-parāvṛtti, it can be called initial awareness, which is the mind of determination and defilement/purity. After the second thought, it is the mind of equanimity. Combining the meaning of two thoughts, it can be said to possess four mental factors. Or, in the second moment, a pure consciousness arises again, then the first thought is these four mental factors, because it is the equanimity of the consciousness that arose before. Now, just beginning to fall into the realm, there is initial awareness. Here, we temporarily rely on the statements of the treatises, the first six consciousnesses possess five mental factors, and the seventh and eighth consciousnesses possess various mental factors according to reason.

From a logical perspective, the sixth consciousness possesses five mental factors. The first five consciousnesses, if cause and effect are combined, can have five mental factors. The causal stage only has four, because in the interval between seeking to see and hear without understanding, the operation of the five corresponding consciousnesses is also seeking, because there is hope. Otherwise, this mental factor should not be included in the five corresponding consciousnesses. Initial awareness is only in a single moment, and the mind of determination has not yet arisen. If it is not the seeking mind, then the loss is too great. The determining consciousness has continued for a long time, and the defilement/purity mind has not yet arisen, the operation of the five corresponding consciousnesses, if it is not the determining mind, then what mind is it? The five corresponding consciousnesses in the causal stage do not have the fourth defilement/purity mind, because the causal stage does not have the power to generate defilement/purity mind on its own. The resultant stage possesses it, because the power is strong. There is a view that the five consciousnesses above the eighth ground are free, and mutual attraction before and after can also become defilement/purity mind. Since it is permissible for the previous thought of the seventh and eighth consciousnesses to cause the subsequent thought to become defilement/purity mind, why can't the five consciousnesses? So know that the five consciousnesses also possess five mental factors in the causal stage.

In summary, the first six consciousnesses possess five mental factors, and the seventh and eighth consciousnesses each possess four mental factors. Here, there is a view that the five consciousnesses only have two mental factors, only initial awareness and equanimity. Among the seeking and other mental factors, what arises from the five corresponding consciousnesses is the equanimity mind, allowing it to arise in a disorderly manner. Now, here we temporarily rely on the teachings of the Abhidharma to explain the superior aspects, and other (views).

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皆準知。瑜伽論言初三心中初是五識。二是意識。又言染凈是意識。等流方五識者。且依於一中容無雜易識境說。何因不許尋求不了數數尋求。成唯識云。得自在位任運決定不假尋求。時五識身理必相續。故知五識具有五心。不違瑜伽。于理亦勝。

第四剎那多少者。五識率爾唯一剎那。瑜伽第三云。又非五識身有二剎那相隨俱生。又一剎那五識生已。從此無間必意識生。故五識率爾唯一剎那。尋求未了復起五識。此之五識但是尋求。故五識身無多率爾。說五識身有尋伺者。有廣尋求。無尋伺者與欲俱故。亦有尋求。諸處所說五識無有決定尋求。無深廣行相說之為無。非無微細者。若獨生意。若五俱意。率爾心位亦一剎那。瑜伽第一說前三心。初是五識。二是意識。第三亦說意有率爾。雖復相違以次二心必是意故。初一念中略不說意亦有率爾。既無唯字理亦不遮。有說意識既許相續。說率爾心通多念起亦無過失。前解為善。初墮境故。后非率爾。決定多剎那。尋求未知雖知未起染凈心故。又定中聞聲為尋求知。便出定故許多剎那。已得自在任運決定。故決定心亦多念起。染凈之心亦復如是。多念相續。以難生故。此依五識為等流心。若意等流。染凈唯一念。次第二念即等流故。唯等流心略有二說。意識等流相續

【現代漢語翻譯】 現代漢語譯本： 都符合標準。 《瑜伽師地論》中說，最初的三心中，第一個是五識（眼識、耳識、鼻識、舌識、身識），第二個是意識（第六識）。 又說，染污和清凈是意識的作用。 至於說等流才是五識的作用，那是因為只考慮到在單一環境中容易識別的境界。 為什麼不允許尋求、不瞭解、反覆尋求呢？ 《成唯識論》中說，在獲得自在的地位時，一切自然而然地決定，不需要尋求。 此時，五識身必然相續。 所以，要知道五識具有五心，這與《瑜伽師地論》並不矛盾，而且在道理上也更勝一籌。

第四，剎那的多少。 五識的率爾心（最初一念）只有一個剎那。 《瑜伽師地論》第三卷中說：『而且五識身沒有兩個剎那相隨俱生。』 又說，一個剎那的五識生起后，從此無間斷地必然生起意識。 所以，五識的率爾心只有一個剎那。 尋求未了，又生起五識，這五識只是尋求。 所以，五識身沒有多個率爾心。 說五識身有尋伺（粗略的觀察和精細的觀察）的，是因為有廣泛的尋求；沒有尋伺的，是因為與欲俱生，也有尋求。 各處所說五識沒有決定的尋求，沒有深廣的行相，所以說之為『無』，並非沒有微細的尋求。 如果是獨頭意識，或者五俱意識，在率爾心的位置也只有一個剎那。 《瑜伽師地論》第一卷說前三個心，第一個是五識，第二個是意識，第三個也說意有率爾。 雖然前後相違，但因為第二、三個心必然是意，所以在最初一念中，略微不說意也有率爾。 既然沒有『唯』字，道理上也不排除。 有人說，既然意識允許相續，那麼說率爾心貫通多個念頭生起，也沒有過失。 前一種解釋更好，因為最初是墮入境界，後面就不是率爾心了，一定是多個剎那。 尋求未知，即使知道也沒有生起染污或清凈的心。 又如在禪定中聽到聲音，爲了尋求知道，就出定了，所以需要許多剎那。 已經獲得自在，一切自然而然地決定，所以決定心也是多個念頭生起。 染污和清凈的心也是如此，多個念頭相續，因為難以生起。 這是依據五識作為等流心（相似相續的心）。 如果是意等流，染污和清凈只有一個念頭，第二個念頭就是等流了。 只有等流心略有兩種說法，意識等流相續。

【English Translation】 English version: All are in accordance with the standard. The Yogacarabhumi-sastra states that among the initial three minds, the first is the five vijnanas (consciousnesses) (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), and the second is manovijnana (mind-consciousness, the sixth consciousness). It also states that defilement and purity are functions of manovijnana. As for saying that only the nisyanda (outflow, consequence) is the function of the five vijnanas, that is because it only considers the easily recognizable realms in a single environment. Why is it not permissible to seek, not understand, and repeatedly seek? The Vijnaptimatratasiddhi states that when one attains the state of svatantrya (mastery, independence), everything is naturally and decisively determined, without the need for seeking. At this time, the five vijnana-kayas (aggregates of consciousness) necessarily continue. Therefore, know that the five vijnanas possess five minds, which does not contradict the Yogacarabhumi-sastra, and is even superior in reasoning.

Fourth, the number of ksanas (moments). The ksanika-citta (momentary mind) of the five vijnanas is only one ksana. The third volume of the Yogacarabhumi-sastra states: 'Moreover, the five vijnana-kayas do not have two ksanas arising simultaneously in succession.' It also states that after one ksana of the five vijnanas arises, manovijnana necessarily arises from this without interruption. Therefore, the ksanika-citta of the five vijnanas is only one ksana. If seeking is not completed, and the five vijnanas arise again, these five vijnanas are only seeking. Therefore, the five vijnana-kayas do not have multiple ratolika (initial, impulsive) minds. To say that the five vijnana-kayas have vitarka (gross investigation) and vicara (subtle investigation) is because there is extensive seeking; those without vitarka and vicara also have seeking because they arise together with desire. What is said in various places that the five vijnanas do not have definite seeking, and do not have deep and broad characteristics, is said to be 'without,' but it is not without subtle seeking. If it is kevala-manas (independent mind), or panca-samprayukta-manas (mind associated with the five), the position of the ratolika-citta is also only one ksana. The first volume of the Yogacarabhumi-sastra states that the first three minds, the first is the five vijnanas, the second is manovijnana, and the third also says that the mind has ratolika. Although there is contradiction, because the second and third minds are necessarily mind, in the initial thought, it is slightly not said that the mind also has ratolika. Since there is no word 'only,' the reasoning does not exclude it. Some say that since manovijnana is allowed to continue, then saying that the ratolika-citta penetrates multiple thoughts arising is also without fault. The former explanation is better, because initially it falls into the realm, and later it is not ratolika-citta, it must be multiple ksanas. Seeking the unknown, even if knowing, the defiled or pure mind has not arisen. Also, if one hears a sound in samadhi (meditative absorption), in order to seek to know, one exits samadhi, so it requires many ksanas. Having already attained svatantrya, everything is naturally and decisively determined, so the determined mind also arises from multiple thoughts. The defiled and pure minds are also like this, multiple thoughts continue, because it is difficult to arise. This is based on the five vijnanas as the nisyanda-citta (mind of outflow). If it is mano-nisyanda, defilement and purity are only one thought, and the second thought is nisyanda. There are only two slightly different explanations for the nisyanda-citta, the manovijnana-nisyanda continues.

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無妨。一云五識唯一念生。說等流心亦不相續。如前引說。二云五識許相續生。一剎那者說率爾故。抉擇亦說六識相望成等無間。故等流心許相續起。唯識亦言。如熱地獄戲忘天等理必相續。故今正義。率爾多唯一念。餘四多相續。或並通多念。

第五亂不亂生者。先明不亂。后明亂生。不亂生中復有三門。一自他俱不亂二他亂自不亂。三自亂心不亂。自他俱不亂者。瑜伽第三云。又一剎那五識生已。從此無間必意識生。從此無間若不散亂。必定意識中第二決定心生。由此尋求決定二識分別境界及為因故。染凈法生。此所引故從此無間。眼等識中染凈法生。然此不由自分別力。無分別故唯由引生。故得染凈。他亂自不亂者。謂有他識中間間生自識五心仍前後起。如眼觀色起率爾心。必有尋求續初心起。故瑜伽說。又一剎那五識生已。從此無間必意識生故。瑜伽又云。定中聞聲。若有希望后時方出。希望即是尋求心故。故五率爾後定起尋求心。有人說言有率爾後不起尋求者。不然。違教理故。瑜伽又云。尋求無間。或時散亂。或餘五識隨一識生。故尋求后或入余心。或起決定。雖起余心中間隔亂他境非上勝。不能引脫他識久不生故。復卻入眼識決定。決定起時。或還起尋求引。或即起決定。決定為因。若無異緣。

【現代漢語翻譯】 現代漢語譯本： 無妨。第一種觀點認為，五識（眼識、耳識、鼻識、舌識、身識）的生起都只是單一念頭的生起。即使是等流心（相似相續的心），也不認為是相續的。就像前面引用的經文所說的那樣。第二種觀點認為，五識是允許相續生起的。說只有一剎那（極短的時間）的生起，是因為那是就『率爾心』（最初一念）而言的。而且《瑜伽師地論》的《抉擇分》也說，六識（眼識、耳識、鼻識、舌識、身識、意識）相互依存，形成『等無間緣』（無間斷的因緣）。所以，等流心是允許相續生起的。《唯識論》也說，就像熱地獄和戲忘天（一種天界）的情況一樣，某些心識的相續是必然的。所以，現在正確的觀點是，率爾心大多隻有一念，其餘四識（眼識、耳識、鼻識、舌識）大多是相續的，或者五識都可能相續多念。

第五，關於亂生與不亂生的問題。首先說明不亂生的情況，然後說明亂生的情況。不亂生的情況又分為三種：一、自他不亂；二、他亂自不亂；三、自亂心不亂。

自他不亂的情況。《瑜伽師地論》第三卷說：『又，一剎那五識生起之後，從此無間斷，必定有意識生起。從此無間斷，如果不散亂，必定在意識中生起第二個決定心。』由於這種尋求和決定二識分別境界並作為原因，染污法和清凈法得以產生。這裡所引用的經文說明，從此無間斷，眼等識中會生起染污法和清凈法。然而，這並非由於自身分別的力量，因為五識是無分別的，僅僅是由於意識的引導而生起。因此，五識可以獲得染污和清凈。

他亂自不亂的情況。指的是有其他識在中間間斷地生起，但自身的五識仍然前後相續地生起。例如，眼睛觀看顏色，生起率爾心，必然有尋求心（尋求更深入瞭解的心）相續在最初的率爾心之後生起。所以，《瑜伽師地論》說：『又，一剎那五識生起之後，從此無間斷，必定有意識生起。』《瑜伽師地論》又說：『在禪定中聽到聲音，如果希望之後某個時候才出去，這種希望就是尋求心。』所以，五識的率爾心之後必定會生起尋求心。有人說，有率爾心之後不生起尋求心，這是不對的，因為這違背了教理。《瑜伽師地論》又說：『尋求心無間斷，有時會散亂，或者其餘五識中的任何一個識生起。』所以，尋求心之後，或者進入其他心識，或者生起決定心。雖然生起其他心識，中間隔斷了其他境界，但不是更殊勝的境界，不能引導和擺脫其他識，使其長期不生起。然後又回到眼識的決定心。決定心生起時，或者再次生起尋求心來引導，或者直接生起決定心。決定心作為原因，如果沒有其他因緣，就會繼續相續。

【English Translation】 English version: It doesn't matter. The first view is that the arising of the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) is just the arising of a single thought. Even the 'equal-flowing mind' (similar continuous mind) is not considered continuous, as the previously quoted scriptures say. The second view is that the five consciousnesses are allowed to arise continuously. Saying that it only arises for a 'kshana' (extremely short time) is because it refers to the 'initial mind' (the first thought). Moreover, the 'Determination Section' of the 'Yogacarabhumi-sastra' also says that the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) are interdependent and form the 'contiguous condition' (uninterrupted cause). Therefore, the equal-flowing mind is allowed to arise continuously. The 'Vijnaptimatrata-siddhi' also says that, like the situations in the hot hells and the Playful Forgetfulness Heaven (a type of heaven), the continuity of certain consciousnesses is inevitable. So, the correct view now is that the initial mind mostly has only one thought, and the other four consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness) are mostly continuous, or all five consciousnesses may be continuous for multiple thoughts.

Fifth, regarding the issue of confused arising and non-confused arising. First, explain the situation of non-confused arising, and then explain the situation of confused arising. The situation of non-confused arising is further divided into three types: 1. Self and others are not confused; 2. Others are confused, but self is not confused; 3. Self is confused, but the mind is not confused.

The situation where self and others are not confused. The third volume of the 'Yogacarabhumi-sastra' says: 'Furthermore, after the five consciousnesses arise for a kshana, mind consciousness must arise without interruption from this. Without interruption from this, if there is no distraction, the second determining mind will definitely arise in the mind consciousness.' Because of this seeking and determining, the two consciousnesses distinguish the realm and act as the cause, defiled and pure dharmas can arise. The scriptures quoted here explain that, without interruption from this, defiled and pure dharmas will arise in the eye consciousness and other consciousnesses. However, this is not due to the power of self-discrimination, because the five consciousnesses are non-discriminating, and they only arise due to the guidance of mind consciousness. Therefore, the five consciousnesses can obtain defilement and purity.

The situation where others are confused, but self is not confused. This refers to the situation where other consciousnesses arise intermittently in the middle, but one's own five consciousnesses still arise continuously before and after. For example, when the eyes look at colors and the initial mind arises, a seeking mind (a mind seeking deeper understanding) will inevitably arise continuously after the initial mind. Therefore, the 'Yogacarabhumi-sastra' says: 'Furthermore, after the five consciousnesses arise for a kshana, mind consciousness must arise without interruption from this.' The 'Yogacarabhumi-sastra' also says: 'When hearing a sound in meditation, if there is a hope that it will come out later, this hope is the seeking mind.' Therefore, a seeking mind will definitely arise after the initial mind of the five consciousnesses. Some people say that there are cases where a seeking mind does not arise after the initial mind, but this is incorrect because it violates the teachings and principles. The 'Yogacarabhumi-sastra' also says: 'Without interruption from the seeking mind, there will sometimes be distraction, or any one of the other five consciousnesses will arise.' Therefore, after the seeking mind, one either enters other consciousnesses or arises a determining mind. Although other consciousnesses arise, interrupting other realms in the middle, they are not more superior realms and cannot guide and get rid of other consciousnesses, preventing them from arising for a long time. Then it returns to the determining mind of the eye consciousness. When the determining mind arises, either a seeking mind arises again to guide it, or a determining mind arises directly. The determining mind acts as the cause, and if there are no other conditions, it will continue to arise continuously.

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自染凈起。有他識奪。自染凈不生。他識既滅。自心方能入染凈位。染凈位起。或還入決定引或即起染凈。下皆準知。更不別說。許多念故。染凈心后若無他緣自等流起。他緣識起。自染凈后等流不生。他識既滅自等流起。眼意二識乃至未趣所餘境界。經爾所時恒相續轉。是名他亂自不亂。三自亂心不亂者。如眼先觀一大眾色。率爾．尋求定相續已未起決定。有一上好像色現前。眼識遂于余色而轉。復起率爾．及尋求心．或並決定．或染凈心等。見像色已卻觀眾色。先已見故不起率爾。或卻起尋求引生決定。以許尋求多剎那故或即起決定。下皆準知。或從初心至決定已復見火色。火色之上起率爾等。隨多少心既見火已。卻觀眾色始起染凈。染凈心后或觀云色。隨其多少起率爾等已。卻觀眾色而起等流。皆準前說。是名自亂心不亂。

上來明不亂。自下後明亂者。于中有二。一他亂自亦亂二自亂心亦亂。他亂自亦亂者。如眼識生緣一像色起率爾．尋求已。別有聲至復起率爾尋求等心。像遂放光。像光既新。起前尋求。后復起率爾．尋求．決定。復別有香正現前嗅復起率爾等。像光變色。決定心后。復起率爾至染凈心。復值上味正現前嘗。遂起舌識多少心已。卻觀像光。光或大小。從染凈心后。復起率爾．尋求．決

【現代漢語翻譯】 現代漢語譯本 從自身染污或清凈開始，會有其他識來奪取主導。自身染污或清凈的狀態不會產生。當其他識滅去後，自身的心才能進入染污或清凈的狀態。染污或清凈的狀態生起后，或者還會進入決定的引導，或者直接生起染污或清凈。下面的情況都可以參照理解，不再分別說明。因為有許多念頭，染污或清凈的心之後，如果沒有其他因緣，自身的等流就會生起。如果其他因緣的識生起，自身染污或清凈之後，等流就不會生起。其他識滅去後，自身的等流就會生起。眼識和意識乃至還沒有趨向其餘的境界，經過那麼長的時間，恒常相續運轉，這叫做他亂自不亂。 三種自亂心不亂的情況：比如眼睛先觀察一個大眾的顏色，粗略地、尋求地、決定地相續之後，還沒有生起決定，有一個上好的像色顯現出來，眼識於是就轉向其他的顏色。又生起粗略、以及尋求的心，或者連同決定，或者染污清凈的心等等。看見像色之後，又回頭看大眾的顏色，因為先前已經看見過，所以不再生起粗略。或者回頭生起尋求，引導生起決定。因為允許尋求有多個剎那，或者直接生起決定。下面的情況都可以參照理解。或者從最初的心到決定之後，又看見火色。在火色之上生起粗略等等。隨著多少心已經看見火之後，又回頭看大眾的顏色，才開始生起染污清凈。染污清凈的心之後，或者觀察云的顏色，隨著其多少生起粗略等等之後，又回頭看大眾的顏色而生起等流。都參照前面所說。這叫做自亂心不亂。 上面說明了不亂的情況。從下面開始說明亂的情況。其中有兩種：一種是他亂自身也亂，另一種是自亂心也亂。他亂自身也亂的情況：比如眼識生起，緣於一個像色，生起粗略、尋求之後，另外有聲音傳來，又生起粗略尋求等心。像於是放出光芒。像的光芒既然是新的，生起之前的尋求，之後又生起粗略、尋求、決定。又另外有香味正好顯現出來被嗅到，又生起粗略等等。像的光芒改變顏色。在決定心之後，又生起粗略乃至染污清凈的心。又遇到上好的味道正好顯現出來被嚐到，於是生起舌識多少心之後，又回頭看像的光芒。光芒或者變大變小。從染污清凈的心之後，又生起粗略、尋求、決定。

【English Translation】 English version Starting from one's own defilement or purity, there is another consciousness that seizes dominance. One's own state of defilement or purity does not arise. When the other consciousness ceases, one's own mind can then enter the state of defilement or purity. When the state of defilement or purity arises, it may either re-enter the guidance of determination or directly give rise to defilement or purity. The following situations can be understood by analogy and will not be explained separately. Because there are many thoughts, after a defiled or pure mind, if there are no other conditions, one's own outflow (等流, dengliu) will arise. If the consciousness of other conditions arises, after one's own defilement or purity, the outflow will not arise. After the other consciousness ceases, one's own outflow will arise. The eye consciousness and mind consciousness, until they have not yet turned to the remaining realms, constantly continue to operate for that long period of time. This is called 'other-distraction, self-undistracted'. The three kinds of 'self-distraction, mind-undistracted' situations: For example, the eye first observes the colors of a crowd, roughly, seekingly, and determinately in succession, and before a determination arises, a superior image-color appears, and the eye consciousness then turns to other colors. It then arises roughly, and seeking mind, or together with determination, or defiled/pure mind, etc. After seeing the image-color, it turns back to look at the colors of the crowd, because it has already seen them before, so it does not arise roughly again. Or it turns back to arise seeking, guiding the arising of determination. Because seeking is allowed to have multiple moments, or it directly arises determination. The following situations can be understood by analogy. Or from the initial mind to determination, it then sees the color of fire. On the color of fire, it arises roughly, etc. After seeing the fire with however many minds, it turns back to look at the colors of the crowd, and only then does defilement/purity arise. After the defiled/pure mind, it may observe the color of clouds, and after arising roughly, etc., according to its amount, it turns back to look at the colors of the crowd and arises outflow. All are as described before. This is called 'self-distraction, mind-undistracted'. The above explains the situations of 'undistracted'. From below, the situations of 'distracted' are explained. Among them, there are two kinds: one is 'other-distraction, self-also-distracted', and the other is 'self-distraction, mind-also-distracted'. The situation of 'other-distraction, self-also-distracted': For example, the eye consciousness arises, conditioned by an image-color, arising roughly, seekingly, and then another sound arrives, and it arises roughly, seeking mind, etc. The image then emits light. Since the light of the image is new, the previous seeking arises, and then roughly, seeking, determination arise again. Then another fragrance is just appearing to be smelled, and it arises roughly, etc. The light of the image changes color. After the determination mind, roughly arises up to the defiled/pure mind. Then a superior taste is just appearing to be tasted, and then the tongue consciousness arises with however many minds, and then it turns back to look at the light of the image. The light either becomes larger or smaller. After the defiled/pure mind, roughly, seeking, determination arise again.

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定。如是乃至復觸妙觸。起率爾等已。卻觀像光。光即離質變現異彩。復起率爾等。或二．或三．或至四心。名之為亂。若連次起至等流心。即名不亂。余心例然。自亂心亦亂者。準他亂說。如眼識生緣一像色。至尋求已像色現前。卻起率爾。像或放光。卻起率爾．尋求等心。如是乃至不至等流。唯以自他境界差別。與前亂異。余作法同。

第六諸心對辨者。如眼識率爾心。亦得與余識率爾心並。乃至等流亦復如是。瑜伽等說。八識一時得俱起故。亦有眼識率爾得與耳識尋求等四。俱眼識尋求。得與耳識決定等三。染凈等二。乃至等流一心俱起。亦有眼識率爾。耳識尋求。鼻識決定。舌識染凈。身識等流一念俱起。理無遮故。如眼識生。乃至身識等類此可知。有說不得。既非正義。故不說之。

第七初后廣略者。或有率爾尋求心多．等流心少。初多境現有。后少境現故。或有率爾尋求心少等流心多。由前前染凈勢力引生故。率爾等境別別遇故。中間三心多說意識不辨多少。若在果位隨所有心皆得俱起隨應無失。既許因位五識有五心。隨應五心皆得並有。多少不定。

第八諸位闕具者。此說五心。唯依因位新遇一境次第別生。有未知故。若遇舊境。但有決定．染凈．等流。或唯染凈．等流二心。或唯

【現代漢語翻譯】 現代漢語譯本：確定。像這樣乃至再次接觸微妙的觸覺。生起最初的剎那之後，再觀察影像的光芒。光芒隨即脫離物質，變現出不同的色彩。再次生起最初的剎那等等。或者兩念、或者三念、或者乃至四念，這稱之為散亂。如果連續生起直到等流心，就稱為不散亂。其餘的心念也是如此。自身散亂的心念也是散亂的，參照他人散亂的情況來說明。例如眼識生起，緣於一個影像的色法，直到尋求之後，影像的色法顯現出來。卻生起最初的剎那。影像或者放出光芒。卻生起最初的剎那、尋求等等心念。像這樣乃至沒有達到等流心，僅僅以自身和他人的境界差別，與之前的散亂不同。其餘的作法相同。

第六，各種心念的對比辨析。例如眼識的最初剎那心，也可以和其餘識的最初剎那心並起。乃至等流心也是這樣。《瑜伽師地論》等經論中說，八識在同一時間可以一起生起。也有眼識的最初剎那，可以和耳識的尋求等四心同時生起。眼識的尋求，可以和耳識的決定等三心同時生起。染凈等二心也是如此。乃至等流一心同時生起。也有眼識的最初剎那，耳識的尋求，鼻識的決定，舌識的染凈，身識的等流，在一念之間同時生起，道理上沒有妨礙。如眼識生起，乃至身識等，可以依此類推得知。有人說不能這樣，既然不是正確的義理，所以不加以說明。

第七，最初和最後，廣和略的區別。或者有最初剎那、尋求心多，等流心少的情況，因為最初接觸時，多個境界顯現，之後較少的境界顯現。或者有最初剎那、尋求心少，等流心多的情況，由於前前的染污或清凈的勢力所引導而生起。最初剎那等心，因為境界各不相同而遇到。中間的三種心念，多是說意識，不辨別多少。如果在果位，隨著所有心念都可以一起生起，隨順情況而沒有過失。既然允許因位五識有五種心念，隨順情況五種心念都可以並有，多少不一定。

第八，各種位次上的缺失和具足。這裡所說的五種心念，僅僅依據因位，新遇到一個境界，次第分別生起。因為有未知的情況。如果遇到舊的境界，只有決定、染凈、等流。或者只有染凈、等流兩種心念。或者只有等流心。

【English Translation】 English version: Determined. Thus, even to the point of repeatedly touching subtle sensations. After the initial moment arises, one then observes the light of the image. The light then separates from the substance, manifesting various colors. Again, the initial moment arises, and so on. Either two, three, or even four thoughts arise, which is called distraction. If continuous thoughts arise until the equal-flowing mind, it is called non-distraction. The remaining thoughts are similar. If one's own mind is distracted, it is also considered distracted, referring to the distraction of others for explanation. For example, when eye consciousness arises, it is conditioned by the form of an image. After seeking, the form of the image appears. Then the initial moment arises. The image may emit light. Then the initial moment, seeking, and other thoughts arise. Thus, even without reaching the equal-flowing mind, it differs from the previous distraction only in the difference between one's own and others' realms. The remaining processes are the same.

Sixth, the comparison and differentiation of various thoughts. For example, the initial moment of eye consciousness can arise simultaneously with the initial moment of other consciousnesses. Even the equal-flowing mind is the same. The Yogacarabhumi-sastra (瑜伽師地論) and other scriptures state that the eight consciousnesses can arise simultaneously. There are also instances where the initial moment of eye consciousness can arise simultaneously with the seeking and other four thoughts of ear consciousness. The seeking of eye consciousness can arise simultaneously with the determining and other three thoughts of ear consciousness. The defiled and pure thoughts are also similar. Even the equal-flowing mind arises simultaneously. There are also instances where the initial moment of eye consciousness, the seeking of ear consciousness, the determining of nose consciousness, the defiled and pure of tongue consciousness, and the equal-flowing of body consciousness arise simultaneously in one moment, as there is no logical obstruction. As eye consciousness arises, and so on, the same can be known for body consciousness and others. Some say that this is not possible, but since it is not the correct meaning, it is not explained.

Seventh, the difference between the beginning and the end, the extensive and the concise. There are cases where there are many initial moments and seeking thoughts, and few equal-flowing minds, because many realms appear at the initial contact, and fewer realms appear later. There are also cases where there are few initial moments and seeking thoughts, and many equal-flowing minds, due to the power of previous defilement or purity. The initial moment and other thoughts arise because the realms encountered are different. The three intermediate thoughts mostly refer to mind consciousness, without distinguishing the amount. If in the fruition position, all thoughts can arise together as appropriate, without fault. Since it is allowed that the five consciousnesses in the causal position have five thoughts, all five thoughts can be present together as appropriate, with no fixed amount.

Eighth, the deficiency and completeness in various positions. The five thoughts mentioned here only refer to the causal position, where a new realm is encountered and arises sequentially. This is because there is unknowing. If an old realm is encountered, there are only determining, defiled and pure, and equal-flowing. Or only defiled and pure, and equal-flowing two thoughts. Or only the equal-flowing mind.

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等流。或唯染凈。或唯決定一念不續故。無唯尋求不起率爾。若可尋求必先不了故。定有率爾。五識之中無唯率爾無尋求心。瑜伽說故。非所餘識故。成唯識說。八地以去乃至成佛。任運決定不假尋求。故但有四。三乘通論無漏具五。有尋求故。即諸剎那義別說有。非前後起。初轉依等如前已說。

第九三性所收者。瑜伽論說。初三心是無記。第四五通三性。此依因位中容無亂境。五識中一與第六識連續生說。若在因位。境界強勝。諸識雜生並生五心。皆通三性所攝若無漏位及得自在。一切多善。

第十緣生總別者。既許一識得引六識為無間生。亦許多識能引一識為無間生。故多率爾引生一識尋求心起。乃至廣說。一染凈心引生多識等流心生。其義決定。許一識一心得多識引心一念生故。由斯義準。諸識一念得具五心。境有新舊識引生別。此理微細。智者應思。

第十一何量所攝者。因中五識或四．或二．或許五心。皆唯現量緣現世境。果中五識所有四心。亦唯現量。緣三世境。有義亦緣非世之境。第七因位許有三心皆非量攝。本質境及影像唯現在。行相非世境轉。果位有四心皆唯現量。通緣三世及非世境。第八因果俱唯現量。在因緣現在。果緣三世及非世境。第六意識定位。五心皆唯現量。通緣

【現代漢語翻譯】 現代漢語譯本 等流（samatā-phala，等同之果）。或者只有染污和清凈。或者只有決定，因為一個念頭不會持續。沒有隻有尋求而沒有率爾（tvarita，迅速）的情況，如果可以尋求，必定先前是不瞭解的，所以一定有率爾。五識之中沒有隻有率爾而沒有尋求心的情況，因為《瑜伽師地論》（Yogācārabhūmi-śāstra）這樣說。不是其餘的識，所以《成唯識論》（Vijñaptimātratāsiddhi-śāstra）這樣說。八地之後乃至成佛，任運（svabhāva，自性）決定，不需要尋求，所以只有四種。三乘通論，無漏（anāsrava，無煩惱）具有五種，因為有尋求。這些剎那（kṣaṇa，瞬間）的差別，說明了有，不是前後生起。初轉依（āśraya-parivṛtti，轉變所依）等，如前已說。

第九，三性（tri-svabhāva，三種自性）所攝者。《瑜伽師地論》說，最初三個心是無記（avyākṛta，非善非惡）。第四和第五通三性。這是依據因位（hetu-avasthā，因地）中容許沒有錯亂的境界。五識中一個與第六識連續生起而說。如果在因位，境界強勝，諸識雜生並生五心，都通三性所攝。如果無漏位（anāsrava-avasthā，無漏位）以及得到自在，一切都是善的。

第十，緣生總別者。既然允許一個識可以引導六識作為無間生（anantara-pratyaya，無間緣），也允許許多識能夠引導一個識作為無間生。所以多個率爾引生一個識的尋求心生起，乃至廣說。一個染污或清凈的心引生多個識的等流心生起，這個意義是決定的。允許一個識一個心，由多個識引導一個念頭生起。由此義準，諸識一個念頭可以具有五心，境界有新舊，識的引導生起有差別。這個道理微細，智者應該思考。

第十一，何量所攝者。因中五識或者四種，或者兩種，或者五種心，都只是現量（pratyakṣa-māna，現量），緣現世境。果中五識所有的四種心，也只是現量，緣三世境。有義認為也緣非世之境。第七識因位允許有三種心，都不是量所攝。本質境（vastu-viṣaya，實在的境界）以及影像（pratibimba，影像）只是現在。行相（ākāra，相狀）不是世境轉變。果位有四種心，都只是現量，通緣三世以及非世境。第八識因果都只是現量。在因緣現在，果緣三世以及非世境。第六意識定位，五心都只是現量，通緣

【English Translation】 English version Equal flow. Or only defiled and pure. Or only determined, because a single thought does not continue. There is no 'only seeking' without 'sudden' (tvarita, quick), because if it can be sought, it must have been previously unknown, so there must be 'sudden'. Among the five consciousnesses, there is no 'only sudden' without a seeking mind, because the Yogācārabhūmi-śāstra (瑜伽師地論, Treatise on the Stages of Yoga Practice) says so. It is not the remaining consciousnesses, so the Vijñaptimātratāsiddhi-śāstra (成唯識論, Treatise on the Establishment of Consciousness-Only) says. From the eighth ground onwards until becoming a Buddha, it is naturally determined and does not require seeking, so there are only four. In the general discussion of the Three Vehicles, the unconditioned (anāsrava, without outflows) possesses five, because there is seeking. These moments (kṣaṇa, instant) are different, explaining that there is, not arising before and after. The initial transformation of the basis (āśraya-parivṛtti, turning of the basis), etc., has been explained before.

Ninth, what is included in the three natures (tri-svabhāva, three self-natures)? The Yogācārabhūmi-śāstra says that the first three minds are neutral (avyākṛta, neither good nor bad). The fourth and fifth encompass the three natures. This is based on the fact that in the causal stage (hetu-avasthā, causal stage), there is allowance for no confused states. It is said that one of the five consciousnesses arises continuously with the sixth consciousness. If it is in the causal stage, the realm is strong and victorious, and the various consciousnesses arise mixed and simultaneously with the five minds, all of which are included in the three natures. If it is in the unconditioned stage (anāsrava-avasthā, outflow-free state) and one has attained freedom, everything is good.

Tenth, the general and specific arising from conditions. Since it is allowed that one consciousness can lead six consciousnesses as an immediately preceding condition (anantara-pratyaya, immediately preceding condition), it is also allowed that many consciousnesses can lead one consciousness as an immediately preceding condition. Therefore, multiple 'sudden' consciousnesses lead to the arising of a seeking mind in one consciousness, and so on. One defiled or pure mind leads to the arising of multiple consciousnesses of equal flow, and this meaning is definite. It is allowed that one consciousness, one mind, is led by multiple consciousnesses to arise in one thought. According to this meaning, the various consciousnesses can possess five minds in one thought, and the realm has new and old, and the leading arising of consciousnesses is different. This principle is subtle, and the wise should contemplate it.

Eleventh, what is included in what measure? In the causal stage, the five consciousnesses, either four, or two, or five minds, are all only direct perception (pratyakṣa-māna, direct perception), perceiving the present realm. In the resultant stage, the four minds possessed by the five consciousnesses are also only direct perception, perceiving the three times. Some argue that they also perceive realms that are not of the world. In the causal stage of the seventh consciousness, it is allowed that there are three minds, none of which are included in measure. The essential object (vastu-viṣaya, real object) and the image (pratibimba, image) are only present. The appearance (ākāra, form) is not a transformation of the worldly realm. In the resultant stage, there are four minds, all of which are only direct perception, universally perceiving the three times and realms that are not of the world. The eighth consciousness, both cause and effect, are only direct perception. In the cause, it is conditioned by the present, and in the effect, it is conditioned by the three times and realms that are not of the world. In the sixth consciousness, in concentration, all five minds are only direct perception, universally perceiving

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三世及非世境。若在散位獨頭五心通比非量。通緣三世及非世境。行相亦作世非世解。瑜伽論說。意識散亂率爾墮心緣過去者。約五后意多分緣故。與五俱意所有五心。有義唯現量作證解故。陳那菩薩集量論。說五識俱意是現量故。設五俱時緣十八界亦現量攝。隨五現塵明瞭取故。有義不定性尚不同。何況現量。集量不說五俱之意唯是現量。何得定判。堅執．比度既許五俱。定唯現量于理未可。故五俱意義通現比及非量攝通緣三世及非世境。若緣一境與五一俱率爾．等流。定唯現量。中間三心不與五俱通比．非量。剎那論之。緣過去境。瑜伽論言。五識無間所生意識尋求．決定。唯應說緣現在境者。此依分位事緒究竟名為現在。瑜伽自言若此即緣彼境生故。染凈亦爾。三心性同。故論偏說。

第十二問答聊簡者。何故立五心非增非減。答據極多分決定有五。極小有一非圓滿故。問此五心通無漏不。答五皆通。聞聲定心通無漏故。因無漏心有希望故。或說尋伺通無漏故設不通無漏與欲俱故。此尋求心亦通無漏。問通三界耶。答通。無理遮故。一一心中亦緣三界。三界諸心別識類者。隨應可俱。問何故須辨如是五心。答為令了知心之分位。入法無我唯識相故。問此說五心聞緣教時幾字即具。答且依此方一字成名亦能

【現代漢語翻譯】 現代漢語譯本： 關於三世（過去、現在、未來）及非世境（涅槃等超世間境界）的問題。如果意識處於散亂狀態，或者只是單獨生起的獨頭意識，那麼與五根相應的五種心識（眼識、耳識、鼻識、舌識、身識）以及它們所伴隨的意識，就不能被歸類為現量（直接認知）。這些心識能夠緣取三世及非世境。它們的行相也可以被理解為緣取世間和非世間。瑜伽論中說，意識散亂時，突然產生的墮落之心緣取過去，這是因為在五根識之後產生的意識，大部分是緣取過去的。與五根識同時生起的意識，有一種觀點認為，它們只是現量，因為它們直接作證。陳那菩薩的《集量論》說，與五根識同時生起的意識是現量。假設五根識同時緣取十八界（六根、六塵、六識），也屬於現量所攝，因為它們清晰地獲取了五根所對的現前塵境。另一種觀點認為，這些心識的性質不定，尚且不能確定，更何況是現量呢？《集量論》並沒有說與五根識同時生起的意識一定是現量，怎麼能斷定它們一定是現量呢？如果堅持認為比量（推理認知）和度量（推測認知）也允許與五根識同時生起，那麼斷定五根識一定是現量，在道理上是說不通的。因此，與五根識同時生起的意識，既可以是現量，也可以是比量和非量，能夠緣取三世及非世境。如果緣取同一個境，與五根識同時生起的率爾心和等流心，一定是現量。中間的三種心識（尋求心、決定心、染凈心）不與五根識同時生起，可以是比量和非量。按照剎那論的觀點，它們緣取過去境。瑜伽論說，五根識無間所生起的意識，是尋求和決定。因此，只應該說它們緣取現在境。這是根據分位，事情緒的究竟狀態，而稱之為現在。瑜伽論自己也說，如果這個心識緣取了那個境而生起，那麼染凈心也是如此。這三種心識的性質相同，所以論中只偏重說明了這一點。

第十二個問答是簡單地討論一下：為什麼確定有五種心識，不多也不少？回答是：根據絕大多數情況，決定有五種。極少數情況只有一種，因為不圓滿。問：這五種心識都通於無漏（超越煩惱）嗎？答：都通於。因為聽聞聲音時產生的定心，是通於無漏的。因為無漏心有希望。或者說，尋伺心是通於無漏的。假設不通於無漏，是因為與欲俱生。這種尋求心也通於無漏。問：這五種心識通於三界（欲界、色界、無色界）嗎？答：通於。因為沒有道理可以遮止。每一種心識中，也可以緣取三界。三界中的各種心識，如果能夠識別種類，就可以相應地同時生起。問：為什麼需要辨別這五種心識？答：爲了讓人瞭解心識的分位，從而進入法無我（諸法無自性）的境界，瞭解唯識（萬法唯心所現）的相狀。問：如果聽聞佛法時，這五種心識，最少需要幾個字才能具足？答：暫且按照此地的說法，一個字成名也可以。

【English Translation】 English version: Regarding the question of the three times (past, present, and future) and non-temporal realms (such as Nirvana, which transcends the mundane): If consciousness is in a scattered state or is merely a solitary, independently arising 'single-headed' consciousness, then the five consciousnesses corresponding to the five sense faculties (eye, ear, nose, tongue, body) and the consciousness accompanying them cannot be categorized as 'pratyaksha' (direct perception). These consciousnesses can apprehend the three times and non-temporal realms. Their modes of operation can also be understood as apprehending both temporal and non-temporal realms. The Yogacara-bhumi-sastra states that when consciousness is scattered, the suddenly arising 'fallen' mind apprehends the past because the consciousness arising after the five sense consciousnesses mostly apprehends the past. Among the consciousnesses arising simultaneously with the five sense consciousnesses, one view holds that they are only 'pratyaksha' because they directly witness. Dignāga's Compendium on Valid Cognition states that the consciousness arising simultaneously with the five sense consciousnesses is 'pratyaksha'. If the five sense consciousnesses simultaneously apprehend the eighteen realms (six sense faculties, six sense objects, six consciousnesses), they are also included within 'pratyaksha' because they clearly grasp the present sense objects perceived by the five senses. Another view holds that the nature of these consciousnesses is uncertain and cannot be definitively determined, let alone categorized as 'pratyaksha'. The Compendium on Valid Cognition does not state that the consciousness arising simultaneously with the five sense consciousnesses is necessarily 'pratyaksha', so how can it be definitively judged as such? If it is insisted that 'anumana' (inference) and 'pariccheda' (judgment) are also allowed to arise simultaneously with the five sense consciousnesses, then determining that the five sense consciousnesses are necessarily 'pratyaksha' is not logically sound. Therefore, the consciousness arising simultaneously with the five sense consciousnesses can be 'pratyaksha', 'anumana', or 'apramana' (non-valid cognition), and can apprehend the three times and non-temporal realms. If they apprehend the same object, the 'kshanika-citta' (momentary mind) and 'samanantara-citta' (immediately preceding mind) arising simultaneously with the five sense consciousnesses are definitely 'pratyaksha'. The three intermediate consciousnesses (seeking mind, deciding mind, defiled/purified mind) do not arise simultaneously with the five sense consciousnesses and can be 'anumana' or 'apramana'. According to the theory of momentariness, they apprehend the past. The Yogacara-bhumi-sastra states that the consciousness arising immediately after the five sense consciousnesses is seeking and deciding. Therefore, it should only be said that they apprehend the present. This is based on the division of stages, where the ultimate state of affairs is called the present. The Yogacara-bhumi-sastra itself also states that if this consciousness arises apprehending that object, then the defiled/purified mind is also the same. The nature of these three consciousnesses is the same, so the treatise only emphasizes this point.

The twelfth question and answer is a brief discussion: Why are there exactly five types of consciousness, neither more nor less? The answer is: According to the vast majority of cases, there are definitely five. In extremely rare cases, there is only one, because it is not complete. Question: Are these five types of consciousness all connected to the 'anāsrava' (untainted, free from defilements)? Answer: They are all connected. Because the concentrated mind arising from hearing sounds is connected to the 'anāsrava'. Because the 'anāsrava' mind has hope. Or, it is said that the 'vitarka' (seeking) and 'vicara' (examining) minds are connected to the 'anāsrava'. If they are not connected to the 'anāsrava', it is because they arise together with desire. This seeking mind is also connected to the 'anāsrava'. Question: Are these five types of consciousness connected to the three realms (desire realm, form realm, formless realm)? Answer: They are connected. Because there is no reason to prevent it. Within each type of consciousness, the three realms can also be apprehended. If the various consciousnesses in the three realms can identify the type, they can arise simultaneously accordingly. Question: Why is it necessary to distinguish these five types of consciousness? Answer: In order to allow people to understand the divisions of consciousness, thereby entering the realm of 'dharma-nairatmya' (selflessness of phenomena), and understanding the characteristics of 'vijnapti-matrata' (representation-only). Question: When hearing the Dharma, how many syllables are needed at a minimum for these five types of consciousness to be complete? Answer: For the time being, according to the local custom, a single syllable can form a name.

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詮表。但聞一字即具五心。如聞佛言。二字具者如聞菩薩。三字具者如聞慈氏佛。四字具者如聞能寂如來。五字具者如聞諸惡者莫作。如是等類乃至無量。聞緣解了即具五心。不須別限聞幾字時五心方具。若說理事未究竟來五心不具。若聞了訖方具五心。即隨所說字之多少若名若句竟。但意解圓滿即說具五心。隨爾所時意識所引五識隨生。隨彼意識彼心所攝。亦不違理。故六具五。七八唯四。深為允當。◎

◎唯識義林第三

唯識義章。略以十門辨釋。一出體。二辨名。三離合會釋。四何識為觀。五顯類差別。六修．證位次。七觀法何性。八諸地．依起。九斷諸障染。十歸攝二空。

第一齣體者。此有二種。一所觀體。二能觀體。所觀唯識。以一切法而為自體。通觀有無為唯識故。略有五重。一遣虛存實識。觀遍計所執唯虛妄起都無體用。應正遣空。情有理無故觀依他圓成諸法體實。二智境界。應正存有。理有情無故。無著頌云。名事互為客。其性應尋思。於二亦當推唯量及唯假。實智觀無義唯有分別三。彼無故此無。是即入三性。成唯識言。識言總顯一切有情各有八識．六位心所．所變相見．分位差別．及彼空理所顯真如。識自相故。識相應故。二所變故。三分位故。四實性故。如是諸法皆不離

【現代漢語翻譯】 現代漢語譯本：詮表（quan biao）。但凡聽到一個字就具備五心。比如聽到『佛言』二字，就具備五心，如同聽聞菩薩（pu sa）。聽到『慈氏佛』（ci shi fo）三字，就具備五心。聽到『能寂如來』（neng ji ru lai）四字，就具備五心。聽到『諸惡莫作』（zhu e mo zuo）五字，也具備五心。像這樣等等，乃至無量。聽聞因緣而理解了，就具備五心，不需要特別限定聽聞幾個字時才具備五心。如果說理和事還沒有究竟，五心就不具備。如果聽聞完畢才具備五心，那就隨著所說字的多少，無論是名稱還是句子結束，只要意思理解圓滿，就說具備五心。隨著那個時候意識所引導，五識（wu shi）也隨之產生，隨著那個意識及其心所（xin suo）所攝持，也不違背道理。所以六識（liu shi）具備五心，七識（qi shi）和八識（ba shi）只有四心，這說法非常恰當。

唯識義林第三

唯識義章，大概用十個方面來辨別解釋：一、闡述本體；二、辨別名稱；三、離合會釋；四、以哪個識（shi）作為觀的對象；五、顯示種類差別；六、修習和證悟的位次；七、觀的方法是什麼性質；八、各個地（di）的依止和生起；九、斷除各種障礙和染污；十、歸納到二空（er kong）。

第一，闡述本體。這裡有兩種本體：一是所觀的本體，二是能觀的本體。所觀的唯識（wei shi），以一切法（yi qie fa）作為它的自體，普遍地觀察有和無，因為是唯識的緣故。大概有五重含義：一、去除虛妄，儲存真實識（shi），觀察遍計所執（bian ji suo zhi）唯有虛妄生起，完全沒有體和用，應該正確地去除空。情有而理無，所以觀察依他起（yi ta qi）和圓成實（yuan cheng shi）諸法的體是真實的。二、智慧境界，應該正確地儲存有。理有而情無，所以無著（wu zhuo）的頌說：『名和事互相作為客體，它的性質應該尋思。對於二者也應當推求唯有量和唯有假。真實的智慧觀察沒有意義，唯有分別是三。因為彼無所以此無，這就是進入三性（san xing）。』《成唯識論》（cheng wei shi lun）說：『識』這個詞總括地顯示一切有情（you qing）各自具有八識（ba shi）、六位心所（liu wei xin suo）、所變現的相見（xiang jian）、分位差別，以及那空理所顯示的真如（zhen ru）。因為是識的自相，因為是識的相應，因為是二所變現，因為是三分位，因為是四實性。像這樣的諸法都不離

【English Translation】 English version: An explanation. Just hearing one word is to possess the five minds. For example, hearing the two words 'Fo Yan' (佛言, Buddha's words) is to possess the five minds, like hearing a Bodhisattva (菩薩, enlightened being). Hearing the three words 'Ci Shi Fo' (慈氏佛, Maitreya Buddha) is to possess the five minds. Hearing the four words 'Neng Ji Ru Lai' (能寂如來, Shakyamuni Buddha) is to possess the five minds. Hearing the five words 'Zhu E Mo Zuo' (諸惡莫作, Do no evil) is also to possess the five minds. Such as these, and even immeasurable others. Understanding the conditions of hearing is to possess the five minds; there is no need to specifically limit how many words one must hear for the five minds to be present. If the principles and phenomena have not been fully understood, the five minds are not present. If one only possesses the five minds after hearing everything, then depending on the number of words spoken, whether it is a name or the end of a sentence, as long as the meaning is fully understood, it is said to possess the five minds. As the consciousness guides at that time, the five consciousnesses (五識, five senses) also arise, and as that consciousness and its mental functions (心所, mental factors) are supported, it does not violate the principles. Therefore, the sixth consciousness (六識, mano-vijnana) possesses the five minds, while the seventh (七識, klista-manas) and eighth (八識, alaya-vijnana) consciousnesses only have four minds. This explanation is very appropriate.

Vijnaptimatrata-siddhi-shastra-vyakhya (唯識義林) Third

The Vijnaptimatrata-siddhi-shastra (唯識義章) is explained through ten aspects: 1. Presenting the substance; 2. Distinguishing the names; 3. Separating, combining, and interpreting; 4. Which consciousness (識, vijnana) is the object of observation; 5. Revealing the differences in categories; 6. The stages of practice and realization; 7. What is the nature of the method of observation; 8. The support and arising of the various grounds (地, bhumi); 9. Cutting off various obstacles and defilements; 10. Returning to the two emptinesses (二空, two kinds of emptiness).

First, presenting the substance. There are two kinds of substance here: one is the substance to be observed, and the other is the substance that observes. The Vijnaptimatrata (唯識, Consciousness-only) to be observed takes all dharmas (一切法, all phenomena) as its own substance, universally observing existence and non-existence, because it is Vijnaptimatrata. There are roughly five layers of meaning: 1. Eliminating the unreal and preserving the real consciousness (識, vijnana), observing that the parikalpita-svabhava (遍計所執, conceptual nature) only arises from delusion and has no substance or function at all, so one should correctly eliminate emptiness. Because it exists in perception but not in principle, one should observe that the substance of the paratantra-svabhava (依他起, dependent nature) and parinispanna-svabhava (圓成實, perfected nature) dharmas is real. 2. The realm of wisdom, one should correctly preserve existence. Because it exists in principle but not in perception, so Vasubandhu's (無著, Asanga's brother) verse says: 'Name and thing mutually act as guests, its nature should be contemplated. For the two, one should also seek only measure and only provisional. Real wisdom observes that there is no meaning, only discrimination is three. Because that is absent, therefore this is absent, this is entering the three natures (三性, three svabhava).' The Cheng Weishi Lun (成唯識論, Treatise on the Establishment of Consciousness-only) says: 'Consciousness' generally reveals that all sentient beings (有情, beings with consciousness) each possess eight consciousnesses (八識, eight vijnanas), six categories of mental functions (六位心所, six categories of mental factors), the manifested appearance and perception (相見, nimitta and darsana), the differences in divisions, and the Suchness (真如, tathata) revealed by that principle of emptiness. Because it is the self-nature of consciousness, because it is the correspondence of consciousness, because it is the transformation of the two, because it is the four divisions, because it is the four real natures. Such dharmas are not apart from

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識。總立識名。唯言但遮愚夫所執定離諸識實有色等。如是等文誠證非一。由無始來執我法為有。撥事理為空。故此觀中。遣者空觀。對破有執。存者有觀。對遣空執。今觀空有而遣有空。有空若無。亦無空有。以彼空有相待觀成。純有純空誰之空有。故欲證入離言法性。皆須依此方便而入。非謂有空皆即決定。證真觀位非有非空。法無分別性離言故。說要觀空方證真者。謂要觀彼遍計所執空為門故入于真性。真體非空。此唯識言既遮所執。若執實有諸識可唯。既是所執亦應除遣。此最初門所觀唯識。於一切位思量修證。二舍濫留純識。雖觀事理皆不離識。然此內識有境有心。心起必托內境生故。但識言唯不言唯境。成唯識言。識唯內有。境亦通外。恐濫外故但言唯識。又諸愚夫迷執于境。起煩惱業生死沉淪。不解觀心勤求出離。哀愍彼故說唯識言。令自觀心解脫生死。非謂內境如外都無。由境有濫舍不稱唯。心體既純留說唯識。厚嚴經云。心意識所緣皆非離自性。故我說一切唯有識無餘花嚴等說三界唯心。遺教經言。是故汝等當好制心。制之一處無事不辨等。皆此門攝。三攝末歸本識。心內所取境界顯然。內能取心作用亦爾。此見相分俱依識有。離識自體本。末法必無故。三十頌言。由假說我法。有種種相轉。彼依

【現代漢語翻譯】 現代漢語譯本 識。總的來說，確立『識』這個名稱，僅僅是爲了遮止愚昧之人執著于離開各種『識』而獨立存在的實在的『色』（rupa，物質）等事物。像這樣的經文有很多可以作為證據。由於無始以來，人們執著于『我』（ātman，自我）和『法』（dharma，事物）是實有的，否定事物的真理和道理是空無的，因此在這個觀法中，『遣』（除去）的『空觀』（śūnyatā-darśana，空性之觀）是爲了破除對『有』（bhāva，存在）的執著，而『存』（保留）的『有觀』（bhāva-darśana，存在之觀）是爲了破除對『空』（śūnyatā，空性）的執著。現在觀察『空』和『有』，從而除去對『有』和『空』的執著。如果『有』和『空』都不存在，那麼『空有』（既空又有的狀態）也就不存在了，因為『空』和『有』是相互依存而形成的觀法。純粹的『有』和純粹的『空』，又是誰的『空』和『有』呢？因此，想要證入離言語文字的法性（dharma-dhātu，法界），都必須依靠這種方便法門才能進入，而不是說『有』和『空』都是絕對不變的。在證得真如的觀位時，既不是『有』也不是『空』，因為法的自性是無法用分別心去理解的，是超越言語文字的。說要觀察『空』才能證得真如，是指要觀察那遍計所執（parikalpita，虛妄分別）的『空』，以此作為進入真性的門徑。真如的本體並非『空』。這唯識的教義既是爲了遮止人們的執著，如果執著于諸識是實有的，那麼可以只說『唯識』。既然是所執著的，也應該除去。這最初的門徑所觀察的『唯識』，在一切階段的思量、修習和證悟中，都要捨棄雜亂的，保留純粹的『識』。雖然觀察事物和道理都不離『識』，然而這內在的『識』既有境（viṣaya，對像）也有心（citta，心），心的生起必定依託于內在的境而產生，所以只說『識』是唯一的，而不說『境』是唯一的，這就是『成唯識』的含義。『識』只是內在的，『境』也可以是外在的，爲了避免與外境混淆，所以只說『唯識』。而且，那些愚昧的人迷惑于外境，從而生起煩惱和業力，在生死輪迴中沉淪，不瞭解觀察內心，勤奮地尋求出離。爲了憐憫他們，所以說『唯識』，讓他們自己觀察內心，從而解脫生死，而不是說內在的境像外境一樣完全不存在。由於『境』容易產生混淆，捨棄了它就不能稱為『唯』，而『心』的本體是純粹的，所以保留它而說『唯識』。《厚嚴經》（Ghanavyūha Sūtra）說：『心、意、識所緣的都不是離開自性的。』所以我說一切唯有識，沒有其餘。《花嚴經》（Avataṃsaka Sūtra）等經典說三界唯心。《遺教經》（Śūnyatā Sūtra）說：『因此你們應當好好地控制自己的心，將心專注於一處，沒有什麼事情不能辦成。』等等，都屬於這個法門所包含的內容。 三、攝末歸本識。心中所取的境界是顯然存在的，能取之心（作用）也是如此。這見分（darśana-bhāga，能見之分）和相分（nimitta-bhāga，所見之分）都依識而存在，離開識的自體，根本上是不可能存在的。所以《三十頌》（Triṃśikā-vijñaptimātratā）說：『由於虛假地安立我法，有種種相的轉變，它們依...

【English Translation】 English version Consciousness. The name 'Consciousness' is established in general, solely to prevent the ignorant from clinging to the notion that 'rupa' (matter) and other things exist independently, separate from all forms of consciousness. There are numerous texts that genuinely attest to this. Since beginningless time, people have clung to the belief that 'ātman' (self) and 'dharma' (things) are real, denying the truth and reason of things as empty. Therefore, in this contemplation, the 'emptiness contemplation' (śūnyatā-darśana) of 'removing' (rejecting) is to break the attachment to 'existence' (bhāva), while the 'existence contemplation' (bhāva-darśana) of 'retaining' (preserving) is to break the attachment to 'emptiness' (śūnyatā). Now, observe 'emptiness' and 'existence' to remove the attachment to both. If 'existence' and 'emptiness' do not exist, then 'emptiness-existence' (the state of being both empty and existent) also does not exist, because 'emptiness' and 'existence' are formed by interdependent observation. Pure 'existence' and pure 'emptiness,' whose 'emptiness' and 'existence' are they? Therefore, to realize the dharma-dhātu (dharma-nature) beyond words and letters, one must rely on this expedient method to enter, rather than saying that 'existence' and 'emptiness' are absolutely fixed. In the state of realizing Suchness, it is neither 'existence' nor 'emptiness,' because the nature of dharma cannot be understood with a discriminating mind and is beyond words and letters. Saying that one must contemplate 'emptiness' to realize Suchness means that one must contemplate the parikalpita (imaginary) 'emptiness' as a gateway to enter the true nature. The essence of Suchness is not 'empty.' This Yogācāra teaching is to prevent people's attachments. If one clings to the belief that the various consciousnesses are real, then one can only say 'Consciousness-only.' Since it is what is clung to, it should also be removed. The 'Consciousness-only' observed in this initial gateway, in all stages of thought, practice, and realization, one must abandon the mixed and retain the pure 'Consciousness.' Although observing things and reasons does not leave 'Consciousness,' this inner 'Consciousness' has both viṣaya (object) and citta (mind). The arising of mind must rely on the inner object to arise, so only 'Consciousness' is said to be unique, not 'object' is said to be unique, which is the meaning of 'Vijñaptimātratā' (Consciousness-only). 'Consciousness' is only internal, and 'object' can also be external. To avoid confusion with external objects, only 'Consciousness-only' is said. Moreover, those ignorant people are deluded by external objects, thereby generating afflictions and karma, sinking into the cycle of birth and death, not understanding how to observe the mind, and diligently seeking liberation. To have compassion for them, 'Consciousness-only' is said, so that they can observe their own minds and be liberated from birth and death, rather than saying that the inner object does not exist at all like the external object. Because 'object' is prone to confusion, abandoning it cannot be called 'only,' while the essence of 'mind' is pure, so it is retained and called 'Consciousness-only.' The Ghanavyūha Sūtra (Thick Array Sutra) says: 'What the mind, thought, and consciousness perceive are not apart from self-nature.' Therefore, I say that everything is only consciousness, there is nothing else. The Avataṃsaka Sūtra (Flower Garland Sutra) and other scriptures say that the three realms are only mind. The Śūnyatā Sūtra (Sutra of the Buddha's Teaching Bequeathed to His Disciples) says: 'Therefore, you should control your minds well, focus your minds on one place, and there is nothing that cannot be accomplished.' And so on, all are included in this dharma gate. 3. Gathering the Branches Back to the Root Consciousness. The objects taken by the mind are clearly present, and so is the mind (function) that takes them. The darśana-bhāga (seeing-part) and the nimitta-bhāga (seen-part) both exist depending on consciousness. Apart from the self-nature of consciousness, it is fundamentally impossible. Therefore, the Triṃśikā-vijñaptimātratā (Thirty Verses on Consciousness-Only) says: 'Because of the false establishment of self and dharma, there are various transformations of appearances, they depend on...'

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識所變。此能變唯三。成唯識說。變謂識體轉似二分。相見俱依自體起故。解深密說。諸識所緣唯識所現。攝相見末歸識本故。所說理事真俗觀等。皆此門攝。四隱劣顯勝識。心及心所俱能變現。但說唯心非唯心所。心王體殊勝。心所劣依勝生。隱劣不彰唯顯勝法。故慈尊說。許心似二現。如是似貪等。或似於信等。無別染善法。雖心自體能變似彼見．相二現。而貪信等體亦各能變似自見．相現。以心勝故說心似二。心所劣故隱而不說。非不能似。無垢稱言。心垢故有情垢。心凈故有情凈等。皆此門攝。五遣相證性識。識言所表具有理事。事為相用遣而不取。理為性體應求作證。勝鬘經說自性清凈心。攝論頌言。于繩起蛇覺。見繩了義無。證見彼分時。知如蛇智亂。此中所說起繩覺時遣于蛇覺。喻觀依他遣所執覺。見繩眾分遣于繩覺。喻見圓成遣依他覺。此意即顯。所遣二覺皆依他起。斷此染故。所執實蛇實繩我法。不復當情。非於依他以稱遣故皆互除遣。蛇由妄起體用俱無。繩藉麻生非無假用。麻譬真理。繩喻依他。知繩．麻之體．用。蛇情自滅。蛇情滅故蛇不當情。名遣所執。非如依他須聖道斷。故漸入真達蛇空而悟繩分。證真觀位。照真理而俗事彰理事既彰我法便息。此即一重所觀體也。能觀唯識以別境慧而為

【現代漢語翻譯】 現代漢語譯本 識所變：這是關於『識』（vijñāna，了別作用）如何轉變的理論。這種能變作用唯有三種，正如《成唯識論》（Vijñaptimātratāsiddhi Śāstra）所說：『變』是指『識』的本體轉變，顯現出兩種表象（二分）：『相』（nimitta，對像）和『見』（darśana，主觀認知）。這兩種表象都依賴於『識』的自體而生起。正如《解深密經》（Saṃdhinirmocana Sūtra）所說：『諸識所緣唯識所現』，意思是所有『識』所緣的對象，都只是『識』的顯現，將『相』和『見』這兩種末端現象歸攝到『識』的根本。這裡所說的理（諦理）事（現象）、真（勝義諦）俗（世俗諦）觀等，都屬於這個範疇。 四、隱劣顯勝識：心（citta，心王）及心所（caitta，心所法）都能變現，但這裡只說『唯心』，而不說『唯心所』，是因為『心王』的本體殊勝，而『心所』則相對較弱，依賴於殊勝的『心』而生起。因此，隱藏較弱的，彰顯殊勝的，只顯示殊勝的法。所以慈尊（彌勒菩薩）說：『許心似二現，如是似貪等，或似於信等，無別染善法。』意思是，雖然『心』的自體能轉變，顯現出『見』和『相』這兩種表象，如同貪（rāga）等煩惱，或者信（śraddhā）等善法，但實際上並沒有獨立的染污或善良的法存在。雖然『心』的自體能變現出『見』和『相』，如同貪和信，但貪和信等心所也各自能變現出自己的『見』和『相』。因為『心』更為殊勝，所以只說『心』能顯現兩種表象，而『心所』相對較弱，因此隱藏而不說，並非『心所』不能顯現。正如《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）所說：『心垢故有情垢，心凈故有情凈』，都屬於這個範疇。 五、遣相證性識：『識』這個詞所代表的，既有事（現象）也有理（本體）。事是相用，應該捨棄而不取；理是性體，應該尋求並加以證悟。《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說『自性清凈心』。《攝大乘論》（Mahāyānasaṃgraha）的偈頌說：『于繩起蛇覺，見繩了義無，證見彼分時，知如蛇智亂。』意思是，當對繩子產生蛇的錯覺時，應該捨棄對蛇的錯覺。這比喻觀待依他起性（paratantra-svabhāva），捨棄遍計所執性（parikalpita-svabhāva）的錯覺。當看到繩子的各個部分時，應該捨棄對繩子的錯覺。這比喻見到圓成實性（pariniṣpanna-svabhāva），捨棄依他起性的錯覺。這個意思很明顯，所要捨棄的兩種錯覺都是依他起性。斷除這種染污，就不會再執著于所執的真實的蛇、真實的繩子、我（ātman）和法（dharma）。並非因為對依他起性進行稱量和捨棄，就互相排斥和捨棄。蛇是由於虛妄而產生的，本體和作用都是虛無的。繩子是依靠麻而產生的，並非沒有虛假的用途。麻比喻真理，繩子比喻依他起性。瞭解繩子和麻的本體和作用，對蛇的執著自然就會消失。對蛇的執著消失了，就不會再執著于蛇，這叫做捨棄所執。這不像依他起性需要通過聖道來斷除。因此，逐漸進入真理，瞭解蛇是空性的，從而領悟繩子的各個部分。在證悟真理的觀位上，照亮真理，世俗的事物也隨之彰顯。當真理和俗事都彰顯時，對我和法的執著就會停止。這就是第一重所觀的本體。能觀的唯識，是以別境慧（prthagjanajnana）作為...

【English Translation】 English version The transformation of consciousness (vijñāna): This concerns the theory of how 『consciousness』 (vijñāna, the function of discernment) transforms. This transformative action is only threefold, as stated in the Vijñaptimātratāsiddhi Śāstra (Treatise on the Establishment of Consciousness-Only): 『Transformation』 refers to the transformation of the essence of 『consciousness,』 manifesting two appearances (two aspects): 『nimitta』 (object) and 『darśana』 (subjective cognition). Both of these appearances arise dependent on the self-nature of 『consciousness.』 As stated in the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sūtra): 『All objects of consciousness are only manifestations of consciousness,』 meaning that all objects cognized by 『consciousness』 are merely manifestations of 『consciousness,』 subsuming the two terminal phenomena of 『nimitta』 and 『darśana』 into the root of 『consciousness.』 The principles (ultimate truths), phenomena, true (ultimate truth), conventional (conventional truth) views, etc., discussed here all fall under this category. Fourth, concealing the inferior and revealing the superior consciousness: Both the mind (citta, the mind-king) and mental factors (caitta, mental functions) can manifest transformations, but here only 『mind-only』 is mentioned, not 『mental factor-only,』 because the essence of the 『mind-king』 is superior, while 『mental factors』 are relatively weaker, arising dependent on the superior 『mind.』 Therefore, the weaker is concealed, and the superior is revealed, only displaying the superior dharma. Thus, the Venerable Maitreya said: 『Admitting that the mind appears as two, similarly appearing as greed, etc., or as faith, etc., there are no separate defiled or virtuous dharmas.』 This means that although the essence of the 『mind』 can transform, manifesting the two appearances of 『darśana』 and 『nimitta,』 like afflictions such as greed (rāga) or virtuous qualities such as faith (śraddhā), there are actually no independent defiled or virtuous dharmas. Although the essence of the 『mind』 can manifest 『darśana』 and 『nimitta,』 like greed and faith, mental factors such as greed and faith can also each manifest their own 『darśana』 and 『nimitta.』 Because the 『mind』 is more superior, it is only said that the 『mind』 can manifest two appearances, while 『mental factors』 are relatively weaker, so they are concealed and not mentioned, not because 『mental factors』 cannot manifest. As stated in the Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Sūtra): 『When the mind is defiled, beings are defiled; when the mind is pure, beings are pure,』 all fall under this category. Fifth, relinquishing appearances and realizing the nature of consciousness: The term 『consciousness』 represents both phenomena and principle. Phenomena are appearances and functions, which should be abandoned and not grasped; principle is the essential nature, which should be sought and realized. The Śrīmālādevī Siṃhanāda Sūtra (Queen Śrīmālā's Lion's Roar Sūtra) speaks of the 『intrinsically pure mind.』 The verses in the Mahāyānasaṃgraha (Compendium of the Mahayana) say: 『Imagining a snake in a rope, seeing the rope, the meaning is absent; when witnessing that division, know that the wisdom is confused like a snake.』 This means that when a snake is mistakenly perceived in a rope, the perception of the snake should be relinquished. This is analogous to contemplating dependent origination (paratantra-svabhāva), relinquishing the mistaken perception of the imputed nature (parikalpita-svabhāva). When seeing the various parts of the rope, the perception of the rope should be relinquished. This is analogous to seeing the perfectly accomplished nature (pariniṣpanna-svabhāva), relinquishing the mistaken perception of dependent origination. The meaning is clear: the two mistaken perceptions to be relinquished are both dependent origination. By severing this defilement, there will no longer be attachment to the falsely conceived real snake, real rope, self (ātman), and dharma. It is not that measuring and relinquishing dependent origination leads to mutual exclusion and relinquishment. The snake arises from delusion, and its essence and function are both nonexistent. The rope arises from hemp, and it is not without false utility. Hemp is analogous to truth, and the rope is analogous to dependent origination. Understanding the essence and function of the rope and hemp, the attachment to the snake will naturally disappear. When the attachment to the snake disappears, there will no longer be attachment to the snake, which is called relinquishing the grasped. This is not like dependent origination, which needs to be severed through the noble path. Therefore, gradually entering into truth, understanding that the snake is empty, thereby realizing the various parts of the rope. In the stage of realizing truth, illuminating truth, worldly matters are also manifested. When both truth and worldly matters are manifested, attachment to self and dharma will cease. This is the first level of the object of contemplation. The contemplating consciousness, with the wisdom of the distinct realm (prthagjanajnana) as...

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自體。攝大乘第六說。為何義故入唯識性。由緣總法出世止觀智故。無性解云。由三摩呬多無顛倒智故。或有解言。能觀唯識通以止觀而為自性。此亦不然。若取相應四蘊為體。若兼眷屬即通五蘊。今且依名觀體唯慧。無性又云。唯識現觀智故。又云由三摩呬多無顛倒智。但舉定中所起之智以為觀體。作尋思等勝唯識觀必居定故。不言即以止為觀體。攝論又云。由四尋思．四如實智。如是皆同不可得故。以諸菩薩如是如實。為入唯識勒修加行。即于似文似義意言。推求文名唯是意言。乃至廣說。瑜伽．對法等。尋思如實智皆慧為體尋思唯有漏。如實智通無漏。攝大乘雲。入所知相者。謂多聞熏習所依非阿賴耶識所攝者。此文唯舉無漏種子在彼位增。名為聞熏稱非藏識。非諸能觀皆唯無漏。不爾四尋思應非加行智。此雖總說。若別顯者。略有二位。一因。二果。因通三慧。唯有漏故。以聞思修所成之慧而為觀體。此唯明利簡擇之性。非生得善。故攝論云。似法似義意言。大乘法相等所生起。勝解行地見道．修道等。成唯識云。此中唯識。資糧位中。聽聞思惟能深信解。在加行位。起尋思等引發真見。果唯無漏。修所成慧而為觀體。通以正智．后所得智為自體故。攝大乘等云。如理通達故。治一切障故。離一切障故見．修

【現代漢語翻譯】 現代漢語譯本 自體。《攝大乘論》第六講說到，爲了什麼意義要進入唯識性（Vijñaptimātratā）？因為要通過緣總法（sarva dharma）生起出世間的止觀智慧。無性（Asaṅga）解釋說，因為有三摩地（samādhi）所生的無顛倒智慧。或者有人解釋說，能觀的唯識（Vijñapti）本身就以止觀為自性。這種說法不對。如果以相應的四蘊（skandha）為體，或者加上眷屬，就包括了五蘊（pañca-skandha）。現在暫且按照名稱來觀察，其體唯是智慧。無性又說，因為有唯識現觀智。又說，由三摩地所生的無顛倒智。只是舉出禪定中所生起的智慧作為觀的本體。因為進行尋思等殊勝的唯識觀必定要在禪定中進行。所以沒有說以止作為觀的本體。《攝大乘論》又說，由四尋思（catuḥ-paryeṣaṇā）和四如實智（catasra-tathatā-jñāna）。像這樣都不可得。因為諸位菩薩像這樣如實地爲了進入唯識而努力修行加行。就在相似的文字和意義的意言上，推求文字名稱只是意言，乃至廣說。《瑜伽師地論》（Yogācārabhūmi-śāstra）、《對法論》（Abhidharma）等都認為，尋思和如實智都以智慧為體，尋思唯有漏（sāsrava），如實智通於無漏（anāsrava）。《攝大乘論》說，進入所知相（jñeya-lakṣaṇa）的人，是指多聞熏習所依，不是阿賴耶識（ālayavijñāna）所攝持的人。這段文字只是舉出無漏種子在那一階段增長，稱為聞熏，不是指藏識（ālayavijñāna）。不是所有能觀的都是無漏的。如果不是這樣，四尋思就不應該是加行智。這雖然是總的說法，如果分別顯示，大概有兩個階段：一是因，二是果。因通於聞、思、修三慧，因為唯有漏。以聞、思、修所成的智慧作為觀的本體。這只是說明其明利簡擇的性質，不是生得的善。所以《攝大乘論》說，相似於法和意義的意言，是大乘法相等所生起的。勝解行地（adhimukti-caryā-bhūmi）、見道（darśana-mārga）、修道（bhāvanā-mārga）等。《成唯識論》（Vijñaptimātratāsiddhi-śāstra）說，這其中唯識，在資糧位（saṃbhāra-mārga）中，聽聞思惟能夠深深地信解，在加行位（prayoga-mārga）中，生起尋思等，引發真見。果唯是無漏，以修所成慧作為觀的本體。通以正智（samyag-jñāna）和后得智（pṛṣṭhalabdha-jñāna）為自體。攝大乘等說，因為如理通達，所以能治療一切障礙，離開一切障礙，見道和修道。

【English Translation】 English version The Self-Nature. The sixth discourse of the Mahāyānasaṃgraha says: For what purpose does one enter the nature of Vijñaptimātratā (唯識性, Consciousness-only)? It is because of the arising of transcendental śamatha-vipassanā (止觀, calming and insight) wisdom through the condition of the totality of dharmas (緣總法, sarva dharma). Asaṅga (無性) explains, 'Because of the non-inverted wisdom arising from samādhi (三摩地).' Or some explain, 'The Vijñapti (唯識, Consciousness) that can observe inherently takes śamatha-vipassanā as its self-nature.' This explanation is incorrect. If the corresponding four skandhas (蘊, aggregates) are taken as the substance, or if the retinue is included, then it encompasses the five skandhas (五蘊). For now, let's observe the substance based on the name, which is solely wisdom. Asaṅga also says, 'Because of the wisdom of directly perceiving Vijñapti.' And also, 'Because of the non-inverted wisdom arising from samādhi.' It only cites the wisdom arising from meditation as the substance of observation. Because engaging in excellent Vijñapti observation, such as through investigation, necessarily occurs in meditation. Therefore, it is not said that śamatha is the substance of observation. The Mahāyānasaṃgraha also says, 'Through the four paryeṣaṇās (尋思, investigations) and the four tathatā-jñānas (如實智, wisdoms of suchness).' Thus, all are unattainable. Because bodhisattvas diligently cultivate the preparatory practices in order to enter Vijñapti in this way. They investigate the words and meanings that appear similar, seeking the names of the words as mere expressions of thought, and so on. The Yogācārabhūmi-śāstra (瑜伽師地論) and Abhidharma (對法論) texts state that both investigation and the wisdom of suchness have wisdom as their substance. Investigation is solely sāsrava (有漏, with outflows), while the wisdom of suchness encompasses both sāsrava and anāsrava (無漏, without outflows). The Mahāyānasaṃgraha says, 'Those who enter the aspect of what is knowable (所知相, jñeya-lakṣaṇa) are those who rely on the accumulation of learning and are not included within the ālayavijñāna (阿賴耶識, storehouse consciousness).' This passage only mentions that the anāsrava seeds increase in that stage, which is called the accumulation of learning, and does not refer to the ālayavijñāna. Not all that can observe is solely anāsrava. If that were not the case, the four investigations would not be preparatory wisdom. Although this is a general statement, if it is specifically shown, there are roughly two stages: one is the cause, and the other is the result. The cause encompasses the three wisdoms of hearing, thinking, and meditation, because it is solely sāsrava. The wisdom attained through hearing, thinking, and meditation is taken as the substance of observation. This only clarifies its nature of clear discernment, not innate goodness. Therefore, the Mahāyānasaṃgraha says that the expressions of thought that resemble the Dharma and its meaning are what arise from the aspects of the Mahāyāna Dharma. The adhimukti-caryā-bhūmi (勝解行地, stage of aspirational conduct), darśana-mārga (見道, path of seeing), bhāvanā-mārga (修道, path of cultivation), etc. The Vijñaptimātratāsiddhi-śāstra (成唯識論) says that in this Vijñapti, in the saṃbhāra-mārga (資糧位, path of accumulation), hearing and thinking enable deep faith and understanding, and in the prayoga-mārga (加行位, path of application), engaging in investigation and the like gives rise to true seeing. The result is solely anāsrava, with the wisdom attained through cultivation taken as the substance of observation. It generally takes samyag-jñāna (正智, right knowledge) and pṛṣṭhalabdha-jñāna (后得智, wisdom attained after) as its self-nature. The Mahāyānasaṃgraha and others say that because of thoroughly understanding according to reason, it can cure all obstacles and be free from all obstacles, seeing the path and cultivating the path.

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．無學道。如其次第。證真理識唯正體智。證俗事識唯后得智。文多義顯。不引教成。上來雖復辨能所觀。總義說者若總言唯識通能所觀。言唯識觀唯能非所。通有無漏。通散及定。以聞．思．修。加行．根本．后得三智而為自體。若言唯識三摩地。通有無漏。唯定非散。唯修慧非聞．思。通三智。若言正證唯識。唯無漏非有漏。唯定非散。唯修慧非聞思。唯正智．后得。非加行。此非義說。不爾三摩地等亦通聞思。十地論說故。至下當知。然總遍詳諸教所說一切唯識。不過五種。一境唯識。阿毗達磨經云。鬼．傍生．人．天。各隨其所應。等事心異故。許義非真實。如是等文但說唯識所觀境者。皆境唯識。二教唯識。由自心執著等頌。花嚴．深密等說唯識教者。皆教唯識。三理唯識。三十頌言是諸識轉變。分別．所分別。由此彼皆無。故一切唯識。如是成立唯識道理皆理唯識。四行唯識。菩薩于定位等頌。四種尋思如實智等。皆行唯識。五果唯識。佛地經言。大圓鏡智。諸處．境．識皆于中現。又如來功德莊嚴經言。如來無垢識。是凈．無漏界。解脫一切障。圓鏡智相應。唯識亦言。此即無漏界。不思議善常。安樂解脫身。大牟尼名法。如是諸說唯識得果。皆果唯識。此中所說五種唯識。總攝一切唯識皆盡。然諸教

【現代漢語翻譯】 現代漢語譯本 無學道：按照次第，證得真理時，所用的意識是純粹的正體智；證得世俗之事時，所用的意識是后得智。這些文字很多，意義也很明顯，所以不再引用經文來證明。 上面雖然辨析了能觀和所觀，但總的來說，如果總的來說『唯識』，那麼它貫通能觀和所觀。如果說『唯識觀』，那麼它只是能觀，不是所觀。貫通有漏和無漏，貫通散亂和禪定。以聞、思、修，以及加行、根本、后得這三種智慧作為它的本體。如果說『唯識三摩地』（Samadhi，禪定），那麼它貫通有漏和無漏，只是禪定，不是散亂，只是修慧，不是聞、思。貫通三種智慧。如果說『正證唯識』，那麼它只是無漏，不是有漏；只是禪定，不是散亂；只是修慧，不是聞、思；只是正智和后得智，不是加行智。這不是從意義上來說的，否則三摩地等也貫通聞、思。《十地論》中有這樣的說法，到後面就會明白。然而，總的來說，詳細考察各種經典所說的一切唯識，不過五種： 一、境唯識：如《阿毗達磨經》（Abhidharma Sutra）所說：『鬼、傍生、人、天，各自根據他們所適應的情況，對於同樣的事物，心識是不同的，所以認為外境並非真實。』像這樣的經文，只是說唯識所觀的境界，都屬於境唯識。 二、教唯識：像《由自心執著等頌》這樣的頌文，以及《華嚴經》（Avatamsaka Sutra）、《深密解脫經》（Samdhinirmocana Sutra）等所說的唯識教義，都屬於教唯識。 三、理唯識：《三十頌》中說：『這是各種識的轉變，分別是能分別和所分別，因此它們都是不存在的，所以一切都是唯識。』像這樣成立唯識道理的，都屬於理唯識。 四、行唯識：像《菩薩于定位等頌》這樣的頌文，以及四種尋思如實智等，都屬於行唯識。 五、果唯識：《佛地經》（Buddhabhumi Sutra）中說：『大圓鏡智（Adarsa-jnana），一切處所、境界、意識都在其中顯現。』又如《如來功德莊嚴經》（Tathagatagunalamkara Sutra）中說：『如來無垢識，是清凈、無漏的境界，解脫一切障礙，與圓鏡智相應。』《唯識論》中也說：『這就是無漏的境界，不可思議的善，常樂解脫身，大牟尼（Mahamuni，佛陀）名為法。』像這樣所說的唯識證得果位，都屬於果唯識。這裡所說的五種唯識，總攝了一切唯識，沒有遺漏。然而，各種經典

【English Translation】 English version The Path of No More Learning (Asaiksa-marga): In sequential order, when realizing the truth, the consciousness used is purely the Essential Wisdom (Jnana); when realizing mundane matters, the consciousness used is the Acquired Wisdom (Prsthalabdha-jnana). The text is extensive and the meaning is clear, so I will not cite scriptures to prove it. Although the observer and the observed have been distinguished above, generally speaking, if we speak of 'Vijnaptimatrata' (Consciousness-only) in general, then it encompasses both the observer and the observed. If we speak of 'Vijnaptimatrata-view', then it is only the observer, not the observed. It encompasses both defiled (with outflows) and undefiled (without outflows), both scattered and concentrated states. It takes hearing, thinking, and meditating, as well as the three wisdoms of preparation, fundamental, and subsequent stages, as its essence. If we speak of 'Vijnaptimatrata-Samadhi' (Samadhi, concentration), then it encompasses both defiled and undefiled, only concentration, not scattered states, only meditative wisdom (Bhavana-prajna), not hearing or thinking. It encompasses the three wisdoms. If we speak of 'Directly Realizing Vijnaptimatrata', then it is only undefiled, not defiled; only concentration, not scattered states; only meditative wisdom, not hearing or thinking; only Essential Wisdom and Subsequent Wisdom, not Preparatory Wisdom. This is not speaking from the perspective of meaning, otherwise Samadhi etc. would also encompass hearing and thinking, as stated in the Dasabhumika Sutra (Ten Stages Sutra), which will be understood later. However, generally speaking, a detailed examination of all Vijnaptimatrata teachings in various scriptures reveals no more than five types: 1. Object-Vijnaptimatrata: As stated in the Abhidharma Sutra (Abhidharma Sutra): 'Ghosts, animals, humans, and gods, each according to their respective situations, have different consciousnesses regarding the same things, so they consider external objects to be unreal.' Such texts, which only speak of the object observed by Vijnaptimatrata, all belong to Object-Vijnaptimatrata. 2. Teaching-Vijnaptimatrata: Verses such as 'Due to clinging to one's own mind, etc.', and the Vijnaptimatrata teachings in the Avatamsaka Sutra (Avatamsaka Sutra), Samdhinirmocana Sutra (Samdhinirmocana Sutra), etc., all belong to Teaching-Vijnaptimatrata. 3. Reason-Vijnaptimatrata: The Thirty Verses state: 'These are the transformations of the various consciousnesses, distinguishing the distinguishing and the distinguished, therefore they are all non-existent, so everything is Vijnaptimatrata.' Such establishment of the reasoning of Vijnaptimatrata all belongs to Reason-Vijnaptimatrata. 4. Practice-Vijnaptimatrata: Verses such as 'Bodhisattvas in Samadhi, etc.', and the four types of correct thinking, etc., all belong to Practice-Vijnaptimatrata. 5. Result-Vijnaptimatrata: The Buddhabhumi Sutra (Buddhabhumi Sutra) states: 'The Great Perfect Mirror Wisdom (Adarsa-jnana), all places, realms, and consciousnesses appear within it.' Furthermore, the Tathagatagunalamkara Sutra (Tathagatagunalamkara Sutra) states: 'The Tathagata's undefiled consciousness is a pure, outflow-free realm, liberating all obstacles, corresponding to the Perfect Mirror Wisdom.' The Vijnaptimatrata theory also states: 'This is the outflow-free realm, inconceivable goodness, the eternally blissful liberation body, the Great Sage (Mahamuni, Buddha) is called Dharma.' Such statements about Vijnaptimatrata attaining the result all belong to Result-Vijnaptimatrata. The five types of Vijnaptimatrata mentioned here encompass all Vijnaptimatrata completely, without omission. However, various scriptures

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中就義隨機。于境唯識種種異說。或依所執以辨唯識。楞伽經說。由自心執著。心似外境現。以彼境非有。是故說唯心。但依執心虛妄現故。或依有漏以明唯識。花嚴經說三界唯心。就於世間說唯識故。或依所執及隨有為以辨唯識。三十頌言。由假說我法。有種種相轉。彼依識所變。依識自體起見相分。二執生故。或依有情以辨唯識。無垢稱經云。心清凈故有情清凈。心雜染故有情雜染。或依一切有無諸法以辨唯識。解深密說諸識所緣唯識所現。或隨指事以辨唯識。阿毗達磨契經頌言。鬼．傍生．人．天。各隨其所應。隨指一事辨唯識故。如是等輩無量教門。舉此六門類攝諸教。理義盡者唯第五教。總說一切為唯識故。或束為三。謂境．行．果。如心經贊具廣分別。

第二辨名者。梵云毗若底。此翻為識。識者了別義。識自相．識相應．識所變．識分位．識實性。五法事理皆不離識故名唯識。不爾真如應非唯識。亦非唯一心更無餘物。攝余歸識總立識名。非攝歸真不名如也。梵云摩咀刺多。此翻為唯。唯有三義。一簡持義。簡去遍計所執生法二我。持取依他．圓成識相識性。成唯識云。唯言為遮離識我法。非不離識心．心所等。二決定義。故舊中邊頌云。此中定有空。于彼亦有此。謂俗事中定有真理。真理中定

【現代漢語翻譯】 現代漢語譯本：關於『唯識』（Vijñapti，唯有識）的意義，有多種不同的說法。有些是根據所執著的來辨別唯識。例如，《楞伽經》（Laṅkāvatāra Sūtra）說：『由於自心的執著，心好像外境顯現。因為那些境並非真實存在，所以說是唯心。』這只是依據執心虛妄顯現的緣故。有些是依據有漏（sāsrava，有煩惱）來闡明唯識。《華嚴經》（Avataṃsaka Sūtra）說『三界唯心』，這是就世間來說唯識的緣故。有些是依據所執著以及隨順有為法（saṃskṛta-dharma，因緣和合而成的法）來辨別唯識。《三十頌》（Triṃśikā-vijñaptimātratāsiddhi）說：『由於虛假安立我法，有種種相轉變。那些是依據識所變現，依據識的自體生起見分和相分，兩種執著產生。』有些是依據有情（sattva，眾生）來辨別唯識。《無垢稱經》（Vimalakīrti-nirdeśa Sūtra）說：『心清凈所以有情清凈，心雜染所以有情雜染。』有些是依據一切有無諸法來辨別唯識。《解深密經》（Saṃdhinirmocana Sūtra）說諸識所緣的都是唯識所現。有些是隨順所指的事物來辨別唯識。《阿毗達磨契經》（Abhidharma Sūtra）的頌說：『鬼、傍生、人、天，各自隨其所應，隨順所指的一件事來辨別唯識。』像這樣等等，有無量教門。舉出這六門，可以概括所有的教義。理義最完備的是第五種教義，因為它總說一切都是唯識。或者可以歸納為三種，即境、行、果，如《心經》（Heart Sutra）所讚歎的，具有廣大的分別。 第二，辨別名稱。梵文是『Vijñapti』，這裡翻譯為『識』。『識』的意思是了別。識自相、識相應、識所變、識分位、識實性，五法事理都不離識，所以叫做唯識。否則，真如（Tathātā，事物的真實如是之性）就不應是唯識。也不是隻有一個心而沒有其他事物。將剩餘的歸於識，總立名為識。而不是歸於真如，不稱為如。梵文是『Mātra』，這裡翻譯為『唯』。『唯』有三種意義：一是簡擇持取義，簡去遍計所執（parikalpita，虛妄分別）所生的法和我，持取依他起（paratantra，依他緣起）和圓成實（parinispanna，圓滿成就）的識相和識性。《成唯識論》（Vijñaptimātratāsiddhi-śāstra）說：『「唯」這個詞是爲了遮遣離開識的我法，而不是不離開識的心、心所等。』二是決定義。故舊《中邊分別論》（Madhyāntavibhāga-bhāṣya）的頌說：『此中定有空，于彼亦有此。』意思是說，世俗的事物中必定有真理，真理中必定

【English Translation】 English version: Regarding the meaning of 『Vijñapti』 (consciousness-only), there are various different interpretations. Some differentiate consciousness-only based on what is clung to. For example, the Laṅkāvatāra Sūtra says: 『Due to the clinging of one's own mind, the mind appears as if external objects are present. Because those objects are not real, it is therefore said to be mind-only.』 This is only based on the mind's illusory appearance. Some elucidate consciousness-only based on the afflicted (sāsrava). The Avataṃsaka Sūtra says 『The three realms are mind-only,』 this is because it speaks of consciousness-only in relation to the world. Some differentiate consciousness-only based on what is clung to and in accordance with conditioned dharmas (saṃskṛta-dharma). The Thirty Verses (Triṃśikā-vijñaptimātratāsiddhi) says: 『Due to the false establishment of self and dharma, there are various transformations of appearances. Those are transformed by consciousness, based on the self-nature of consciousness, the seeing-aspect and object-aspect arise, and the two clingings are produced.』 Some differentiate consciousness-only based on sentient beings (sattva). The Vimalakīrti-nirdeśa Sūtra says: 『Because the mind is pure, sentient beings are pure; because the mind is defiled, sentient beings are defiled.』 Some differentiate consciousness-only based on all existent and non-existent dharmas. The Saṃdhinirmocana Sūtra says that what the consciousnesses cognize are all manifestations of consciousness-only. Some differentiate consciousness-only in accordance with the things pointed to. A verse from the Abhidharma Sūtra says: 『Ghosts, animals, humans, and gods, each according to their own capacity, differentiate consciousness-only in accordance with the thing pointed to.』 Like this and so on, there are countless teachings. These six categories encompass all the teachings. The most complete in terms of principle and meaning is the fifth teaching, because it says that everything is consciousness-only. Or it can be summarized into three: object, practice, and result, as praised in the Heart Sutra, which has extensive distinctions. Second, distinguishing the name. The Sanskrit is 『Vijñapti』, which is translated here as 『consciousness』. 『Consciousness』 means discernment. The self-nature of consciousness, the concomitants of consciousness, the transformations of consciousness, the divisions of consciousness, and the real nature of consciousness—the five dharmas and principles are inseparable from consciousness, therefore it is called consciousness-only. Otherwise, Suchness (Tathātā) should not be consciousness-only. Nor is it that there is only one mind and nothing else. Gathering the remainder into consciousness, the name 『consciousness』 is established in general. It is not gathered into Suchness, and is not called 『Thus』. The Sanskrit is 『Mātra』, which is translated here as 『only』. 『Only』 has three meanings: first, the meaning of selective retention, selecting and discarding the dharmas and self born from the imagined (parikalpita), retaining the dependent (paratantra) and the perfectly established (parinispanna) aspects and nature of consciousness. The Vijñaptimātratāsiddhi-śāstra says: 『The word 「only」 is to negate the self and dharmas that are separate from consciousness, not to negate the mind, mental factors, etc., that are not separate from consciousness.』 Second, the meaning of determination. An old verse from the Madhyāntavibhāga-bhāṣya says: 『Herein there is definitely emptiness, and therein there is also this.』 This means that in worldly things there is definitely truth, and in truth there is definitely

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有俗事。識表之中此二決定。顯無二取。三顯勝義。瞿波論師二十唯識釋云。此說唯識但舉主勝理兼心所。如言王來非無臣佐。今此多取簡持解唯。識者心也。由心集起。彩畫為主之根本故經曰唯心。分別了達之根本故。論稱唯識或經義通因果總言唯心。論說唯在因但稱唯識。識了別義。在因位中識用強故。說識為唯。其義無二。二十論云。心．意識．了。名之差別。識即是唯。持業釋也。或順世外道．及清辨等。成立境唯。為簡于彼言識之唯。依主無失。為令舍識而依于智說唯識言。若能觀中智強識劣。若以為境皆不離心。今為所觀故名唯識。又不離依主稱為唯識。決斷從能故可依智。又從欣為目經唯名皆般若。從厭為號論標並唯毗若底。攝法歸無為之主故。言一切法皆如也。攝法歸有為之主故。言諸法皆唯識。攝法歸簡擇之主故。言一切皆般若。是名第二辨名號也。

第三離合會釋者。離者別也。合者同也。謂諸經論各各別說諸觀等名。今合解之。但是唯識之差別義。非體異也。一名有三十一類。花嚴等中。遮境離識名為唯心。辨中邊論。遮邊執路名為中道。般若經中。明簡擇性名為般若波羅蜜多。法花經中。明究竟運名曰一乘。此之四名通能所觀真．俗境觀。正智唯真。加行．后得並通真．俗。若言證者

【現代漢語翻譯】 現代漢語譯本： 有世俗事務。在認識論中，這兩個是確定的。顯現為沒有二取（二元對立）。第三個是顯現勝義諦。瞿波論師在《二十唯識釋》中說：『這裡說唯識，只是舉出主勝，實際上也包含了心所。就像說國王來了，並非沒有臣佐。』現在這裡多取簡別，堅持理解『唯』。識就是心，由心聚集生起。彩畫以心為主，是根本的原因，所以經中說『唯心』。因為心是分別了達的根本，所以論中稱『唯識』。或者經中的意義貫通因果，總的來說就是『唯心』。論中說唯在因位，只稱『唯識』。識是了別的意思。在因位中，識的作用強大，所以說識為『唯』，其意義沒有不同。《二十論》中說：『心、意識、了，只是名稱的差別。』識就是『唯』，這是持業釋。或者爲了順應順世外道以及清辨等人，成立境唯，爲了簡別他們，所以說『識之唯』，依主釋沒有過失。爲了使人捨棄識而依于智，所以說『唯識』。如果能觀的智強而識弱，如果以為境都是不離心的。現在是爲了所觀，所以名為唯識。又不離依主，稱為唯識。決斷是從能立的角度出發，所以可以依于智。又從欣樂的角度來說，經中的『唯』和『名』都是般若（Prajna，智慧）。從厭離的角度來說，論中的標題都標有『唯』和毗若底（Vijnapti，識）。總攝諸法歸於無為的主體，所以說一切法皆如（Tathata，如如）。總攝諸法歸於有為的主體，所以說諸法皆唯識。總攝諸法歸於簡擇的主體，所以說一切皆般若。這是第二個辨別名號。 第三，離合會釋。離，是分別的意思。合，是相同的意思。意思是說，諸經論各自別說諸觀等名，現在合起來解釋，這些都只是唯識的差別義，不是本體不同。一個名稱有三十一類。在《華嚴經》等中，遮止境離識，名為唯心。在《辨中邊論》中，遮止邊執之路，名為中道。在《般若經》中，闡明簡擇的性質，名為般若波羅蜜多（Prajnaparamita，般若波羅蜜多）。在《法華經》中，闡明究竟的運載，名叫一乘。這四個名稱貫通能觀和所觀的真、俗二境。正智唯有真諦，加行位和后得位則貫通真、俗二諦。如果說是證悟者，

【English Translation】 English version: There are worldly affairs. Within epistemology, these two are definitive. Manifesting as non-duality (absence of dualistic grasping). The third is the manifestation of ultimate truth. Gunamati, in his commentary on the Twenty Verses on Consciousness-Only, states: 'Here, the explanation of Consciousness-Only emphasizes the primacy of consciousness, while also including mental factors. It's like saying the king has arrived, which implies the presence of his ministers.' Here, we primarily adopt a selective and insistent understanding of 'Only.' Consciousness (識, Vijnana) is the mind (心, Citta), arising from the aggregation of the mind. Painting relies on the mind as its foundation, hence the sutra states 'Only Mind.' Because the mind is the basis of discrimination and understanding, the treatise refers to it as 'Consciousness-Only.' Alternatively, the sutra's meaning encompasses cause and effect, generally referred to as 'Only Mind.' The treatise speaks of it only in the causal stage, referring to it as 'Consciousness-Only.' Consciousness means discernment. In the causal stage, the function of consciousness is strong, hence consciousness is referred to as 'Only,' and there is no difference in meaning. The Twenty Verses state: 'Mind, consciousness, and awareness are merely different names.' Consciousness is 'Only,' which is a possessive compound. Or, to accommodate the Lokayata (materialist) school and Bhavaviveka and others, who establish the 'Only' of objects, to distinguish them, it is said 'Only of Consciousness,' which is a dependent compound and without fault. To encourage abandoning consciousness and relying on wisdom (智, Jnana), it is said 'Consciousness-Only.' If the wisdom of the observer is strong and consciousness is weak, if it is thought that objects are inseparable from the mind. Now, it is for the sake of the observed that it is called Consciousness-Only. Furthermore, not departing from the dependent basis, it is called Consciousness-Only. Judgment proceeds from the ability, so it can rely on wisdom. Also, from the perspective of joy, the 'Only' and 'Name' in the sutras are all Prajna (般若, wisdom). From the perspective of aversion, the titles of the treatises all bear 'Only' and Vijnapti (毗若底, representation). Gathering all dharmas (法, phenomena) to the master of the unconditioned, it is said that all dharmas are Suchness (如, Tathata). Gathering all dharmas to the master of the conditioned, it is said that all dharmas are Consciousness-Only. Gathering all dharmas to the master of discernment, it is said that all is Prajna. This is the second distinguishing of names. Third, separation and combination of interpretation. Separation means distinction. Combination means sameness. It means that the various sutras and treatises separately explain the names of various contemplations, etc. Now, combining them for interpretation, these are only the different meanings of Consciousness-Only, not different entities. One name has thirty-one categories. In the Avatamsaka Sutra (華嚴經) and others, preventing the separation of objects from consciousness is called Only Mind. In the Discrimination of the Middle and the Extremes, preventing the path of clinging to extremes is called the Middle Way. In the Prajna Sutra, clarifying the nature of discernment is called Prajnaparamita (般若波羅蜜多, Perfection of Wisdom). In the Lotus Sutra (法華經), clarifying the ultimate vehicle is called the One Vehicle. These four names encompass the true and conventional realms of both the observer and the observed. Correct wisdom is only the true, while the stages of application and subsequent attainment encompass both the true and conventional. If it is said to be an enlightened one,

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后得唯俗。法花有說唯依果智。但說三車在門外故。宅中出者名衣裓．機案．及門。不與乘名。理亦不然。聲聞．緣覺．不退菩薩。乘此寶車直至道場故通因位。勝鬘經中。六法既為大乘故說。故通加行。至乘章中當具顯示。勝鬘經中。遮余虛妄名一實諦。顯法根本亦名一依。由空為證。又是空性亦名為空。彰異出纏。顯攝佛德佛從中出。名如來藏。明體不染真實法性。名自性清凈心。功德自體亦名法身。無垢稱經。遮理有差別。名不二法門。大慧經中。表無起．盡亦名不生不滅。涅槃經中。彰法身因多名佛性。楞伽經中。表離言說名不思議。瑜伽等中顯不可施設名非安立。攝大乘等。顯此遍常等名圓成實。對法論等。明非妄倒名曰真如。此十三類名。唯所觀理唯真智境。恐文繁廣略舉爾所。非更無也。謂法界。法性。不虛妄性。不變異性平等性。離生性。法定。法住。法位。真際。虛空界。無我。勝義。不思議界等十四名。如大般若廣釋。合前三十一單名。二名有四。瑜伽論中。施設．非施設。淺深異故。名為安立．非安立諦。即勝鬘經。有作四聖諦。無作四聖諦。涅槃經中。亦名勝義．世俗二諦。顯揚論中。能詮所詮名名事二法。此之三名通能所觀。亦真．亦俗。初．中．后智。攝大乘等。顯所執無名生法二無我

【現代漢語翻譯】 現代漢語譯本 後來（這些名稱）只是世俗的說法。《法華經》中說，只有依靠果智才能理解（這些名稱的真正含義）。但（經中）只說三車在門外，宅中出現的（譬喻）如衣裓、機案以及門，沒有用『乘』來命名，這個道理也是不對的。聲聞、緣覺、不退轉菩薩，乘坐這寶車，直至道場，所以（這些名稱）也通於因位。《勝鬘經》中，六法既然是大乘，所以這樣說，因此也通於加行位。至於『乘』的章節中，會詳細顯示這些內容。《勝鬘經》中，遮止其餘虛妄，稱為『一實諦』（唯一真實的真理）。顯示法的根本，也稱為『一依』（唯一的依靠），以空性作為證明。又是空性，也稱為『空』（emptiness），彰顯（真如）與纏縛的不同。顯示攝持佛的功德，佛從中出生，名為『如來藏』（Tathagatagarbha）。闡明本體不被染污，真實不變的法性，名為『自性清凈心』（the inherently pure mind）。功德的自體，也稱為『法身』（Dharmakaya）。《維摩詰經》中，遮止理上的差別，名為『不二法門』（the non-dual dharma door）。《大慧經》中，表示沒有生起和終盡，也稱為『不生不滅』（neither arising nor ceasing）。《涅槃經》中，彰顯法身的因，多稱為『佛性』（Buddha-nature）。《楞伽經》中，表示遠離言語，名為『不可思議』（inconceivable）。《瑜伽師地論》等中，顯示不可施設，名為『非安立』（not established）。《攝大乘論》等中，顯示此（真如）是普遍常在等，名為『圓成實』（Parinispanna）。《對法論》等中，闡明不是虛妄顛倒，名為『真如』（Tathata）。 這十三類名稱，只是所觀的理，只是真智的境界。恐怕文字繁多，所以略舉這些，並非沒有更多。（還有）法界（Dharmadhatu，the realm of dharma）、法性（Dharmata，the nature of dharma）、不虛妄性（the non-deceptive nature）、不變異性（the immutable nature）、平等性（the nature of equality）、離生性（the nature of being free from arising）、法定（the fixed dharma）、法住（the abiding dharma）、法位（the position of dharma）、真際（the limit of reality）、虛空界（the realm of space）、無我（Anatman，no-self）、勝義（Paramartha，ultimate truth）、不可思議界（the inconceivable realm）等十四個名稱，如《大般若經》廣釋中所說。合前三十一個單名，二個名稱有四個。《瑜伽師地論》中，施設（established）與非施設（non-established），因為深淺不同，所以名為安立諦（established truth）與非安立諦（non-established truth）。即《勝鬘經》中，有作四聖諦（the four noble truths with action）與無作四聖諦（the four noble truths without action）。《涅槃經》中，也稱為勝義諦（ultimate truth）與世俗諦（conventional truth）二諦。《顯揚聖教論》中，能詮（that which expresses）與所詮（that which is expressed），名為名（name）與事（matter）二法。這三個名稱通於能觀與所觀，既是真諦，也是俗諦。初智、中智、后智（the wisdom of the beginning, middle, and end）。《攝大乘論》等中，顯示所執著的沒有，名為生法二無我（the two aspects of no-self: no-self of phenomena and no-self of beings）。

【English Translation】 English version Later, these (names) are merely conventional terms. The Lotus Sutra states that only by relying on the wisdom of fruition can one understand the true meaning of these names. However, (the sutra) only mentions the three carts outside the gate, while items within the house, such as clothing, desks, and the door, are not named using the term 'vehicle.' This reasoning is incorrect. Sravakas (hearers), Pratyekabuddhas (solitary realizers), and non-regressing Bodhisattvas ride this precious vehicle all the way to the Bodhimanda (enlightenment seat), so (these names) also apply to the causal stage. In the Srimala Sutra, since the six dharmas are Mahayana, it is said that they also apply to the stage of application. These contents will be displayed in detail in the chapter on 'vehicle'. In the Srimala Sutra, the cessation of other falsehoods is called 'One Real Truth' (Eka-satya). Revealing the root of the dharma is also called 'One Reliance' (Eka-pratisarana), with emptiness as proof. Being emptiness, it is also called 'Emptiness' (Sunyata), highlighting the difference between (Tathata) and entanglement. Revealing the virtues of the Buddha being embraced, with the Buddha emerging from it, is called 'Tathagatagarbha' (the womb of the Tathagata). Clarifying that the essence is not defiled, and the true and unchanging nature of dharma, is called 'Self-Nature Pure Mind' (Svabhavacitta-prakrti-parisuddha). The self-nature of merit is also called 'Dharmakaya' (the body of dharma). In the Vimalakirti Sutra, the cessation of differences in reasoning is called 'Non-Dual Dharma Door' (Advaya-dharma-mukha). In the Mahayana-samgraha, expressing the absence of arising and ceasing is also called 'Neither Arising nor Ceasing' (Anutpada-anirodha). In the Nirvana Sutra, revealing the cause of the Dharmakaya is often called 'Buddha-Nature' (Buddha-dhatu). In the Lankavatara Sutra, expressing the separation from words is called 'Inconceivable' (Acintya). In the Yogacarabhumi-sastra and others, showing that it cannot be established is called 'Non-Established' (Apratisthita). In the Mahayana-samgraha and others, showing that this (Tathata) is universally constant, etc., is called 'Perfected Nature' (Parinispanna). In the Abhidharma-samuccaya and others, clarifying that it is not false or inverted is called 'Suchness' (Tathata). These thirteen types of names are merely the object of observation, merely the realm of true wisdom. Fearing that the text would be too lengthy, these are briefly listed, and there are certainly more. (There are also) Dharmadhatu (the realm of dharma), Dharmata (the nature of dharma), the non-deceptive nature, the immutable nature, the nature of equality, the nature of being free from arising, fixed dharma, abiding dharma, the position of dharma, the limit of reality, the realm of space, Anatman (no-self), Paramartha (ultimate truth), the inconceivable realm, and fourteen other names, as explained in detail in the Mahaprajnaparamita Sutra. Combining the previous thirty-one single names, there are four names with two. In the Yogacarabhumi-sastra, established and non-established, because of the difference in depth, are called established truth and non-established truth. That is, in the Srimala Sutra, there are the four noble truths with action and the four noble truths without action. In the Nirvana Sutra, they are also called the two truths: ultimate truth and conventional truth. In the Asanga's Compendium of Determinations, that which expresses and that which is expressed are called name and matter, the two dharmas. These three names apply to both the observer and the observed, being both ultimate truth and conventional truth. The wisdom of the beginning, middle, and end. In the Mahayana-samgraha and others, showing that what is clung to is absent, is called the two aspects of no-self: no-self of phenomena and no-self of beings.

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。亦通能所觀。唯真非俗。通初．中．后智。三名有四。解深密等。顯一切法有無事理種類差別。名為三性。顯三俱無遍計所執。亦名三無性。此二唯所觀。亦通三智真俗二境。若言三性等觀者。唯能觀非所觀。通三智及真俗。瑜伽等中。明離系之方便亦名三解脫門。表印深理名三無生忍。唯能觀非所觀。唯本．后二智通真及俗。四名有四。菩薩地中明義總集。名四嗢拖南。諸行無常。有漏皆苦。諸法無我。涅槃寂靜。大智度論。顯宗差別名四悉檀。一世界悉檀。二第一義諦悉檀。三對治悉檀。四各各為人悉檀。此上二門通能所觀真俗三智。諸論以初觀粗亦名四尋思。唯能觀非所觀。唯加行智非中．后智。通真俗二。諸論以後觀細。亦名四如實智。亦唯能觀非所觀。通三智真俗所攝。五名有一。仁王經中。位別印可亦名五忍。一伏忍。在地前伏印故。二信忍。在初．二．三地。創得不壞信。相同世間類故。三順忍。在四．五．六地。順為出世行故。四無生忍。在七．八．九地。長時任運觀無相理故。五寂滅忍。在十地佛地因果位中圓滿寂故。唯能觀非所觀。初唯加行智。后可通余智。皆通真俗。或名六現觀．七覺支．八聖道．九奢摩佗．十無學法．四念住．四正斷．四如意足．五根．五力等。非菩薩正觀故不別說。如

【現代漢語翻譯】 現代漢語譯本： 也能通達能觀和所觀。只有真諦而非俗諦。貫通初智、中智、后智。三名有四種含義。《解深密經》等經典，闡明一切法的有無事理種類差別，稱為三自性。揭示三種自性都無，即遍計所執性，也稱為三無自性。這兩種都只是所觀境，也貫通三智和真俗二境。如果說觀三自性等，則只能是能觀，而非所觀。貫通三智及真俗二諦。《瑜伽師地論》等論著中，闡明遠離繫縛的方便也稱為三解脫門。表示印證深奧的道理，稱為三無生忍。只能是能觀，而非所觀。只有根本智和后得智貫通真諦和俗諦。四名有四種含義。《菩薩地持經》中闡明義理的總集，稱為四嗢拖南（義理總集）。諸行無常，有漏皆苦，諸法無我，涅槃寂靜。《大智度論》中，闡明宗派的差別，稱為四悉檀（四種成就）。一、世界悉檀（順應世間）；二、第一義諦悉檀（真理成就）；三、對治悉檀（對治煩惱）；四、各各為人悉檀（隨順根機）。以上兩種都貫通能觀和所觀，真俗二諦和三智。各論中以最初的觀粗相，也稱為四尋思。只能是能觀，而非所觀。只有加行智，而非中智和后智。貫通真俗二諦。各論中以後續的觀細相，也稱為四如實智。也只能是能觀，而非所觀。貫通三智和真俗二諦所攝。五名有一種。《仁王經》中，按位階印可，也稱為五忍（五種忍耐）。一、伏忍（降伏煩惱的忍耐），在菩薩十地之前，降伏煩惱故。二、信忍（對佛法生起信心的忍耐），在初地、二地、三地，初次獲得不壞的信心，與世間相似故。三、順忍（隨順真理的忍耐），在四地、五地、六地，隨順出世間的修行故。四、無生忍（體悟諸法不生不滅的忍耐），在七地、八地、九地，長時間任運地觀照無相之理故。五、寂滅忍（證入寂滅涅槃的忍耐），在十地和佛地，因果位中圓滿寂靜故。只能是能觀，而非所觀。最初只有加行智，之後可以貫通其他智慧。都貫通真俗二諦。或者稱為六現觀、七覺支、八聖道、九奢摩他（止觀）、十無學法、四念住、四正斷、四如意足、五根、五力等。因為不是菩薩的正觀，所以不特別說明。如...

【English Translation】 English version: It also penetrates the observer and the observed. Only the true, not the mundane. It connects the initial, intermediate, and final wisdoms. The 'three names' have four meanings. The Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra) and other scriptures reveal the differences in existence, non-existence, affairs, principles, types, and distinctions of all dharmas, which are called the Three Natures (Trisvabhāva). Revealing that all three are without the imagined nature (Parikalpita), it is also called the Threefold Absence of Nature (Tri-niḥsvabhāvatā). These two are only the observed, and also connect the three wisdoms and the two truths of true and mundane. If it is said that observing the Three Natures, etc., it can only be the observer, not the observed. It connects the three wisdoms and the two truths of true and mundane. In the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) and other treatises, the means of liberation from bondage is also called the Three Doors to Liberation (Tri-vimokṣa-dvāra). Expressing and sealing profound principles is called the Three Non-origination Acceptances (Tri-anutpāda-kṣānti). It can only be the observer, not the observed. Only the fundamental and subsequent wisdoms connect the true and mundane. The 'four names' have four meanings. In the Bodhisattvabhūmi (Stages of a Bodhisattva), the general collection of meanings is called the Four Udānas (Summaries). All conditioned things are impermanent, all that is tainted is suffering, all dharmas are without self, and Nirvana is quiescent. In the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom), the differences in doctrines are called the Four Siddhāntas (Accomplishments). 1. Worldly Siddhānta (Lokasiddhānta); 2. Paramārtha-satya-siddhānta (Ultimate Truth Siddhānta); 3. Pratipakṣa-siddhānta (Antidotal Siddhānta); 4. Pudgala-abhiprāya-siddhānta (Individual-inclination Siddhānta). The above two connect the observer and the observed, the two truths of true and mundane, and the three wisdoms. In various treatises, the initial observation of the coarse is also called the Four Inquiries (Catura-pariyeṣaṇa). It can only be the observer, not the observed. Only the preparatory wisdom, not the intermediate and final wisdoms. It connects the two truths of true and mundane. In various treatises, the subsequent observation of the subtle is also called the Four Correct Knowledges (Catura-yathābhūta-jñāna). It can also only be the observer, not the observed. It connects the three wisdoms and is included in the true and mundane. The 'five names' have one meaning. In the Renwang Jing (Humane King Sutra), approval according to position is also called the Five Acceptances (Pañca-kṣānti). 1. Subduing Acceptance (Vinaya-kṣānti), before the ten bhumis, subduing afflictions. 2. Faith Acceptance (Śraddhā-kṣānti), in the first, second, and third bhumis, initially obtaining indestructible faith, similar to worldly categories. 3. Compliance Acceptance (Anuloma-kṣānti), in the fourth, fifth, and sixth bhumis, complying with supramundane practice. 4. Non-origination Acceptance (Anutpāda-kṣānti), in the seventh, eighth, and ninth bhumis, constantly and effortlessly contemplating the principle of non-appearance. 5. Quiescent Acceptance (Nirvāṇa-kṣānti), in the tenth bhumi and the Buddha-bhumi, complete quiescence in the cause and effect positions. It can only be the observer, not the observed. Initially, only the preparatory wisdom, later it can connect other wisdoms. All connect the two truths of true and mundane. Or it is called the Six Direct Perceptions (Ṣaṭ-sākṣātkriyā), the Seven Factors of Enlightenment (Sapta-bodhyaṅga), the Eightfold Noble Path (Aṣṭāṅga-mārga), the Nine Śamathas (Tranquility Meditation), the Ten Non-learning Dharmas (Daśa-aśaikṣa-dharma), the Four Foundations of Mindfulness (Catuḥ-smṛtyupasthāna), the Four Right Exertions (Catuḥ-samyakprahāṇa), the Four Bases of Supernatural Power (Catuḥ-ṛddhipāda), the Five Roots (Pañcendriya), the Five Powers (Pañca-bala), etc. Because they are not the Bodhisattva's correct observation, they are not specifically explained. Such as...

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是一切雖異名說。皆是此中唯識境智差別名也。

第四何識為觀者。大眾部等說。六識有染。皆能離染。犢子部等說。五識非染。亦非離染。第六俱有。薩婆多等。六識有染。離染唯第六。于大乘中。古德或說七識修道八識修道。皆非正義不可依據。若能觀識因唯第六。瑜伽第一云。能離欲是第六意識不共業故。通真俗三智。余不能起行總緣觀理趣入真故。瑜伽又云。審慮所緣唯意識故。第七由他引亦為此觀。通中．后智。佛果通八識能為唯識觀。三智通真俗理事二門。成事非真唯觀俗識。此解依論理或有真。但真如識定非能觀。若論所觀八識皆通因果二位。真識亦爾。

第五顯類差別者。其圓成真性識。若加行。后得觀。是共相非別相。以總緣遍法故。根本智觀是別相非共相。諸法別知故。然體非共相。萬法不離此。理一無二故。亦可名共相。諸經論云共相作意能斷惑者。依此道理及前加行並能詮說。然諸法上各自有理。內各別證不可言共。其幻性依他識。或說。因果體俱一識。作用成多。一類菩薩義。或因果俱說二。抉擇分中有心地說。謂本識及轉識。或唯因說三。辨中邊云。識生變似義．有情．我．及了。三十唯識云。謂異熟．思量．及了別境識。多異熟性。故偏說之。阿陀那名理通果有。或因果

【現代漢語翻譯】 現代漢語譯本：一切雖然名稱各異，但都是唯識境界和智慧在此中的不同名稱。

第四，什麼識是觀者？大眾部等認為，六識有染污，都能離染。犢子部等認為，五識非染污，也非離染，第六識兩者都有。薩婆多等認為，六識有染污，但只有第六識能離染。在大乘佛教中，古代德行高尚的人或者說第七識修道，或者說第八識修道，這些都不是正確的見解，不可作為依據。如果說能觀的識，原因只在于第六識。《瑜伽師地論》第一卷說：『能離欲是第六意識的不共業。』因為它通達真俗三智。其餘的識不能發起修行，因為它們總緣觀理趣而入真。瑜伽師地論又說：『審慮所緣唯意識故。』第七識由其他識引導，也能進行這種觀照，通達中智和后智。佛果認為八識都能作為唯識觀，三智通達真俗理事二門。成就之事並非真實，只是觀照世俗之識。這種解釋依據論理，或許有些是真實的，但真如識一定不是能觀者。如果說所觀，八識都通達因果二位，真識也是如此。

第五，顯示種類差別。圓成實性識，如果是加行位和后得位的觀照，就是共相，不是別相，因為它總緣遍法。根本智的觀照是別相，不是共相，因為它能分別知曉諸法。然而，它的本體不是共相，因為萬法不離此，道理唯一無二，所以也可以稱為共相。諸經論中說『共相作意能斷惑』，就是依據這個道理以及之前的加行和能詮說。然而，在諸法之上，各自有其道理，內在各自證悟，不可說是共同的。幻性的依他起識，或者說因果體都是一識，作用成就多種，這是一類菩薩的觀點。或者因果都說是二，在《抉擇分》中有心地說的觀點，指的是本識和轉識。或者只有因說三，《辨中邊論》說：『識生變似義、有情、我、及了。』《三十唯識論》說：『謂異熟、思量、及了別境識。』多數是異熟性，所以偏重於說它。阿陀那識的名稱，道理上通達因果都有，或者因果...

【English Translation】 English version: Although all have different names, they are all different names for the realm of consciousness-only and wisdom within this.

Fourth, which consciousness is the observer? The Mahasanghika school and others say that the six consciousnesses are defiled, but all can be purified. The Vatsiputriya school and others say that the five consciousnesses are neither defiled nor purified; the sixth has both. The Sarvastivadins and others say that the six consciousnesses are defiled, but only the sixth can be purified. In Mahayana Buddhism, ancient virtuous ones sometimes say that the seventh consciousness cultivates the path, or that the eighth consciousness cultivates the path, but these are not correct views and should not be relied upon. If we speak of the consciousness that can observe, the reason lies only in the sixth consciousness. The first volume of the Yogacarabhumi-sastra says: 'The ability to be free from desire is the uncommon karma of the sixth consciousness,' because it comprehends the three wisdoms of truth and convention. The other consciousnesses cannot initiate practice because they generally contemplate the principle and enter into truth. The Yogacarabhumi-sastra also says: 'Deliberation on what is cognized is only by the consciousness.' The seventh consciousness, guided by other consciousnesses, can also perform this contemplation, comprehending the middle and later wisdoms. Buddhaphala believes that all eight consciousnesses can serve as consciousness-only observation, and the three wisdoms comprehend the two aspects of truth and convention, principle and phenomenon. What is accomplished is not real, but only the observation of conventional consciousness. This explanation, based on reasoning, may have some truth, but the Suchness consciousness is definitely not the observer. If we speak of what is observed, all eight consciousnesses comprehend both the causal and resultant stages, and so does the True Consciousness.

Fifth, revealing the differences in categories. The Perfectly Accomplished True Nature Consciousness, if it is the observation of the stage of application and subsequent attainment, is a common characteristic, not a distinct characteristic, because it generally encompasses all dharmas. The observation of Fundamental Wisdom is a distinct characteristic, not a common characteristic, because it can distinctly know all dharmas. However, its essence is not a common characteristic, because all dharmas do not depart from this; the principle is one and without duality, so it can also be called a common characteristic. The sutras and treatises that say 'contemplation of common characteristics can sever delusions' rely on this principle, as well as the previous application and the ability to explain. However, above all dharmas, each has its own principle, and inner realization is distinct and cannot be said to be common. The illusory Dependent Origination Consciousness, or rather, the cause and effect are both one consciousness, and the function accomplishes many; this is the view of a certain type of Bodhisattva. Or, both cause and effect are said to be two; in the Vyakhyayukti, there is the view of the mind-ground, referring to the fundamental consciousness and the transformed consciousness. Or, only the cause is said to be three; the Madhyantavibhaga-bhasya says: 'Consciousness arises and transforms, resembling objects, sentient beings, self, and cognition.' The Thirty Verses on Consciousness-Only says: 'Namely, the resultant, the thinking, and the discriminating consciousnesses.' Most are of a resultant nature, so it is emphasized. The name Adana (storehouse consciousness) in principle, comprehends both cause and effect, or cause and effect...

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俱說三。謂心意識。或唯果說四。佛地經等說四智品。或因果俱說六。勝鬘經中說六識。或因果俱說七。諸教說七心界。或因果俱說八。謂八識。或因果合說九。楞伽第九頌云。八九種種識。如水中諸波。依無相論．同性經中。若取真如為第九者。真俗合說故。今取凈位第八本識以為第九。染凈本識各別說故。如來功德莊嚴經云。如來無垢識。是凈無漏界。解脫一切障。圓鏡智相應。此中既言無垢識與圓鏡智俱。第九複名阿末羅識。故知第八識染凈別說以為九也。或因八果三識。佛地等云。前十五界唯有漏故。或因八果七識。安慧論師云末那唯染故。或因果俱八識。如護法等正義所說。依他識中或說唯一自證分。謂安慧師。或說唯二見．相分。難陀師。或說有三。自證．見．相分。陳那師。或說四分。加證自證分。護法師。如是所說諸識差別一往而論。依成唯識云八識自性不可言定異。因果性故。無定性故。如水波故。亦非定一。行相．所依．緣．相應異故。起滅異故。熏習異故。楞伽經云。心意識八種。俗故相有別。真故相無別。相所相無故。如是一切識類差別名為唯識。此幻性識。若加行觀唯共非自。若后得觀通自相觀。一一依他各各證故。

第六修證位次者。攝大乘說。何處能入。謂即于彼有見似法似義

意言。大乘法相等所生起。勝解行地．見道．修道．究竟道中。於一切法唯有識性。隨聞勝解故。如理通達故。治一切障故。離一切障故。無性解云。在勝解地於一切法唯有識性中。但隨聽聞生勝解故。在見道中如理通達此意言故。在修道中由此修習對治煩惱所知障故。究竟道中最極清凈離諸障故。成唯識說。云何漸次悟入唯識。謂諸菩薩于識性相。資糧位中能深信解。在加行位能漸伏除所取．能取引發真見。在通達位如實通達。修習位中如所見理數數修習伏斷余障。至究竟位出障圓明。能盡未來化有情類。復令悟入唯識相性。五十九說。云何能斷煩惱。齊何當言已斷煩惱。謂善法資糧已積集故。已得證入方便地故。證得見地故。積集修地故。能斷煩惱得究竟地。當言已斷一切煩惱。正同唯識。攝大乘中。以資糧道聞思位長。大劫修滿方起加行。等持位中作唯識觀。從多為論但說四位。以觀時少略隱不說。唯識等中據實為論。別修行相。見道前位亦有伏除。攝論．唯識等。各言暖等中作尋思等觀故伏除。直往．迂迴地前皆同。迂迴之人雖得無漏。遊觀心中亦不能伏除。未證真識終不能瞭如幻識故。上來明位下當辨修。辨修有三。一證修。二相修。三地修。證修者。此見道前雖作真俗二唯識觀似而非真。入見道中。真相

【現代漢語翻譯】 現代漢語譯本： 意言（Yiyan）：指通過語言表達的意義和概念。大乘法相等所生起。在勝解行地（Adhimukti-caryā-bhūmi，通過勝解力修行的階段）、見道（Darśana-mārga，證悟真理的道路）、修道（Bhāvanā-mārga，通過修行斷除煩惱的道路）、究竟道（Atyanta-niṣṭhā-mārga，最終的解脫道路）中，對於一切法，唯有識性（Vijñaptimātratā，唯識的性質）。 隨聞勝解故：因為隨順聽聞而產生殊勝的理解。 如理通達故：因為如實地通達真理。 治一切障故：爲了對治一切障礙。 離一切障故：因為遠離一切障礙。 無性解云：在勝解地中，對於一切法唯有識性，只是隨順聽聞而產生殊勝的理解。 在見道中，如實地通達這個意言。 在修道中，通過這樣的修習，對治煩惱障（Kleśa-āvaraṇa，由煩惱產生的障礙）和所知障（Jñeya-āvaraṇa，由對真理的無知產生的障礙）。 在究竟道中，達到最極清凈，遠離一切障礙。 《成唯識論》（Vijñaptimātratāsiddhi-śāstra）說：如何漸次悟入唯識？菩薩對於識的體性和現象，在資糧位（Sambhāra-mārga，積累功德和智慧的階段）中，能夠深深地信解。在加行位（Prayoga-mārga，為證悟做準備的階段）中，能夠逐漸地降伏和去除能取（grāhaka，能認知的主體）和所取（grāhya，被認知的客體）二取，引發真實的見解。在通達位（見道）中，如實地通達。在修習位中，按照所見的真理，反覆地修習，降伏和斷除剩餘的障礙。到達究竟位時，脫離障礙，圓滿光明，能夠盡未來際教化有情眾生，使他們也悟入唯識的體性和現象。 《五十九說》：如何能夠斷除煩惱？到什麼程度才能說已經斷除了煩惱？因為已經積集了善法資糧，已經證得了進入方便地的途徑，證得了見地，積集了修地，所以能夠斷除煩惱，得到究竟地，才能說已經斷除了一切煩惱。這與《成唯識論》的觀點相同。 《攝大乘論》（Mahāyānasaṃgraha）中，因為資糧道的聞思階段時間很長，需要修滿大劫才能發起加行，在等持位（Samāhita-bhūmi，禪定狀態）中作唯識觀，從多數情況來說，只說四位。因為觀修的時間較短，所以略去不說。而《唯識論》等經論中，根據實際情況來說，分別修行相。在見道之前，也有降伏和去除煩惱的過程。《攝論》、《唯識論》等都說在暖位等階段中，通過尋思等觀來降伏和去除煩惱。無論是直往還是迂迴，在見道之前都是一樣的。迂迴之人即使得到了無漏智（Anāsrava-jñāna，沒有煩惱的智慧），在遊觀心中也不能降伏和去除煩惱。沒有證得真實的識，終究不能了知如幻的識。 上面闡明了各個階段，下面將辨析修行。辨析修行有三種：一、證修（通過證悟而修行），二、相修（通過觀想現象而修行），三、地修（在各個菩薩地中修行）。證修是指，在見道之前，雖然作真俗二唯識觀，但只是相似而非真實。進入見道之後，才是真正的證悟。

【English Translation】 English version: Yiyan (意言): Refers to the meaning and concepts expressed through language. It arises from the Mahayana Dharma and so on. In the Adhimukti-caryā-bhūmi (勝解行地, the stage of practice through the power of conviction), Darśana-mārga (見道, the path of seeing the truth), Bhāvanā-mārga (修道, the path of cultivating to eliminate afflictions), and Atyanta-niṣṭhā-mārga (究竟道, the ultimate path of liberation), regarding all dharmas, there is only Vijñaptimātratā (識性, the nature of consciousness-only). Sui wen sheng jie gu (隨聞勝解故): Because of generating excellent understanding by following what is heard. Ru li tong da gu (如理通達故): Because of thoroughly understanding the truth as it is. Zhi yi qie zhang gu (治一切障故): In order to counteract all obstacles. Li yi qie zhang gu (離一切障故): Because of being apart from all obstacles. Wu xing jie yun (無性解云): In the Adhimukti-caryā-bhūmi, regarding all dharmas, there is only the nature of consciousness-only, merely generating excellent understanding by following what is heard. In the Darśana-mārga, one thoroughly understands this Yiyan as it is. In the Bhāvanā-mārga, through such practice, one counteracts the Kleśa-āvaraṇa (煩惱障, the obstacle of afflictions) and the Jñeya-āvaraṇa (所知障, the obstacle of knowing). In the Atyanta-niṣṭhā-mārga, one attains the utmost purity, being apart from all obstacles. The Vijñaptimātratāsiddhi-śāstra (成唯識論) says: How does one gradually awaken to consciousness-only? Bodhisattvas, regarding the nature and phenomena of consciousness, in the Sambhāra-mārga (資糧位, the stage of accumulating merit and wisdom), are able to deeply believe and understand. In the Prayoga-mārga (加行位, the stage of preparation for realization), they are able to gradually subdue and remove the dualistic grasping of grāhaka (能取, the subject that cognizes) and grāhya (所取, the object that is cognized), giving rise to true insight. In the Darśana-mārga (the stage of seeing the truth), they thoroughly understand as it is. In the Bhāvanā-mārga, according to the truth seen, they repeatedly practice, subduing and severing the remaining obstacles. When reaching the Atyanta-niṣṭhā-mārga, they are free from obstacles, with perfect luminosity, able to teach sentient beings for the extent of the future, enabling them to also awaken to the nature and phenomena of consciousness-only. The 'Fifty-Nine Sayings' state: How can one sever afflictions? To what extent can it be said that afflictions have been severed? Because one has already accumulated the resources of virtuous Dharma, has already attained the means to enter the expedient ground, has attained the ground of seeing, and has accumulated the ground of cultivation, one is able to sever afflictions and attain the ultimate ground, then it can be said that all afflictions have been severed. This is the same as the view of the Vijñaptimātratā. In the Mahāyānasaṃgraha (攝大乘論), because the stage of hearing and thinking in the Sambhāra-mārga is very long, it requires cultivating for great kalpas before initiating the Prayoga-mārga. In the Samāhita-bhūmi (等持位, the state of meditative absorption), one practices the consciousness-only contemplation. From the perspective of the majority of cases, only four stages are mentioned. Because the time of contemplation is short, it is omitted. However, in the Vijñaptimātratā and other sutras and treatises, according to the actual situation, the aspects of practice are distinguished separately. Before the Darśana-mārga, there is also the process of subduing and removing afflictions. The Saṃgraha, Vijñaptimātratā, and others all say that in the warm stage and so on, one subdues and removes afflictions through contemplation such as reflection. Whether going directly or circuitously, it is the same before the Darśana-mārga. Even if a person going circuitously attains Anāsrava-jñāna (無漏智, wisdom without outflows), they cannot subdue and remove afflictions in the mind of wandering contemplation. Without realizing true consciousness, one ultimately cannot know the illusory consciousness. The above clarifies the various stages; below, we will analyze the practice. Analyzing the practice has three aspects: first, realization-practice (practice through realization); second, phenomenon-practice (practice through contemplating phenomena); and third, ground-practice (practice in the various Bodhisattva grounds). Realization-practice refers to, before the Darśana-mārga, although one practices the two consciousness-only contemplations of truth and convention, they are only similar and not real. After entering the Darśana-mārga, it is the true realization.

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見道俱了真識。后得俗智方了俗識。四地以前真俗別觀。第五地中真俗方合。然極用功始能少起。至第六地無相雖多未能長時。于第七地方得長時。猶有加行亦未任運。八地以上無勉勵修。任運空中起有勝行。真俗二識恒俱合緣。至佛位已。三智俱能緣真俗識。第六不定。隨意樂故。成事唯俗。行緣淺故。或亦通真。自在滿故。相修者。云何名為修唯識觀。謂令有漏無漏觀心種子現行。展轉增勝生長圓滿。初修習位。隨所聞法托境思惟。令此觀心純熟自在。后伏所取．能取二執。觀心轉明勝。境相像漸微。忽心境乃冥。觀轉成無漏。如是展轉下轉成中。中轉成上。究竟圓滿名之為修。于初二位。有漏三慧皆現．種修。種修無漏。用漸增故。通達位中唯有修慧純是無漏。通現．種修。種修有漏在修習位。七地以前有漏無漏皆具三慧。通現．種修。八地以上無漏三慧通現．種修。種修有漏。于究竟位有漏皆舍。無漏滿故。而更不修。然具現．種真俗二門無漏之觀。地修者。有得修．習修。對法九云。又道生時能安立自習氣是名得修。從此種類展轉增盛相續生故。又即此道現前修習是名習修。由即此道現前行故。習謂現行。得謂種子。有依下地起下地心。習修唯下。得修通上。得緣上境令勢增長。下體用俱增。上唯用增故。

成唯識云。前三無色有此根者。有勝見道傍修得故。有依下地起上地心。習修唯上。得修通下地。有依上地起上地心。習修唯上。得修亦通下。有依上地起下地心。習修唯下。得修通上。諸上修下及自地修通一切品。下修上者必是曾得自在者修。非余品類。對法論云下地不能修于上者。以諸初業及漸鄰近習修者說。未得自在未得上定不能上修。近未生果故。非勝者可爾。

第七觀法何性者。此有二種。一能觀。二所觀。能觀定非遍計所執。彼無體故。此據正義。有漏觀者定屬依他。無漏觀者二性所攝。常無常門屬依他起。有無漏門攝屬圓成。決定無唯屬圓成者。非真理故。即顯地前唯是有漏依他能觀。七地已前有漏無漏二效能觀。八地以上唯以無漏二效能觀。所觀性者。攝大乘雲。如是菩薩悟入意言似義相故。悟入遍計所執性。悟入唯識故。悟入依他起性。若已滅除意言聞法熏習種類唯識之相。乃至。爾時菩薩平等平等無分別智已得生起。悟入圓成實性。又云。名事互為客。其性應尋思。於二亦當推唯量及唯假。實智觀無義。唯有分別三。彼無故此無。是即入三性。初半頌悟入遍計所執。次半頌悟入依他起性。后一頌悟入圓成實性。成唯識云。非不見真如。而能了諸行皆如幻事等。雖有而非真。如是上下三處不

【現代漢語翻譯】 現代漢語譯本： 《成唯識論》中說，前三無色界有此根（指修道之根）的原因是：有通過殊勝的見道，在旁邊修習而得到的；有依靠下地（較低的禪定層次）生起上地（較高的禪定層次）的心，習慣於修習唯有上地的法門，從而能夠修通下地的法門；有依靠上地生起上地的心，習慣於修習唯有上地的法門，從而能夠修習也通達下地的法門；有依靠上地生起下地的心，習慣於修習唯有下地的法門，從而能夠修通上地的法門。所有上地修習下地以及修習自身禪定層次的法門，都能夠通達一切品類。下地修習上地的法門，必定是曾經獲得自在的人才能修習，不是其他品類的人可以修習的。《對法論》中說下地不能修習上地的法門，這是針對那些初學者以及逐漸接近、習慣於修習的人來說的。沒有獲得自在，沒有證得上定，就不能修習上地的法門，因為他們接近於尚未生起果位。但對於殊勝者來說，情況就不是這樣了。

第七，觀察法的體性是什麼？這裡有兩種：一是能觀，二是所觀。能觀的定不是遍計所執性（Parikalpita，虛妄分別性），因為它沒有實體。這是根據正義來說的。有漏的觀屬於依他起性（Paratantra，依他起性）。無漏的觀則包含兩種體性：從常無常的角度來說，屬於依他起性；從有無漏的角度來說，屬於圓成實性（Parinispanna，圓成實性）。絕對沒有隻屬於圓成實性的觀，因為它不是真理。這表明，在初地之前，只有有漏的依他起效能觀。七地之前，有有漏和無漏兩種體效能觀。八地以上，只有無漏的兩種體效能觀。所觀的體性方面，《攝大乘論》中說：『像這樣，菩薩領悟到意言（概念）類似於義相，因此領悟到遍計所執性。領悟到唯識，因此領悟到依他起性。如果已經滅除了意言，聽聞佛法熏習的種類唯識之相，乃至，這時菩薩平等平等無分別智已經生起，領悟到圓成實性。』又說：『名和事互為客，它的體性應該尋思。對於二者也應當推究唯量和唯假。真實的智慧觀察沒有意義，只有分別三種。因為彼（遍計所執性）沒有，所以此（依他起性）也沒有，這就是入三性。』前半頌領悟到遍計所執性，後半頌領悟到依他起性，最後一句頌領悟到圓成實性。《成唯識論》中說：『不是沒有見到真如（Tathata，真如），就能了知諸行都如幻事等，雖然有，但不是真實的。』像這樣，上下三處不...

【English Translation】 English version: The Cheng Weishi Lun says that the reason why the first three formless realms have this root (referring to the root of cultivation) is: some are obtained through superior jian dao (見道, path of seeing), cultivated alongside; some rely on the lower ground (lower levels of dhyana) to generate the mind of the upper ground (higher levels of dhyana), accustomed to cultivating only the dharma of the upper ground, thereby being able to cultivate and understand the dharma of the lower ground; some rely on the upper ground to generate the mind of the upper ground, accustomed to cultivating only the dharma of the upper ground, thereby being able to cultivate and also understand the dharma of the lower ground; some rely on the upper ground to generate the mind of the lower ground, accustomed to cultivating only the dharma of the lower ground, thereby being able to cultivate and understand the dharma of the upper ground. All those in the upper ground who cultivate the dharma of the lower ground, as well as those who cultivate the dharma of their own level of dhyana, can understand all categories. Those in the lower ground who cultivate the dharma of the upper ground must be those who have once attained zizai (自在, self-mastery); it is not possible for other categories of people. The Abhidharma says that those in the lower ground cannot cultivate the dharma of the upper ground; this is said with regard to those who are beginners and those who are gradually approaching and accustomed to cultivation. Without attaining zizai and without attaining upper samadhi, one cannot cultivate the dharma of the upper ground, because they are close to the fruit that has not yet arisen. But for the superior ones, the situation is not like this.

Seventh, what is the nature of the dharma being observed? There are two types here: one is the observer, and the other is the observed. The samadhi of the observer is definitely not Parikalpita (遍計所執性, the nature of conceptual discrimination), because it has no substance. This is according to the correct meaning. The contaminated observation belongs to Paratantra (依他起性, the nature of dependence). The uncontaminated observation includes two natures: from the perspective of permanence and impermanence, it belongs to Paratantra; from the perspective of contamination and non-contamination, it belongs to Parinispanna (圓成實性, the nature of perfect reality). There is absolutely no observation that belongs only to Parinispanna, because it is not the truth. This shows that before the first ground, there is only the contaminated Paratantra that can observe. Before the seventh ground, there are both contaminated and uncontaminated natures that can observe. From the eighth ground onwards, only the uncontaminated two natures can observe. Regarding the nature of what is observed, the Mahāyānasaṃgraha says: 'In this way, the bodhisattva realizes that conceptual language is similar to the appearance of meaning, therefore realizing Parikalpita. Realizing vijnapti-matra (唯識, consciousness-only), therefore realizing Paratantra. If the conceptual language has been extinguished, the appearance of vijnapti-matra of the seeds of learning the dharma through hearing, and so on, then at this time, the bodhisattva's equal and non-discriminating wisdom has arisen, realizing Parinispanna.' It also says: 'Name and thing are mutually guests, its nature should be contemplated. For the two, one should also investigate only measure and only provisional. Real wisdom observes no meaning, only three discriminations. Because that ( Parikalpita) does not exist, therefore this (Paratantra) also does not exist, this is entering the three natures.' The first half of the verse realizes Parikalpita, the second half of the verse realizes Paratantra, and the last verse realizes Parinispanna. The Cheng Weishi Lun says: 'It is not without seeing Tathata (真如, suchness) that one can understand that all actions are like illusions, etc., although they exist, they are not real.' Like this, the three places above and below do not...

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同。攝論初文暖．頂二位悟入所執。忍．第一法悟入依他。初地初心入圓成實。攝論第二文暖頂尋思悟入二性。四如實智悟入圓成。成唯識文要入初地方悟三性。雖有三文義理唯二。一者實證。二者相似成唯識中據實親證。由無漏二智真俗。前後方可證得后二性。故證二性時不見二取。即名證彼計所執無。無法體無。智何所證。心所變無依他起攝。真如理無圓成實攝。故計所執不說別證。但於二性不見二取。可名悟入遍計所執。然正體智達無證理。多說此智證計所執。雖見道前亦已不見。未親得二不名證無。故於初地方名證得。攝論初文。悟圓成者據實證得。與唯識同。悟前二性據相似悟。長時多分意解思惟前二性故。短時少分雖亦相似悟入圓成。非長時多分。亦非親證。故據實說。攝論次文悟入三性總據相似意趣而說。創觀名事不相屬故名悟入所執。次觀唯有識量及假名等諸法。雖未證實名悟依他。如實智位雖實有相。而未證真。二取俱亡。與真智觀相似趣入。意解亦謂即是真如。故實智位名入圓成。實未悟入。攝論據相似意解三性。別明悟入。唯識據真實別證二性通證所執。雖文有異而不相違。余所有文皆準此釋。

第八諸地依起者。此中有二。初辨依身。后明地起。依身者。若頓悟者。初起依于欲界身得

【現代漢語翻譯】 現代漢語譯本： 同。《攝大乘論》初文，暖位、頂位是悟入遍計所執性（parikalpita，虛妄分別）的階段。忍位、世第一法位是悟入依他起性（paratantra，依他緣起）的階段。初地菩薩的初心是悟入圓成實性（pariniṣpanna，真實）。《攝大乘論》第二文，暖位、頂位通過尋思而悟入前二性。四如實智是悟入圓成實性的階段。而《成唯識論》則認為要進入初地才能悟入三性。雖然有三種說法，但義理上只有兩種：一是真實證得，二是相似證得。《成唯識論》中是根據真實親證而說的，因為只有通過無漏的二智（真智和俗智）前後相續，才能證得后二性。因此，在證得二性時，不見能取和所取，就叫做證得遍計所執性。因為遍計所執性本身沒有實體，沒有實體，智慧又證什麼呢？依他起性是心所變現的，圓成實性是真如理。所以，遍計所執性不說單獨證得，只是在二性中不見能取和所取，可以叫做悟入遍計所執性。然而，正體智通達無證之理，多說此智證得遍計所執性。即使在見道之前也已經不見能取和所取，但未親身獲得二性，不能叫做證得無。所以在初地才叫做證得。 《攝大乘論》初文，悟入圓成實性是根據真實證得而說的，與《成唯識論》相同。悟入前二性是根據相似悟入而說的，因為長時間、大部分時間都是通過意解思惟前二性。短時間、小部分時間雖然也相似悟入圓成實性，但不是長時間、大部分時間，也不是親證，所以根據真實情況來說。《攝大乘論》次文，悟入三性是總的根據相似意趣而說的。最初觀察名和事不相屬，所以叫做悟入遍計所執性。其次觀察唯有識量以及假名等諸法，雖然沒有真實證得，也叫做悟入依他起性。在如實智位，雖然實際上有相，但還沒有證得真如，能取和所取都已消失，與真智的觀照相似趣入，意解上也認為這就是真如，所以實智位叫做入圓成實性，實際上並沒有悟入。《攝大乘論》是根據相似意解來分別說明悟入三性的，《成唯識論》是根據真實分別證得二性，同時通證遍計所執性。雖然文字上有差異，但義理上並不矛盾。其餘所有文句都可以參照這種方式來解釋。

第八，諸地所依之身和地之生起。這裡面包含兩部分，首先辨明所依之身，然後闡明地的生起。關於所依之身：如果是頓悟的菩薩，最初的生起是依于欲界之身而得。

【English Translation】 English version: Likewise. In the initial text of the Mahāyānasaṃgraha (Compendium on the Great Vehicle), the stages of 'warmth' (ūṣmagata) and 'summit' (mūrdhan) are where one realizes the grasped nature of the 'completely imputed' (parikalpita, imagined). The stages of 'forbearance' (kṣānti) and 'highest mundane dharma' (laukikāgradharma) are where one realizes the 'other-dependent' (paratantra, dependent arising) nature. The initial mind of the first ground (bhūmi) is where one enters the 'perfected' (pariniṣpanna, truly existent) nature. In the second text of the Mahāyānasaṃgraha, the stages of 'warmth' and 'summit' are where one realizes the two natures through contemplation. The four 'wisdoms of reality' (tathatājñāna) are where one realizes the 'perfected' nature. The Vijñaptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only) states that one must enter the first ground to realize the three natures. Although there are three statements, in terms of meaning, there are only two: one is actual realization, and the other is similar realization. The Vijñaptimātratāsiddhi speaks of actual direct realization, because only through the two uncontaminated wisdoms (true and conventional) successively can the latter two natures be realized. Therefore, when realizing the two natures, one does not see the dualistic appearances (subject and object), which is called realizing the absence of the 'completely imputed' nature. Because the 'completely imputed' nature has no substance, what would wisdom realize? The 'other-dependent' nature is encompassed by the transformations of mind, and the 'perfected' nature is encompassed by the principle of suchness (tathatā). Therefore, the 'completely imputed' nature is not said to be realized separately, but only by not seeing the dualistic appearances in the two natures can it be called realizing the 'completely imputed' nature. However, the wisdom of the true nature understands the principle of non-realization, and it is often said that this wisdom realizes the 'completely imputed' nature. Although one has already ceased to see the dualistic appearances before the path of seeing (darśanamārga), one is not said to have realized the absence of the 'completely imputed' nature until one has directly attained the two natures. Therefore, it is only in the first ground that one is said to have realized it. In the initial text of the Mahāyānasaṃgraha, realizing the 'perfected' nature is said to be based on actual realization, which is the same as in the Vijñaptimātratāsiddhi. Realizing the first two natures is said to be based on similar realization, because one contemplates and thinks about the first two natures for a long time and to a great extent. Although one also similarly realizes the 'perfected' nature for a short time and to a small extent, it is not for a long time or to a great extent, nor is it direct realization. Therefore, it is spoken of based on the actual situation. In the second text of the Mahāyānasaṃgraha, realizing the three natures is spoken of in general based on similar intention. Initially observing that names and things are not related is called realizing the 'completely imputed' nature. Next, observing that there are only consciousness-only and phenomena such as provisional names, although one has not actually realized them, it is called realizing the 'other-dependent' nature. In the stage of the wisdom of reality, although there are actually appearances, one has not yet realized suchness, and both the subject and object have disappeared, which is similar to entering the contemplation of true wisdom. It is also understood that this is suchness, so the stage of the wisdom of reality is called entering the 'perfected' nature, but one has not actually realized it. The Mahāyānasaṃgraha explains the realization of the three natures separately based on similar understanding, while the Vijñaptimātratāsiddhi explains the actual separate realization of the two natures and the general realization of the 'completely imputed' nature. Although there are differences in the texts, they are not contradictory in meaning. All other texts can be interpreted in this way.

Eighth, concerning the basis upon which the grounds (bhūmi) rely and how they arise. There are two aspects to this: first, identifying the body upon which they rely; second, explaining the arising of the grounds. Regarding the body upon which they rely: if one is a sudden-enlightenment practitioner, the initial arising is attained relying on a body in the desire realm (kāmadhātu).

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。創發勝心唯欲界故。顯揚等說。極戚非惡趣。極欣非上二。唯欲界人天佛出世現觀。初地以前三界依身一切容得。許毗缽舍那菩薩。生無色界。以無色心了一切故。非此何人得有是事。七地以前得依欲．色二界身起。菩薩不生無色界故。八地以上唯定依於色界身起。托勝所依得菩提故。其漸悟者。初二果人初起。必依欲界身得。不經生者．七地以前。亦通色界依身而起。雖未入地亦不生無色。悲願自在隨受生故。亦不因修許轉生故。不同頓悟。見道已前自已得無漏。彼業力多故。或亦許生。三界業縛彼猶有故。非此生上厭下染故。若經生者必不上生。發心及后唯欲界故。第三果人不經生者。欲界發心后通色界依身而起。不生無色無利益故。若經生者．及第四果。欲界發心。初后唯依欲界身起。色界發心。亦唯依於色界身起。初證頓悟必欲界身。由斷生執慧厭深故。漸證初依亦通色界。顯揚等說唯欲界中入現觀者。據各初入非漸悟故。唯斷法執非深厭故。上明依身。下明地起。欲界自地觀通聞思。唯散非定。亦非無漏。此依正義。不取傍說。色界觀中通聞修慧。無色界觀唯修無餘。色界無思慧。無色又無聞。諸教同故。此唯加行善。故非生得攝。然依瑜伽六十五說。若定若生。毗缽舍那菩薩未得自在。及得廣慧聲聞若

【現代漢語翻譯】 現代漢語譯本： 發起殊勝心唯獨在欲界的原因是，如《顯揚聖教論》等所說，極度悲傷不會在惡趣，極度欣喜不會在上二界（色界和無色界）。只有欲界的人和天人，以及佛陀出世時才能顯現觀智。初地菩薩之前，三界的身都可以依附。允許毗缽舍那（Vipaśyanā，內觀）菩薩生於無（Ārūpya，無色界），因為他們以無色心瞭解一切。如果不是這樣，誰能做到呢？七地菩薩之前，可以依附欲界和色界的身而起觀。菩薩不會生於無。八地菩薩以上，只有禪定才能依附於（Rūpa，色界）身而起，因為他們依託殊勝的所依才能獲得菩提。漸悟者，初果和二果的聖者最初證悟時，必定依附欲界身。不需經歷中陰身而直接往生者，七地菩薩之前，也可以通過依身而起觀。雖然未入地，也不會生於無色界，因為他們憑藉悲願自在地隨業受生，也不因修行而允許轉生，這與頓悟不同。見道之前，自己已經獲得無漏智，但因為業力深重，或許也允許他們往生（上界），因為他們仍然有三界的業力束縛。這不是因為他們厭惡地獄而貪染上界。如果需要經歷中陰身，必定不會往生上界，因為發心以及之後都只在欲界。三果聖者不需經歷中陰身而直接往生者，在欲界發心后，可以通過依身而起觀，但不會生於無色界，因為沒有利益。如果需要經歷中陰身，以及四果聖者，在欲界發心，最初和最後都只依附欲界身而起觀。在發心，也只依附於身而起觀。最初證得頓悟必定是欲界身，因為他們斷除了對生的執著，智慧深邃，厭離心強烈。漸悟者最初證悟時，也可以通過依身。如《顯揚聖教論》等所說，只有在欲界中入現觀者，是根據各自最初入觀的情況，而不是漸悟的情況。他們只是斷除了法執，而不是深切的厭離。上面說明了依身的情況，下面說明了地起的情況。欲界自身所處的境界，可以通過聽聞和思維修習來觀修，但只是散亂的，不是禪定的，也不是無漏的。這是依據正義而說，不採納其他說法。在觀中，可以通過聽聞和修習智慧。在無觀中，只有修慧，沒有其餘的。**沒有思慧，無色界又沒有聞慧，這是各種教義都認同的。這只是加行善，所以不屬於生得的範疇。然而，依據《瑜伽師地論》第六十五卷所說，無論是禪定還是生得，毗缽舍那菩薩未得自在，以及獲得廣慧的聲聞，如果

【English Translation】 English version: The reason for generating supreme aspiration solely in the Desire Realm (Kāmadhātu) is as stated in texts like the Abhidharmasamuccaya (Compendium of Abhidharma), extreme sorrow does not occur in the evil realms, and extreme joy does not occur in the upper two realms (Form Realm (Rūpadhātu) and Formless Realm (Ārūpyadhātu)). Only beings in the Desire Realm, both humans and gods, and Buddhas appearing in the world, can manifest direct insight (Abhisamaya). Before the first Bhumi (Bhumis, the ten grounds of Bodhisattvas), all three realms' bodies are acceptable as a basis. It is permissible for a Vipassanā (Vipaśyanā, Insight Meditation) Bodhisattva to be born in the Formless Realm (Ārūpya, Realm of Formlessness), because they understand everything with a formless mind. If this were not the case, who could accomplish it? Before the seventh Bhumi, one can arise based on the bodies of the Desire Realm and the Form Realm. Bodhisattvas are not born in the Formless Realm. From the eighth Bhumi onwards, only Samadhi (Samādhi, concentration) arises based on the Form Realm (Rūpa, Form) body, because they attain Bodhi (Enlightenment) by relying on a superior basis. For gradual enlightenment practitioners, the initial arising of the first and second Fruition Arhats (Arhat, one who is worthy) must rely on the Desire Realm body. Those who do not experience an intermediate existence (Antarābhava), before the seventh Bhumi, can also arise based on the Form Realm body. Although they have not entered the Bhumis, they are not born in the Formless Realm, because they freely take rebirth according to their compassionate vows, and it is not permitted to transfer rebirth through practice, unlike sudden enlightenment. Before seeing the Path, one has already attained Anāsrava (Anāsrava, without outflows), but because of the weight of their Karma (Karma, action), it may also be permitted for them to be born (in higher realms), because they still have the bonds of the three realms. This is not because they dislike the lower realm and crave the higher realm. If they need to experience an intermediate existence, they will certainly not be born in the upper realms, because their aspiration and subsequent actions are only in the Desire Realm. Third Fruition Arhats who do not experience an intermediate existence, after generating aspiration in the Desire Realm, can arise based on the Form Realm body, but they are not born in the Formless Realm, because it is not beneficial. If they need to experience an intermediate existence, as well as Fourth Fruition Arhats, generating aspiration in the Desire Realm, initially and finally, they only arise based on the Desire Realm body. Generating aspiration in the Form Realm, they only arise based on the Form Realm body. The initial attainment of sudden enlightenment must be in the Desire Realm body, because they have severed attachment to birth, their wisdom is profound, and their aversion is strong. Gradual enlightenment practitioners can also initially attain enlightenment through the Form Realm body. As stated in texts like the Abhidharmasamuccaya, those who enter direct insight only in the Desire Realm are based on their initial entry into insight, not gradual enlightenment, because they have only severed attachment to the Dharma (Dharma, teachings), not deep aversion. The above explains the basis of the body; the following explains the arising of the Bhumis. In the Desire Realm, one can contemplate one's own realm through hearing and thinking, but it is only scattered, not meditative, and not without outflows. This is according to the correct meaning, not adopting other interpretations. In the Form Realm contemplation, one can use hearing and meditative wisdom. In the Formless Realm contemplation, there is only meditative wisdom, nothing else. The Form Realm has no thinking wisdom, and the Formless Realm has no hearing wisdom, as all teachings agree. This is only preparatory practice, so it is not included in the category of being born with it. However, according to the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), volume sixty-five, whether through meditation or being born with it, a Vipassanā Bodhisattva who has not attained freedom, and a Śrāvaka (Śrāvaka, a hearer of the Buddha's teachings) who has attained vast wisdom, if

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諸有學．若阿羅漢。以無色界心。了三界法及無漏法。故知無色亦有此觀。菩薩即是見道以前四十心位。地上不生處處說故。廣慧聲聞者。隨應說之。不愚於法故。除此二外。不說餘人亦得無色心通緣於一切。菩薩見道．及金剛定唯第四定。后通諸地。色六．無色四．十地隨應依起此觀。斷惑九。遊觀十。隨應別說。無漏聞思隨依無爽。上七未至唯有欣厭。行相猶局故不能作。

第九斷諸障染者。障有二種。一俱生。二分別。此復有二。一煩惱障。二所知障。成唯識論第十卷云。分別煩惱障現行。資糧道中漸伏。加行道中能頓伏盡。種．習俱初地斷。俱生煩惱障現行。地前漸伏。初地以上能頓伏盡。然故意力有時猶起而不為失。八地以上永不現行。習地地除。種金剛斷。其身見等及此俱生。四地永伏。法執無故。此所生起五地不行。以害伴故。所知障中分別現行。亦資糧道中漸伏。加行道中能頓伏盡。種習初地斷。俱生現行地前漸伏。乃至十地方永伏盡。若別說者。前之六識八地伏盡。種習皆地地斷。七識現行金剛喻定加行道伏。金剛喻定起時種．習俱斷。菩薩地說。煩惱．所知障皆有三住所斷。一極喜住。一切惡趣諸煩惱品。及所知障在皮粗重。皆悉永斷。能令一切中上煩惱皆不現行。最初證得二空真智。二

【現代漢語翻譯】 現代漢語譯本 諸位有學之人，如果阿羅漢以無漏的智慧，瞭解三界之法以及無漏之法，由此可知，在無色界也有這樣的觀照。菩薩是指見道以前的四十心位，因為在地上不生之處處都有說明。廣慧聲聞，則根據情況而說，因為他們不愚昧於佛法。除了這兩種人之外，沒有說其他人也能以無色心通緣於一切。菩薩見道以及金剛定，唯有第四禪定才能達到，之後才能通達諸地。色界六天、無色界四天、十地菩薩，都隨各自的境界依此而起觀照。斷惑有九種，遊觀有十種，都應分別說明。無漏的聞思修，隨所依而無差錯。上七地和未至定，只有欣厭之行相，行相仍然侷限，所以不能做到無色心通。

第九，斷除諸障染，障有二種：一、俱生（與生俱來的），二、分別（後天產生的）。這兩種障又各有二種：一、煩惱障，二、所知障。《成唯識論》第十卷說，分別煩惱障的現行，在資糧道中逐漸降伏，在加行道中能夠頓然全部降伏，其種子和習氣都在初地斷除。俱生煩惱障的現行，在初地之前逐漸降伏，初地以上能夠頓然全部降伏。然而，由於故意用力，有時仍然會生起，但不算是過失。八地以上永遠不會現行，習氣則隨地而除，種子則用金剛喻定斷除。其中的身見等以及與此俱生的煩惱，在四地永遠降伏，因為法執已經沒有了。由此所生起的煩惱，在五地不會發生，因為它會損害同伴。在所知障中，分別現行也是在資糧道中逐漸降伏，在加行道中能夠頓然全部降伏，種子和習氣都在初地斷除。俱生現行在初地之前逐漸降伏，乃至十地才能永遠降伏。如果分別來說，前六識在八地降伏完畢，種子和習氣都隨地斷除。第七識的現行，在金剛喻定加行道中降伏，金剛喻定生起時，種子和習氣都一起斷除。《菩薩地》說，煩惱障和所知障都有三個住所斷除：一、極喜住（初地），一切惡趣的諸煩惱品，以及所知障在皮上的粗重，都全部永遠斷除，能夠使一切中上煩惱都不現行，最初證得二空真智。

【English Translation】 English version If those who are still learning, the Arhats, understand the laws of the Three Realms and the unconditioned (無漏) Dharma with their unconditioned mind, then it is known that there is also this contemplation in the Formless Realm. Bodhisattvas refer to the forty mind-moments before the Path of Seeing, because it is said everywhere that they do not arise on the ground. The wise Shravakas (聲聞) are spoken of accordingly, because they are not ignorant of the Dharma. Apart from these two, it is not said that others can use the Formless Mind to connect with everything. The Bodhisattva's Path of Seeing and the Vajra Samadhi (金剛定) can only be attained in the Fourth Dhyana (禪定), and then they can penetrate all the grounds. The six heavens of the Form Realm, the four heavens of the Formless Realm, and the Bodhisattvas of the Ten Grounds, all arise from this contemplation according to their respective realms. There are nine types of severing delusions and ten types of wandering contemplation, which should be explained separately. The unconditioned hearing, thinking, and cultivation are in accordance with what is relied upon and without error. The upper seven grounds and the Unreached Samadhi only have the aspects of joy and aversion, and the aspects are still limited, so they cannot perform the Formless Mind.

Ninth, severing all obstacles and defilements. There are two types of obstacles: first, innate (俱生); second, acquired (分別). These two types of obstacles each have two types: first, afflictive obstacles (煩惱障); second, cognitive obstacles (所知障). The tenth volume of the Treatise on Establishing Consciousness Only says that the manifestation of acquired afflictive obstacles is gradually subdued in the Stage of Accumulation, and can be completely subdued in the Stage of Application. The seeds and habits are severed in the first ground. The manifestation of innate afflictive obstacles is gradually subdued before the first ground, and can be completely subdued above the first ground. However, due to intentional effort, it may still arise sometimes, but it is not considered a fault. It will never manifest above the eighth ground, and the habits are removed with each ground, and the seeds are severed with the Vajra-like Samadhi. The view of self and the innate afflictions associated with it are permanently subdued in the fourth ground, because the attachment to Dharma is gone. The afflictions that arise from this will not occur in the fifth ground, because it will harm companions. Among the cognitive obstacles, the manifestation of acquired obstacles is also gradually subdued in the Stage of Accumulation, and can be completely subdued in the Stage of Application. The seeds and habits are severed in the first ground. The manifestation of innate obstacles is gradually subdued before the first ground, and can be permanently subdued up to the tenth ground. If explained separately, the first six consciousnesses are completely subdued in the eighth ground, and the seeds and habits are severed with each ground. The manifestation of the seventh consciousness is subdued in the Stage of Application of the Vajra-like Samadhi, and when the Vajra-like Samadhi arises, the seeds and habits are severed together. The Bodhisattva Ground says that both afflictive and cognitive obstacles have three abodes to be severed: first, the Abode of Extreme Joy (極喜住) (the first ground), all the afflictive qualities of the evil realms, and the coarse heaviness of the cognitive obstacles on the skin, are all completely and permanently severed, which can prevent all medium and upper afflictions from manifesting, and the true wisdom of the two emptinesses is initially realized.

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無功用無相住。一切能障無生法忍諸煩惱品。及所知障在膚粗重。皆悉永斷。一切煩惱皆不現前最初任運得無生忍。三最上成滿菩薩住。一切煩惱習氣隨眠。及所知障在骨粗重。皆悉永斷。入如來住。解深密經說。有三隨眠。一害伴隨眠。謂前五地諸不俱生煩惱。是俱生煩惱現行助伴。彼于爾時永無復有。此意說言。第六識俱身見等攝說名俱生。所餘煩惱名非俱生。然體稍粗因彼而起。由彼斷故此亦隨無。故名害伴。二羸劣隨眠。謂第六七地微細現行。若修所伏不現行故。非俱生身見斷此亦隨滅。稍難斷故。不違楞伽俱生身見斷故貪即不生。彼約二乘斷煩惱說。不依菩薩所知障無故煩惱不生說。或依二隨眠究竟斷位。彼經．此論亦不相違。三微細隨眠。謂于第八地已上。從此已去一切煩惱不復現行。唯有所知障為依止故。然由初地已斷皮粗重故。方可顯得初二隨眠位。復由第八地在膚粗重斷故。顯微細隨眠位。若在骨粗重斷者。我說永離一切隨眠住在佛地。實性論中或說四障。一闡提不信障。二外道著我障。三聲聞畏苦障。四緣覺舍心障。十信第六心。伏初障信不退故。十住第四住。伏第二障分別我見粗不生故。此二種子入初地斷。第三所知障五地斷。樂於下乘涅槃之障五地斷故。緣覺舍心所知障七地方斷。六地猶觀

【現代漢語翻譯】 現代漢語譯本 不住于有功用和有相的狀態。一切能夠障礙獲得無生法忍的各種煩惱品類，以及所知障中在『膚』（指較粗顯的層面）的粗重部分，都完全斷除。一切煩惱都不再現前，最初自然而然地獲得無生忍。這是三最上成滿菩薩的住處。 一切煩惱的習氣和隨眠，以及所知障中在『骨』（指更深細的層面）的粗重部分，都完全斷除。進入如來的住處。《解深密經》中說，有三種隨眠： 一、害伴隨眠：指前五地中那些非俱生（並非與生俱來）的煩惱。這些煩惱是俱生煩惱（與生俱來的煩惱）現行時的助伴。在那個時候，它們永遠不再存在。這裡的意思是說，第六識所包含的身見等，被認為是俱生的。其餘的煩惱被認為是非俱生的。然而，它們的本體稍微粗顯，因為那些俱生煩惱而生起。由於那些俱生煩惱被斷除，這些非俱生的煩惱也隨之消失，所以被稱為『害伴』。 二、羸劣隨眠：指第六、七地中微細的現行煩惱。因為通過修行而被降伏，所以不再現行。非俱生的身見斷除后，這些煩惱也隨之滅除。因為它們稍微難以斷除。這與《楞伽經》中說俱生身見斷除后貪慾就不再產生並不矛盾。那是因為《楞伽經》是針對二乘（聲聞乘和緣覺乘）斷除煩惱而說的，而不是依據菩薩斷除所知障后煩惱不再產生而說的。或者可以依據兩種隨眠究竟斷除的階段來理解。所以，《楞伽經》和這部論典並不互相矛盾。 三、微細隨眠：指第八地及以上。從這裡開始，一切煩惱都不再現行，只是以所知障為依託。然而，由於初地已經斷除了『皮』（指最粗顯的層面）的粗重部分，所以才能夠顯現出初二種隨眠的階段。又由於第八地斷除了在『膚』的粗重部分，才顯現出微細隨眠的階段。如果在『骨』的粗重部分也被斷除，我就說已經永遠脫離了一切隨眠，安住在佛地。 《實性論》中或者說有四種障礙：一、闡提（斷善根者）的不信障；二、外道（不信奉佛教的修行者）的執著於我障；三、聲聞（小乘佛教修行者）的畏懼痛苦障；四、緣覺（十二因緣覺悟者）的捨棄慈悲心障。 十信位的第六心，降伏了第一種障礙，因為信心不再退轉。十住位的第四住，降伏了第二種障礙，因為分別我見的粗顯部分不再產生。這兩種障礙的種子在初地斷除。第三種所知障在五地斷除。樂於下乘涅槃的障礙也在五地斷除。緣覺捨棄慈悲心的所知障在七地方斷除。六地仍然觀察。

【English Translation】 English version Abiding without function and without form. All categories of afflictions that can obstruct the attainment of the Acceptance of the Non-Arising of Phenomena (anutpattika-dharma-kshanti), and the coarse aspects of the cognitive obscurations (jnana-avarana) at the level of the 'skin' (referring to the more apparent level), are completely and permanently severed. All afflictions no longer manifest, and initially, the Acceptance of the Non-Arising of Phenomena is attained spontaneously. This is the abode of the Three Supreme Accomplished Bodhisattvas. All habitual tendencies and latent predispositions (anusaya) of afflictions, and the coarse aspects of the cognitive obscurations at the level of the 'bone' (referring to a deeper, more subtle level), are completely and permanently severed. Entering the abode of the Tathagata (Tathagata-vasa). The Sandhinirmocana Sutra states that there are three latent predispositions (anusaya): 1. Harmful-Companion Latent Predisposition: Refers to the non-co-emergent (not arising simultaneously) afflictions of the first five bhumis (bhumi, stages of the bodhisattva path). These afflictions are the assisting companions of the co-emergent (arising simultaneously) afflictions when they manifest. At that time, they will never exist again. The meaning here is that the view of self (satkaya-drsti) and so forth, contained within the sixth consciousness, are considered co-emergent. The remaining afflictions are considered non-co-emergent. However, their essence is slightly coarser, arising because of those co-emergent afflictions. Because those co-emergent afflictions are severed, these non-co-emergent afflictions also disappear, hence the name 'Harmful-Companion'. 2. Weakened Latent Predisposition: Refers to the subtle manifest afflictions of the sixth and seventh bhumis. Because they are subdued through practice, they no longer manifest. When the non-co-emergent view of self is severed, these afflictions also disappear. Because they are slightly more difficult to sever. This does not contradict the Lankavatara Sutra's statement that greed does not arise after the co-emergent view of self is severed. That is because the Lankavatara Sutra speaks of severing afflictions in relation to the Two Vehicles (Sravakayana and Pratyekabuddhayana), not based on the Bodhisattva's perspective of afflictions no longer arising because the cognitive obscurations have been removed. Or it can be understood based on the stage of ultimate severance of the two latent predispositions. Therefore, the Lankavatara Sutra and this treatise do not contradict each other. 3. Subtle Latent Predisposition: Refers to the eighth bhumi and above. From here on, all afflictions no longer manifest, only relying on the cognitive obscurations. However, because the coarse aspects of the 'skin' have already been severed in the first bhumi, the stages of the first two latent predispositions can be revealed. Furthermore, because the coarse aspects at the level of the 'skin' are severed in the eighth bhumi, the stage of the subtle latent predisposition is revealed. If the coarse aspects at the level of the 'bone' are also severed, I say that one has permanently departed from all latent predispositions and abides in the Buddha-bhumi (Buddha-bhumi, the stage of Buddhahood). The Tattvasiddhi Sastra states that there are four obscurations: 1. The unbelief obscuration of the icchantika (icchantika, those who have severed their roots of virtue); 2. The attachment to self obscuration of the heretics (tirthika, non-Buddhist practitioners); 3. The fear of suffering obscuration of the sravakas (sravaka, disciples of the Hinayana); 4. The abandonment of compassion obscuration of the pratyekabuddhas (pratyekabuddha, solitary realizers). The sixth mind of the Ten Faiths (dasa sraddha), subdues the first obscuration, because faith no longer regresses. The fourth abode of the Ten Abodes (dasa bhumi), subdues the second obscuration, because the coarse aspects of the discriminating view of self no longer arise. The seeds of these two obscurations are severed in the first bhumi. The third cognitive obscuration is severed in the fifth bhumi. The obscuration of delighting in the nirvana of the Lower Vehicle is also severed in the fifth bhumi. The cognitive obscuration of the pratyekabuddha abandoning compassion is severed in the seventh bhumi. The sixth bhumi still observes.

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十二緣故。或初二煩惱種見道斷。后二煩惱種金剛斷。勝鬘經說五住地煩惱。謂見一處住地．欲愛住地．色愛住地．有愛住地．無明住地．見一處住地初地斷。次三金剛斷．無明住地見．修二道如其次第頓漸而斷。若初四習隨同所知障。見．修道中頓漸而斷。或說六煩惱。或說七隨眠．八纏．九結．十煩惱．十散動．十分別等。如斷障章廣說。此說唯識觀斷。不說余所除。

第十歸攝二空者。諸論說二空。一生空。二法空。其唯識觀通二空觀。尋思實智通生．法空。為生所依。但說觀法。意求種智。觀法空故。為於二空生正解故。然且法觀必帶生空。論誠說故。何故翻悟說迷。生執必兼法執。返迷說悟。生空不帶法空。若以解有淺深。悟生未必悟法。亦應迷有深淺。迷用不迷於體。今釋未有解體而迷用。所以生執必帶法執。悟淺不達深。生空未必帶法。二十唯識云。所執法無我。復依余教入。此唯識教入於法空。此說法空必依唯識。非唯識觀唯是法空。獨作生空亦唯識故。但是法空觀必定是唯識。生空不定。二乘生空非唯識觀。故唯識觀寬通生法觀。法觀義局唯是唯識。生觀義寬通唯識非唯識觀。唯識觀局有生空非。由此唯識觀望生空觀。順前句分別。無唯識觀非生空。但法空觀必帶生故。有生空觀非唯識。謂

【現代漢語翻譯】 現代漢語譯本： 十二緣起。或者最初的兩種煩惱種子在見道時斷除，後面的兩種煩惱種子在金剛喻定中斷除。《勝鬘經》中說有五住地煩惱，即見一處住地（執著于錯誤的見解）、欲愛住地（對慾望的執著）、色愛住地（對色界的執著）、有愛住地（對有界的執著）、無明住地（根本的迷惑）。見一處住地在初地斷除，接下來的三種在金剛喻定中斷除，無明住地的見道和修道則如其次第，頓悟和漸修地斷除。如果最初的四種習氣隨同所知障，在見道和修道中頓悟和漸修地斷除。或者說有六種煩惱，或者說七隨眠、八纏、九結、十煩惱、十散動、十分別等。如同在斷障章中詳細說明的那樣。這裡說的是唯識觀的斷除，沒有說其他的斷除。

第十，歸納到二空。各種論典中說有二空：一是生空（人無我），二是法空（法無我）。而唯識觀貫通二空觀。尋思實智貫通生空和法空，是生空所依賴的。但只說法空觀，意在追求種智（一切種智）。因為觀法空的緣故，是爲了對於二空產生正確的理解。然而法空觀必定帶有生空，論典確實是這樣說的。為什麼顛倒領悟說成迷惑呢？對生的執著必定兼有對法的執著，反過來說，從迷惑到領悟，生空不一定帶有法空。如果用理解有深淺來說明，領悟生空未必領悟法空，也應該說迷惑有深淺，迷惑作用不迷惑本體。現在解釋為沒有理解本體而迷惑作用，所以對生的執著必定帶有對法的執著。領悟淺顯不能通達深奧，生空未必帶有法空。《二十唯識論》說：『所執的法無我，又依據其他的教義進入。』這唯識教義進入到法空。這種說法空必定依據唯識，不是說唯識觀只是法空，單獨作為生空也是唯識的緣故。但是法空觀必定是唯識，生空不一定。二乘的生空不是唯識觀。所以唯識觀寬泛地貫通生空和法空觀，法空觀的意義侷限於唯識，生空觀的意義寬泛地貫通唯識和非唯識觀。唯識觀侷限於有生空和非法空。由此唯識觀看待生空觀，順著前一句分別，沒有唯識觀就不是生空，但法空觀必定帶有生空，有生空觀不一定是唯識觀，就是說

【English Translation】 English version: The twelve causes. Or the first two seeds of affliction are severed in the path of seeing, and the latter two seeds of affliction are severed in the Vajra Samadhi. The Śrīmālādevī Siṃhanāda Sūtra says there are five abodes of affliction: the abode of dwelling in seeing (dṛṣṭi-sthāna), the abode of desire-love (kāma-rāga-sthāna), the abode of form-love (rūpa-rāga-sthāna), the abode of existence-love (bhava-rāga-sthāna), and the abode of ignorance (avidyā-sthāna). The abode of dwelling in seeing is severed in the first ground. The next three are severed in the Vajra Samadhi. The seeing and cultivation of the abode of ignorance are severed gradually and suddenly in that order. If the first four habits follow the obstruction of the knowable (jñeyāvaraṇa), they are severed gradually and suddenly in the path of seeing and cultivation. Or it is said there are six afflictions, or seven latent tendencies (anuśaya), eight entanglements (paryavasthāna), nine fetters (saṃyojana), ten afflictions (kleśa), ten distractions (vikṣepa), ten discriminations (vikalpa), etc. As explained in detail in the chapter on severing obstructions. This speaks of the severance through the Vijñānavāda (Consciousness-only) perspective, not of other things to be eliminated.

Tenth, returning to the two emptinesses. Various treatises speak of two emptinesses: the emptiness of self (pudgala-śūnyatā) and the emptiness of phenomena (dharma-śūnyatā). The Vijñānavāda perspective encompasses both emptinesses. Deliberating on true wisdom encompasses the emptiness of self and the emptiness of phenomena, being the basis for the emptiness of self. But only speaking of the contemplation of phenomena aims at seeking the seed-knowledge (bīja-jñāna). Because of contemplating the emptiness of phenomena, it is for generating correct understanding of the two emptinesses. However, the contemplation of phenomena necessarily carries the emptiness of self, as the treatises truly say. Why reverse enlightenment and call it delusion? Attachment to self necessarily includes attachment to phenomena. Reversing delusion and calling it enlightenment, the emptiness of self does not necessarily carry the emptiness of phenomena. If understanding has shallowness and depth, enlightenment of self may not be enlightenment of phenomena. There should also be shallowness and depth of delusion, deluding function but not deluding substance. Now it is explained that there is delusion of function without understanding of substance, so attachment to self necessarily carries attachment to phenomena. Shallow enlightenment does not reach the profound, the emptiness of self may not carry the emptiness of phenomena. The Twenty Verses on Consciousness-Only says: 'The non-self of the phenomena that are grasped, again relies on other teachings to enter.' This Vijñānavāda teaching enters into the emptiness of phenomena. This saying of the emptiness of phenomena necessarily relies on Vijñānavāda. It is not that the Vijñānavāda perspective is only the emptiness of phenomena, acting alone as the emptiness of self is also because of Vijñānavāda. But the contemplation of the emptiness of phenomena is necessarily Vijñānavāda, the emptiness of self is not certain. The emptiness of self of the Two Vehicles is not the Vijñānavāda perspective. Therefore, the Vijñānavāda perspective broadly encompasses the contemplation of the emptiness of self and phenomena. The meaning of the contemplation of phenomena is limited to Vijñānavāda, the meaning of the contemplation of self is broadly encompassing Vijñānavāda and non-Vijñānavāda. The Vijñānavāda perspective is limited to having the emptiness of self and not the emptiness of non-phenomena. Therefore, the Vijñānavāda perspective looks at the contemplation of the emptiness of self, following the previous sentence to distinguish, there is no Vijñānavāda perspective that is not the emptiness of self, but the contemplation of the emptiness of phenomena necessarily carries the emptiness of self, there is contemplation of the emptiness of self that is not necessarily Vijñānavāda, that is to say

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二乘生空觀。法空對唯識。亦復如是。有唯識非法空。謂唯生空唯識觀。無是法觀非唯識。此二作句其義可知。總相而言。唯識通二空觀。論但說法觀為唯識觀者。據決定故。復說諸空互相攝者。如空章說。

諸乘義林第四

乘義略以五門分別。一明增減。二辨體性。三釋名字。四彰廢立。五問答料簡。

第一明增減者。或說一乘。法花經云。十方佛土中。唯有一乘法。勝鬘經云。摩訶衍者出生一切聲聞．緣覺世間．出世間善法。乃至又云。聲聞．緣覺乘皆入大乘。大乘者即是佛乘。是故三乘即是一乘。又言。若如來隨彼所欲而方便說即是大乘無有二乘。二乘者入於一乘。一乘者即第一義乘等。辨中邊論第三卷無上乘品廣說一乘差別有三。一正行無上。二所緣無上。三修證無上。如彼廣說。顯揚第二十。以六因故佛說一乘。不過攝論所說十因。攝論第十以十因義佛說一乘。如下當解。或說二乘。世親攝論初云。上乘下乘有差別故。涅槃又云。為聲聞乘而說半字。為菩薩乘而說滿字。又云。一者大乘。二聲聞乘。唯識攝論。成立大乘真佛語中皆有此文。亦名大乘小乘。或說三乘。涅槃經云。譬如病人有其三種。一若遇良醫。及與不遇。決定可差。二者若遇即差。不遇不差。三者遇與不遇。決定不差。

【現代漢語翻譯】 現代漢語譯本 二乘（聲聞乘和緣覺乘）的生空觀，與唯識宗的法空觀相對，情況也是如此。存在著唯識而非空法的情況，即只有生空唯識觀。不存在是法觀而非唯識的情況。將這兩種情況組合成判斷句，其含義就可以理解了。總的來說，唯識通於二空觀。論典只說法觀是唯識觀，是因為這是確定的說法。又說諸空互相包含，如《空章》所說。

諸乘義林第四

關於『乘』（Yana）的含義，大致可以從五個方面來分別：一、說明增減；二、辨別體性；三、解釋名稱；四、闡明廢立；五、問答討論。

第一，說明增減。或者說一乘（Ekayana）。《法華經》（Lotus Sutra）說：『十方佛土中，唯有一乘法。』《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說：『摩訶衍（Mahāyāna，大乘）能出生一切聲聞（Śrāvaka，聽聞佛法者）、緣覺（Pratyekabuddha，獨立覺悟者）世間、出世間善法。』乃至又說：『聲聞乘、緣覺乘都歸入大乘。』大乘就是佛乘（Buddha-yāna）。因此，三乘（Triyāna）就是一乘。』又說：『如果如來（Tathāgata）隨順眾生的意願而方便說法，那就是大乘，沒有二乘。二乘歸入一乘，一乘就是第一義乘等等。』《辨中邊論》（Madhyāntavibhāga-bhāṣya）第三卷的『無上乘品』廣泛地說明了一乘的差別，有三種：一、正行無上；二、所緣無上；三、修證無上。如該論中所詳細說明的。《顯揚聖教論》（Abhisamayālaṃkāra）第二十卷認為，佛陀因為六個原因而說一乘，但這沒有超出《攝大乘論》（Mahāyānasaṃgraha）所說的十個原因。《攝大乘論》第十卷以十個原因說明佛陀說一乘，如下面將要解釋的。或者說二乘。世親（Vasubandhu）在《攝大乘論》的開頭說：『上乘（大乘）和下乘（小乘）有差別。』《涅槃經》（Nirvana Sutra）又說：『為聲聞乘而說半字，為菩薩乘（Bodhisattva-yāna）而說滿字。』又說：『一是大乘，二是聲聞乘。』唯識宗的《攝大乘論》認為，成立大乘是真實的佛語，其中都有這些說法，也稱為大乘和小乘。或者說三乘。《涅槃經》說：『譬如病人有三種情況：一是無論遇到良醫與否，都一定可以痊癒；二是遇到良醫就可以痊癒，不遇到就不能痊癒；三是無論遇到良醫與否，都一定不能痊癒。』

【English Translation】 English version The Śūnyatā (emptiness) view of beings in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is similar to the Dharma-śūnyatā view of the Yogācāra school. There exists Yogācāra without Dharma-śūnyatā, which is the view of beings' emptiness only. There is no Dharma view that is not Yogācāra. The meaning can be understood by combining these two into a judgment. Generally speaking, Yogācāra encompasses the two emptiness views. The treatises only state that the Dharma view is the Yogācāra view because it is a definitive statement. It is also said that the emptinesses mutually contain each other, as stated in the chapter on emptiness (Śūnyatā).

The Fourth Chapter on the Forest of Meanings of the Vehicles (Yanas)

The meaning of 'Yana' (vehicle) can be roughly distinguished from five aspects: 1. Clarifying increase and decrease; 2. Distinguishing the nature of the entity; 3. Explaining the name; 4. Elucidating establishment and abolition; 5. Questions and answers for discussion.

First, clarifying increase and decrease. Some say the One Vehicle (Ekayana). The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma.' The Śrīmālādevī Siṃhanāda Sūtra says: 'Mahāyāna (the Great Vehicle) gives rise to all Śrāvaka (hearers), Pratyekabuddha (solitary Buddhas), worldly and supramundane virtuous Dharmas.' Furthermore, it says: 'The Śrāvakayāna and Pratyekabuddhayāna all enter the Mahāyāna.' The Mahāyāna is the Buddha-yāna (Buddha Vehicle). Therefore, the Three Vehicles (Triyāna) are the One Vehicle.' It is also said: 'If the Tathāgata (Thus Gone One) expediently speaks according to the desires of beings, that is the Mahāyāna, there are no Two Vehicles. The Two Vehicles enter the One Vehicle, and the One Vehicle is the Supreme Vehicle, etc.' The Madhyāntavibhāga-bhāṣya (Distinguishing the Middle from the Extremes) extensively explains the differences of the One Vehicle in the chapter on the Supreme Vehicle in the third volume, with three aspects: 1. Supreme in correct practice; 2. Supreme in object of focus; 3. Supreme in cultivation and realization. As explained in detail in that treatise. The Abhisamayālaṃkāra (Ornament of Clear Realization) in the twentieth volume considers that the Buddha spoke of the One Vehicle for six reasons, but this does not exceed the ten reasons stated in the Mahāyānasaṃgraha (Compendium of the Mahāyāna). The tenth volume of the Mahāyānasaṃgraha explains that the Buddha spoke of the One Vehicle for ten reasons, as will be explained below. Some say the Two Vehicles. Vasubandhu (Worldly Kin) says at the beginning of the Mahāyānasaṃgraha: 'There are differences between the Upper Vehicle (Mahāyāna) and the Lower Vehicle (Hīnayāna).' The Nirvana Sutra (Mahāparinirvāṇa Sūtra) also says: 'Half-words are spoken for the Śrāvakayāna, and full-words are spoken for the Bodhisattva-yāna (Bodhisattva Vehicle).' It also says: 'One is the Mahāyāna, and the other is the Śrāvakayāna.' The Yogācāra's Mahāyānasaṃgraha believes that establishing the Mahāyāna as the true words of the Buddha contains these statements, also called the Mahāyāna and the Hīnayāna. Some say the Three Vehicles. The Nirvana Sutra says: 'For example, there are three types of patients: first, whether they encounter a good doctor or not, they will definitely recover; second, if they encounter a good doctor, they will recover, but if they do not, they will not recover; third, whether they encounter a good doctor or not, they will definitely not recover.'

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即以大乘。為初。二乘為次。無性為第三。又有三乘。一菩薩乘。二獨覺乘。三聲聞乘。故契經言。為求菩薩者。說應六波羅蜜法。乃至為求聲聞者。說應四諦法。此三乘文處處非一。或說四乘。勝鬘經言。攝受正法善男子．善女人。荷四重任。謂離善知識無聞非法眾生。以人天善根而成熟之。求聲聞者授聲聞乘。求緣覺者授緣覺乘。求大乘者授以大乘。大般若經第十六會。善勇猛請言。唯愿世尊哀愍我等。為具宣說如來鏡智。若有情類于聲聞乘性決定者。聞此法已速能證得自無漏地。于獨覺乘性決定者。聞此法已速依自乘而得出離。于無上乘性決定者。聞此法已速證無上正等菩提。若有情類雖未證入正性離生。而於三乘性不定者。聞此法已皆發無上正等覺心。唯愿世尊為答所問。或說五乘前三如前。第四人乘。第五天乘。善戒經等云。無種姓人無種姓故。唯以人天善根而成就之。又稱讚大乘功德經．十卷楞伽第八卷說五乘。三乘如前。第四即是種種姓乘。第五方是人天之乘。

第二辨體性者。總而言之。教．理．行．果總名為乘。教一乘者。謂詮順大乘三藏教法。故攝論言。阿毗達磨大乘經等。此正本教大乘。又法花云。我此九部法入大乘為本。又勝鬘經言。正法住．正法滅．波羅提木叉．毗尼．出家．受具

{ "translations": [ "現代漢語譯本：", "即以大乘（Mahayana，偉大的載具）為最初，二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和緣覺乘）為其次，無性（those of undetermined nature）為第三。又有三乘，一菩薩乘（Bodhisattvayana），二獨覺乘（Pratyekabuddhayana），三聲聞乘（Sravakayana）。故《契經》（Sutra，佛經）言：『為求菩薩者，說應六波羅蜜法（Six Paramitas，六種達到彼岸的方法），乃至為求聲聞者，說應四諦法（Four Noble Truths，四聖諦）。』此三乘之說，處處非一。或說四乘，《勝鬘經》（Srimala Sutra）言：『攝受正法之善男子、善女人，荷四重任，謂離善知識、無聞非法之眾生，以人天善根而成熟之。求聲聞者授聲聞乘，求緣覺者授緣覺乘，求大乘者授以大乘。』《大般若經》（Mahaprajnaparamita Sutra）第十六會，善勇猛請言：『唯愿世尊哀愍我等，為具宣說如來鏡智（Buddha's Mirror-like Wisdom）。若有情類于聲聞乘性決定者，聞此法已速能證得自無漏地。于獨覺乘性決定者，聞此法已速依自乘而得出離。于無上乘性決定者，聞此法已速證無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）。若有情類雖未證入正性離生，而於三乘性不定者，聞此法已皆發無上正等覺心。唯愿世尊為答所問。』或說五乘，前三如前，第四人乘，第五天乘。《善戒經》（Vinaya-samgraha Sutra）等云：『無種姓人無種姓故，唯以人天善根而成就之。』又《稱讚大乘功德經》（Mahayana-guna-samucchaya Sutra）、十卷《楞伽經》（Lankavatara Sutra）第八卷說五乘，三乘如前，第四即是種種姓乘，第五方是人天之乘。", "", "第二辨體性者。總而言之，教（teaching）、理（principle）、行（practice）、果（result）總名為乘。教一乘者，謂詮順大乘三藏教法。故《攝論》（Asanga's Compendium of Abhidharma）言：『阿毗達磨大乘經等。』此正本教大乘。又《法華經》（Lotus Sutra）云：『我此九部法入大乘為本。』又《勝鬘經》（Srimala Sutra）言：『正法住、正法滅、波羅提木叉（Pratimoksha，戒律）、毗尼（Vinaya，戒律）、出家、受具』", "", "", "english_translations": [ "English version:", "That is, the Mahayana (Great Vehicle) is the first, the Two Vehicles (Sravakayana and Pratyekabuddhayana) are the second, and those of undetermined nature are the third. There are also Three Vehicles: the Bodhisattvayana, the Pratyekabuddhayana, and the Sravakayana. Therefore, the Sutra says: 'For those who seek the Bodhisattva path, explain the Six Paramitas; and for those who seek the Sravaka path, explain the Four Noble Truths.' These mentions of the Three Vehicles are not unique to one place. Sometimes Four Vehicles are mentioned. The Srimala Sutra says: 'Good men and good women who embrace the Right Dharma bear four heavy responsibilities: to mature those beings who are separated from good teachers, who have not heard the Dharma, and who possess only human and heavenly roots of goodness. To those who seek the Sravaka path, give the Sravakayana; to those who seek the Pratyekabuddha path, give the Pratyekabuddhayana; and to those who seek the Mahayana, give the Mahayana.' In the sixteenth assembly of the Mahaprajnaparamita Sutra, Good Courage asks: 'May the World Honored One have compassion on us and fully explain the Buddha's Mirror-like Wisdom. If sentient beings are determined in their nature for the Sravakayana, upon hearing this Dharma, they will quickly attain their own uncontaminated ground. If they are determined in their nature for the Pratyekabuddhayana, upon hearing this Dharma, they will quickly attain liberation according to their own vehicle. If they are determined in their nature for the Unsurpassed Vehicle, upon hearing this Dharma, they will quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If sentient beings have not yet entered the stage of being rightly established and free from birth, but are undetermined in their nature for the Three Vehicles, upon hearing this Dharma, they will all generate the mind for Anuttara-samyak-sambodhi. May the World Honored One answer the question.' Sometimes Five Vehicles are mentioned. The first three are as before, the fourth is the Human Vehicle, and the fifth is the Heavenly Vehicle. The Vinaya-samgraha Sutra and others say: 'Those without lineage, because they have no lineage, are only matured by human and heavenly roots of goodness.' Furthermore, the Mahayana-guna-samucchaya Sutra and the eighth volume of the ten-volume Lankavatara Sutra speak of Five Vehicles. The Three Vehicles are as before, the fourth is the Vehicle of Various Lineages, and the fifth is the Vehicle of Humans and Gods.", "", "Secondly, to distinguish the essence. Generally speaking, teaching, principle, practice, and result are all collectively called a Vehicle. The Teaching of the One Vehicle refers to the teachings of the Tripitaka that accord with the Mahayana. Therefore, Asanga's Compendium of Abhidharma says: 'The Abhidharma Mahayana Sutras, etc.' This is the authentic fundamental teaching of the Mahayana. Furthermore, the Lotus Sutra says: 'These nine divisions of my Dharma enter the Mahayana as their basis.' Also, the Srimala Sutra says: 'The abiding of the Right Dharma, the extinction of the Right Dharma, the Pratimoksha (precepts), the Vinaya (discipline), leaving home, receiving full ordination.'" ] }

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足。為大乘故說此六處。此方便教大乘。故知詮順大乘所有言教。若方便。若根本。皆教大乘。

理大乘者。謂真如理六度等行乘此真如理。能有所往名為大乘。故無性言。或乘大性故名大乘。此唯舉根本。勝鬘經言。聖諦者。非聲聞獨覺諦。亦非聲聞獨覺功德。法花論云。念觀者。聲聞觀人無我。菩薩觀真如二無我等。涅槃亦言。聲聞有苦有諦。而無有實。菩薩具有。故大乘方便四諦理等皆理大乘。行大乘者。謂六度等。故無性云。亦乘亦大故名大乘。又勝鬘云。正法住等。既是行法名曰大乘。法花論言。方便者聲聞觀蘊．界．處厭苦離苦。菩薩修六度．四攝．二利。即順大乘。若根本行。若方便行。皆名行大乘。果大乘者。謂佛菩提．涅槃果法。法花經言。說佛智慧故。諸佛出於世。唯此一事實。餘二則非真。又云。是法住．法位。世間相常住。于道場知已。導師方便說。又勝鬘云。二乘者即是一乘。法花又言。息處故說二。又壽量品說成道已久報佛也。安樂行品說不如三界見於三界是法身。即菩提．涅槃皆是果大乘。勝鬘又云。二乘涅槃名向涅槃界。四智究竟得蘇息處。是佛有餘不了義說。故根本果若隨順果。皆名大乘。有為法中通現及種並諸隨順有漏善法。即善法欲已去聞思等行。並無為法皆為乘體。

【現代漢語翻譯】 現代漢語譯本 足夠了。爲了大乘的緣故，宣說這六處（眼、耳、鼻、舌、身、意六種感覺器官）。這種方便法門教導大乘，因此可知，凡是順應大乘的所有言教，無論是方便法門還是根本法門，都是教導大乘。

所謂理大乘，是指真如之理，以及六度（佈施、持戒、忍辱、精進、禪定、智慧）等行持，依乘這種真如之理，能夠有所前往，就稱為大乘。所以無性菩薩說：『或者依乘大性，所以名為大乘。』這裡只是舉出根本。勝鬘經說：『聖諦（苦、集、滅、道四聖諦）不是聲聞（聽聞佛陀教誨而證悟的修行者）和獨覺（不依師教，自己證悟的修行者）的諦理，也不是聲聞和獨覺的功德。』法華論說：『念觀，是指聲聞觀人無我（在人身上觀察沒有常一不變的主宰），菩薩觀真如二無我（在真如實性中觀察沒有常一不變的主宰）等等。』涅槃經也說：『聲聞有苦有諦，但沒有真實，菩薩則具有。』所以大乘的方便四諦之理等等，都是理大乘。

所謂行大乘，是指六度等等。所以無性菩薩說：『既是依乘，又是廣大，所以名為大乘。』勝鬘經又說：『正法住世等等。』既然是行持之法，就名為大乘。法華論說：『方便法門，聲聞觀察蘊（構成個體的五種要素：色、受、想、行、識）、界（十八界：六根、六塵、六識）、處（十二處：六根、六塵），厭惡痛苦，離開痛苦。菩薩修習六度、四攝（佈施、愛語、利行、同事）、二利（自利、利他），就是順應大乘。』無論是根本行，還是方便行，都名為行大乘。

所謂果大乘，是指佛陀的菩提（覺悟）和涅槃（寂滅）果法。法華經說：『宣說佛的智慧，所以諸佛才出現於世間，只有這一件事是真實的，其餘兩件事則不是真實的。』又說：『此法住於法位，世間的相狀常住不變，在道場中知曉之後，導師方便宣說。』勝鬘經又說：『二乘（聲聞乘和獨覺乘）就是一乘（佛乘）。』法華經又說：『爲了休息的緣故，所以宣說二乘。』又在壽量品中說，成道已經很久，這是報佛（報身佛）。安樂行品中說，不如在三界中見到三界是法身（佛的法身）。即菩提和涅槃都是果大乘。勝鬘經又說：『二乘的涅槃名為趣向涅槃界，四智（大圓鏡智、平等性智、妙觀察智、成所作智）究竟獲得蘇息之處，這是佛陀不了義的說法。』所以根本果，或者隨順果，都名為大乘。在有為法中，包括現行和種子，以及各種隨順的有漏善法，即善法欲（希求善法的意願）開始，到聞思（聽聞和思考佛法）等行持。以及無為法，都是大乘的體性。

【English Translation】 English version Enough. For the sake of the Mahayana, these six places (the six sense organs: eyes, ears, nose, tongue, body, and mind) are taught. This expedient method teaches the Mahayana, so it is known that all teachings that accord with the Mahayana, whether expedient or fundamental, teach the Mahayana.

The 'Reason Mahayana' refers to the principle of Suchness (真如, Zhenru), and the practices of the Six Perfections (六度, Liu Du) (generosity, morality, patience, diligence, concentration, and wisdom). Relying on this principle of Suchness, being able to go somewhere is called the Mahayana. Therefore, Asanga (無性, Wuxing) says: 'Or, because it relies on the Great Nature, it is called the Mahayana.' This only mentions the fundamental. The Shrimala Sutra (勝鬘經, Shengman Jing) says: 'The Noble Truths (聖諦, Shengdi) (the Four Noble Truths: suffering, origin, cessation, path) are not the truths of the Shravakas (聲聞, Shengwen) (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (獨覺, Dujue) (those who attain enlightenment on their own without a teacher), nor are they the merits of the Shravakas and Pratyekabuddhas.' The Lotus Sutra Treatise (法花論, Fahua Lun) says: 'Mindfulness and contemplation refer to Shravakas contemplating the absence of a self in persons (人無我, Ren Wuwo), Bodhisattvas contemplating the absence of self in the Suchness of two non-selves (二無我, Er Wuwo), and so on.' The Nirvana Sutra (涅槃經, Niepan Jing) also says: 'Shravakas have suffering and truth, but they do not have reality; Bodhisattvas have both.' Therefore, the expedient Four Noble Truths of the Mahayana, and so on, are all Reason Mahayana.

The 'Practice Mahayana' refers to the Six Perfections, and so on. Therefore, Asanga says: 'It is both relying and great, so it is called the Mahayana.' The Shrimala Sutra also says: 'The abiding of the True Dharma, and so on.' Since it is a practice Dharma, it is called the Mahayana. The Lotus Sutra Treatise says: 'Expedient methods: Shravakas contemplate the aggregates (蘊, Yun) (the five aggregates that constitute an individual: form, feeling, perception, volition, and consciousness), realms (界, Jie) (the eighteen realms: six sense organs, six sense objects, and six consciousnesses), and bases (處, Chu) (the twelve bases: six sense organs and six sense objects), hating suffering and leaving suffering. Bodhisattvas cultivate the Six Perfections, the Four Embracing Dharmas (四攝, Si She) (generosity, kind speech, beneficial action, and cooperation), and the Two Benefits (二利, Er Li) (benefit for oneself and benefit for others), which accord with the Mahayana.' Whether it is fundamental practice or expedient practice, it is called Practice Mahayana.

The 'Fruit Mahayana' refers to the fruit Dharmas of the Buddha's Bodhi (菩提, Bodhi) (enlightenment) and Nirvana (涅槃, Niepan) (cessation). The Lotus Sutra says: 'Because the Buddha's wisdom is proclaimed, the Buddhas appear in the world; only this one thing is true, the other two are not true.' It also says: 'This Dharma abides in the Dharma position, the appearances of the world are constant and unchanging; having known this in the Bodhi-mandala (道場, Daochang), the guide expediently proclaims it.' The Shrimala Sutra also says: 'The Two Vehicles (二乘, Er Cheng) (Shravaka Vehicle and Pratyekabuddha Vehicle) are the One Vehicle (一乘, Yi Cheng) (Buddha Vehicle).' The Lotus Sutra also says: 'For the sake of rest, the Two Vehicles are proclaimed.' Also, in the Chapter on the Duration of Life, it says that enlightenment has been attained for a long time, which is the Reward Body Buddha (報佛, Bao Fo) (Sambhogakaya). In the Chapter on Peaceful Practices, it says that seeing the three realms in the three realms is the Dharmakaya (法身, Fashen) (Dharmakaya) (Buddha's Dharma body). That is, Bodhi and Nirvana are both Fruit Mahayana. The Shrimala Sutra also says: 'The Nirvana of the Two Vehicles is called approaching the realm of Nirvana, where the Four Wisdoms (四智, Si Zhi) (Great Mirror Wisdom, Equality Wisdom, Discriminating Wisdom, and Accomplishing Wisdom) ultimately attain a place of rest, which is the Buddha's provisional teaching.' Therefore, the fundamental fruit, or the conforming fruit, is called the Mahayana. In conditioned dharmas, it includes manifestation and seeds, as well as various conforming defiled wholesome dharmas, that is, from the desire for wholesome dharmas (善法欲, Shan Fa Yu) (the intention to seek wholesome dharmas) onwards, to the practices of hearing and thinking (聞思, Wen Si) (hearing and contemplating the Dharma). And unconditioned dharmas are all the nature of the vehicle.

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二乘體者。大乘如前。聲聞乘體。即合二乘所有三歸已去。隨順出世有漏五蘊。及隨所應教理行果。以為體性。故瑜伽論六十四說。聲聞乘證得者。謂先受歸依等以為因故有五證得。一地證得。謂見．及修．究竟三地。二智證得。謂九智即法類四諦。此後所得世俗智．盡智．無生智。三凈證得。謂四證凈。四果證得。謂四沙門果。五功德證得。謂無量．勝處。乃至神通等。故知教．理．行．果並是乘體。此論證得。略見道前。據實歸依已后並是乘體。此唯根本無方便乘。最下乘故。設有不定性。稱退故非因。瑜伽復說獨覺證得。謂略有三。一先得順抉擇分善證得。二先已得證得證得。三先未得證得證得。前二證得名為獨勝。最後證得名麟角喻。故此根本及方便法。教．理．行．果併爲乘體。以合獨覺．聲聞總為聲聞乘故出二體。法花經中果為三乘。一乘因稱門。唯有一門復狹小故。二乘因稱衣裓機案。從捨出之隨宜而出。非依門故。三乘體性。若別說者。四諦教．理．行．果並聲聞乘。十二緣起教．理．行．果並獨覺乘。大乘如前。故成差別。然有說為菩薩乘。能自運及運他故。法華但說為佛乘。三乘相望。佛自乘此。唯廣運他故。若名大乘即包因果。若四乘者。勝鬘四乘。以人天善根福分有漏聞思修現種．三歸．五

【現代漢語翻譯】 現代漢語譯本 二乘（Śrāvakayāna和Pratyekabuddhayāna）的體性：大乘（Mahāyāna）如前所述。聲聞乘（Śrāvakayāna）的體性，即包含二乘所有從三歸依（Trisarana）開始，隨順於出世間的有漏五蘊（Skandha），以及隨其所應的教、理、行、果，作為其體性。所以《瑜伽師地論》第六十四卷說，聲聞乘的證得者，是先受歸依等作為因，故有五種證得：一、地證得，即見道（Darśanamārga）、修道（Bhāvanāmārga）、究竟道（Aśaikṣamārga）三地；二、智證得，即九智，也就是法智（Dharmajñāna）、類智（Anvayajñāna）四諦智，此後所得的世俗智（Saṃvṛti-jñāna）、盡智（Kṣayajñāna）、無生智（Anutpādajñāna）；三、凈證得，即四證凈（Catvāri vaiśāradyāni）；四、果證得，即四沙門果（Śrāmaṇyaphala）；五、功德證得，即無量（Apramāṇa）、勝處（Abhibhāyatana），乃至神通（Abhijñā）等。所以可知教、理、行、果都是乘的體性。此論的證得，略見道前，據實歸依之後都是乘的體性。這只是根本乘，沒有方便乘，是最下乘的緣故。即使有不定性，稱之為退失，所以不是因。瑜伽論又說獨覺（Pratyekabuddha）的證得，略有三種：一、先得順抉擇分善根的證得；二、先已得證得的證得；三、先未得證得的證得。前兩種證得名為獨勝，最後一種證得名為麟角喻。所以此根本及方便法，教、理、行、果都是乘的體性。因為合獨覺、聲聞總稱為聲聞乘，所以說出二體。《法華經》中果為三乘，一乘的因稱之為門，只有一門而且狹小。二乘的因稱之為衣裓機案，從舍宅中出來，隨宜而出，不是依靠門。三乘的體性，如果分別來說，四諦的教、理、行、果是聲聞乘，十二緣起的教、理、行、果是獨覺乘，大乘如前所述，所以成就差別。然而有說為菩薩乘（Bodhisattvayāna），能自己運載以及運載他人。法華經只說為佛乘（Buddhayāna），三乘相互觀望，佛自己乘此，只是廣運他人。如果名為大乘，即包含因果。如果說四乘，勝鬘經的四乘，以人天善根福分有漏的聞思修現種、三歸、五戒為基礎。

【English Translation】 English version The nature of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna): The Mahāyāna is as previously described. The nature of the Śrāvakayāna includes all the Two Vehicles, starting from the Three Refuges (Trisarana), conforming to the contaminated five aggregates (Skandha) of the world-transcending, and the teachings, principles, practices, and fruits as appropriate, as its nature. Therefore, the sixty-fourth volume of the Yogācārabhūmi-śāstra says that those who attain the Śrāvakayāna do so because they first take refuge, etc., as the cause, and thus have five attainments: First, the attainment of the grounds, namely the three grounds of the Path of Seeing (Darśanamārga), the Path of Cultivation (Bhāvanāmārga), and the Path of No More Learning (Aśaikṣamārga); second, the attainment of wisdom, namely the nine wisdoms, which are the Dharma-wisdom (Dharmajñāna), the inferential wisdom (Anvayajñāna), and the wisdom of the Four Noble Truths, followed by the conventional wisdom (Saṃvṛti-jñāna), the wisdom of exhaustion (Kṣayajñāna), and the wisdom of non-arising (Anutpādajñāna); third, the attainment of purity, namely the four confidences (Catvāri vaiśāradyāni); fourth, the attainment of the fruits, namely the four fruits of a Śrāmaṇa (Śrāmaṇyaphala); fifth, the attainment of merits, namely the immeasurables (Apramāṇa), the abodes of victory (Abhibhāyatana), and even the supernormal powers (Abhijñā), etc. Therefore, it can be known that the teachings, principles, practices, and fruits are all the nature of the vehicle. The attainment mentioned in this treatise, slightly before the Path of Seeing, and after actually taking refuge, is all the nature of the vehicle. This is only the fundamental vehicle, without the expedient vehicle, because it is the lowest vehicle. Even if there is uncertainty, it is called regression, so it is not a cause. The Yogācārabhūmi-śāstra also says that the attainment of the Pratyekabuddha is roughly of three kinds: First, the attainment of those who have previously obtained the roots of good of the sequential decisive part; second, the attainment of those who have already obtained the attainment; third, the attainment of those who have not yet obtained the attainment. The first two attainments are called solitary superiors, and the last attainment is called the rhinoceros horn analogy. Therefore, these fundamental and expedient dharmas, teachings, principles, practices, and fruits are all the nature of the vehicle. Because the Pratyekabuddha and Śrāvakayāna are combined and collectively called the Śrāvakayāna, two natures are mentioned. In the Lotus Sutra, the fruit is the Three Vehicles. The cause of the One Vehicle is called the gate, there is only one gate and it is narrow. The cause of the Two Vehicles is called the garment fold and the machine stand, coming out from the house, coming out as appropriate, not relying on the gate. The nature of the Three Vehicles, if described separately, the teachings, principles, practices, and fruits of the Four Noble Truths are the Śrāvakayāna, the teachings, principles, practices, and fruits of the Twelve Links of Dependent Origination are the Pratyekabuddhayāna, and the Mahāyāna is as previously described, thus achieving differentiation. However, some say it is the Bodhisattva Vehicle (Bodhisattvayāna), which can carry itself and carry others. The Lotus Sutra only speaks of the Buddha Vehicle (Buddhayāna). The Three Vehicles look at each other, the Buddha himself rides this, only widely carrying others. If it is called the Mahāyāna, it includes both cause and effect. If there are Four Vehicles, the four vehicles of the Śrīmālādevī Siṃhanāda Sūtra are based on the roots of good fortune of humans and gods, the contaminated hearing, thinking, and cultivating, the manifestation of seeds, the Three Refuges, and the Five Precepts.

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戒．八戒．十善等。教．理．行．果。以為體性。由果是彼因眷屬故。若運載義其果即非。餘三如前說。若般若四乘種。具多少有異。教等無差。唯根本為三乘。並方便為第四。楞伽等五乘。合人天為一。開不定三乘外為一。通別異故。種有異故。乘體無別。合人天者。同有漏法根種齊故。又一種五乘。以通從別。合不定性以趣異故。開人天為二。乘體無差。

第三釋名字中。一乘者帶數釋。大乘者如下釋。無上乘者乘即無上。持業釋。二乘中下乘．上乘。依主．持業二釋皆得。以機以法並上下故。又名大乘．及聲聞乘。聲聞之乘依主釋也。又法華經云。終不以小乘法濟度于眾生。此翻譯家說為小乘。梵本名聲聞。或亦依彼可得說小。即攝餘二相形為名。亦通二釋。如大乘名兼佛菩薩。亦大亦乘並持業釋。或乘大性亦有財釋。或依主釋。如次當知。三乘名中。有說為佛乘。有說為菩薩乘。自運運他能往所到名菩薩乘。運他非自。已到所到體用弘廣。故名佛乘。欲令二乘趣極果故以此為名。二皆依主。若名大乘即兼因果。法花經中多約佛果以名大乘。化二極果趣佛位故。勝鬘經等皆名大乘。初二皆依主。聲聞．獨覺之乘故。大乘通持業及依士。亦乘亦大。乘于大性是大之乘。無性說故。或不得有財。以大非運故。

【現代漢語翻譯】 現代漢語譯本 戒、八戒、十善等，教、理、行、果，以此為體性。因為果是彼因的眷屬的緣故。如果從運載的意義上說，那麼果就不是乘了。其餘三種（教、理、行）如前所述。如果從般若四乘的種子來說，雖然具有多少的差異，但教等（教、理、行）沒有差別。只有根本是三乘，加上方便為第四乘。《楞伽經》等所說的五乘，是將人天道合為一乘，將不定性的三乘之外開立為一乘，因為通別有異，種子有異，所以乘的體性沒有差別。將人天道合為一，是因為他們都有有漏法的根和種子。又有一種五乘，是從通向別，將不定性合在一起是因為趣向不同。將人天道開立為二乘，乘的體性沒有差別。

第三是解釋名字。『一乘』是帶數字的解釋。『大乘』如下解釋。『無上乘』是乘即無上，是持業釋。『二乘』中的『下乘』、『上乘』，依主釋、持業釋都可以。因為根機、法以及上下不同。又名『大乘』及『聲聞乘』，『聲聞之乘』是依主釋。又《法華經》說：『終不以小乘法濟度于眾生。』這是翻譯家說的『小乘』，梵文字名是『聲聞』。或者也可以依彼而說『小』，即攝取其餘二乘，互相比較而得名，也通用於兩種解釋。如『大乘』之名兼指佛和菩薩，既大又是乘，是持業釋。或者乘于大性，是有財釋。或者依主釋。依次應當知道。三乘的名字中，有人說是佛乘，有人說是菩薩乘。自己運載，又運載他人，能往所到，名為菩薩乘。運載他人而非自己，已經到達和將要到達，體用弘大，所以名為佛乘。想要讓二乘趣向極果，所以以此為名。二者都是依主釋。如果名為『大乘』，就兼指因果。《法華經》中多以佛果來稱呼大乘，教化二乘的極果趣向佛位。勝鬘經等都名為大乘，最初的兩種都是依主釋，是聲聞、獨覺之乘的緣故。大乘通用於持業釋和依士釋，既是乘又是大，乘于大性，是大之乘，無性論師這樣說。或者不能用有財釋，因為大不是運載。

【English Translation】 English version Precepts, Eight Precepts, Ten Virtues, etc.; Doctrine, Principle, Practice, Fruition. These are taken as the essence. Because the Fruition is a dependent of its cause. If 'carrying' is the meaning, then the Fruition is not a vehicle. The other three (Doctrine, Principle, Practice) are as previously described. If considering the seeds of the Four Vehicles of Prajna, they differ in quantity, but the Doctrine, etc. (Doctrine, Principle, Practice) are the same. Only the fundamental is the Three Vehicles, with Expedient Means as the fourth. The Five Vehicles in the Lankavatara Sutra combine humans and devas into one, and open up one outside the indeterminate Three Vehicles, because the general and specific are different, and the seeds are different, so the essence of the vehicles is not different. Combining humans and devas is because they have the same roots and seeds of defiled dharmas. Also, there is a kind of Five Vehicles, which goes from the general to the specific, combining the indeterminate nature because the inclinations are different. Opening up humans and devas into two, the essence of the vehicles is not different.

Thirdly, in explaining the names. 'One Vehicle' is an explanation with a number. 'Great Vehicle' is explained below. 'Supreme Vehicle' means the vehicle is supreme, which is a possessive compound. In 'Two Vehicles', 'Lower Vehicle' and 'Higher Vehicle' can be explained as dependent determinative compound or possessive compound. Because the capacities, the Dharma, and the upper and lower are different. Also named 'Great Vehicle' and 'Sravaka Vehicle', 'Sravaka's Vehicle' is a dependent determinative compound. Also, the Lotus Sutra says: 'Never will I use the Small Vehicle Dharma to deliver sentient beings.' This is what translators call 'Small Vehicle', the Sanskrit name is 'Sravaka'. Or it can also be called 'Small' based on that, which is to include the other two vehicles, comparing each other to get the name, which also applies to both explanations. For example, the name 'Great Vehicle' includes Buddhas and Bodhisattvas, both great and a vehicle, which is a possessive compound. Or riding on the Great Nature, which is a possessive compound. Or a dependent determinative compound. It should be known in order. Among the names of the Three Vehicles, some say it is the Buddha Vehicle, and some say it is the Bodhisattva Vehicle. Self-carrying and carrying others, able to go and arrive, is called the Bodhisattva Vehicle. Carrying others but not oneself, already arrived and about to arrive, the essence and function are vast and great, so it is called the Buddha Vehicle. Wanting to make the Two Vehicles go to the ultimate Fruition, so this is used as the name. Both are dependent determinative compounds. If it is named 'Great Vehicle', it includes both cause and effect. In the Lotus Sutra, it is mostly called the Great Vehicle in terms of the Buddha Fruition, teaching the ultimate Fruition of the Two Vehicles to go to the Buddha position. The Srimala Sutra etc. are all called Great Vehicle, the first two are all dependent determinative compounds, because they are the vehicles of Sravakas and Pratyekabuddhas. The Great Vehicle is commonly used for possessive compound and appositional compound, both a vehicle and great, riding on the Great Nature, is the vehicle of greatness, as said by the non-nature theorists. Or it cannot be a possessive compound, because greatness is not carrying.

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或以大為所乘。亦有財釋。然前解勝。大非能運故。勝鬘經中說四乘者。初名人天乘。人天之乘。亦依士釋。大般若中。第四種種姓乘者。種種姓之乘。亦依士釋。二經餘三乘名同前也。大乘若名無上乘者。乘即無上。持業釋也。

第四彰廢立者。何故立一。有決定性為二乘故。有無種姓為五乘故。此有十義。如攝大乘第十卷云。為引攝一類。及任持所餘。由不定種姓。諸佛說一乘。法．無我解脫等故。姓不同。得二意樂。化。究竟說一乘。此中十因。一為引攝一類不定種姓。令依大乘般涅槃故。二為任持所餘不定種姓菩薩。恐于大乘精進。且壞退依聲聞般涅槃故。法花經云。新發意菩薩聞是法已疑網皆除。此中唯說第六住前。位可退故。三法等故。乘雖有異。所趣真如無差別故。法花論解亦與此同。四無我等故。若有實補特伽羅。可有乘別。我既無異。故說一乘。五解脫等故。三乘並於煩惱障中而得解脫。解脫無差別故。六姓不同故。聲聞之中不定種姓有差別故。此聲聞身具有聲聞及佛種姓。由有此姓故說一乘。第七．第八得二意樂故。一者諸佛于諸有情。得同自體意樂。言我即彼。彼即是我。此既成佛彼亦成佛。二者世尊法華會上。與諸聲聞。授佛記別。為令攝得如是意樂。我等與佛平等無二。又此會上有

【現代漢語翻譯】 現代漢語譯本：或者以『大』作為所乘坐的工具（大乘）。也有解釋為『財』和『釋』的，但前面的解釋更好，因為『大』本身並不能運載。在《勝鬘經》中提到的四乘，第一個是人天乘（指能夠往生人天道的修行方法）。『人天之乘』也應解釋為依士釋（指以人為本的解釋）。《大般若經》中提到的第四種姓乘，即『種種姓之乘』，也應解釋為依士釋。這兩部經中其餘三種乘的名稱與前面相同。如果大乘被稱為『無上乘』，那麼『乘』就是無上的，這是持業釋（指主謂關係的解釋）。

第四，闡明廢立的原因：為什麼只建立一乘？因為有決定性的二乘（聲聞乘和緣覺乘），以及沒有種姓的五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）。這其中有十個原因，如《攝大乘論》第十卷所說：爲了引導和攝受一類眾生，以及任持其餘眾生，由於不定種姓，諸佛宣說一乘。因為法、無我、解脫等等相同，種姓不同，獲得兩種意樂，教化，最終宣說一乘。這其中有十個原因：第一，爲了引導和攝受一類不定種姓的眾生，讓他們依于大乘而般涅槃。第二，爲了任持其餘不定種姓的菩薩，防止他們在對大乘精進時，退轉而依于聲聞乘般涅槃。《法華經》說：『新發意的菩薩聽到這些法后，疑慮和迷惑都消除了。』這裡只說了第六住位之前的菩薩，因為他們的位置可能退轉。第三，因為法是相同的。雖然乘有不同，但所趨向的真如沒有差別。法華論的解釋也與此相同。第四，因為無我等等是相同的。如果存在真實的補特伽羅（pudgala，意為『人』或『個體』），那麼乘才會有區別。既然『我』沒有不同，所以宣說一乘。第五，因為解脫是相同的。三乘都在煩惱障中獲得解脫，解脫沒有差別。第六，因為種姓不同。聲聞乘中，不定種姓有差別。這些聲聞身具有聲聞和佛的種姓，因為有這種種姓，所以宣說一乘。第七和第八，獲得兩種意樂。第一種是諸佛對於所有有情，獲得同自體意樂，認為『我就是他們，他們就是我』，既然我成佛了，他們也會成佛。第二種是世尊在法華會上，為所有聲聞授記成佛，爲了讓他們獲得這樣的意樂，即『我們與佛平等無二』。而且這次法華會上還有...

【English Translation】 English version: Or it can be interpreted as taking 'Greatness' (Mahayana) as the vehicle. There are also interpretations involving 'wealth' (artha) and 'release' (moksha), but the former explanation is superior because 'Greatness' itself cannot transport. In the Śrīmālādevī Siṃhanāda Sūtra, the four vehicles are mentioned, the first being the Human-Deva Vehicle (the path leading to rebirth in human and deva realms). 'Human-Deva Vehicle' should also be interpreted according to the agent-relative interpretation (referring to an interpretation based on the individual). In the Mahāprajñāpāramitā Sūtra, the fourth vehicle, the Lineage Vehicle (referring to the different spiritual capacities of beings), is also interpreted according to the agent-relative interpretation. The names of the remaining three vehicles in these two sutras are the same as before. If the Mahayana is called the 'Unsurpassed Vehicle', then the 'vehicle' itself is unsurpassed, which is a possessive compound (karmadhāraya, referring to a relationship of subject and predicate).

Fourth, elucidating the reasons for abolishing and establishing: Why establish only one vehicle? Because there are the definitively Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the Five Vehicles (Human Vehicle, Deva Vehicle, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) for those without a fixed lineage. There are ten reasons for this, as stated in the tenth chapter of the Mahāyānasaṃgraha: 'To guide and gather a certain group, and to sustain the rest, due to the indeterminate lineage, the Buddhas teach the One Vehicle. Because the Dharma, non-self, liberation, etc., are the same, the lineages are different, obtaining two kinds of intention, to teach, ultimately speaking of the One Vehicle.' Among these are ten causes: First, to guide and gather a certain group of beings with indeterminate lineages, so that they may rely on the Mahayana and attain Parinirvana. Second, to sustain the remaining Bodhisattvas with indeterminate lineages, preventing them from regressing and relying on the Śrāvakayāna to attain Parinirvana while diligently practicing the Mahayana. The Lotus Sutra states: 'Newly aspiring Bodhisattvas, upon hearing these teachings, will have all doubts and confusions removed.' This only refers to Bodhisattvas before the sixth stage (bhūmi), because their position is subject to regression. Third, because the Dharma is the same. Although the vehicles are different, the Suchness (tathatā, the true nature of reality) they aim for is without difference. The commentary of the Lotus Sutra also agrees with this. Fourth, because non-self (anātman) etc., are the same. If there were a real person (pudgala), then there would be a distinction between vehicles. Since 'I' is not different, the One Vehicle is taught. Fifth, because liberation is the same. All three vehicles attain liberation from the afflictive obscurations (kleśāvaraṇa), and liberation is without difference. Sixth, because the lineages are different. Among the Śrāvakas, there are differences in indeterminate lineages. These Śrāvaka bodies possess both Śrāvaka and Buddha lineages, and because they possess this lineage, the One Vehicle is taught. Seventh and eighth, obtaining two kinds of intention. The first is that the Buddhas, for all sentient beings, obtain the intention of self-sameness, thinking, 'I am them, and they are me,' since I have become a Buddha, they will also become Buddhas. The second is that the World-Honored One, at the assembly of the Lotus Sutra, bestowed predictions of Buddhahood upon all the Śrāvakas, in order to allow them to obtain such an intention, that 'we are equal and non-dual with the Buddha.' Moreover, at this assembly there were...

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諸菩薩。與彼名同得授記別。故佛一言含二種益。謂諸聲聞得同佛自體意樂。及諸菩薩得授記別。九化故。如世尊言。汝等苾芻。我憶往昔無量百返依聲聞乘而般涅槃。云何已成佛。復依聲聞而般涅槃。即為調伏所化聲聞。佛菩薩等自化其身。為彼同類現般涅槃。經百千劫耽寂滅酒。方從彼起現授佛記。令諸不定種姓聲聞盡作是心。往昔耆尊入涅槃者。今皆復起現授佛記。況於我等。不希作佛而入涅槃。亦為降伏彼。我亦得汝之涅槃故。十究竟故。由過此外無別勝乘。依理究竟最為勝故。法花論中。四種聲聞但為不定及應化者而授記別。不定種姓。即是十中第一第二及第八小分。應化即第九。余之六種．小分。別義說於一乘。非皆不定及應化者。亦非無性作佛名一。顯揚二十六義解釋在十義中不須別說。然法花經開方便門顯真實相。以二乘為方便。一乘為真實。依勝鬘經。若如來隨彼意欲。而方便說唯有一乘無有二乘。此意即顯攝二乘入大。說一乘者。隨他意語。彼宜聞故亦是方便說有一乘。非為真實。決定種姓不授記別。非唯一故。無姓有情不成佛故。法花一會對不定機。以二為方便。一乘為真實。勝鬘經中。以道理周備機有不定。四乘為實。故說一乘是方便說隨他意語。亦不相違。又法花一乘唯依攝入。體用狹故

【現代漢語翻譯】 現代漢語譯本 諸位菩薩，與他們（聲聞）的名字相同，也同樣得到了（成佛的）授記。因此，佛陀的一句話包含了兩種利益：一是讓聲聞眾生獲得與佛陀相同的自性意樂，二是讓菩薩眾生得到（成佛的）授記。這是因為佛陀有九種化身。 例如，世尊曾說：『你們這些比丘，我回憶過去無數次依聲聞乘而入涅槃。』既然已經成佛，為何還要依聲聞乘而入涅槃呢？這是爲了調伏所教化的聲聞眾生。佛、菩薩等會化現自身，如同他們一樣示現涅槃。他們會經歷百千劫沉溺於寂滅之樂，然後才從寂滅中起身，為聲聞授記。這能讓那些不確定自己能否成佛的聲聞眾生生起這樣的想法：『過去那些入涅槃的耆宿，現在都重新出現並被授予佛記，更何況我們呢？我們不應該不希求成佛就入涅槃。』這也是爲了降伏他們的我慢，因為『我也能得到你們的涅槃』。 這是因為十種究竟的緣故。因為除此之外，沒有其他更殊勝的乘。依道理來說，究竟是最為殊勝的。在《法華論》中，四種聲聞只是為那些不確定和應化的眾生而授記。不確定種姓，就是指十種中的第一、第二和第八小部分。應化指第九種。其餘六種小部分，在別義中說為一乘，並非都是不確定和應化的。也不是說沒有自性的人也能成佛，這被稱為『一』。在《顯揚聖教論》中，二十六種意義的解釋已經在十種意義中說明，不需要單獨說明。然而，《法華經》開啟方便之門，顯示真實之相，以二乘為方便，一乘為真實。依據《勝鬘經》，如果如來隨順眾生的意願，而方便地說只有一乘，沒有二乘，這實際上是顯示將二乘攝入大乘。說一乘，是隨順他人的意願而說，因為他們適合聽聞。這也是方便地說有一乘，並非真實。決定種姓不被授記，並非因為只有一種原因，而是因為沒有自性的有情無法成佛。 《法華經》的一次法會，針對不確定的根機，以二乘為方便，一乘為真實。《勝鬘經》中，以道理周全，根機有不確定性，四乘為真實。因此說一乘是方便之說，隨順他人的意願，這並不矛盾。而且，《法華經》的一乘只是依據攝入，其體用狹窄。

【English Translation】 English version O Bodhisattvas, those who share the same name (as the Shravakas) also receive predictions of Buddhahood. Therefore, a single utterance of the Buddha contains two benefits: it allows the Shravakas to attain the same intrinsic intention as the Buddha, and it allows the Bodhisattvas to receive predictions of Buddhahood. This is due to the nine transformations of the Buddha. For example, the World Honored One said: 'You Bhikshus, I recall in the past countless times entering Nirvana through the Shravaka Vehicle.' Since he has already become a Buddha, why would he still enter Nirvana through the Shravaka Vehicle? This is to subdue the Shravakas who are being taught. Buddhas and Bodhisattvas transform themselves, appearing to enter Nirvana like them. They may spend hundreds of thousands of kalpas indulging in the bliss of quiescence, and then arise from that quiescence to bestow predictions of Buddhahood. This allows those Shravakas who are uncertain about their ability to become Buddhas to think: 'Those elders who entered Nirvana in the past are now reappearing and being granted predictions of Buddhahood, how much more so for us? We should not enter Nirvana without aspiring to become Buddhas.' This is also to subdue their pride, because 'I can also attain your Nirvana'. This is because of the ten kinds of ultimate completion. Because beyond this, there is no other more supreme vehicle. According to reason, the ultimate completion is the most supreme. In the Lotus Sutra Treatise, the four kinds of Shravakas are only given predictions for those who are uncertain and those who are transformed. Uncertain lineage refers to the first, second, and eighth small parts of the ten. Transformation refers to the ninth. The remaining six kinds of small parts are spoken of in a separate meaning as the One Vehicle, not all of them are uncertain and transformed. It is also not that beings without inherent nature can become Buddhas, this is called 'one'. In the Exposition of the Teachings, the explanation of the twenty-six meanings has already been explained in the ten meanings, there is no need to explain them separately. However, the Lotus Sutra opens the door of expedient means and reveals the true aspect, taking the Two Vehicles as expedient means and the One Vehicle as the truth. According to the Shrimala Sutra, if the Tathagata speaks expediently according to the wishes of beings, saying that there is only One Vehicle and no Two Vehicles, this actually reveals the inclusion of the Two Vehicles into the Great Vehicle. Saying One Vehicle is speaking according to the wishes of others, because they are suitable to hear it. This is also an expedient way of saying that there is One Vehicle, it is not the truth. Those of definite lineage are not given predictions, not because there is only one reason, but because beings without inherent nature cannot become Buddhas. In the assembly of the Lotus Sutra, for those of uncertain capacity, the Two Vehicles are used as expedient means, and the One Vehicle is the truth. In the Shrimala Sutra, with thorough reasoning, the capacity has uncertainty, and the Four Vehicles are the truth. Therefore, saying that the One Vehicle is an expedient saying, according to the wishes of others, is not contradictory. Moreover, the One Vehicle of the Lotus Sutra is only based on inclusion, its substance and function are narrow.

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為方便說。勝鬘一乘。出生．攝入。二皆周備。故是真實。又法花一乘唯談有性為依。故是方便。勝鬘一乘亦談無姓為依。故是真實。又法花唯談不定性故是方便。勝鬘亦談決定種姓故是真實。一會之中可宜聞故。法花分明以智慧為一乘。隱說真如。雖說化城亦非真滅。說大涅槃俱為寶所。而未分明說真涅槃。由二乘者所得涅槃俱名為化。菩提全不得故。顯以智慧為一乘。令彼欣求。勝鬘乃以真理為一乘。不說智慧故。攝入出生二種俱盡。雖佛果涅槃菩提俱是一乘。勝鬘了義師子吼說。法花隱密說於一乘。總談聲聞雖有四種。法華初時有三聲聞唯除趣寂。其增上慢後起已去方為二記。由如是理雖說一乘不違余教。說二乘中不說獨覺。但說上下。如十力中。根上下力。不過二故。以機以教皆二類故。又聲聞．獨覺皆有決定及不定者。此初發心皆依聲故究竟成果。亦有小分依于聲故。不定姓者以佛道聲令一切聞。並可名聲聞故。又彼獨覺無多別教類名下乘及聲聞乘故不別說。又名大小二乘者。合彼二乘種類同故。何因三中定不定姓合為三也。不定姓中具二具三。種姓差別究竟得果不過三故。人天淺近非究竟運故亦不說勝鬘四中不說不定。究竟亦唯三乘攝盡故略不說。合人天者。俱無性類同淺近故。般若經中不說無姓。非究

竟運故。開不定者。聞經勝德修方便異。顯示究竟得涅槃故。何故楞伽稱讚別說五乘。定不定姓有四別故。人天同一淺近類故。余處復說人天為五者。受果有差趣類別故。合不定姓不越三故。不開有姓為四。無姓為二以為六者。諸教但說五種姓別。類唯五故。設立六者理亦無違。然無文證。不說七等。類更無故。

第五問答分別者。此中一乘理。應唯一無餘二三。法花經言。聲聞若菩薩。聞我所說法。乃至於一偈。皆成佛無疑。涅槃亦言。凡有心者。悉皆當得無上菩提。何故乃言為引不定。乃至五乘一切有情皆有佛性。究竟皆至大乘極果。何故究竟有人天乘不歸於佛。答攝大乘論以十因故佛說一乘。顯揚二十以六因故佛說一乘。如前已辨。今釋意者。據實而言五乘各異。如前所引教理成立。為引一類故說一乘。非乘唯一無二三等。法花論言。聲聞有四。一趣寂。二退菩提心。亦名迴向菩提心。三應化。四增上慢。經但為化退菩提心及應化故。世尊授記非餘二種。應化聲聞者。即經所說耽三昧酒。經劫不覺。后從彼起方發大心。佛菩薩等作此化形。作聲聞類。先聖入滅經劫久時。今尚發心。況於我等。故為應化。而說一乘受記作佛。攝論十因第九化故。即是此也。舍利弗等先發大心。因施眼故退求小果。今為彼說

【現代漢語翻譯】 現代漢語譯本： 竟運的緣故。（如果）開顯不定性，是因為聽聞佛經殊勝功德，修習方便法門不同，顯示究竟能夠證得涅槃的緣故。為什麼《楞伽經》稱讚並特別宣說五乘？因為定性與不定性有四種差別。人乘和天乘屬於同一類淺近的類別。其他地方又說人乘和天乘為五乘之一，是因為所受果報有差別，所趣向的類別不同。合併不定性也不超過三種。不開顯有性為四種，無性為兩種，而說為六種，是因為諸教典只說五種姓別的差別，類別只有五種的緣故。設立六種，道理上也沒有違背，然而沒有經文可以證明。不說七種等等，是因為類別沒有更多的緣故。

第五個問答是關於分別的。這裡說一乘的道理，應該只有唯一的一乘，沒有其餘的二乘或三乘。《法華經》說：『聲聞或菩薩，聽聞我所說的法，乃至只是一句偈，都必定成佛無疑。』《涅槃經》也說：『凡是有心識的眾生，都應當能夠證得無上菩提。』為什麼又說爲了引導不定性的眾生，乃至五乘的一切有情都具有佛性，最終都能夠到達大乘的極果？為什麼最終有人天乘不能歸於佛乘？回答是：《攝大乘論》以十個原因說明佛說一乘，《顯揚二十頌》以六個原因說明佛說一乘，如前面已經辨析過的。現在解釋其中的含義：就實際情況而言，五乘各有不同，如前面所引用的教理所成立的。爲了引導某一類眾生，所以說一乘，並非說乘只有唯一的一乘，沒有二乘或三乘等等。《法華論》說：『聲聞有四種：一是趣向寂滅的，二是退失菩提心的，也叫回向菩提心的，三是應化的，四是增上慢的。』佛經只是爲了化度退失菩提心和應化的聲聞，世尊為他們授記，而不是為其餘兩種。應化的聲聞，就是經中所說的沉溺於三昧酒中，經歷漫長的時間都不能覺醒，後來才從那裡醒來，發起大心。佛菩薩等作這樣的化現，作為聲聞的類別。過去的聖者入滅已經很久了，現在尚且發起菩提心，更何況我們呢？所以爲了應化的聲聞，而說一乘，授記他們作佛。《攝大乘論》十個原因中的第九個『化故』，就是指的這個。舍利弗（Sariputra）等先前發過大心，因為佈施眼睛的緣故而退求小果，現在為他們宣說（一乘）。

【English Translation】 English version: It is because of the exhaustion of destiny. The opening up of the indeterminate nature is because of hearing the excellent virtues of the scriptures, cultivating different expedient methods, and revealing the ultimate attainment of Nirvana. Why does the Lankavatara Sutra praise and specially expound the Five Vehicles? Because there are four distinctions between the determinate and indeterminate natures. The Human and Deva Vehicles belong to the same superficial category. Elsewhere, it is said that the Human and Deva Vehicles are one of the Five Vehicles because the fruits received are different and the categories to which they are directed are different. Combining the indeterminate natures does not exceed three. Not opening up the nature of having a potential for enlightenment as four, and the nature of having no potential as two, and saying it is six, is because the various teachings only speak of the distinction of five kinds of lineages, and the categories are only five. Establishing six is not contrary to reason, but there is no textual evidence. Not speaking of seven, etc., is because there are no more categories.

The fifth question and answer is about distinctions. Here, the principle of the One Vehicle should be only one, without any other two or three. The Lotus Sutra says: 'Whether Sravakas (hearers) or Bodhisattvas, hearing the Dharma I preach, even if it is only one verse, they will undoubtedly become Buddhas.' The Nirvana Sutra also says: 'All sentient beings with minds should be able to attain unsurpassed Bodhi (enlightenment).' Why is it said that in order to guide the indeterminate, even all sentient beings of the Five Vehicles have Buddha-nature, and ultimately reach the ultimate fruit of the Great Vehicle? Why do some in the Human and Deva Vehicles ultimately not return to the Buddha Vehicle? The answer is: The Mahayana-samgraha explains that the Buddha taught the One Vehicle for ten reasons, and the Yoga-acarabhumi-sastra explains that the Buddha taught the One Vehicle for six reasons, as has been discussed before. Now, to explain the meaning: In reality, the Five Vehicles are different, as established by the teachings and principles cited earlier. In order to guide a certain category of beings, the One Vehicle is taught, not that there is only one Vehicle, without two or three, etc. The Lotus Sutra Treatise says: 'There are four kinds of Sravakas: one is those who seek tranquility, two are those who have regressed from the Bodhi mind, also called those who have turned towards the Bodhi mind, three are those who are manifested, and four are those who are arrogant.' The sutra is only for transforming those who have regressed from the Bodhi mind and those who are manifested. The World-Honored One gave predictions to them, not to the other two kinds. The manifested Sravakas are those who are said in the sutra to be immersed in the wine of Samadhi (concentration), unable to awaken for eons, and later awaken from it and generate a great mind. Buddhas and Bodhisattvas make such manifestations, as a category of Sravakas. Past sages have entered Nirvana for a long time, and now they still generate the Bodhi mind, let alone us? Therefore, for the manifested Sravakas, the One Vehicle is taught, and they are predicted to become Buddhas. The ninth of the ten reasons in the Mahayana-samgraha, 'because of manifestation,' refers to this. Sariputra (Sariputra) and others previously generated a great mind, but because of giving away their eyes in charity, they regressed and sought the small fruit. Now, the One Vehicle is taught to them.

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一乘受記。故說亦為退菩提心說一乘等。不爾便違楞伽莊嚴五種種姓。又涅槃言。我於一時。說一乘一道一行一緣。說須陀洹．乃至阿羅漢等皆得佛道。我諸弟子不解我意。于大眾中唱如是言。如來說須陀洹．乃至阿羅漢皆得佛道。若皆作佛即解佛意。何故稱為不解佛意。故知但應如此中說。問經自說言十方佛土中。唯有一乘法。無二亦無三。除佛方便說。即是破二破三而明一乘。何故乃言三五乘別。答依梵本說經頌應言無第二第三。數三乘中獨覺為第二。聲聞為第三。為引不定任持所餘故。方便言無第二第三。非真破也。法花自言。唯此一事實。餘二即非真。終不以小乘。濟度于眾生。若破三者。何故乃言餘二非真不以小濟。亦應言不以大乘濟度。經既但言餘二非真不以小濟。明知大乘非所破也。彼經又言。尚無二乘何況有三。二謂第二。三謂第三。非謂二乘三乘名為二三。勝鬘經云。聲聞．辟支佛乘者。即是大乘。又言大乘即是一乘。故但會二不定姓乘。亦非會彼定性二乘。何況大乘。又無三乘顯即一故。非破大乘唯有一乘。斯理何爽。若會破三者。三中之大。即火宅內所許牛車。出門等給皆亦牛乘。若破前牛後別與牛。二牛何別。又三中之大即是頓悟。會令入一。豈令頓悟成漸悟耶。又大乘一乘解行何別。而言

【現代漢語翻譯】 現代漢語譯本 一乘受記。因此說也可能被認為是退菩提心而說一乘等等。否則就違背了《楞伽經》、《莊嚴經》中關於五種種姓的說法。而且《涅槃經》中說：『我曾經說過，只有一乘、一道、一行、一緣。說須陀洹（Srota-apanna，入流果）、乃至阿羅漢（Arhat，無學果）等都能成佛。』我的弟子不理解我的意思，在大眾中說：『如來說須陀洹乃至阿羅漢都能成佛。』如果都成佛了，就是理解了佛的意思，為什麼還說是不理解佛的意思呢？所以要知道，只能像這裡所說的那樣理解。 問：經中自己說，十方佛土中，只有一乘法，沒有二乘也沒有三乘，除非是佛的方便說法。這明明是破二乘破三乘而闡明一乘，為什麼又說有三乘五乘的區別呢？ 答：根據梵文字的經文，經中的偈頌應該說『沒有第二乘第三乘』。在數三乘時，獨覺（Pratyekabuddha，緣覺）是第二乘，聲聞（Śrāvaka，聞法覺悟者）是第三乘。爲了引導不定性的眾生，所以方便地說沒有第二乘第三乘，並非真的破除二乘三乘。 《法華經》自己說：『唯有這一件事是真實的，其餘二乘都不是真實的，終究不會用小乘來救度眾生。』如果破除三乘，為什麼又說其餘二乘不是真實的，不用小乘救度，也應該說不用大乘救度。經中既然只說其餘二乘不是真實的，不用小乘救度，就說明大乘不是要破除的對象。那部經又說：『尚且沒有二乘，何況有三乘？』這裡的『二』指的是第二乘，『三』指的是第三乘，不是說二乘三乘叫做『二』『三』。《勝鬘經》說：『聲聞乘、辟支佛乘，就是大乘。』又說『大乘就是一乘。』所以只是會歸二種不定性的乘，也不是會歸那些定性的二乘，更何況是大乘。而且沒有三乘，就顯示了一乘，不是破除大乘而只有一乘，這個道理有什麼不對呢？如果理解為破除三乘，那麼三乘中的大乘，就是火宅內所允許的牛車。出門后平等地給予的也都是牛車。如果破除之前的牛車，之後又另外給予牛車，這兩種牛車有什麼區別呢？而且三乘中的大乘就是頓悟，會歸到一乘，難道是讓頓悟變成漸悟嗎？而且大乘和一乘在理解和修行上有什麼區別呢？

【English Translation】 English version The Prediction of the One Vehicle. Therefore, the statement can also be seen as speaking of the One Vehicle to those who have regressed from the Bodhi mind. Otherwise, it would contradict the Lankavatara Sutra and the Ornament Sutra regarding the five types of lineages. Moreover, the Nirvana Sutra states: 'I once said that there is only one vehicle, one path, one practice, and one cause. I said that Srota-apannas (stream-enterers), up to Arhats (worthy ones), can all attain Buddhahood.' My disciples did not understand my meaning and proclaimed among the assembly: 'The Tathagata says that Srota-apannas up to Arhats can all attain Buddhahood.' If they all attain Buddhahood, then they would have understood the Buddha's meaning. Why then is it said that they did not understand the Buddha's meaning? Therefore, it should be understood only as stated here. Question: The sutra itself says that in the Buddha-lands of the ten directions, there is only the One Vehicle Dharma, without a second or a third, except for the Buddha's expedient teachings. This clearly breaks the two vehicles and the three vehicles to elucidate the One Vehicle. Why then is it said that there are distinctions between the three vehicles and the five vehicles? Answer: According to the Sanskrit version of the sutra, the verses in the sutra should say 'without a second or a third vehicle.' When counting the three vehicles, the Pratyekabuddha (solitary Buddha) is the second vehicle, and the Śrāvaka (hearer) is the third vehicle. In order to guide beings of uncertain nature, it is expediently said that there is no second or third vehicle, but it is not a true breaking of the two or three vehicles. The Lotus Sutra itself says: 'Only this one thing is real, the other two are not true; ultimately, beings will not be delivered by the Small Vehicle.' If the three vehicles are broken, why then is it said that the other two are not true and that beings are not delivered by the Small Vehicle? It should also be said that beings are not delivered by the Great Vehicle. Since the sutra only says that the other two are not true and that beings are not delivered by the Small Vehicle, it is clear that the Great Vehicle is not what is to be broken. That sutra also says: 'There are not even two vehicles, how much less three?' Here, 'two' refers to the second vehicle, and 'three' refers to the third vehicle, not that the two vehicles and the three vehicles are called 'two' and 'three.' The Śrīmālādevī Sutra says: 'The Śrāvaka Vehicle and the Pratyekabuddha Vehicle are the Great Vehicle.' It also says 'The Great Vehicle is the One Vehicle.' Therefore, it only harmonizes the two vehicles of uncertain nature, and does not harmonize those two vehicles of fixed nature, much less the Great Vehicle. Moreover, the absence of the three vehicles reveals the One Vehicle, and it is not a breaking of the Great Vehicle to say that there is only the One Vehicle. What is wrong with this reasoning? If it is understood as breaking the three vehicles, then the Great Vehicle among the three vehicles is the ox-cart allowed within the burning house. The ox-carts given equally after leaving the house are all ox-carts. If the previous ox-cart is broken and another ox-cart is given later, what is the difference between these two ox-carts? Moreover, the Great Vehicle among the three vehicles is sudden enlightenment, which is harmonized into the One Vehicle. Is it then making sudden enlightenment into gradual enlightenment? Furthermore, what is the difference between the understanding and practice of the Great Vehicle and the One Vehicle?

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舍三而趣於一。新發意菩薩疑網除者。即十義中任持所餘。未說一乘。恐于精進且壞起疑將退。今聞一乘除其疑意。此乃舍下位而趣上階。非舍大乘而入於一。不爾十地舍下趣上。皆應亦名破三歸一。又亦應言餘三非真。何獨言二。勝鬘又言。若如來隨彼意欲。而方便說即是大乘無有二乘。故會二乘入於一者。是方便說。非真實理。經雖說言開方便門顯真實相。故說有不定姓二乘者。是方便門。遠令入真故。今說一乘令趣極果名為真實。非謂都無二唯有一名真。故法花言密遣二人眇目矬陋。不言三人。又言。息處故說二不言三故。若言迂會入于大位名為大乘。若直往者所入大位名為一乘經論一乘實為不定。今此所釋未為典據。未見誠文。法花一乘豈由直往。今二行位有何差別。故知方便隱無二乘而說一乘。化一會中所宜聞故。有說執佛三劫滿已猶是凡夫。三十四念成菩提位。今破此執故說一乘亦是破三者。不然。此乃佛滅已后小乘曲見。豈是佛在有作此佛執以為真。而今說破故但破二。問何故立一乘．五乘。不說一藏五藏。說有六藏不說六乘。阿阇世王經等所說二藏三藏。與二乘三乘同。答乘是運載義。約機行以明乘。藏是含容義。教對理而為藏。一五之與六種所以不同。經中所說二．三藏二．三乘。以機行而彰運。

【現代漢語翻譯】 現代漢語譯本 捨棄三乘而趨向一乘。對於新發意的菩薩，如果能消除他們的疑慮，就能讓他們在十義中堅持下去。如果未曾宣說一乘之法，恐怕他們會因為（修行的）精進而產生懷疑，甚至退轉。如今聽聞一乘之法，就能消除他們的疑慮。這乃是捨棄下位而趨向上階，並非捨棄大乘而進入一乘。如果不是這樣，那麼十地菩薩捨棄下位而趨向上位，都應該被稱為『破三歸一』。而且也應該說其餘三乘不是真實的，為何只說二乘不真呢？《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）又說，如果如來（Tathāgata）隨順眾生的意願而方便宣說，那就是大乘，沒有二乘。所以說會二乘歸於一乘，是方便之說，並非真實之理。經典雖然說『開啟方便之門，顯現真實之相』，所以說有不定性的二乘，是方便之門，爲了讓他們最終進入真實之境。如今宣說一乘，讓他們趨向最高的果位，這才是真實的。並非說完全沒有二乘，只有一乘才是真實的。所以《法華經》（Lotus Sūtra）說，秘密派遣二人，眇目矬陋，沒有說三人。又說，爲了讓他們休息，所以說二乘，沒有說三乘。如果說迂迴地進入大位，就稱為大乘，如果直接前往，所進入的大位就稱為一乘，經論中說一乘實際上是不定的。如今的解釋沒有典據，沒有看到誠實的經文。《法華經》的一乘難道是因為直接前往嗎？如今二乘的行位有什麼差別呢？所以知道方便地隱藏沒有二乘，而宣說一乘，是爲了教化一會中的眾生所適宜聽聞的緣故。有人說，執著于佛陀（Buddha）經過三大阿僧祇劫圓滿后仍然是凡夫，三十四個剎那成就菩提之位。如今爲了破除這種執著，所以說一乘也是破除三乘的說法。不是這樣的。這乃是佛陀滅度后小乘的曲解，難道是佛陀在世時有人這樣執著，認為是真實的，而如今才說破除嗎？所以只是破除二乘。問：為何要建立一乘、五乘，而不說一藏、五藏？說有六藏，而不說六乘。《阿阇世王經》（Ajātasattu Sūtra）等所說的二藏、三藏，與二乘、三乘相同。答：乘是運載的意思，根據眾生的根機和修行來闡明乘。藏是包含容納的意思，教義針對真理而成為藏。一、五與六的種類之所以不同，是因為經典中所說的二藏、三藏，二乘、三乘，是以眾生的根機和修行來彰顯運載的功能。

【English Translation】 English version Abandoning the Three Vehicles and Approaching the One Vehicle. For newly initiated Bodhisattvas (enlightenment beings), if their doubts can be eliminated, they can persevere in the remaining aspects of the Tenfold Meaning. If the One Vehicle has not been proclaimed, there is fear that they may develop doubts due to their diligence (in practice), and even regress. Now, upon hearing the One Vehicle, their doubts can be eliminated. This is abandoning the lower stages and approaching the higher stages, not abandoning the Mahayana (Great Vehicle) and entering the One Vehicle. If it were not so, then the Bodhisattvas of the Ten Bhumis (stages) abandoning the lower and approaching the higher should all be called 'breaking the three and returning to one.' Moreover, it should also be said that the remaining three vehicles are not true; why only say that the Two Vehicles are not true? The Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā) also says that if the Tathāgata (Thus-Gone One) speaks expediently according to the desires of beings, that is the Mahayana, and there are no Two Vehicles. Therefore, the merging of the Two Vehicles into the One Vehicle is an expedient teaching, not the ultimate truth. Although the sutra says, 'Opening the gate of expediency and revealing the true aspect,' the Two Vehicles of uncertain nature are a gate of expediency, to ultimately lead them into the truth. Now, proclaiming the One Vehicle to lead them to the ultimate fruit is called the truth. It is not that there are no Two Vehicles at all, and only the One Vehicle is true. Therefore, the Lotus Sūtra says that two people, blind and dwarfish, were secretly dispatched, not three. It also says that the Two Vehicles are spoken of for the sake of rest, not the Three Vehicles. If it is said that circuitously entering the great position is called the Mahayana, and directly going there is called the One Vehicle, then the One Vehicle in the sutras and treatises is actually uncertain. The current explanation has no basis, and no sincere scriptural text has been seen. Is the One Vehicle of the Lotus Sūtra due to direct going? What is the difference between the stages of the Two Vehicles now? Therefore, it is known that the Two Vehicles are conveniently hidden, and the One Vehicle is spoken of because it is suitable for the beings in that assembly to hear. Some say that they cling to the idea that the Buddha (enlightened one) is still an ordinary person even after completing three great asamkhya kalpas (incalculable eons), and that they attain the position of Bodhi (enlightenment) in thirty-four moments. Now, to break this clinging, it is said that the One Vehicle is also breaking the Three Vehicles. This is not so. This is a distorted view of the Hinayana (Smaller Vehicle) after the Buddha's Parinirvana (passing away), not something that someone clung to as true when the Buddha was alive, and is now being refuted. Therefore, only the Two Vehicles are being refuted. Question: Why establish One Vehicle and Five Vehicles, but not One Treasury and Five Treasuries? Why speak of Six Treasuries, but not Six Vehicles? The Two Treasuries and Three Treasuries spoken of in the Ajātasattu Sūtra (Sutra of King Ajatasattu) and others are the same as the Two Vehicles and Three Vehicles. Answer: Vehicle means conveyance, and the Vehicle is explained according to the faculties and practices of beings. Treasury means containing and encompassing, and the teachings become a treasury in relation to the truth. The reason why the types of One, Five, and Six are different is because the Two Treasuries and Three Vehicles spoken of in the sutras manifest the function of conveyance through the faculties and practices of beings.

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對機理而辨教。所以可同。未可即令皆同皆異。隨宜且分乘．藏。有此異同相對。總有可同相於理未爽。然未見文。又準菩薩藏第一卷說。十度．十弊相治數齊。四輪．八難相治數別。不應齊責。問乘是運度義。菩薩可有乘。如來既已度。應不立佛乘。答自他皆可乘。菩薩具二度。度他非自度。何妨立佛乘。問何故有處說佛乘。亦名菩薩乘。但名聲聞乘。不名獨覺乘。答以果相對但說佛乘。二運可修說菩薩乘。行等廣故名為大乘。遮餘二故亦名一乘。獨覺無別教門。初業亦由聲起。故名聲聞乘不名獨覺乘。二乘通論總名小乘。由機行等同狹劣故。不相違也。問既以果對名為佛乘。亦應果對名為佛藏。何故但名菩薩藏不名佛藏。聲聞．獨覺俱得藏名。如藏章中自當廣釋。問教．理．行．果俱為一乘體為同爲異。答一雨普潤教同機異。三獸渡河理同證異。六處大因行同修異三車誘引果同設異。或異或同。未勞定準勝鬘會因會果。法花乃會教．行．果三。一雨教也。九部行也。三車果也。顯唯教．行．果。密實有四。如涅槃經說為同異。

大乘法苑義林章卷第一　　　　　　　　　　　　　

福園院

寬文十二(壬子)年無神月日令修補了

法印權大僧都清兼六十七歲 大正藏第 45

【現代漢語翻譯】 現代漢語譯本： 根據眾生的根器來辨別教法，所以有些地方可以相同。但不能立刻就說全部相同或全部相異。應該根據情況暫時區分乘（yāna，運載工具，引申為教法）、藏（piṭaka，經藏），因為有這些異同的相對存在，總有在道理上可以相同的地方，並沒有違背真理。然而，這還沒有在經文中看到明確的依據。另外，根據《菩薩藏》第一卷所說，十度（paramita，十種波羅蜜）和十弊（dasavidha akusala，十種惡行）是相互對治的，數量相等；四輪（caturcakra，四種輪）和八難（astavaksanas，八種障礙）是相互對治的，數量不同。不應該一概而論。 問：乘是運載度化的意思，菩薩可以有乘，如來既然已經度化完畢，應該不設立佛乘（Buddha-yāna）。 答：自度和度他都可以用乘來表示。菩薩雖然能度他，但還沒有完全自度，所以設立佛乘並沒有妨礙。 問：為什麼有的地方說佛乘也叫做菩薩乘，只說聲聞乘（Śrāvaka-yāna），而不說獨覺乘（Pratyekabuddha-yāna）？ 答：從果位的角度來說，只說佛乘。兩種運載工具都可以修習，所以說菩薩乘。因為菩薩的修行等同於佛，而且範圍廣大，所以稱為大乘（Mahāyāna）。爲了遮止其餘二乘，所以也稱為一乘（Eka-yāna）。獨覺沒有特別的教法，最初的修行也是通過聽聞佛法開始的，所以稱為聲聞乘，而不稱為獨覺乘。聲聞乘和獨覺乘總的來說都屬於小乘（Hīnayāna），因為他們的根器和修行等同於狹隘和低劣，所以這樣說並沒有矛盾。 問：既然從果位的角度來說稱為佛乘，也應該從果位的角度來說稱為佛藏，為什麼只說菩薩藏，而不說佛藏？聲聞和獨覺都可以得到藏的名稱，這些在藏章中自然會詳細解釋。 問：教（śāsana，教義）、理（tattva，真理）、行（caryā，修行）、果（phala，果報）都屬於一乘，它們的體性是相同還是相異？ 答：一場雨普遍滋潤萬物，教法相同，但眾生的根器不同。三種動物渡河，道理相同，但證悟的程度不同。六處（sadayatana，六根）是大因，修行相同，但修習的方式不同。用三車（trayāṇi yānāni，三種車）來誘導，果報相同，但設立的方式不同。或者相同，或者相異，不必急於確定。在《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中，會合了因和果；在《法華經》（Saddharma Puṇḍarīka Sūtra）中，會合了教、行、果三者。一場雨代表教，九部（navanga，九分教）代表行，三車代表果。表面上只說了教、行、果，實際上有四者，如同《涅槃經》（Nirvana Sutra）所說，可以從相同和相異的角度來理解。 《大乘法苑義林章》卷第一 福園院 寬文十二年（壬子年）無神月日令修補完畢 法印權大僧都清兼六十七歲 《大正藏》第45卷

【English Translation】 English version: To differentiate teachings based on the faculties of beings, some aspects can be the same. However, it cannot be immediately asserted that everything is either entirely the same or entirely different. Depending on the circumstances, one should temporarily distinguish between Yāna (vehicle, implying teachings) and Piṭaka (scriptural collection), because with these differences and similarities in relation, there are always aspects that can be the same in principle, without contradicting the truth. However, there is no clear basis for this in the scriptures. Furthermore, according to the first volume of the Bodhisattvapiṭaka, the ten pāramitās (perfections) and the ten akuśalas (unwholesome actions) counteract each other, and their numbers are equal; the four wheels (caturcakra) and the eight difficulties (astavaksanas) counteract each other, but their numbers are different. One should not make blanket statements. Question: Yāna means to transport and liberate. Bodhisattvas can have a Yāna, but since the Tathāgata (如來) has already completed liberation, the Buddha-yāna (佛乘) should not be established. Answer: Both self-liberation and liberating others can be expressed using Yāna. Although Bodhisattvas can liberate others, they have not completely liberated themselves, so there is no obstacle to establishing the Buddha-yāna. Question: Why is it that in some places the Buddha-yāna is also called the Bodhisattva-yāna, and only the Śrāvaka-yāna (聲聞乘) is mentioned, but not the Pratyekabuddha-yāna (獨覺乘)? Answer: From the perspective of the fruit (果位), only the Buddha-yāna is mentioned. Both types of vehicles can be practiced, so the Bodhisattva-yāna is mentioned. Because the Bodhisattva's practice is equal to the Buddha's and its scope is vast, it is called the Mahāyāna (大乘). To exclude the other two vehicles, it is also called the Eka-yāna (一乘). The Pratyekabuddha does not have a special teaching, and the initial practice also begins by hearing the Dharma, so it is called the Śrāvaka-yāna and not the Pratyekabuddha-yāna. The Śrāvaka-yāna and the Pratyekabuddha-yāna are generally classified as the Hīnayāna (小乘), because their faculties and practices are equivalent to being narrow and inferior, so there is no contradiction in saying this. Question: Since it is called the Buddha-yāna from the perspective of the fruit, it should also be called the Buddha-piṭaka from the perspective of the fruit. Why is only the Bodhisattva-piṭaka mentioned, and not the Buddha-piṭaka? Śrāvakas and Pratyekabuddhas can both receive the name Piṭaka, which will be explained in detail in the Piṭaka chapter. Question: The Śāsana (教義), Tattva (真理), Caryā (修行), and Phala (果報) all belong to the Eka-yāna, are their natures the same or different? Answer: One rain universally nourishes all things, the teachings are the same, but the faculties of beings are different. Three animals cross the river, the principle is the same, but the degree of realization is different. The six sadāyatanas (六根) are the great cause, the practice is the same, but the methods of practice are different. Using the three trayāṇi yānāni (三種車) to entice, the fruits are the same, but the methods of establishment are different. Either the same or different, there is no need to rush to determine. In the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經), the cause and effect are combined; in the Saddharma Puṇḍarīka Sūtra (法華經), the teachings, practice, and fruit are combined. One rain represents the teachings, the nine navangas (九分教) represent the practice, and the three vehicles represent the fruit. Superficially, only the teachings, practice, and fruit are mentioned, but in reality, there are four, as the Nirvana Sutra (涅槃經) says, which can be understood from the perspective of sameness and difference. Mahāyāna Dharma Garden Meaning Forest Chapter Volume 1 Fukuen-in Temple Completed repairs on an unspecified day of the eleventh year of Kanbun (1671) Daisōzu (大僧都) Hōin (法印) Seiken (清兼), age 67 Taishō Tripiṭaka Volume 45

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冊 No. 1861 大乘法苑義林章

大乘法苑義林章卷第二

基撰

諸藏章

諸藏。略以十門分別。一結集緣起。二名數增減。三辨廢立。四出體性。五釋名義。六顯差別。七彰佛自說總別部類。八師資建立。九次第分別。十釋通疑難。

第一結集緣起者。一切經中別有一卷。名結集三藏傳。並付法藏傳．大智度論第二卷．真諦三藏部執疏第二卷．大唐西域記第九卷．並四分律等。今並詳審合集而說。欲別具錄。恐文繁廣學者難知。西域記云。摩揭陀國正中。古先君王所都之處。出勝上吉祥茅草。謂之上茅城。即矩奢揭羅補羅城也。崇山四周以為外墎。西通峽徑。北辟山門。東西長南北狹。週一百五十餘里。

內城余趾週三十餘里。山城北門行一里許。至迦蘭陀竹園。竹園西南行五六里南山之陰。大竹林中有大石室。大迦葉波結集之處。未生怨王。為結集者建諸堂宇。即山城北門外西南山之陰。真諦云王舍城七葉巖。集藏傳云僧伽尸城北。三說同也。大智度論云耆阇崛山結集者非也。此山在王宮城之正北十四五里。接北山之陽。結集在大城北門外。記跡現存。故知非也。三文名別。處所不異。大智度論第十一卷說。佛入滅時。地六種振動。諸河返流。暴風黑雲雷電雹雨

【現代漢語翻譯】 現代漢語譯本

大乘法苑義林章卷第二

窺基 撰

諸藏章

關於諸藏，大致可以從十個方面來分別闡述：一、結集的緣起；二、名稱的數量增減；三、辨析廢立；四、說明其體性；五、解釋名稱的含義；六、彰顯其差別；七、表明佛陀親自宣說的總類和別類；八、師資的建立；九、次第的分別；十、解釋普遍存在的疑問。

第一，關於結集的緣起。一切經中有一單獨的卷，名為《結集三藏傳》。還有《付法藏傳》、《大智度論》第二卷、真諦三藏《部執疏》第二卷、《大唐西域記》第九卷，以及《四分律》等。現在將這些詳細審慎地彙集起來進行說明。如果全部照錄，恐怕文字過於繁雜，學者難以理解。《西域記》中記載：在摩揭陀國（Magadha，古印度十六雄國之一）的正中心，是古代君王建都的地方，那裡生長著優良的吉祥茅草，被稱為上茅城，也就是矩奢揭羅補羅城（Kusagarapura）。四周環繞著崇山峻嶺作為外郭，西邊有狹窄的通道，北邊開闢了山門，東西長而南北窄，周長一百五十餘里。

內城的遺址周長三十餘里。從山城的北門向北走一里左右，到達迦蘭陀竹園（Kalandaka Venuvana）。從竹園向西南方向走五六里，到達南山的北面，大竹林中有一個大石室，是大迦葉波（Mahakasyapa，佛教禪宗初祖）結集的地方。阿阇世王（Ajatasatru，又譯為未生怨王）為結集者建造了許多殿堂房屋，就在山城北門外的西南山腳下。真諦（Paramartha，南朝梁代翻譯家）說是在王舍城（Rajagrha）的七葉巖（Saptaparna Cave）。《集藏傳》中說是僧伽尸城（Samghasi）的北面。這三種說法是相同的。《大智度論》中說是耆阇崛山（Grdhrakuta，又譯作鷲峰山）結集是不對的。這座山在王宮城的正北十四五里處，連線著北山的北面。結集是在大城北門外進行的，遺蹟現在還存在，所以知道《大智度論》的說法是不對的。這三部文獻的名稱不同，但地點是相同的。《大智度論》第十一卷說，佛陀入滅時，大地發生六種震動，河流倒流，狂風、烏雲、雷電、冰雹交加。

【English Translation】 English version

Chapter Two of the Great Vehicle Dharma Garden's Forest of Meanings

Composed by Kuiji

Chapters on the Various Canons

Regarding the various canons (Zhu Zang), they can be broadly distinguished in ten aspects: 1. the origins of the compilation; 2. the increase or decrease in the number of names; 3. discerning what is to be discarded or established; 4. explaining their essence; 5. interpreting the meaning of the names; 6. highlighting their differences; 7. indicating the general and specific categories personally taught by the Buddha; 8. the establishment of teachers and disciples; 9. the sequential distinctions; 10. explaining common doubts.

First, regarding the origins of the compilation. Among all the sutras, there is a separate volume called 'Account of the Compilation of the Three Baskets' (Jijji Sanzang Zhuan). There are also the 'Account of the Transmission of the Dharma Treasury' (Fu Fazang Zhuan), the second volume of the 'Mahaprajnaparamita Sastra' (Dazhi Du Lun), the second volume of the Tripitaka Master Paramartha's 'Commentary on Doctrinal Adherences' (Buzhi Shu), the ninth volume of the 'Great Tang Records of the Western Regions' (Da Tang Xiyu Ji), and the 'Four-Part Vinaya' (Sifen Lu), etc. Now, these are carefully and thoroughly collected and explained. If everything were recorded verbatim, it is feared that the text would be too complex and difficult for scholars to understand. The 'Great Tang Records of the Western Regions' records: In the very center of the Magadha (Magadha, one of the sixteen ancient Indian kingdoms) country, is where the ancient kings established their capital. Superior and auspicious thatch grass grows there, called the Upper Thatch City, which is also the city of Kusagarapura (Kusagarapura). It is surrounded by towering mountains as an outer wall, with a narrow passage to the west and a mountain gate opened to the north, long from east to west and narrow from north to south, with a circumference of more than one hundred and fifty li.

The remains of the inner city have a circumference of more than thirty li. Going about one li north from the north gate of the mountain city, one arrives at the Kalandaka Venuvana (Kalandaka Venuvana). Going southwest from the bamboo grove for five or six li, one arrives at the north side of the southern mountain. In the large bamboo forest is a large stone chamber, the place where Mahakasyapa (Mahakasyapa, the first patriarch of Zen Buddhism) compiled the scriptures. King Ajatasatru (Ajatasatru) built many halls and houses for the compilers, just at the foot of the southwestern mountain outside the north gate of the mountain city. Paramartha (Paramartha, a translator of the Liang Dynasty in the Southern Dynasties) said it was at Saptaparna Cave (Saptaparna Cave) in Rajagrha (Rajagrha). The 'Account of the Compilation of the Canons' says it was north of Samghasi (Samghasi). These three statements are the same. The 'Mahaprajnaparamita Sastra' says that the compilation at Grdhrakuta Mountain (Grdhrakuta) is incorrect. This mountain is fourteen or fifteen li directly north of the royal palace city, connecting to the north side of the northern mountain. The compilation was carried out outside the north gate of the great city, and the remains still exist today, so it is known that the statement in the 'Mahaprajnaparamita Sastra' is incorrect. The names of these three documents are different, but the location is the same. The eleventh volume of the 'Mahaprajnaparamita Sastra' says that when the Buddha entered Nirvana, the earth shook in six ways, rivers flowed backward, and there were violent winds, dark clouds, thunder, lightning, and hail.

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。星流處處。師子惡獸哮吼呼喚。天人號啕。諸天人等皆發此言。佛取涅槃一何速疾。此時災變無量無邊。諸大聖人皆入寂滅。西域記云。時大迦葉。宴坐山林忽燭光明。又睹地震曰是何祥。若此之異以天眼觀見佛世尊于雙林間入般涅槃。智度論云。六慾諸天乃至遍凈諸天子等。見諸羅漢皆般涅槃。心自念言。佛日既滅。諸弟子等亦隨隱沒。乃至廣說。像王既逝象子亦隨。法商既去從誰求法寶。爾時諸天禮迦葉足而說偈言。耆年欲恚慢已除。其形譬如紫金柱。上下端嚴妙無比。眼目清凈如蓮華。白迦葉言。仁者知不。法船破。法城頹。法海竭。法幢倒。法燈欲滅。法人慾去。行道人少。惡人轉盛。當以大慈建立佛法。時大迦葉。心如大海澄靜不動。良久而答。實如汝言默受其請。諸天禮足已忽然不現。真諦三藏部執論疏第二捲雲。佛般涅槃已后經七日。迦葉命屬徒眾。欲往拘尸那城。路逢外道名優婆柯。此云近性。迦葉問言。汝從何至。外道答曰。我從世尊涅槃處來。佛般涅槃已經七日。無量天人燒香散花設諸供養。我于佛所而拾得此曼陀羅花。以示迦葉。迦葉往至未生怨所。語彼王言。我須八槽。愿王令取。王依教敕。又索王醫。王亦依命。問醫諸藥。何藥治風。何藥療瘡。復從王索。王皆隨與。磨藥為屑。煮以為

【現代漢語翻譯】 現代漢語譯本：星辰隕落如雨。獅子和兇猛的野獸咆哮呼喚。天人們號啕大哭。諸天人等都發出這樣的聲音：『佛陀入涅槃怎麼如此迅速！』此時的災變無量無邊。諸位大聖人都進入了寂滅。西域記中記載：當時大迦葉（Mahākāśyapa，佛陀十大弟子之一）在山林中宴坐，忽然看到燭光閃耀，又感覺到地震，便說：『這是什麼祥兆？』用天眼觀察，看到佛世尊在雙林間入般涅槃。智度論中說：六慾諸天乃至遍凈諸天子等，見到諸羅漢都般涅槃，心中自念：『佛日已經熄滅，諸弟子等也隨之隱沒。』乃至廣說。像王已經逝去，像子也隨之而去。法商已經離去，從誰那裡求取法寶呢？』當時諸天禮拜迦葉的腳，並說偈語：『年長的尊者，慾望、嗔恚、傲慢都已經去除，他的形體譬如紫金柱，上下端莊美麗無比，眼目清凈如同蓮花。』告訴迦葉說：『仁者您知道嗎？法船已經破裂，法城已經倒塌，法海已經枯竭，法幢已經傾倒，法燈將要熄滅，說法的人將要離去，修行的人稀少，惡人越來越盛。應當以大慈悲建立佛法。』當時大迦葉，心如大海般澄靜不動，良久才回答：『確實如你們所說。』默然接受了他們的請求。諸天禮拜他的腳后忽然消失不見。真諦三藏的部執論疏第二卷中說：佛陀般涅槃七日後，迦葉命令他的徒眾，想要前往拘尸那揭羅（Kuśināgara，古印度城市，佛陀涅槃之地）。在路上遇到一位外道，名叫優婆柯（Upaka），意思是『近性』。迦葉問他：『你從哪裡來？』外道回答說：『我從世尊涅槃的地方來。佛陀般涅槃已經七日了，無量的天人燒香散花，設定各種供養。我從佛陀那裡拾得了這朵曼陀羅花（mandarava，天界之花）。』用它來向迦葉展示。迦葉前往阿阇世王（Ajātaśatru，古印度摩揭陀國國王）那裡，告訴國王說：『我需要八個槽。希望國王下令取來。』國王依教敕令。又向國王索要醫生，國王也依命照辦。詢問醫生各種藥物，什麼藥治療風病，什麼藥治療瘡傷。又向國王索要，國王都隨之給予。磨藥為粉末，煮成…… English version: Stars fell like rain. Lions and fierce beasts roared and howled. Gods and humans wept bitterly. All the gods and humans said, 'How quickly the Buddha entered Nirvana!' At this time, calamities were boundless and limitless. All the great sages entered into stillness and extinction. The Records of the Western Regions says: At that time, Mahākāśyapa (one of the ten principal disciples of the Buddha) was sitting in meditation in the mountains and forests when suddenly he saw a bright light and felt an earthquake. He said, 'What is this auspicious sign?' With his divine eye, he saw that the World Honored One had entered Parinirvana between the twin Sala trees. The Mahāprajñāpāramitāśāstra says: The gods of the six desire realms, up to the sons of the Pure Abode heavens, saw that all the Arhats had entered Parinirvana, and they thought to themselves, 'The sun of the Buddha has been extinguished, and all the disciples have also disappeared.' And so on. The elephant king has passed away, and the elephant calves have followed. The Dharma merchant has left, from whom shall we seek the treasures of the Dharma?' At that time, the gods bowed at Kāśyapa's feet and spoke in verse: 'The elder, his desires, anger, and pride have been removed, his form is like a purple-gold pillar, his upper and lower parts are dignified and beautiful beyond compare, his eyes are pure like lotus flowers.' They said to Kāśyapa, 'Do you know, O benevolent one? The Dharma boat is broken, the Dharma city has collapsed, the Dharma sea has dried up, the Dharma banner has fallen, the Dharma lamp is about to be extinguished, the Dharma speaker is about to leave, there are few who practice the Way, and evil people are becoming more and more powerful. You should establish the Buddha Dharma with great compassion.' At that time, Kāśyapa's heart was like a vast ocean, clear and still, and after a long time he replied, 'It is indeed as you say.' He silently accepted their request. The gods bowed at his feet and suddenly disappeared. The second volume of Paramārtha's Commentary on the Treatise on the Categories says: Seven days after the Buddha entered Parinirvana, Kāśyapa ordered his disciples to go to Kuśināgara (ancient Indian city, place of Buddha's Parinirvana). On the way, he met a heretic named Upaka, which means 'near nature.' Kāśyapa asked him, 'Where are you coming from?' The heretic replied, 'I am coming from the place where the World Honored One entered Nirvana. The Buddha has been in Parinirvana for seven days, and countless gods and humans are burning incense, scattering flowers, and making various offerings. I picked up this mandarava flower (heavenly flower) from the Buddha's place.' He showed it to Kāśyapa. Kāśyapa went to King Ajātaśatru (king of Magadha in ancient India) and told the king, 'I need eight troughs. I hope the king will order them to be brought.' The king followed his instructions. He also asked the king for a doctor, and the king did as he was told. He asked the doctor about various medicines, what medicine to treat wind disorders, and what medicine to treat sores. He also asked the king for them, and the king gave them all. He ground the medicine into powder and boiled it into...

【English Translation】 English version: Stars fell like rain. Lions and fierce beasts roared and howled. Gods and humans wept bitterly. All the gods and humans said, 'How quickly the Buddha entered Nirvana!' At this time, calamities were boundless and limitless. All the great sages entered into stillness and extinction. The Records of the Western Regions says: At that time, Mahākāśyapa (one of the ten principal disciples of the Buddha) was sitting in meditation in the mountains and forests when suddenly he saw a bright light and felt an earthquake. He said, 'What is this auspicious sign?' With his divine eye, he saw that the World Honored One had entered Parinirvana between the twin Sala trees. The Mahāprajñāpāramitāśāstra says: The gods of the six desire realms, up to the sons of the Pure Abode heavens, saw that all the Arhats had entered Parinirvana, and they thought to themselves, 'The sun of the Buddha has been extinguished, and all the disciples have also disappeared.' And so on. The elephant king has passed away, and the elephant calves have followed. The Dharma merchant has left, from whom shall we seek the treasures of the Dharma?' At that time, the gods bowed at Kāśyapa's feet and spoke in verse: 'The elder, his desires, anger, and pride have been removed, his form is like a purple-gold pillar, his upper and lower parts are dignified and beautiful beyond compare, his eyes are pure like lotus flowers.' They said to Kāśyapa, 'Do you know, O benevolent one? The Dharma boat is broken, the Dharma city has collapsed, the Dharma sea has dried up, the Dharma banner has fallen, the Dharma lamp is about to be extinguished, the Dharma speaker is about to leave, there are few who practice the Way, and evil people are becoming more and more powerful. You should establish the Buddha Dharma with great compassion.' At that time, Kāśyapa's heart was like a vast ocean, clear and still, and after a long time he replied, 'It is indeed as you say.' He silently accepted their request. The gods bowed at his feet and suddenly disappeared. The second volume of Paramārtha's Commentary on the Treatise on the Categories says: Seven days after the Buddha entered Parinirvana, Kāśyapa ordered his disciples to go to Kuśināgara (ancient Indian city, place of Buddha's Parinirvana). On the way, he met a heretic named Upaka, which means 'near nature.' Kāśyapa asked him, 'Where are you coming from?' The heretic replied, 'I am coming from the place where the World Honored One entered Nirvana. The Buddha has been in Parinirvana for seven days, and countless gods and humans are burning incense, scattering flowers, and making various offerings. I picked up this mandarava flower (heavenly flower) from the Buddha's place.' He showed it to Kāśyapa. Kāśyapa went to King Ajātaśatru (king of Magadha in ancient India) and told the king, 'I need eight troughs. I hope the king will order them to be brought.' The king followed his instructions. He also asked the king for a doctor, and the king did as he was told. He asked the doctor about various medicines, what medicine to treat wind disorders, and what medicine to treat sores. He also asked the king for them, and the king gave them all. He ground the medicine into powder and boiled it into...

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膏。內八槽中。即於是日報阿阇世言。佛般涅槃已經七日。王聞此語悶絕而死。迦葉以王遍安槽里。至第八槽王乃得活。以藥勝力資王得蘇。如是三告王聞即死。次第安槽如前還活。迦葉為說。一切有為皆歸磨滅。悉是無常。如來亦同王勿憂惱。宜弘正法以報佛恩。應與眷屬俱赴佛所。王與眷屬俱。並大迦葉。屈申臂頃至拘尸城。王既見佛悶絕而死。迦葉又以置藥槽中。乃至第八王便得活。佛于衣外出其雙足。受迦葉禮。四部弟子見佛涅槃。迦葉未至來。皆不入寂滅。迦葉既至更無所待。無量聖人亦般涅槃。涅槃既眾無聖住持。住持既無恐正法盡。迦葉便語未入滅者言。諸聖者未須入滅。我等應欲報佛法恩。撰集如來所說三藏以利眾生。若不從我言得突吉羅罪。如此歷語少有入滅。西域記云。時大迦葉語其徒曰。慧日淪照世界暗暝。善導遐棄眾生顛墜。懈怠比丘更相賀曰。如來寂滅我曹安樂。若有所犯誰能訶制。迦葉聞已深更悲傷。思集法藏據法治犯。真諦云。迦葉有二弟子。一名難陀。二名優婆難陀。見佛涅槃生大歡喜。時四部眾以告迦葉。迦葉訶嘖驅令出衆。極思結集。集藏傳云。四部人天分佛舍利以為八分。燒佛灰炭及安佛床。起十塔已。大智度論．西域記云。摩訶迦葉在須彌頂擊銅揵槌。說此偈言。佛諸弟子

【現代漢語翻譯】 現代漢語譯本： 膏。在第八個槽中，迦葉尊者當天向阿阇世王稟告說：『佛陀已經涅槃七日了。』阿阇世王聽聞此言，當即昏厥而死。摩訶迦葉尊者將阿阇世王的身體依次放入各個槽中，直到第八個槽，阿阇世王才得以復活。迦葉尊者用藥物的強大力量幫助阿阇世王甦醒。如此這般，三次稟告，阿阇世王聽聞后便死去，依次放入槽中，又如之前一樣復活。迦葉尊者為阿阇世王開示說：『一切有為法終將消逝磨滅，一切都是無常的。如來佛祖也同樣如此，大王您不要憂愁煩惱，應當弘揚正法來報答佛恩，應該與您的家眷一同前往佛陀涅槃之處。』阿阇世王與家眷一同，並與大迦葉尊者，在屈伸手臂的瞬間便到達了拘尸那迦城。阿阇世王見到佛陀涅槃的景象，再次昏厥而死。迦葉尊者又將阿阇世王放入藥槽中，直到第八個槽，阿阇世王便得以復活。佛陀從衣服外伸出雙足，接受迦葉尊者的禮拜。四部弟子見到佛陀涅槃，在迦葉尊者未到達之前，都不進入寂滅。迦葉尊者到達后，便再無所等待，無量聖人也隨之般涅槃。涅槃者眾多，沒有聖人住世主持，沒有住持者，恐怕正法會斷絕。迦葉尊者便對尚未入滅的聖者們說：『諸位聖者暫且不要入滅，我們應當報答佛陀的法恩，編纂整理如來所說的三藏經典，以利益眾生。如果不聽從我的話，就會犯下突吉羅罪。』如此歷數勸說，只有少數聖者入滅。《西域記》中記載說，當時大迦葉尊者對他的弟子們說：『智慧的太陽已經隕落，世界一片黑暗；善的引導者已經離去，眾生顛倒墮落。』懈怠的比丘互相慶賀說：『如來已經寂滅，我們安樂了，如果有所犯錯，誰能呵斥制止我們呢？』迦葉尊者聽聞后，更加悲傷，思考著結集法藏，依據佛法來懲治罪犯。真諦法師說，迦葉尊者有兩位弟子，一位名叫難陀（Nanda），一位名叫優婆難陀（Upananda），他們見到佛陀涅槃，心生極大歡喜。當時四部大眾將此事告訴迦葉尊者，迦葉尊者呵斥責備他們，並將他們驅逐出僧團，極力思考結集經典。《集藏傳》中記載說，四部人天將佛陀的舍利分為八份，焚燒佛陀的遺骸和安放佛陀的床，建造了十座佛塔。《大智度論》、《西域記》中記載說，摩訶迦葉尊者在須彌山頂敲擊銅犍椎，說了這首偈頌：『佛陀的諸位弟子啊！』

【English Translation】 English version: Ointment. In the eighth compartment. Then, on that day, he reported to King Ajatasatru (Ajatasatru - King of Magadha) that 'The Buddha's Parinirvana (Parinirvana - the ultimate state of Nirvana after death) has been seven days.' Upon hearing this, the king fainted and died. Kashyapa (Kashyapa - one of the principal disciples of the Buddha) placed the king in each compartment, and by the eighth compartment, the king was revived. Kashyapa used the powerful force of medicine to help the king recover. He announced this three times, and each time the king heard it, he died. He was placed in the compartments in order, and revived as before. Kashyapa explained to the king, 'All conditioned things are subject to decay and destruction; everything is impermanent. The Tathagata (Tathagata - 'the one who has thus come', a title of the Buddha) is the same. Do not grieve, O King. You should propagate the Dharma (Dharma - the teachings of the Buddha) to repay the Buddha's kindness. You should go to the Buddha's place with your family.' The king and his family, along with Mahakashyapa (Mahakashyapa - another name for Kashyapa), arrived at Kushinagar (Kushinagar - the place of the Buddha's Parinirvana) in the time it takes to bend and stretch an arm. When the king saw the Buddha, he fainted and died again. Kashyapa again placed the king in the medicinal compartment, and by the eighth compartment, the king was revived. The Buddha extended his feet from his robe and received Kashyapa's salutation. The fourfold assembly of disciples saw the Buddha's Nirvana. Before Kashyapa arrived, none entered into stillness. After Kashyapa arrived, there was nothing more to wait for, and countless saints also entered Parinirvana. With so many entering Nirvana, there were no saints to uphold the Dharma. Without upholders, it was feared that the true Dharma would be extinguished. Kashyapa then said to those who had not yet entered Nirvana, 'Venerable ones, do not enter Nirvana yet. We should repay the Buddha's kindness by compiling the Tripitaka (Tripitaka - the three baskets of Buddhist scriptures) spoken by the Tathagata to benefit sentient beings. If you do not follow my words, you will commit a Dukkrata (Dukkata - a minor offense) sin.' After such exhortations, few entered Nirvana. The Records of the Western Regions (a historical text about travels in Central Asia and India) states that at that time, Mahakashyapa said to his disciples, 'The sun of wisdom has set, and the world is in darkness; the guide of goodness has departed, and sentient beings are falling into delusion.' Lazy monks congratulated each other, saying, 'The Tathagata has entered stillness, and we are at peace. If we commit any offenses, who can rebuke or restrain us?' Upon hearing this, Kashyapa was deeply saddened and thought of compiling the Dharma treasury and punishing offenders according to the Dharma. Truth says that Kashyapa had two disciples, one named Nanda (Nanda), and the other named Upananda (Upananda). They were overjoyed to see the Buddha's Nirvana. At that time, the fourfold assembly told Kashyapa about this. Kashyapa rebuked them and expelled them from the Sangha (Sangha - the Buddhist monastic order), and earnestly considered compiling the scriptures. The Collection Transmission states that the fourfold assembly of humans and devas (devas - gods) divided the Buddha's relics into eight parts, burned the Buddha's remains and the bed on which the Buddha lay, and built ten stupas (stupas - dome-shaped structures containing relics). The Mahaprajnaparamita Shastra (Mahaprajnaparamita Shastra - a major commentary on the Perfection of Wisdom Sutra) and the Records of the Western Regions state that Mahakashyapa struck a copper gavel on the summit of Mount Sumeru (Mount Sumeru - the central world-mountain in Buddhist cosmology) and spoke this verse: 'All disciples of the Buddha!'

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。若念于佛當報佛恩。莫入涅槃。是揵槌聲傳迦葉語。遍三千界皆悉聞知。諸大弟子得神通者。皆來集會至迦葉所。迦葉告言。佛法欲滅。諸大弟子中。知法持法。亦逐滅度。未來眾生甚可憐愍。結集既竟隨應滅度。諸來大眾皆隨教住。得九百九十九人。唯除阿難。真諦云。得四百九十九人。唯除慶喜。集藏傳云。得八十千皆是無漏。此傳。通說有學無學。四分律云。先有五百。后富縷那至更有五百。前後別也。真諦云。夏四月十五日在安居中。阿阇世王為大檀越。如來在世諸弟子等。于朝及暮禮拜如來。今夏安居。朝．暮．及中分為三時禮拜供養舍利。智度論云。以洴沙得道。八萬四千眷屬亦隨得道。洴沙教敕宮中常設飲食供養千人。故阿阇世未斷此法。聖者雖眾唯留一千以令結集。若多留者于外乞食。恐外道論議妨廢法事。時大迦葉與一千人到結集所。語阿阇世可給我食。是時夏安居三月初十五日說戒時。西域記云。夏安居初十五日集。智度論云。迦葉入定觀于大眾誰未盡漏。唯見阿難猶居學地。從禪定起牽阿難出。汝結未盡不應住此。阿難恥泣而自念言。我二十五年。隨侍佛后供給左右。未曾是苦。白迦葉言。我能有力久可得道。但諸佛法。阿羅漢者不得供給。左右使給故留殘結。大迦葉言。汝更有罪。一者佛

【現代漢語翻譯】 若能憶念佛陀，就應當報答佛恩，不要進入涅槃。這揵槌（一種法器）的聲音傳達著迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）的話語，遍及三千大千世界，所有人都聽聞知曉。那些獲得神通的大弟子們，都來到迦葉（Mahākāśyapa）所在之處。迦葉（Mahākāśyapa）告訴他們：『佛法將要滅亡，那些通曉佛法、護持佛法的大弟子們，也將隨之滅度。未來的眾生實在可憐。結集完成後，就各自應時滅度吧。』所有前來大眾都遵從教誨而住。得到九百九十九人，唯獨沒有阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）。真諦（Paramārtha，南朝梁時期來華的古印度僧人，著名翻譯家）說，得到四百九十九人，唯獨沒有慶喜（Ānanda）。集藏傳記載，得到八萬都是無漏果位的阿羅漢。此傳，通說有學無學之人。四分律記載，先前有五百人，後來富樓那（Pūrṇa，佛陀十大弟子之一，以說法第一著稱）到來后又有五百人，前後有所不同。真諦（Paramārtha）說，在夏季四月十五日安居期間，阿阇世王（Ajātaśatru，古印度摩揭陀國國王）是大檀越（施主）。如來（Tathāgata，佛陀的稱號之一）在世時，諸位弟子早晚都禮拜如來（Tathāgata）。現在夏季安居，早、中、晚分為三個時段禮拜供養舍利（佛陀或高僧圓寂后留下的遺物）。智度論記載，因為頻婆娑羅王（Bimbisāra，古印度摩揭陀國國王，佛教的護法）得道，八萬四千眷屬也隨之得道。頻婆娑羅王（Bimbisāra）教令宮中常設飲食供養千人。所以阿阇世王（Ajātaśatru）沒有斷絕此法。聖者雖然眾多，只留下一千人來進行結集。如果留下更多的人，在外乞食，恐怕外道的論議會妨礙法事。當時大迦葉（Mahākāśyapa）與一千人到達結集之處，告訴阿阇世王（Ajātaśatru）可以給我們食物。當時是夏季安居三月初十五日說戒時。西域記記載，夏季安居初十五日集會。智度論記載，迦葉（Mahākāśyapa）入定觀察大眾，看誰還沒有斷盡煩惱，只見到阿難（Ānanda）還處於有學之地。從禪定中起來，牽著阿難（Ānanda）出來，說：『你的煩惱還沒有斷盡，不應該住在這裡。』阿難（Ānanda）感到羞愧哭泣，心中想：『我二十五年，隨侍佛陀身後，供給左右，未曾受過這樣的苦。』告訴迦葉（Mahākāśyapa）說：『我如果努力，很久以前就可以得道。但是諸佛的法則，阿羅漢不能供給左右使喚，所以才留下殘餘的煩惱。』大迦葉（Mahākāśyapa）說：『你還有罪過。一是佛陀 English version: If one remembers the Buddha, one should repay the Buddha's kindness and not enter Nirvana. The sound of this 'ghantha' (a type of Buddhist instrument) conveys the words of Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices), spreading throughout the three thousand great thousand worlds, so that all hear and know. Those great disciples who have attained supernatural powers all come to where Mahākāśyapa is. Mahākāśyapa tells them: 'The Buddha's Dharma is about to perish, and those great disciples who understand and uphold the Dharma will also pass away with it. Future sentient beings are truly pitiable. After the compilation is complete, each of you should pass away at the appropriate time.' All the assembled masses abide by the teachings. Nine hundred and ninety-nine people are obtained, except for Ānanda (one of the Buddha's ten great disciples, known as the foremost in hearing). Paramārtha (a famous Indian monk and translator who came to China during the Liang Dynasty of the Southern Dynasties) says that four hundred and ninety-nine people were obtained, except for Ānanda. The 'Collection Transmission' records that eighty thousand were obtained, all of whom were without outflows (arhats). This transmission generally speaks of both learners and non-learners. The 'Four-Part Vinaya' records that there were initially five hundred, and later, when Pūrṇa (one of the Buddha's ten great disciples, known as the foremost in preaching) arrived, there were another five hundred, so there is a difference between the earlier and later numbers. Paramārtha says that during the summer retreat on the fifteenth day of the fourth month, King Ajātaśatru (an ancient Indian king of Magadha) was the great 'dānapati' (patron). When the Tathāgata (one of the titles of the Buddha) was alive, the disciples would bow to the Tathāgata in the morning and evening. Now, during the summer retreat, they bow and make offerings to the 'śarīra' (relics of the Buddha or high monks) in three periods: morning, noon, and evening. The 'Mahāprajñāpāramitāśāstra' records that because King Bimbisāra (an ancient Indian king of Magadha, a protector of Buddhism) attained the Way, eighty-four thousand of his retinue also attained the Way. King Bimbisāra ordered that food and drink be constantly provided in the palace to support a thousand people. Therefore, King Ajātaśatru did not discontinue this practice. Although there were many holy ones, only a thousand were kept for the purpose of compilation. If more were kept, they would have to beg for food outside, and it was feared that the debates of the heretics would hinder the Dharma activities. At that time, Mahākāśyapa and a thousand people arrived at the compilation site and told King Ajātaśatru that he could provide them with food. This was during the summer retreat on the fifteenth day of the third month when the precepts were recited. The 'Western Regions Records' records that the assembly was held on the fifteenth day of the beginning of the summer retreat. The 'Mahāprajñāpāramitāśāstra' records that Kāśyapa entered meditation to observe the assembly and saw that only Ānanda had not yet exhausted his outflows and was still in the stage of learning. He arose from meditation, pulled Ānanda out, and said: 'Your outflows have not yet been exhausted, you should not stay here.' Ānanda felt ashamed and wept, thinking to himself: 'For twenty-five years, I have attended the Buddha, providing for his needs, and I have never suffered such hardship.' He told Kāśyapa: 'If I were to exert myself, I could have attained the Way long ago. But according to the Dharma of the Buddhas, arhats are not allowed to provide for the needs of those around them, so I have left some residual outflows.' Mahākāśyapa said: 'You have other offenses. One is that the Buddha

【English Translation】 If one remembers the Buddha, one should repay the Buddha's kindness and not enter Nirvana. The sound of this 'ghantha' (a type of Buddhist instrument) conveys the words of Kashyapa (Mahākāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices), spreading throughout the three thousand great thousand worlds, so that all hear and know. Those great disciples who have attained supernatural powers all come to where Kashyapa is. Kashyapa tells them: 'The Buddha's Dharma is about to perish, and those great disciples who understand and uphold the Dharma will also pass away with it. Future sentient beings are truly pitiable. After the compilation is complete, each of you should pass away at the appropriate time.' All the assembled masses abide by the teachings. Nine hundred and ninety-nine people are obtained, except for Ananda (Ānanda, one of the Buddha's ten great disciples, known as the foremost in hearing). Paramārtha (a famous Indian monk and translator who came to China during the Liang Dynasty of the Southern Dynasties) says that four hundred and ninety-nine people were obtained, except for Qingxi (Ānanda). The 'Collection Transmission' records that eighty thousand were obtained, all of whom were without outflows (arhats). This transmission generally speaks of both learners and non-learners. The 'Four-Part Vinaya' records that there were initially five hundred, and later, when Purna (Pūrṇa, one of the Buddha's ten great disciples, known as the foremost in preaching) arrived, there were another five hundred, so there is a difference between the earlier and later numbers. Paramārtha says that during the summer retreat on the fifteenth day of the fourth month, King Ajatasatru (Ajātaśatru, an ancient Indian king of Magadha) was the great 'dānapati' (patron). When the Tathagata (Tathāgata, one of the titles of the Buddha) was alive, the disciples would bow to the Tathagata in the morning and evening. Now, during the summer retreat, they bow and make offerings to the 'śarīra' (relics of the Buddha or high monks) in three periods: morning, noon, and evening. The 'Mahāprajñāpāramitāśāstra' records that because King Bimbisara (Bimbisāra, an ancient Indian king of Magadha, a protector of Buddhism) attained the Way, eighty-four thousand of his retinue also attained the Way. King Bimbisara ordered that food and drink be constantly provided in the palace to support a thousand people. Therefore, King Ajatasatru did not discontinue this practice. Although there were many holy ones, only a thousand were kept for the purpose of compilation. If more were kept, they would have to beg for food outside, and it was feared that the debates of the heretics would hinder the Dharma activities. At that time, Mahākāśyapa and a thousand people arrived at the compilation site and told King Ajatasatru that he could provide them with food. This was during the summer retreat on the fifteenth day of the third month when the precepts were recited. The 'Western Regions Records' records that the assembly was held on the fifteenth day of the beginning of the summer retreat. The 'Mahāprajñāpāramitāśāstra' records that Kashyapa entered meditation to observe the assembly and saw that only Ananda had not yet exhausted his outflows and was still in the stage of learning. He arose from meditation, pulled Ananda out, and said: 'Your outflows have not yet been exhausted, you should not stay here.' Ananda felt ashamed and wept, thinking to himself: 'For twenty-five years, I have attended the Buddha, providing for his needs, and I have never suffered such hardship.' He told Kashyapa: 'If I were to exert myself, I could have attained the Way long ago. But according to the Dharma of the Buddhas, arhats are not allowed to provide for the needs of those around them, so I have left some residual outflows.' Mahākāśyapa said: 'You have other offenses. One is that the Buddha

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意不欲女人出家。汝遂慇勤請佛開許。以是正法衰五百歲。汝今應作突吉羅懺阿難答言。我愍瞿曇彌。又一切佛法皆有四部眾。豈今我佛唯獨無有四分律雜揵度末云。大愛道尼。于佛有恩。佛小失母彼收養之。故可聽度。二者迦葉復言。佛欲涅槃時近俱夷那竭城。背痛。四疊郁多羅僧敷臥。言我須水。汝不供給。阿難答言。時五百車截流而度。令水渾濁。由是不取。迦葉復言。正使水濁。佛有神力。能令大海濁水還清。汝何不取。是汝之罪。應作突吉羅懺。四分律云。天神亦能令水清也。三者迦葉復言。佛問汝云。若有能修四神足者。住壽一劫若減一劫。我即好修。而汝不答。如是三問而汝默然。由汝令佛早入涅槃。應作突吉羅懺。阿難答言。魔蔽故爾。非我噁心。四者迦葉復言。汝疊佛衣。如何以足蹈僧伽梨。應作突吉羅懺。阿難答言。時大風起無人相助。便吹墮落落於足下。非不恭敬故蹈佛衣。四分律云。與佛縫衣蹈佛衣上。五者迦葉又言佛陰藏相。般涅槃后以示女人。是佛可恥。汝應作突吉羅懺。阿難答言。時我思惟。若諸女人見佛陰藏相。便自羞恥女形醜陋欲得男身修行佛相種諸善根。故我示之。非為不恥而故破戒。四分律中無此一種。更有不問微細戒為一。佛遣為侍者。阿難不肯為一。女人污佛足為一。故

【現代漢語翻譯】 現代漢語譯本 意不應允許女人出家。你卻慇勤地請求佛陀開許，因此導致正法衰敗五百年。你現在應當作突吉羅懺悔。阿難回答說：『我憐憫瞿曇彌（Gotami，佛陀的姨母），而且一切佛法都應該有四部眾（比丘、比丘尼、優婆塞、優婆夷），難道現在我佛唯獨沒有四眾弟子嗎？』《四分律·雜犍度》最後說，大愛道尼（Mahapajapati Gotami，瞿曇彌的稱號）對佛陀有恩，佛陀小時候失去了母親，是她收養的，所以可以允許她出家。 第二件事，迦葉（Kasyapa，佛陀弟子，頭陀第一）又說，佛陀將要涅槃時，在拘夷那竭城（Kusinagara，古印度城市，佛陀涅槃之地）附近，背痛，需要四層郁多羅僧（uttarasangha，僧侶的上衣）鋪著躺臥，說『我需要水』，你卻沒有供給。阿難回答說：『當時有五百輛車截斷河流而過，導致水渾濁，因此沒有取水。』迦葉又說：『即使水渾濁，佛陀有神通力，能夠讓大海的濁水都變清澈，你為什麼不取水？這是你的罪過，應當作突吉羅懺悔。』《四分律》說，天神也能讓水變清澈。 第三件事，迦葉又說，佛陀問你：『如果有人能夠修習四神足（catasso iddhipada，四種達到神通的途徑），可以住世一劫（kalpa，極長的時間單位），或者少於一劫。』我說我好好修習，而你沒有回答。這樣問了三次，你都沉默不語。因為你，導致佛陀早早進入涅槃，應當作突吉羅懺悔。阿難回答說：『是被魔障蔽了，不是我心懷惡意。』 第四件事，迦葉又說，你疊佛陀的衣服，怎麼能用腳踩僧伽梨（samghati，僧侶的大衣）？應當作突吉羅懺悔。阿難回答說：『當時大風颳起，沒有人幫助，便吹落到我的腳下，不是不恭敬故意踩佛衣。』《四分律》說，給佛陀縫衣服時，踩在佛陀的衣服上。 第五件事，迦葉又說，佛陀的隱秘之處（指男根），在般涅槃后你展示給女人看，這是讓佛陀感到羞恥的事情，你應當作突吉羅懺悔。阿難回答說：『當時我心想，如果女人們看到佛陀的隱秘之處，就會因為自己女身的醜陋而感到羞恥，想要得到男身，修行佛陀的相好，種下各種善根，所以我才展示給她們看，不是因為不尊重而故意破戒。』《四分律》中沒有這一條。 還有不問佛陀關於微細戒（khuddakanikhuddaka，小的、不重要的戒律）的事情，這是一條罪過；佛陀派遣你做侍者，阿難不肯，這是一條罪過；女人玷污佛陀的腳，這是一條罪過。所以你應當懺悔。

【English Translation】 English version It was not intended that women should leave home. You then earnestly requested the Buddha to permit it, thereby causing the decline of the true Dharma by five hundred years. You should now make a confession of dukkata (dukkata, a minor offense). Ananda (Ananda, one of the ten principal disciples of the Buddha) replied, 'I had compassion for Gotami (Gotami, Buddha's foster mother), and all Buddha-Dharma should have four assemblies (bhikkhus, bhikkhunis, upasakas, and upasikas). Does our Buddha now uniquely lack the fourfold assembly?' The Vinaya-ksudraka-vastu concludes, 'Mahapajapati Gotami (Mahapajapati Gotami, Gotami's title) was kind to the Buddha. When the Buddha lost his mother at a young age, she raised him. Therefore, she may be permitted to leave home.' Secondly, Kasyapa (Kasyapa, Buddha's disciple, foremost in ascetic practice) further said, 'When the Buddha was about to enter Nirvana, near Kusinagara (Kusinagara, an ancient Indian city, the place of Buddha's Nirvana), he had a backache and needed four layers of uttarasangha (uttarasangha, the upper robe of a monk) to lie on. He said, 'I need water,' but you did not provide it.' Ananda replied, 'At that time, five hundred carts crossed the river, making the water turbid, so I did not take it.' Kasyapa further said, 'Even if the water was turbid, the Buddha had the power to make the turbid water of the ocean clear. Why did you not take it? This is your offense, and you should make a confession of dukkata.' The Vinaya states that even the gods can make water clear. Thirdly, Kasyapa further said, 'The Buddha asked you, 'If someone can cultivate the four bases of spiritual power (catasso iddhipada, the four paths to achieving supernatural powers), they can live for a kalpa (kalpa, an extremely long unit of time), or less than a kalpa.' I said I would cultivate them well, but you did not answer. He asked this three times, and you remained silent. Because of you, the Buddha entered Nirvana early, and you should make a confession of dukkata.' Ananda replied, 'It was because of demonic obstruction, not because of my evil intentions.' Fourthly, Kasyapa further said, 'When you folded the Buddha's robe, how could you step on the samghati (samghati, a monk's outer robe) with your feet? You should make a confession of dukkata.' Ananda replied, 'At that time, a great wind arose, and there was no one to help, so it blew down and fell under my feet. It was not out of disrespect that I stepped on the Buddha's robe.' The Vinaya states that when sewing the Buddha's robe, one steps on the Buddha's robe. Fifthly, Kasyapa further said, 'You showed the Buddha's private parts (referring to the male organ) to women after his Parinirvana. This is a shameful thing for the Buddha, and you should make a confession of dukkata.' Ananda replied, 'At that time, I thought that if women saw the Buddha's private parts, they would be ashamed of their ugly female form and desire to obtain a male body, cultivate the Buddha's excellent marks, and plant various good roots. That is why I showed it to them, not out of disrespect or intentionally breaking the precepts.' There is no such rule in the Vinaya. Furthermore, not asking the Buddha about the minor precepts (khuddakanikhuddaka, small, unimportant precepts) is one offense; the Buddha sending you as an attendant, and Ananda refusing, is one offense; women defiling the Buddha's feet is one offense. Therefore, you should confess.

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合成八。集藏傳中但說有四。度女．蹈衣．索水不與．及不問戒。智度論云。大迦葉言汝此六罪宜應懺悔。阿難言諾。長跪懺悔。雖說有六。文但列其五。文既似脫。

四分律云。阿難答言。然我不識是罪。信上座語故懺悔。懺悔訖牽出語阿難言。汝得漏盡然後入來。迦葉語竟便自閉門。大眾論議結集毗尼。阿那律言。舍利弗弟子憍梵波提。能知毗尼。今在天上尸利沙樹園中住。遣使請來。迦葉遣使喚憍梵波提云。閻浮提僧有大法事。今速來喚。汝可疾來。使者即禮僧足。禮僧既訖。如鳥飛空到尸利沙園。依言請問。彼問使言。將無斗諍來喚我耶。無有破僧者不。使答言無。佛日滅耶。使答言爾佛已滅度。彼言佛滅一何疾哉。我和上舍利弗今在何處。使答。和上亦已涅槃。大目乾連為問亦爾。答言已滅。彼言佛法欲散。大人過去。眾生可憐。阿難．羅睺今在何處。使答言。阿難見佛涅槃憂愁啼哭不能自喻。其羅睺羅得阿羅漢但觀無常。彼言我失離欲大師。和上亦滅。住亦何益。即起神變便入涅槃。身化出水。四道流下至迦葉所。水中有聲而說偈言。憍梵缽提稽首。禮妙智第一大德僧。聞佛滅度我隨去。如大象去象子隨。爾時使者持彼衣缽而還於僧。集藏傳云。時阿那律白迦葉言。憍梵比丘在忉利天羅漢無漏今不

【現代漢語翻譯】 現代漢語譯本 合成八：在集藏傳中只說了四種罪過：給女人量度衣服，為女人在水中尋物，不給女人授戒，以及不詢問女人戒律。 《智度論》中記載，大迦葉說：『你這六種罪過應該懺悔。』阿難回答說：『好的。』然後長跪懺悔。雖然說有六種罪過，但文中只列出了五種，文字似乎有所遺漏。 《四分律》中記載，阿難回答說：『我並不認為這是罪過，因為信任上座（長老）的話，所以我懺悔。』懺悔完畢后，迦葉將阿難牽出去，對他說：『你證得漏盡（斷絕煩惱）之後再進來。』迦葉說完就自己關上了門。大眾討論結集毗尼（戒律）。阿那律說：『舍利弗（Śāriputra）的弟子憍梵波提（Gavampati），能夠了解毗尼，現在在忉利天（Trāyastriṃśa）的尸利沙樹園（Śirīṣa）中居住，派使者去請他來。』迦葉派使者去召喚憍梵波提，說：『閻浮提（Jambudvīpa，我們所居住的這個世界）的僧眾有大法事，現在速來。』使者立即禮拜僧眾的腳，禮拜完畢后，像鳥一樣飛到尸利沙園，按照吩咐請問。憍梵波提問使者說：『難道是因為有爭鬥才來召喚我嗎？沒有破僧（分裂僧團）的事情吧？』使者回答說沒有。『佛陀的太陽熄滅了嗎？』使者回答說是的，佛陀已經滅度。憍梵波提說：『佛陀滅度怎麼這麼快！我的和尚（老師）舍利弗現在在哪裡？』使者回答說：『和尚也已經涅槃（Nirvāṇa）。』大目乾連（Mahāmaudgalyāyana）的情況也一樣，回答說已經滅度。憍梵波提說：『佛法將要衰散，大人物都過去了，眾生真可憐。阿難和羅睺羅（Rāhula）現在在哪裡？』使者回答說：『阿難見到佛陀涅槃，憂愁啼哭，不能自已。羅睺羅證得了阿羅漢（Arhat），但觀無常。』憍梵波提說：『我失去了離欲的大師，和尚也滅度了，住在這裡還有什麼用呢？』於是他施展神通，進入涅槃，身體化為水，四道水流下到迦葉所在的地方。水中傳來聲音，說著偈語：『憍梵波提稽首，禮拜妙智第一的大德僧。聽聞佛陀滅度，我隨他而去，就像大象死去，小象跟隨一樣。』當時使者拿著憍梵波提的衣缽回到僧眾中。集藏傳中記載，當時阿那律告訴迦葉說：『憍梵比丘在忉利天，是阿羅漢，已經沒有煩惱，現在不……』

【English Translation】 English version Synthesis Eight: In the Collection Transmission, only four transgressions are mentioned: measuring clothes for women, searching for objects in water for women, not granting ordination to women, and not inquiring about women's precepts. The Mahāprajñāpāramitāśāstra states that Mahākāśyapa said, 'You should repent for these six transgressions.' Ānanda replied, 'Yes.' Then he knelt and repented. Although six transgressions are mentioned, the text only lists five, suggesting an omission. The Dharmaguptaka Vinaya states that Ānanda replied, 'Indeed, I do not recognize these as transgressions, but because I trust the words of the senior monks (elders), I repent.' After the repentance, Kāśyapa led Ānanda out and said to him, 'You may enter again after you have attained the extinction of outflows (eliminated defilements).' After Kāśyapa spoke, he closed the door himself. The assembly discussed and compiled the Vinaya (rules of discipline). Anuruddha said, 'Gavampati, the disciple of Śāriputra, is able to understand the Vinaya and is currently residing in the Śirīṣa tree garden in the Trāyastriṃśa Heaven. Send a messenger to invite him.' Kāśyapa sent a messenger to summon Gavampati, saying, 'The Sangha (community) in Jambudvīpa (the world we inhabit) has a major event, come quickly now.' The messenger immediately bowed at the feet of the Sangha. After bowing, he flew like a bird to the Śirīṣa garden and asked as instructed. Gavampati asked the messenger, 'Are you summoning me because of disputes? Is there no schism (division of the Sangha)?' The messenger replied no. 'Has the sun of the Buddha set?' The messenger replied yes, the Buddha has already passed into Nirvana (Nirvāṇa). Gavampati said, 'How quickly the Buddha has passed away! Where is my preceptor (teacher) Śāriputra now?' The messenger replied, 'The preceptor has also entered Nirvana.' The situation of Mahāmaudgalyāyana is the same, he replied that he had passed away. Gavampati said, 'The Buddha's Dharma (teachings) is about to decline, great figures have passed away, sentient beings are pitiful. Where are Ānanda and Rāhula now?' The messenger replied, 'Ānanda, seeing the Buddha's Nirvana, is sorrowful and weeping, unable to control himself. Rāhula has attained Arhat (Arhat), but observes impermanence.' Gavampati said, 'I have lost the master who is free from desire, and the preceptor has also passed away, what is the use of staying here?' Then he manifested supernatural powers and entered Nirvana, his body transformed into water, four streams of water flowed down to where Kāśyapa was. A voice came from the water, reciting a verse: 'Gavampati bows his head, paying homage to the great virtuous Sangha, the foremost in wonderful wisdom. Hearing of the Buddha's passing, I follow him, just as when an elephant dies, the calf follows.' At that time, the messenger took Gavampati's robes and bowl and returned to the Sangha. The Collection Transmission states that at that time, Anuruddha told Kāśyapa, 'Gavampati Bhikshu (monk) is in the Trāyastriṃśa Heaven, he is an Arhat, he is free from outflows, now he does not...'

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來會。迦葉命召而不肯來。世尊涅槃。世間空。何所求。智度論云。是時阿難希求漏盡。慇勤疲極息臥就枕。廓然得道如日破闇。三明六通無不皆具。夜到僧堂繞門而喚。迦葉令從戶鑰而入禮拜僧眾。集藏傳云。阿難爾時坐一樹下滅結漏盡。無數諸天圍繞阿難。來詣大會如師子無畏。迦葉遙見八萬餘眾叉手立迎。迦葉舉手善來阿難。便坐高座修理眾僧。迦葉舉聲大命眾生。欲度世者皆來詣此。如佛所說種種諸法除眾生苦。阿難當說。十方當聞。天龍鬼神四部弟子。四果聖人。諸王兵眾。聞聲皆至。大眾次坐。方十二由延。阿難在中如月滿明。帝釋在右。梵天在左。侍于阿難。如佛在時。時釋天帝說偈讚歎。一切天子皆悉欣悅。如轉法輪圍繞佛時。阿難無畏。容像魏魏如日光明。既初結盡儀似山頂。項有圓光照于大會。眾睹咸嘆。魔聞名聲並將妻子及臣兵眾亦來到此。波旬心念。一佛滅度更有三出。阿難結出。迦葉頂光。那律徹視觀于大千。瞿曇涅槃謂言得脫。此三所德其處甚大。然法已衰無怨仇對。當設方宜滅此殘法．四部弟子．及諸國王。魔便出教敕師子將。速令四兵盡滅此法。即起化兵四種將主。圍繞大會出可畏聲。收捕道人清信男女。誅殺諸王。壞裂道場。眾會驚愕。四輩心念。此何從出。諸王聞聲皆懷驚疑。

【現代漢語翻譯】 現代漢語譯本 來會：迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）命令召集，（阿難）不肯來。世尊（佛陀）涅槃（Nirvana，佛教術語，指脫離輪迴），世間空虛，還要求什麼呢？ 《智度論》記載：當時阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）希望斷盡煩惱，精進努力，疲憊至極，躺下休息。突然開悟得道，如同太陽破除黑暗，三明（宿命明、天眼明、漏盡明）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）無不具備。夜晚來到僧堂，繞著門呼喚。迦葉讓他從門上的鎖孔進入，禮拜僧眾。 《集藏傳》記載：阿難當時坐在一棵樹下，斷滅了煩惱，漏盡（指斷盡一切煩惱）無餘。無數諸天圍繞著阿難，來到大會，如獅子般無所畏懼。迦葉遠遠地看見八萬多人合掌站立迎接。迦葉舉手說：『善來，阿難！』（歡迎阿難）。便讓阿難坐上高座，整頓僧眾。 迦葉大聲命令大眾：『想要度脫世間苦難的人，都來這裡。如佛陀所說的種種法門，可以解除眾生的痛苦。阿難將要宣說佛法，十方世界都應當聽聞。』天龍（Naga，佛教護法神）鬼神，四部弟子（比丘、比丘尼、優婆塞、優婆夷），四果聖人（須陀洹、斯陀含、阿那含、阿羅漢），各位國王和士兵，聽到聲音都來到這裡。大眾依次坐下，場地有十二由延（Yojana，古印度長度單位）寬廣。阿難在中央，如滿月般明亮。帝釋（Indra，佛教護法神）在右邊，梵天（Brahma，印度教主神，后被佛教吸收為護法神）在左邊，侍奉著阿難，如同佛陀在世時一樣。當時釋提桓因（即帝釋）說偈讚歎，一切天子都非常欣悅，如同法輪（Dharmacakra，佛教象徵）圍繞佛陀轉動時一樣。阿難無所畏懼，容貌莊嚴，如太陽般光明。因為剛剛斷盡煩惱，威儀如同山頂般崇高。頸項上有圓光，照耀著大會，大眾都讚歎不已。 魔（Mara，佛教中的魔王）聽到名聲，帶著妻子、臣子和士兵也來到這裡。波旬（Papiyas，欲界第六天之主，常擾亂修行者）心想：『一佛滅度，更有三者出現。阿難斷盡煩惱，迦葉頭頂放光，那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）徹視，能觀察大千世界。瞿曇（Gautama，釋迦牟尼佛的姓）涅槃，（他們）以為得到了解脫。這三人的功德，影響非常大。現在佛法已經衰微，沒有怨仇可以對抗。應當想辦法消滅這些殘餘的佛法，四部弟子，以及各位國王。』魔王便下令給師子將（魔王的將領）：『迅速命令四種軍隊，徹底消滅這些佛法。』隨即化出軍隊和四種將領，圍繞著大會，發出可怕的聲音，收捕修行人、清信男女，誅殺各位國王，破壞道場。眾會驚愕，四眾弟子心想：『這（魔軍）是從哪裡來的？』各位國王聽到聲音都感到驚疑。

【English Translation】 English version The Assembly: Kasyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) ordered a summons, but (Ananda) refused to come. The World-Honored One (the Buddha) has entered Nirvana (the ultimate state of liberation from suffering and rebirth), the world is empty, what else is there to seek? The Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) records: At that time, Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) hoped to exhaust his defilements, diligently striving until he was exhausted and lay down to rest. Suddenly, he attained enlightenment, like the sun breaking through the darkness, fully possessing the three insights (insights into past lives, the divine eye, and the extinction of defilements) and the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and the extinction of defilements). At night, he came to the Sangha hall, circling the door and calling out. Kasyapa allowed him to enter through the keyhole and pay respects to the Sangha. The Samghata Sutra records: Ananda was sitting under a tree at that time, severing his bonds and exhausting his defilements. Countless devas (gods) surrounded Ananda, coming to the assembly like a fearless lion. Kasyapa saw from afar more than eighty thousand people standing with their palms together in greeting. Kasyapa raised his hand and said, 'Welcome, Ananda!' (Welcome, Ananda). Then he had Ananda sit on the high seat to organize the Sangha. Kasyapa loudly commanded the assembly: 'Those who wish to be delivered from the suffering of the world, come here. As the Buddha said, the various Dharma (teachings) can relieve the suffering of sentient beings. Ananda is about to expound the Dharma, and the ten directions should listen.' Devas (Naga, protectors of Buddhism), ghosts and spirits, the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), the four stages of noble beings (Srotapanna, Sakadagami, Anagami, Arhat), the various kings and soldiers, all came upon hearing the sound. The assembly sat down in order, the space being twelve yojanas (an ancient Indian unit of distance) wide. Ananda was in the center, as bright as the full moon. Indra (a protector deity in Buddhism) was on the right, Brahma (the creator god in Hinduism, later adopted as a protector deity in Buddhism) was on the left, attending to Ananda, just as when the Buddha was alive. At that time, Sakra Devanam Indra (another name for Indra) spoke verses of praise, and all the devas were very pleased, as when the Dharma wheel (a symbol of Buddhism) was turned around the Buddha. Ananda was fearless, his appearance dignified, as radiant as the sun. Because he had just exhausted his defilements, his demeanor was as lofty as a mountain peak. There was a halo around his neck, illuminating the assembly, and everyone praised him. Mara (the demon king in Buddhism) heard the name and came here with his wife, ministers, and soldiers. Papiyas (the lord of the sixth heaven in the desire realm, who often disturbs practitioners) thought: 'One Buddha has passed away, and three more have appeared. Ananda has exhausted his defilements, Kasyapa's head emits light, and Anuruddha (one of the ten principal disciples of the Buddha, known for his divine eye) has penetrating vision, able to observe the great thousand worlds. Gautama (the family name of Shakyamuni Buddha) has entered Nirvana, (they) think they have attained liberation. The merits of these three are very great. Now the Dharma is already declining, and there are no enemies to confront. We should find a way to eliminate these remaining Dharmas, the fourfold assembly, and the various kings.' The demon king then ordered the Lion General (a general of the demon king): 'Quickly order the four kinds of troops to completely destroy these Dharmas.' Immediately, he transformed into troops and four kinds of generals, surrounding the assembly, making terrifying sounds, arresting practitioners, faithful men and women, killing the various kings, and destroying the monasteries. The assembly was shocked, and the fourfold assembly thought: 'Where did this (demon army) come from?' The various kings were alarmed and doubtful upon hearing the sound.

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各自嚴仗。阿難思惟誰來相嬈。觀此兵眾乃知魔為。阿難便笑敕王頓駕。此亂兵者我自降之。爾時阿難以智慧力。摩訶迦葉以精進力。申手執魔。三尸系咽。第一人尸。第二狗尸。第三蛇尸。膀脹難近。魔便首伏請迦葉見放。羅漢應當困於人耶。迦葉我前極攪撓佛世尊。未曾見困如今。迦葉答曰。佛哀愍故終不加害。我等集法欲令久興。汝何為來攬擾我眾。魔即叉手啟阿難曰。且但放我不復嬈人。阿難．迦葉俱誓彼言。若復亂眾尸還掛頸。三尸化去。波旬得免別立一面。諸天稱勝善。迦葉敕眾皆當靜聽。諸王普起叉手侍之。阿難長嘆。師子振欠四顧眾生。說聞如是及一時已。地為振動。一億天人盡得法眼。結集諸經以為一藏。律為二藏。大法為三藏。錄諸異法合集眾雜復為一藏名為雜藏。聞是法已。天神及人三千比丘皆得漏盡。不還八千。一來十千。無數天人得見道跡。集法已竟天人各還。四輩弟子皆歸本所。驗此集四藏即大眾部義。四藏俱是阿難結集。智度論云。尸系咽。乃至已后鄔波鞠多。智度論云。迦葉以手摩阿難頂。令集法藏。阿難合掌向佛涅槃方。而說偈曰。佛初說法時。爾時我不見。如是展轉聞。佛在波羅奈。為五比丘眾。轉四諦法輪。轉法輪經亦有此偈。是千阿羅漢聞是語已。上升虛空七多羅樹。無常

【現代漢語翻譯】 現代漢語譯本 各自嚴陣以待。（士兵們）阿難心想是誰來侵擾？觀察這些士兵，才知道是魔所為。阿難便笑著命令國王停止前進，說：『這些亂兵，我自會降伏他們。』當時，阿難以智慧之力，摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）以精進之力，伸手抓住魔，用三尸（佛教認為寄生於人體內的三種鬼神）繫住它的咽喉。第一是人尸，第二是狗尸，第三是蛇尸，腐爛膨脹難以靠近。魔便叩頭求饒，請求迦葉放過它，說：『羅漢（Arhat，斷盡煩惱，證得解脫的聖者）難道也會像凡人一樣被困住嗎？迦葉，我以前極力攪擾佛世尊（Buddha，佛教創始人），從未像今天這樣被困住。』迦葉回答說：『佛因為慈悲的緣故，始終不加害於你。我們聚集在一起結集佛法，是爲了讓佛法長久興盛，你為何來擾亂我們？』魔立刻合掌向阿難說道：『只要放了我，我不再擾亂他人。』阿難、迦葉都發誓警告它說：『如果再擾亂大眾，這些屍體還會掛在你的脖子上。』三尸隨即化去。波旬（Pāpīyas，欲界第六天之主，常擾亂佛陀及其弟子）得以脫身，獨自站在一邊。諸天都稱讚說『善哉！』迦葉命令大眾都要安靜聽講。諸王普遍起身，合掌侍立。阿難長嘆一聲，如獅子般伸腰打哈欠，環顧大眾，說道：『我聞如是（Thus have I heard，經文開頭的固定用語），一時（At one time，經文開頭的固定用語）……』說完之後，大地為之震動。一億天人都獲得了法眼（Dharma Eye，能見真理的智慧）。結集諸經，成為一個藏（Piṭaka，佛教經典的總稱），即經藏（Sūtra Piṭaka）。律（Vinaya，佛教戒律）為二藏，即律藏（Vinaya Piṭaka）。大法為三藏，即論藏（Abhidhamma Piṭaka）。記錄各種不同的法，合集眾雜，又成為一個藏，名為雜藏（Miscellaneous Piṭaka）。聽聞此法后，天神及三千比丘（Bhiksu，佛教出家男眾）都證得漏盡（Asavas，煩惱的異名），不再輪迴。不還果（Anagami，佛教修行果位之一）有八千人，一來果（Sakadagami，佛教修行果位之一）有萬人。無數天人得見道跡（Path，佛教修行之道）。結集佛法完畢，天人各自返回。四輩弟子（比丘、比丘尼、優婆塞、優婆夷）都回到原來的地方。驗證這次結集四藏，就是大眾部的義理。四藏都是阿難結集的。《智度論（Mahāprajñāpāramitopadeśa，龍樹菩薩所著，解釋《大般若經》的論書）》中說，『尸系咽』，乃至後來的鄔波鞠多（Upagupta，佛教論師）。《智度論》中說，迦葉用手摩阿難的頭頂，讓他結集法藏。阿難合掌面向佛涅槃（Nirvana，佛教術語，指解脫）的方向，說了偈（Gatha，佛教詩歌）語：『佛初次說法時，那時我不在場。像這樣輾轉聽聞，佛在波羅奈（Varanasi，古印度城市名）為五比丘眾（Pañcavargika，佛陀最初度化的五位比丘）轉四諦法輪（Four Noble Truths，佛教基本教義）。』《轉法輪經（Dhammacakkappavattana Sutta，佛陀初轉法輪的經典）》中也有這個偈語。這一千阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）聽了這些話后，上升到虛空七多羅樹（Tala tree，一種高大的棕櫚樹）的高度，感嘆世事無常。

【English Translation】 English version Each stood firm, ready for battle. Ānanda pondered who was coming to harass them. Observing the troops, he realized it was the work of Māra (the personification of evil, who tempts beings to stray from the path of liberation). Ānanda smiled and ordered the king to halt the procession, saying, 'I myself will subdue these chaotic soldiers.' At that moment, Ānanda, with the power of wisdom, and Mahākāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices), with the power of diligence, reached out and seized Māra, binding his throat with the three corpses. The first was a human corpse, the second a dog corpse, and the third a snake corpse, bloated and repulsive. Māra then bowed his head in submission, begging Kāśyapa to release him, saying, 'Should an Arhat (one who has attained enlightenment) be troubled by humans? Kāśyapa, I have greatly disturbed the Buddha (the founder of Buddhism) before, but I have never been so troubled as I am now.' Kāśyapa replied, 'The Buddha, out of compassion, never harmed you. We are gathering to compile the Dharma (the teachings of the Buddha) so that it may long endure. Why have you come to disrupt our assembly?' Māra immediately clasped his hands and said to Ānanda, 'Just release me, and I will no longer harass anyone.' Ānanda and Kāśyapa both vowed to him, 'If you disrupt the assembly again, these corpses will hang around your neck.' The three corpses then vanished. Pāpīyas (the ruler of the Paranimmita-vasavatti heaven, who obstructs the path to enlightenment) was freed and stood aside. The devas (gods) praised, saying, 'Excellent!' Kāśyapa commanded the assembly to listen quietly. The kings all rose and stood with clasped hands. Ānanda sighed deeply, stretched like a lion, and looked around at the assembly, saying, 'Thus have I heard (the traditional opening of Buddhist sutras), at one time (the traditional opening of Buddhist sutras)...' After he spoke, the earth shook. A billion devas attained the Dharma Eye (the ability to see the truth). They compiled the sutras into one Piṭaka (a collection of Buddhist scriptures), the Sūtra Piṭaka (the collection of discourses). The Vinaya (the monastic rules) became the second Piṭaka, the Vinaya Piṭaka (the collection of monastic rules). The great Dharma became the third Piṭaka, the Abhidhamma Piṭaka (the collection of philosophical treatises). Records of various different teachings were compiled into another Piṭaka, called the Miscellaneous Piṭaka (a collection of miscellaneous texts). After hearing this Dharma, the devas and three thousand Bhikshus (Buddhist monks) attained the extinction of outflows (the elimination of defilements), never to return to the cycle of rebirth. Eight thousand attained the state of Anagami (a non-returner), and ten thousand attained the state of Sakadagami (a once-returner). Countless devas attained the path. The compilation of the Dharma was completed, and the devas returned to their respective abodes. The fourfold assembly (monks, nuns, laymen, and laywomen) returned to their places. This compilation of the four Piṭakas is the doctrine of the Mahāsāṃghika school. All four Piṭakas were compiled by Ānanda. The Mahāprajñāpāramitopadeśa (a commentary on the Perfection of Wisdom Sutra) says, 'The corpses bound his throat,' and later, Upagupta (a Buddhist teacher). The Mahāprajñāpāramitopadeśa says that Kāśyapa stroked Ānanda's head, instructing him to compile the Dharma treasury. Ānanda clasped his hands and faced the direction of the Buddha's Nirvana (the state of liberation), and spoke this verse: 'When the Buddha first preached the Dharma, I was not present at that time. Thus, I heard it through transmission, that the Buddha, in Varanasi (an ancient city in India), turned the wheel of the Dharma of the Four Noble Truths (the fundamental teachings of Buddhism) for the five Bhikshus (the first five disciples of the Buddha).' This verse is also found in the Dhammacakkappavattana Sutta (the sutra on the turning of the wheel of Dharma). After hearing these words, these thousand Arhats (enlightened beings) rose into the sky to the height of seven Tala trees (a tall palm tree), lamenting the impermanence of all things.

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力大。如我眼見佛自說法。今者乃言我聞如是。無滅迦葉聖者皆亦說偈。說無常力大。阿難如是集四阿含。謂增一．中．長．雜相應名修妒路。令優婆離集毗尼藏云。如是我聞。一時佛在毗舍離等。乃至廣說。復令阿難集阿毗曇藏云。如是我聞。一時佛在舍衛城。佛告諸比丘。有五怖畏．五罪．五怨。不除不滅。是因緣故。於此生中受無量苦。后墮惡道乃至廣說。結集法竟。諸天龍神等種種供養。雨天花香。以一切物而為供養。說此偈言。憐愍世間故。結集三法竟。十力一切智。說智無明燈。又云。彌勒．文殊。將阿難於鐵圍山間集大乘三藏為菩薩藏。西域記云。夏安居初十五日。大迦葉波。說偈言曰。善哉諦聽。阿難聞持。如來稱讚集素呾纜藏。我迦葉波集阿毗達磨藏。優波離持律明究。眾所知識。集毗奈耶藏。雨三月盡集三藏訖。大乘三藏西域相傳亦於此山同處結集。即是阿難．妙吉祥等。諸大菩薩。集大乘三藏。部執疏云。迦葉令阿難頌五阿含集為經藏。令富婁那誦阿毗曇名對法藏。令優波離誦毗奈耶名為律藏。此時乃有無量比丘來欲聽法。迦葉不許令住界外。各自如法誦出三藏。有阿羅漢。唸佛法恩念眾生苦。自恒垂淚故名婆師婆。為大眾主教授諸人。一由羯磨訖不聽後來入眾。恐破羯磨得偷蘭遮罪。二由不

【現代漢語翻譯】 現代漢語譯本： 力量巨大。例如我親眼看見佛陀親自說法，現在卻說『我聽聞是這樣的』。無滅迦葉聖者也都說了偈頌，說無常的力量巨大。阿難就這樣結集了四阿含，即增一阿含、中阿含、長阿含、雜阿含，相應的名稱是修妒路（Sutra，經）。讓優婆離（Upali，持律第一的弟子）結集毗尼藏（Vinaya Pitaka，律藏）說：『如是我聞，一時佛在毗舍離（Vaishali，古印度城市）』等等，乃至廣泛地敘述。又讓阿難結集阿毗曇藏（Abhidhamma Pitaka，論藏）說：『如是我聞，一時佛在舍衛城（Shravasti，古印度城市）。佛告訴各位比丘，有五種怖畏、五種罪、五種怨恨，不去除不消滅，因為這些因緣的緣故，在此生中遭受無量的痛苦，死後墮入惡道』等等，乃至廣泛地敘述。結集佛法完畢后，諸天、龍神等等都以種種供養，降下天花香，用一切物品來供養。說了這首偈頌：『爲了憐憫世間，結集三藏完畢。十力（Tathagata's Ten Powers，如來的十種力量）一切智（Omniscience，一切智慧），說智慧是破除無明的燈。』 又說，彌勒（Maitreya，未來佛）、文殊（Manjusri，智慧的象徵），將阿難帶到鐵圍山（Chakravada Mountains，傳說中圍繞世界的山）之間，結集大乘三藏（Mahayana Tripitaka，大乘佛教的經典）作為菩薩藏。域記（Yuji，地名）記載，夏季安居（Vassa，雨季的閉關修行）最初的十五天，大迦葉波（Mahakasyapa，頭陀第一的弟子）說了偈頌說：『善哉，仔細聽。阿難聽聞並受持。如來稱讚結集素呾纜藏（Sutra Pitaka，經藏）。我迦葉波結集阿毗達磨藏（Abhidhamma Pitaka，論藏）。優波離持律明晰透徹，為大眾所知，結集毗奈耶藏（Vinaya Pitaka，律藏）。』三個月雨季結束時，結集三藏完畢。大乘三藏域相傳也是在此山同處結集，就是阿難、妙吉祥（Manjusri，文殊菩薩）等各位大菩薩，結集大乘三藏。部執疏（Buzhishu，佛教著作名）記載，迦葉讓阿難背誦五阿含，結集為經藏。讓富婁那（Purna，說法第一的弟子）背誦阿毗曇，名為對法藏。讓優波離背誦毗奈耶，名為律藏。這時有無量比丘前來想要聽法，迦葉不允許他們住在結界之外，各自如法背誦出三藏。有阿羅漢（Arhat，斷盡煩惱的聖者），唸佛法之恩，念眾生之苦，常常流淚，所以名叫婆師婆（Vasubandhu，世親，論師），作為大眾的首領教授眾人。一是因為羯磨（Karma，業）已經結束，不允許後來者加入僧團，恐怕破壞羯磨，會得到偷蘭遮罪（Sthullatyaya，一種罪名）。二是因為不……

【English Translation】 English version: Great is the power. For example, I have seen the Buddha himself preach the Dharma, but now it is said, 'Thus have I heard.' Even the venerable Anihilation-Kasyapa also spoke verses, saying that the power of impermanence is great. Ananda thus compiled the four Agamas, namely the Ekottara Agama, Madhyama Agama, Dirgha Agama, and Samyukta Agama, correspondingly named Sutra. He instructed Upali (foremost in upholding the precepts) to compile the Vinaya Pitaka (the collection of monastic rules), saying, 'Thus have I heard. At one time, the Buddha was in Vaishali (an ancient Indian city),' and so on, extensively narrating. Furthermore, he instructed Ananda to compile the Abhidhamma Pitaka (the collection of philosophical treatises), saying, 'Thus have I heard. At one time, the Buddha was in Shravasti (an ancient Indian city). The Buddha told the bhikkhus (monks) that there are five fears, five sins, and five resentments. If they are not removed or extinguished, because of these causes and conditions, one will suffer immeasurable pain in this life and fall into evil realms after death,' and so on, extensively narrating. After the compilation of the Dharma was completed, the devas (gods), nagas (dragons), and others made various offerings, raining down heavenly flowers and incense, and offering all kinds of objects. They spoke this verse: 'Out of compassion for the world, the compilation of the three pitakas (Tripitaka, the three collections of Buddhist texts) is completed. The Tathagata's Ten Powers (the ten powers of a Buddha), the Omniscience (all-knowing wisdom), speak of wisdom as the lamp that dispels ignorance.' It is also said that Maitreya (the future Buddha) and Manjusri (the embodiment of wisdom) took Ananda to the Chakravada Mountains (the mythical mountains surrounding the world) to compile the Mahayana Tripitaka (the collection of Mahayana Buddhist texts) as the Bodhisattva Pitaka. *Yuji (place name) records that on the first fifteen days of the summer retreat (Vassa, the rainy season retreat), Mahakasyapa (foremost in ascetic practices) spoke a verse saying: 'Excellent, listen carefully. Ananda heard and upheld it. The Tathagata praised the compilation of the Sutra Pitaka (the collection of discourses). I, Kasyapa, compiled the Abhidhamma Pitaka (the collection of philosophical treatises). Upali, clear and thorough in upholding the precepts, known by the masses, compiled the Vinaya Pitaka (the collection of monastic rules).' At the end of the three-month rainy season, the compilation of the three pitakas was completed. It is traditionally said that the Mahayana Tripitaka was also compiled in the same place on this mountain, that is, Ananda, Manjusri (the Bodhisattva of wisdom), and other great Bodhisattvas, compiled the Mahayana Tripitaka. The Buzhishu (name of a Buddhist text) records that Kasyapa had Ananda recite the five Agamas and compile them into the Sutra Pitaka. He had Purna (foremost in expounding the Dharma) recite the Abhidhamma, called the Dharma-counterpart Pitaka. He had Upali recite the Vinaya, called the Discipline Pitaka. At this time, countless bhikkhus came wanting to hear the Dharma. Kasyapa did not allow them to stay outside the boundary, and each recited the three pitakas according to the Dharma. There were Arhats (enlightened beings who have eradicated all defilements), mindful of the Buddha's Dharma and mindful of the suffering of sentient beings, who constantly shed tears, so they were called Vasubandhu (a Buddhist scholar), who served as the leader of the assembly and taught the people. First, because the Karma (action) had ended, later entrants were not allowed to join the Sangha (community), lest they disrupt the Karma and incur the Sthullatyaya (a type of offense). Second, because they did not...

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令眾雜。唯五百人共大迦葉能相領解。余則不爾故不聽入眾。雖有二處各自結集。情見未分猶同理解。夏時既畢法事又同。阿阇世王營辦衣缽以儭聖眾。界外之眾其數既多。故時皆號為多眾也。界內之眾迦葉上首。世尊自說迦葉為上座。佛滅之後為弟子依故。時皆號為上座也。其年十二月未生怨死。摩訶迦葉入狼跡山。大眾便散。依西域記入雞足山非狼跡也。四分律說。于王舍城結集三藏不別說處。初但有五百大阿羅漢。阿難集二藏。優波離集毗奈耶藏。富樓那后。與五百大阿羅漢來至。請迦葉重結集。還是阿難集於二藏。五百初集雖同真諦師說。后成一千。同西域記及智度論。其集藏傳云。大眾部義既用界外之眾。所以不分二處結集。四分律法藏部義。真諦師說薩婆多部義。西域記中大乘正說。不知智度論何部所說。集處既別。人復不同。異部說殊不可和會。諸有學者如理應知。總是第一結集緣起。

第二名數增減者。經量部師唯立二藏。一素呾纜藏。二毗奈耶藏。彼部師說。經律二藏有別部類。佛及弟子俱無別部說對法藏。但諸經中詮于慧處名為對法。弟子等論但釋經。疏。非是藏攝。如順正理第一卷說。然大乘中亦依機行說于教門以分二藏。一菩薩藏。二聲聞藏。瑜伽論第二十五．三十八．八十一．八十

【現代漢語翻譯】 現代漢語譯本 令眾人混雜。只有五百人，由大迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）能夠帶領和理解。其餘的人則不能，所以不允許他們加入大眾。雖然有兩個地方各自結集，但情見沒有區分，仍然相同理解。夏季安居結束，法事也相同。阿阇世王（Ajatasattu，古印度摩揭陀國國王）準備衣缽來供養聖眾。界外的大眾，人數眾多。所以當時都號稱為多眾。界內的大眾，以迦葉為首。世尊（釋迦牟尼佛）親自說迦葉為上座。佛陀涅槃之後，作為弟子們的依靠，所以當時都號稱為上座。那年十二月，阿阇世王去世。摩訶迦葉進入狼跡山。大眾便解散。根據《西域記》記載，是進入雞足山，不是狼跡山。《四分律》說，在王舍城結集三藏，沒有另外說明地點。最初只有五百位大阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）結集二藏。優波離（Upali，佛陀十大弟子之一，持戒第一）結集毗奈耶藏（Vinaya，戒律）。富樓那（Purna，佛陀十大弟子之一，以說法第一著稱）後來，與五百位大阿羅漢來到。請求迦葉重新結集。還是阿難結集二藏。五百人最初結集，雖然與真諦（Paramartha，南朝時期著名佛經翻譯家）的說法相同，後來成為一千人。與《西域記》及《智度論》相同。其集藏傳記載，大眾部的義理既然採用界外的大眾，所以不分兩個地方結集。《四分律》是法藏部的義理。真諦的說法是薩婆多部（Sarvastivada，說一切有部，佛教部派之一）的義理。《西域記》中是大乘（Mahayana，佛教宗派之一）的正說。不知道《智度論》是哪個部派所說。結集的地點既然不同，人也不同。不同部派的說法差異很大，不可調和。各位學者應該如理了解。以上是第一次結集緣起的全部。 第二，關於名數的增減。經量部（Sautrantika，佛教部派之一）的論師只設立二藏。一是素呾纜藏（Sutra Pitaka，經藏）。二是毗奈耶藏（Vinaya Pitaka，律藏）。該部派的論師說，經律二藏有不同的部類。佛陀和弟子都沒有另外設立對法藏（Abhidhamma Pitaka，論藏）。只是在各種經典中詮釋關於智慧的地方，稱為對法。弟子們的論著只是解釋經典，疏通經義，不是藏所攝。如《順正理論》第一卷所說。然而大乘中也根據根機和修行，來設立教門，分為二藏。一是菩薩藏（Bodhisattva Pitaka）。二是聲聞藏（Sravaka Pitaka）。《瑜伽師地論》（Yogacarabhumi-sastra）第二十五、三十八、八十一、八十卷中有所闡述。 English version Causing the assembly to be mixed. Only five hundred people, led by Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices), were able to lead and understand. The rest were not, so they were not allowed to join the assembly. Although there were two places where they gathered separately, their views were not divided and they still had the same understanding. When the summer retreat was over, the Dharma activities were also the same. King Ajatasattu (king of Magadha in ancient India) prepared robes and bowls to offer to the holy assembly. The assembly outside the boundary was numerous. Therefore, at that time, they were all called the 'Many Assembly'. The assembly within the boundary was headed by Kasyapa. The World Honored One (Sakyamuni Buddha) himself said that Kasyapa was the senior. After the Buddha's Nirvana, he was the reliance of the disciples, so at that time, they were all called the 'Senior'. In the twelfth month of that year, King Ajatasattu died. Mahakasyapa entered Wolf Trace Mountain. The assembly then dispersed. According to the Records of the Western Regions, he entered Chicken Foot Mountain, not Wolf Trace Mountain. The Four-Part Vinaya says that the Three Baskets were compiled in Rajagrha, without specifying another location. Initially, there were only five hundred great Arhats (saints who have exhausted their afflictions and attained liberation). Ananda (one of the Buddha's ten great disciples, known for his great learning) compiled two baskets. Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) compiled the Vinaya Pitaka (the basket of monastic discipline). Purna (one of the Buddha's ten great disciples, foremost in expounding the Dharma) later came with five hundred great Arhats. They requested Kasyapa to recompile the collection. Ananda still compiled the two baskets. The initial compilation by five hundred people, although the same as Paramartha's (a famous Buddhist scripture translator during the Southern Dynasties) account, later became one thousand people. This is the same as the Records of the Western Regions and the Mahaprajnaparamitopadesa. The record of the compilation of the collection says that since the Mahasanghika's doctrine used the assembly outside the boundary, they did not divide into two places to compile. The Four-Part Vinaya is the doctrine of the Dharmaguptaka. Paramartha's account is the doctrine of the Sarvastivada (one of the Buddhist schools). The Records of the Western Regions is the correct teaching of Mahayana (one of the Buddhist schools). It is not known which school the Mahaprajnaparamitopadesa belongs to. Since the places of compilation are different, and the people are also different. The different schools have very different accounts, which cannot be reconciled. All scholars should understand this according to reason. The above is the entire origin of the first compilation. Secondly, regarding the increase or decrease in numbers. The teachers of the Sautrantika (one of the Buddhist schools) only established two baskets. One is the Sutra Pitaka (the basket of discourses). The other is the Vinaya Pitaka (the basket of monastic discipline). The teachers of this school say that the Sutra and Vinaya Pitakas have different categories. The Buddha and his disciples did not separately establish the Abhidhamma Pitaka (the basket of higher knowledge). Only the places in the various scriptures that explain wisdom are called Abhidhamma. The disciples' treatises only explain the scriptures and clarify their meaning, and are not included in the baskets. As stated in the first volume of the Abhidharmakosabhasyam. However, in Mahayana, the teachings are also established according to the capacity and practice, and divided into two baskets. One is the Bodhisattva Pitaka. The other is the Sravaka Pitaka. This is elaborated in the Yogacarabhumi-sastra, volumes 25, 38, 81, and 80.

【English Translation】 Causing the assembly to be mixed. Only five hundred people, led by Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices), were able to lead and understand. The rest were not, so they were not allowed to join the assembly. Although there were two places where they gathered separately, their views were not divided and they still had the same understanding. When the summer retreat was over, the Dharma activities were also the same. King Ajatasattu (king of Magadha in ancient India) prepared robes and bowls to offer to the holy assembly. The assembly outside the boundary was numerous. Therefore, at that time, they were all called the 'Many Assembly'. The assembly within the boundary was headed by Kasyapa. The World Honored One (Sakyamuni Buddha) himself said that Kasyapa was the senior. After the Buddha's Nirvana, he was the reliance of the disciples, so at that time, they were all called the 'Senior'. In the twelfth month of that year, King Ajatasattu died. Mahakasyapa entered Wolf Trace Mountain. The assembly then dispersed. According to the Records of the Western Regions, he entered Chicken Foot Mountain, not Wolf Trace Mountain. The Four-Part Vinaya says that the Three Baskets were compiled in Rajagrha, without specifying another location. Initially, there were only five hundred great Arhats (saints who have exhausted their afflictions and attained liberation). Ananda (one of the Buddha's ten great disciples, known for his great learning) compiled two baskets. Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) compiled the Vinaya Pitaka (the basket of monastic discipline). Purna (one of the Buddha's ten great disciples, foremost in expounding the Dharma) later came with five hundred great Arhats. They requested Kasyapa to recompile the collection. Ananda still compiled the two baskets. The initial compilation by five hundred people, although the same as Paramartha's (a famous Buddhist scripture translator during the Southern Dynasties) account, later became one thousand people. This is the same as the Records of the Western Regions and the Mahaprajnaparamitopadesa. The record of the compilation of the collection says that since the Mahasanghika's doctrine used the assembly outside the boundary, they did not divide into two places to compile. The Four-Part Vinaya is the doctrine of the Dharmaguptaka. Paramartha's account is the doctrine of the Sarvastivada (one of the Buddhist schools). The Records of the Western Regions is the correct teaching of Mahayana (one of the Buddhist schools). It is not known which school the Mahaprajnaparamitopadesa belongs to. Since the places of compilation are different, and the people are also different. The different schools have very different accounts, which cannot be reconciled. All scholars should understand this according to reason. The above is the entire origin of the first compilation. Secondly, regarding the increase or decrease in numbers. The teachers of the Sautrantika (one of the Buddhist schools) only established two baskets. One is the Sutra Pitaka (the basket of discourses). The other is the Vinaya Pitaka (the basket of monastic discipline). The teachers of this school say that the Sutra and Vinaya Pitakas have different categories. The Buddha and his disciples did not separately establish the Abhidhamma Pitaka (the basket of higher knowledge). Only the places in the various scriptures that explain wisdom are called Abhidhamma. The disciples' treatises only explain the scriptures and clarify their meaning, and are not included in the baskets. As stated in the first volume of the Abhidharmakosabhasyam. However, in Mahayana, the teachings are also established according to the capacity and practice, and divided into two baskets. One is the Bodhisattva Pitaka. The other is the Sravaka Pitaka. This is elaborated in the Yogacarabhumi-sastra, volumes 25, 38, 81, and 80.

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五卷．對法第十一．顯揚第六．及第二十．世親攝論第一卷中廣自建立。由彼獨覺教．理．行．果少於聲聞教。從多為藏但名聲聞藏。即依半．滿以分二藏。故獨覺者唯證生空唯斷人執攝入聲聞。又初發心亦依聲故。從彼入故亦名聲聞。如法花經．涅槃等說。然大乘中．及薩婆多等諸部同說有三藏。一素呾纜。二毗奈耶。三阿毗達摩。薩婆多義如毗婆沙。大乘教者如前所引。普曜經．及阿阇世王經亦說有三藏。一菩薩。二獨覺。三聲聞。由機不同教亦有異。前以行等多無異故攝入聲聞。今據機果行有少殊故別開也。或說四藏如僧祇律．分別功德經。同大眾部素呾纜等三藏之外別立雜藏。謂但詮定名素呾纜。若但詮戒名毗奈耶。若但詮慧名為對法。若合二詮或合三詮名為雜藏。分別功德經中廣解四別。集藏傳說。一經。二律。三者大法。四者雜藏。迦栴延造竟持用呈佛。佛言上法故名大法。于中破癡益於世間。此眾經明故名大法。如是更有二複次解。不能煩引。佛說宿緣。羅漢亦說。天魔外道。故名雜藏。中多偈頌問十二緣。此各異入是名雜藏。今觀此傳。初釋之意。唯佛世尊自說宿緣名素呾纜。羅漢亦說名為雜藏第二釋意。若唯詮定名素呾纜。兼詮慧等名為雜藏。問十二緣此各異入詮于慧故。今此初解即當彼傳第二。

複次犢子部中亦說四藏。一經。二律。三對法。四明咒。此藏之中集諸咒故。其三世．無為．不可說等五種法藏。彼說所詮非此能詮。法藏部中說有五藏。即於此四加菩薩藏。明諸菩薩本所行事。成實論中說有五藏。說三藏已復說雜藏及菩薩藏。然大乘中亦說六藏。瑜伽．顯揚．對法．攝論天親釋言。菩薩．聲聞各有三藏。法花經言。不得親近小乘三藏。故知大乘亦有三藏。故分成六。獨覺教少。又復更無別戒律等。故無三藏可分成九。義可有七。小乘說四。大乘說三。故義成七。然無別文。又胎藏經及大眾部又說八藏。菩薩聲聞各有四故。或可說九。普耀等經既說有三。此各成三故義立九。或為八萬四千法藏。如是增減略為七異。謂二．三．四．五．六．七．八。若別說有八萬四千。乘此廣說有八俱胝四十洛叉。如宗輪疏具廣分別。總是第二名數增減。

第三辨廢立者。小乘異說非宗所明。于大乘中唯立二藏．二種三藏．及與六藏．八萬四千等。天親菩薩攝論釋云。如是三藏下乘上乘有差別故分成二藏。此意說云。但由獨覺教．理．行．果少於聲聞。攝入下乘中。合名聲聞藏。又如力中。根上下力雖有中力。上下相形唯有二品。或上或下。不說中力。今以上下一往相形。獨覺之教入聲聞藏。根劣業淺。所斷．

【現代漢語翻譯】 現代漢語譯本： 此外，犢子部（Vatsiputriya）中也說有四藏：一是經藏（Sutra Pitaka），二是律藏（Vinaya Pitaka），三是對法藏（Abhidhamma Pitaka），四是明咒藏（Vidyadhara Pitaka）。這個藏集中了各種咒語。至於三世（過去、現在、未來）、無為（Asamskrta，指涅槃）和不可說等五種法藏，他們認為所詮釋的內容與能詮釋的藏不同。法藏部（Dharmaguptaka）中說有五藏，即在這四個藏的基礎上加上菩薩藏（Bodhisattva Pitaka），闡明諸位菩薩原本所修行的事蹟。《成實論》（Tattvasiddhi Shastra）中說有五藏，在說了三藏之後，又說了雜藏和菩薩藏。然而，大乘佛教中也說有六藏。《瑜伽師地論》（Yogacarabhumi-sastra）、《顯揚聖教論》（Abhisamayalankara-sastra）、《對法論》（Abhidhamma-sastra）、《攝大乘論》（Mahayana-samgraha）中，天親（Vasubandhu）解釋說，菩薩和聲聞（Sravaka）各有三藏。《法華經》（Saddharma Pundarika Sutra）中說，不得親近小乘三藏，因此可知大乘也有三藏，所以分成六藏。獨覺（Pratyekabuddha）的教法較少，而且沒有其他的戒律等，因此沒有三藏可以分成九藏。從意義上來說，可以有七藏，小乘說四藏，大乘說三藏，所以意義上可以成立七藏，但沒有明確的經文依據。此外，《胎藏經》（Garbhadhatu Sutra）和大眾部（Mahasamghika）又說有八藏，因為菩薩和聲聞各有四藏。或者可以說有九藏。《普耀經》等經典既然說有三藏，那麼各自成立三個，因此意義上成立九藏。或者說是爲了八萬四千法藏。像這樣增減，大致有七種不同，即二、三、四、五、六、七、八藏。如果分別說有八萬四千法藏，那麼根據這種廣說，就有八俱胝（koti，千萬）四十洛叉（laksha，十萬）。如《宗輪疏》中詳細分別。總而言之，這是第二種名數上的增減。

第三，辨別廢立。小乘的異說不是本宗所闡明的。在大乘中，只確立二藏、兩種三藏，以及六藏、八萬四千藏等。天親菩薩在《攝大乘論釋》中說：『像這樣，三藏因為下乘和上乘有差別，所以分成二藏。』這個意思是說，只是因為獨覺的教法、道理、修行和果位少於聲聞，所以攝入下乘中，合稱為聲聞藏。又如力的大小，根器的上下，力量雖然有中等，但上下相比只有兩種品類，或者上等或者下等，不說中等力量。現在以上下兩種情況來比較，獨覺的教法歸入聲聞藏，因為根器較差，業力較淺，所斷的煩惱也較少。

【English Translation】 English version: Furthermore, the Vatsiputriya school also speaks of four Pitakas (collections): first, the Sutra Pitaka (collection of discourses); second, the Vinaya Pitaka (collection of monastic rules); third, the Abhidhamma Pitaka (collection of philosophical treatises); and fourth, the Vidyadhara Pitaka (collection of mantras). This Pitaka gathers various mantras. As for the five Dharmapitakas (collections of teachings) such as the three times (past, present, and future), Asamskrta (unconditioned, referring to Nirvana), and the inexpressible, they believe that what is signified is different from the signifying Pitaka. The Dharmaguptaka school speaks of five Pitakas, namely, adding the Bodhisattva Pitaka (collection of Bodhisattva teachings) to these four, elucidating the original practices of the Bodhisattvas. The Tattvasiddhi Shastra speaks of five Pitakas, saying that after the three Pitakas, it also speaks of the Miscellaneous Pitaka and the Bodhisattva Pitaka. However, Mahayana Buddhism also speaks of six Pitakas. In the Yogacarabhumi-sastra, Abhisamayalankara-sastra, Abhidhamma-sastra, and Mahayana-samgraha, Vasubandhu explains that Bodhisattvas and Sravakas (hearers) each have three Pitakas. The Saddharma Pundarika Sutra says that one should not associate with the three Pitakas of the Hinayana, thus it is known that Mahayana also has three Pitakas, so they are divided into six. The teachings of the Pratyekabuddhas (solitary realizers) are few, and there are no other precepts, etc., so there are no three Pitakas that can be divided into nine. In terms of meaning, there can be seven Pitakas. The Hinayana speaks of four Pitakas, and the Mahayana speaks of three Pitakas, so in meaning, seven Pitakas can be established, but there is no clear textual basis. In addition, the Garbhadhatu Sutra and the Mahasamghika school also speak of eight Pitakas, because Bodhisattvas and Sravakas each have four Pitakas. Or it can be said that there are nine Pitakas. Since the Puyo Sutra and other scriptures speak of three Pitakas, each of these becomes three, thus establishing nine Pitakas in meaning. Or it is for the eighty-four thousand Dharmapitakas. Such increases and decreases roughly have seven differences, namely two, three, four, five, six, seven, and eight Pitakas. If it is said separately that there are eighty-four thousand Dharmapitakas, then according to this extensive explanation, there are eight koti (ten million) and forty laksha (one hundred thousand). As the Zonglun Shu elaborately distinguishes. In short, this is the second type of increase and decrease in numerical terms.

Third, distinguishing between what is discarded and what is established. The different views of the Hinayana are not elucidated by this school. In Mahayana, only two Pitakas, two types of three Pitakas, and six Pitakas, eighty-four thousand Pitakas, etc., are established. Vasubandhu Bodhisattva says in the commentary on the Mahayana-samgraha: 'In this way, the three Pitakas are divided into two Pitakas because of the difference between the lower vehicle and the upper vehicle.' This means that it is only because the teachings, principles, practices, and fruits of the Pratyekabuddhas are fewer than those of the Sravakas, so they are included in the lower vehicle and collectively called the Sravaka Pitaka. Also, like the strength, although there is medium strength in the upper and lower faculties, there are only two categories when compared to the upper and lower, either upper or lower, and medium strength is not mentioned. Now, comparing the upper and lower situations, the teachings of the Pratyekabuddhas are included in the Sravaka Pitaka because their faculties are inferior, their karma is shallow, and the afflictions to be severed are also fewer.

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所修．所證．所益。皆不遍盡。不廣大故。唯說二藏。普曜等經立菩薩．獨覺．聲聞三藏者。隨機不同乘行有別以立三藏不增不減。又立素呾纜等三藏非增減者。天親菩薩有其四釋。初三複次與對法同。第一義云。一切過失略為三種。一者疑惑。二者二邊行。三者自見取。初不肯修。次修顛倒。后解非真。為對治彼如其次第說有三藏經中為彼決定說義故令其趣入。律中開許一百一具故令處中行。論中顯照諸法相故令生真智。此中即是未入．已入．作證所由。第二又約初斷諸惑業說。此三皆是見道斷故。二邊行因即戒取故。第三又依障入道諸惑業說故。一切煩惱但有二類。一者猶預。疑即為先。二者決定。見取為首。舉此二種攝諸煩惱。雖求入道行諸妙行。著苦樂邊不能正證。謂在家類受欲樂邊。諸外道輩自苦行邊。為除現在此惑業故唯說三藏。第四又諸學品莫過三種。謂戒．定．慧。一一增上宗說三學各各不同。故唯三藏不增不減。第五又為惡律儀者．多散亂者．多煩惱者。次第立三。毗奈耶．素呾纜阿毗達磨。第六又為惡業多．愛多．見多者次第立三。第七又為瞋多．貪多．及癡多者次第立三。第八又為畏惡趣畏欲界畏三界者次第立三。第九為得三事大般涅槃。由論得般若由律得解說。由經得法身故。第十為得二身

【現代漢語翻譯】 現代漢語譯本 所修、所證、所益，皆不遍盡，不廣大故。只說二藏（指經藏和律藏）。《普曜經》等經典設立菩薩藏、獨覺藏、聲聞藏三藏，是因為隨應不同根器的眾生，乘行有差別，所以設立三藏，不多也不少。又設立素呾纜（經）、毗奈耶（律）、阿毗達磨（論）三藏，也不是增減。天親菩薩對此有四種解釋：前三種解釋與《對法論》相同。第一種解釋說，一切過失略分為三種：一是疑惑，二是在二邊（苦樂兩邊）中行走，三是自見取（固執己見）。最初不肯修行，其次修行顛倒，最後理解不真實。爲了對治這些過失，依次設立三藏：經藏爲了對他們決定所說之義，使他們趣入正道；律藏中開許一百一具（指比丘的用具），使他們處於中道而行；論藏中顯照諸法實相，使他們生起真正的智慧。這其中就包含了未入道、已入道、作證的因由。 第二種解釋又從最初斷除各種惑業來說。這三藏都是見道所斷除的。二邊行是戒取（執取錯誤的戒律）的因。 第三種解釋又依據障礙入道的各種惑業來說。一切煩惱只有兩類：一是猶豫不決，以疑為先導；二是決定執著，以見取為首。舉出這兩種就概括了所有煩惱。雖然求入道而行各種妙行，但執著于苦樂兩邊，不能正確證悟。例如，在家之人貪受欲樂，各種外道之人則自討苦吃。爲了去除現在這些惑業，所以只說三藏。 第四種解釋說，各種學品沒有超過三種的，即戒、定、慧。各個宗派對每一項增上學的說法各不相同。所以只有三藏，不多也不少。 第五種解釋是為惡律儀者、多散亂者、多煩惱者，依次設立毗奈耶（律）、素呾纜（經）、阿毗達磨（論）。 第六種解釋是為惡業多者、愛多者、見多者，依次設立三藏。 第七種解釋是為瞋多者、貪多者、及癡多者，依次設立三藏。 第八種解釋是為畏懼惡趣者、畏懼欲界者、畏懼三界者，依次設立三藏。 第九種解釋是爲了獲得三事大般涅槃：通過論藏獲得般若（智慧），通過律藏獲得解脫，通過經藏獲得法身。 第十種解釋是爲了獲得二身（法身和報身）。

【English Translation】 English version What is cultivated, what is realized, and what is benefited are not all-encompassing and not extensive. Therefore, only the two Pitakas (referring to Sutra Pitaka and Vinaya Pitaka) are spoken of. The Prajnaparamita Sutra and other scriptures establish the three Pitakas of Bodhisattva, Pratyekabuddha (Solitary Realizer), and Sravaka (Hearer) because beings have different capacities and practices, so the three Pitakas are established without increase or decrease. Furthermore, the establishment of the three Pitakas of Sutra (Sutra), Vinaya (Discipline), and Abhidharma (Higher Knowledge) is also without increase or decrease. Vasubandhu Bodhisattva has four explanations for this: the first three explanations are the same as the Abhidharmakosa. The first explanation says that all faults can be summarized into three types: first, doubt; second, walking on the two extremes (of pleasure and pain); and third, self-view attachment (clinging to one's own views). Initially, one is unwilling to practice; then, one practices perversely; and finally, one's understanding is not true. To counteract these faults, the three Pitakas are established in order: the Sutra Pitaka is to determine the meaning of what is said to them, so that they may enter the right path; the Vinaya Pitaka allows one hundred and one items (referring to the requisites of a Bhikkhu), so that they may walk in the middle way; and the Abhidharma Pitaka illuminates the characteristics of all dharmas, so that they may generate true wisdom. This includes the reasons for not yet entering the path, having already entered the path, and attaining realization. The second explanation is from the perspective of initially cutting off various afflictions and karmas. These three Pitakas are all cut off by the path of seeing. Walking on the two extremes is the cause of clinging to precepts (grasping wrong precepts). The third explanation is based on the various afflictions and karmas that obstruct entering the path. All afflictions are of two types: first, hesitation and indecision, with doubt as the leader; and second, determined attachment, with self-view attachment as the head. These two encompass all afflictions. Although one seeks to enter the path and practices various wonderful practices, clinging to the extremes of pleasure and pain prevents correct realization. For example, laypeople are attached to the pleasures of desire, while various non-Buddhist practitioners inflict suffering on themselves. To remove these present afflictions and karmas, only the three Pitakas are spoken of. The fourth explanation says that there are no more than three types of learning: morality, concentration, and wisdom. Each school has different views on each of the three higher trainings. Therefore, there are only three Pitakas, no more and no less. The fifth explanation is that the Vinaya (Discipline), Sutra (Sutra), and Abhidharma (Higher Knowledge) are established in order for those with bad moral conduct, those who are easily distracted, and those with many afflictions. The sixth explanation is that the three Pitakas are established in order for those with much bad karma, much attachment, and much wrong view. The seventh explanation is that the three Pitakas are established in order for those with much anger, much greed, and much delusion. The eighth explanation is that the three Pitakas are established in order for those who fear the evil realms, fear the desire realm, and fear the three realms. The ninth explanation is to attain the three aspects of Great Nirvana: through the Abhidharma Pitaka, one obtains Prajna (wisdom); through the Vinaya Pitaka, one obtains liberation; and through the Sutra Pitaka, one obtains the Dharmakaya (Dharma Body). The tenth explanation is to obtain the two bodies (Dharmakaya and Sambhogakaya).

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故立三藏。由律得法身性解脫故。由論得報身。智為自體故。由經得化身。依定發通故。如是差別。由此三藏不增不減故。即以此義分上下乘以成六藏。更無別義。八萬四千隨所治惑不增不減。乘此覆成八百萬億諸法藏也。如對法論第十一說。然佛隨宜所說不定。或依舍邪歸正門說唯一藏。謂正法教藏。對所詮義藏門唯說一藏。所謂字藏。或說二乃至八萬四千。如涅槃經。佛唯說一因緣。謂一切有為。或乃至說十二由宜聞故。此藏亦爾。所立隨宜不可為難。此即第三辨廢立也。

第四齣體者。三藏體性義類不殊。總聊簡中已顯四體。且如護法四種體中相用別論。此即總以能說法者心上所顯。假實殊途聲．名句文而為體性。隨其所應三性五法蘊處界收所引教理廣如前說。

第五釋名義者。于中分二。初釋總名。后釋別名。釋總名者。天親論云。何緣名藏。由能攝故。謂攝一切所應知義。此義意言。由能詮教能攝一切所應知義令不失故立以藏名。又有釋言。攝持義是藏義。所應知法皆此所攝。持所攝法令其不失。名之為藏。此別不同有二三等。二三六等是其數法。於六釋中帶數釋也。古者釋言。藏是記義聖者言教能刊記諸法。名之為藏。

釋別名者。且二藏中。一菩薩藏。二聲聞藏。言菩薩者。梵語應

【現代漢語翻譯】 現代漢語譯本：因此設立三藏。通過持守戒律，能夠證得法身，獲得自性解脫。通過研習論藏，能夠證得報身，以智慧為自身。通過學習經藏，能夠證得化身，依靠禪定而生神通。這些差別，都是因為這三藏不多也不少。也就是用這個道理，區分上下乘，形成六藏，沒有其他的意義。八萬四千法門，隨著所要對治的煩惱而不多也不少。依此又形成八百萬億諸法藏。如同《對法論》第十一卷所說。然而佛陀隨著適當的機緣所說並不固定，或者依據捨棄邪見、歸於正道的門徑，只說一個藏，稱為正法教藏。對於所詮釋的意義，只說一個藏，稱為字藏。或者說二藏乃至八萬四千藏，如《涅槃經》所說。佛陀只說一個因緣，即一切有為法。或者甚至說十二因緣，因為聽聞的根器不同。這個藏也是如此，所設立的隨著適當的機緣而定，不可以此為難。這就是第三辨別廢立。 第四，闡述三藏的體性。三藏的體性、義理類別沒有差別，在前面的總略簡述中已經顯明瞭四種體性。比如護法的四種體中，相和用分別論述。這就是總的以能說法者的心上所顯現的，虛假和真實的途徑不同，聲音、名相、語句、文字作為體性。隨著它們所相應的，三性、五法、蘊、處、界所包含，所引用的教理廣泛如前所說。 第五，解釋名稱和含義。其中分為兩部分：首先解釋總名，然後解釋別名。解釋總名，天親（Vasubandhu）論中說：『因為什麼緣故稱為藏？因為能夠攝持。』意思是說攝持一切所應該知道的義理。這個意思是指，因為能詮釋的教法能夠攝持一切所應該知道的義理，使之不遺失，所以立名為藏。又有解釋說：『攝持義就是藏的含義。』所應該知道的法都由此所攝持，保持所攝持的法使之不遺失，名為藏。這些區別不同，有二藏、三藏等，二三六等是它的數量法，在六種解釋中屬於帶數解釋。古人的解釋說：『藏是記的意思，聖者的言教能夠刊記諸法，名為藏。』 解釋別名，且說二藏中，一是菩薩藏（Bodhisattva Pitaka），二是聲聞藏（Śrāvaka Piṭaka）。所說的菩薩（Bodhisattva），梵語應...

【English Translation】 English version: Therefore, the three pitakas (Tripiṭaka) are established. By adhering to the Vinaya (rules of discipline), one can attain the Dharmakaya (body of essence) and achieve liberation of self-nature. By studying the Abhidhamma (doctrines), one can attain the Sambhogakaya (body of enjoyment), with wisdom as its essence. By learning the Sutras (discourses), one can attain the Nirmanakaya (body of transformation), relying on Samadhi (meditation) to develop supernormal powers. These differences exist because these three pitakas are neither more nor less. This principle is used to differentiate between the Hinayana (Smaller Vehicle) and Mahayana (Greater Vehicle), forming the six pitakas, with no other meaning. The eighty-four thousand Dharma doors are neither more nor less, depending on the afflictions to be overcome. Based on this, eight million trillion Dharma pitakas are formed. As stated in the eleventh volume of the Abhidharma-samuccaya (Compendium of Abhidharma). However, the Buddha's teachings vary according to the appropriate circumstances. Sometimes, based on the path of abandoning wrong views and returning to the right path, only one pitaka is mentioned, called the 'Treasury of Righteous Dharma Teaching'. Regarding the meaning to be explained, only one pitaka is mentioned, called the 'Treasury of Words'. Or two pitakas, or even eighty-four thousand pitakas, as mentioned in the Nirvana Sutra. The Buddha only speaks of one cause and condition, which is all conditioned phenomena. Or even twelve Nidanas (links of dependent origination), because of the different capacities of listeners. This pitaka is also like this; the establishment depends on the appropriate circumstances and should not be questioned. This is the third distinction between establishment and abolition. Fourth, elucidating the nature of the three pitakas. The nature and categories of meaning of the three pitakas are not different. The four natures have already been revealed in the previous general summary. For example, in the four natures of Dharmapala (Dharma protector), the characteristics and functions are discussed separately. This is generally based on what is manifested in the mind of the speaker, with different paths of the false and the real, and sound, name, sentence, and text as the nature. According to their corresponding, the three natures, five dharmas, skandhas (aggregates), ayatanas (sense bases), and dhatus (elements) contained, the cited teachings are as broad as previously stated. Fifth, explaining the names and meanings. This is divided into two parts: first, explaining the general name, and then explaining the specific names. Explaining the general name, Vasubandhu (Tianqin) says in his treatise: 'For what reason is it called a pitaka (treasury)? Because it can contain.' It means that it contains all the meanings that should be known. This means that because the teaching that can explain can contain all the meanings that should be known, so that it is not lost, it is named a pitaka. Another explanation says: 'The meaning of containing is the meaning of pitaka.' All the dharmas that should be known are contained by it, keeping the contained dharmas from being lost, and it is called a pitaka. These distinctions are different, with two pitakas, three pitakas, etc. Two, three, six, etc., are its numerical methods, which belong to the numerical explanation in the six explanations. The ancients explained: 'Pitaka means recording; the teachings of the sages can record all dharmas, and it is called a pitaka.' Explaining the specific names, let's talk about the two pitakas, one is the Bodhisattva Pitaka, and the other is the Śrāvakapiṭaka. The so-called Bodhisattva, the Sanskrit should...

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云菩提薩埵。此語略故但名菩薩。無性釋云。菩提薩埵為所緣境故名菩薩。依弘誓語立菩薩聲。此意說言。有諸行者發大誓願。求大菩提。度有情類。以此二種為所緣境立菩薩名。此有財釋。以彼二種為所緣境名菩薩故。或相違釋。亦菩亦薩。智．悲別故。又云或即彼心為求菩提。有志．有能故名菩薩。此意說言。菩提所求果也。薩埵勇健義。行者之心為求無上正等覺故。有大志意有所堪能。具此勝德名為菩薩。此依主釋。求大菩提之薩埵故。或薩埵者此言有情。求大菩提之有情也。依士如前。瑜伽釋中。文雖小別義亦同此。十一面經言。菩提即般若。薩埵謂方便。如是二法利益安樂一切有情。菩提之薩埵。亦依主釋。言聲聞者。聲謂音聲。即佛說法所有音聲聞謂聽聞。若修行者聞佛說法。信受精進而出三界。名曰聲聞。故法花經第二卷初說。若有眾生內有智性。從佛世尊聞法信受。慇勤精進。欲速出三界自求涅槃。是名聲聞乘。此依初入聲聞乘位。多分依教而入道故。后證果時未必一切要依聲故。瑜伽釋言。諸佛聖教聲為上首。從師友所聞此教聲。展轉修證永出世間。故名聲聞以聲為聞亦有財釋。又此但依住自乘解。唯自利行以立其名。若不定性理即不然。故法花經第二卷末說。以佛道聲令一切聞故名聲聞。即依回

【現代漢語翻譯】 現代漢語譯本：云菩提薩埵（Bodhisattva，覺有情）。此語簡略，故只稱菩薩。無性論師解釋說，菩提薩埵以所緣境（object of contemplation）為目標，故名菩薩。依據弘大的誓願而立菩薩之名。此意是說，有些修行者發大誓願，求取大菩提（enlightenment），度化有情眾生。以這兩種目標作為所緣境，而立菩薩之名。這是有財釋（possessive compound），因為以這兩種目標為所緣境，故名菩薩。或者，也可作相違釋（dvandva compound），亦菩亦薩，因為智慧（智）和慈悲（悲）有所區別。又說，或者就是以彼心（the mind）來求菩提，有志向、有能力，故名菩薩。此意是說，菩提是所求的果。薩埵是勇健之義。修行者的心爲了求取無上正等覺（unexcelled complete enlightenment），有大志意，有所堪能，具備這種殊勝的功德，名為菩薩。這是依主釋（dependent determinant compound），因為是求大菩提的薩埵。或者，薩埵是指有情，是求大菩提的有情。依據詞性如前。瑜伽論的解釋中，文字雖略有不同，但意義與此相同。《十一面經》說，菩提即般若（prajna，智慧），薩埵謂方便（upaya，善巧）。這兩種法利益安樂一切有情，是菩提之薩埵。也是依主釋。說到聲聞（Sravaka，hearer），聲是指音聲，即佛說法的所有音聲，聞是指聽聞。如果修行者聽聞佛的說法，信受奉行，精進修行而出離三界（three realms of existence），就叫做聲聞。所以《法華經》第二捲開頭說，如果有眾生內心有智慧，從佛世尊處聽聞佛法，信受奉行，慇勤精進，想要快速出離三界，自己求取涅槃（Nirvana），這叫做聲聞乘（Sravakayana）。這是依據初入聲聞乘的位次，大多依據教法而入道。後來證果時，未必一切都要依據音聲。瑜伽論解釋說，諸佛的聖教音聲為首要，從師友處聽聞此教聲，輾轉修證，永遠出離世間，所以名為聲聞，以聲為聞，也是有財釋。又，這只是依據安住于自身乘（vehicle）來解釋，唯有自利的行為才立此名。如果是不定性的，道理就不是這樣。所以《法華經》第二卷末尾說，以佛道之聲令一切聽聞，故名聲聞，即依據回 English version: The term Bodhisattva (Bodhisattva, being of enlightenment) is abbreviated to just 'Bodhisattva'. Asanga explains that 'Bodhisattva' refers to one whose object of contemplation is Bodhi-sattva. The name 'Bodhisattva' is established based on the great vow. This means that some practitioners make great vows to seek great Bodhi (enlightenment) and liberate sentient beings. The name 'Bodhisattva' is established based on these two objects of contemplation. This is a possessive compound explanation, because 'Bodhisattva' is named based on having these two objects of contemplation. Alternatively, it can be explained as a dvandva compound, 'both Bodhi and Sattva', because wisdom (智, zhi) and compassion (悲, bei) are distinct. It is also said that 'Bodhisattva' refers to the mind that seeks Bodhi, possessing aspiration and ability. This means that Bodhi is the desired result. Sattva means courageous and vigorous. The practitioner's mind, in seeking unsurpassed complete enlightenment, has great aspiration and capability, possessing these excellent qualities, and is therefore called 'Bodhisattva'. This is a dependent determinant compound, because it is the Sattva who seeks great Bodhi. Alternatively, 'Sattva' refers to sentient beings, the sentient being who seeks great Bodhi. The grammatical structure is as before. In the Yogacara explanation, the wording is slightly different, but the meaning is the same. The Eleven-Faced Sutra says that Bodhi is Prajna (prajna, wisdom), and Sattva is Upaya (upaya, skillful means). These two dharmas benefit and bring happiness to all sentient beings, and are the Bodhisattva of Bodhi. This is also a dependent determinant compound. The term Sravaka (Sravaka, hearer) refers to 'sound', which is all the sound of the Buddha's teachings, and 'hearing', which is listening. If a practitioner hears the Buddha's teachings, believes and accepts them, practices diligently, and transcends the three realms of existence (three realms of existence), they are called a Sravaka. Therefore, the second chapter of the Lotus Sutra says that if sentient beings have wisdom within, hear the Dharma from the Buddha, believe and accept it, practice diligently, and desire to quickly transcend the three realms and seek Nirvana (Nirvana) for themselves, they are called the Sravaka Vehicle (Sravakayana). This is based on the initial entry into the Sravaka Vehicle, mostly entering the path based on teachings. Later, when attaining the fruit, it is not necessarily based on sound. The Yogacara explanation says that the sound of the Buddhas' holy teachings is paramount, hearing this teaching from teachers and friends, cultivating and realizing it, and permanently transcending the world, hence the name Sravaka, with 'sound' as 'hearing', which is also a possessive compound explanation. Furthermore, this is only based on explaining it as abiding in one's own vehicle, with only self-benefiting actions establishing the name. If it is indeterminate in nature, the principle is not the same. Therefore, the end of the second chapter of the Lotus Sutra says that the sound of the Buddha's path is made to be heard by all, hence the name Sravaka, which is based on turning

【English Translation】 Modern Chinese translation: 云菩提薩埵（Bodhisattva，覺有情）。此語簡略，故只稱菩薩。無性論師解釋說，菩提薩埵以所緣境（object of contemplation）為目標，故名菩薩。依據弘大的誓願而立菩薩之名。此意是說，有些修行者發大誓願，求取大菩提（enlightenment），度化有情眾生。以這兩種目標作為所緣境，而立菩薩之名。這是有財釋（possessive compound），因為以這兩種目標為所緣境，故名菩薩。或者，也可作相違釋（dvandva compound），亦菩亦薩，因為智慧（智）和慈悲（悲）有所區別。又說，或者就是以彼心（the mind）來求菩提，有志向、有能力，故名菩薩。此意是說，菩提是所求的果。薩埵是勇健之義。修行者的心爲了求取無上正等覺（unexcelled complete enlightenment），有大志意，有所堪能，具備這種殊勝的功德，名為菩薩。這是依主釋（dependent determinant compound），因為是求大菩提的薩埵。或者，薩埵是指有情，是求大菩提的有情。依據詞性如前。瑜伽論的解釋中，文字雖略有不同，但意義與此相同。《十一面經》說，菩提即般若（prajna，智慧），薩埵謂方便（upaya，善巧）。這兩種法利益安樂一切有情，是菩提之薩埵。也是依主釋。說到聲聞（Sravaka，hearer），聲是指音聲，即佛說法的所有音聲，聞是指聽聞。如果修行者聽聞佛的說法，信受奉行，精進修行而出離三界（three realms of existence），就叫做聲聞。所以《法華經》第二捲開頭說，如果有眾生內心有智慧，從佛世尊處聽聞佛法，信受奉行，慇勤精進，想要快速出離三界，自己求取涅槃（Nirvana），這叫做聲聞乘（Sravakayana）。這是依據初入聲聞乘的位次，大多依據教法而入道。後來證果時，未必一切都要依據音聲。瑜伽論解釋說，諸佛的聖教音聲為首要，從師友處聽聞此教聲，輾轉修證，永遠出離世間，所以名為聲聞，以聲為聞，也是有財釋。又，這只是依據安住于自身乘（vehicle）來解釋，唯有自利的行為才立此名。如果是不定性的，道理就不是這樣。所以《法華經》第二卷末尾說，以佛道之聲令一切聽聞，故名聲聞，即依據回 English translation: The term 'Bodhisattva' (Bodhisattva, being of enlightenment) is abbreviated to just 'Bodhisattva'. Asanga explains that 'Bodhisattva' refers to one whose object of contemplation is Bodhi-sattva. The name 'Bodhisattva' is established based on the great vow. This means that some practitioners make great vows to seek great Bodhi (enlightenment) and liberate sentient beings. The name 'Bodhisattva' is established based on these two objects of contemplation. This is a possessive compound explanation, because 'Bodhisattva' is named based on having these two objects of contemplation. Alternatively, it can be explained as a dvandva compound, 'both Bodhi and Sattva', because wisdom (智, zhi) and compassion (悲, bei) are distinct. It is also said that 'Bodhisattva' refers to the mind that seeks Bodhi, possessing aspiration and ability. This means that Bodhi is the desired result. Sattva means courageous and vigorous. The practitioner's mind, in seeking unsurpassed complete enlightenment, has great aspiration and capability, possessing these excellent qualities, and is therefore called 'Bodhisattva'. This is a dependent determinant compound, because it is the Sattva who seeks great Bodhi. Alternatively, 'Sattva' refers to sentient beings, the sentient being who seeks great Bodhi. The grammatical structure is as before. In the Yogacara explanation, the wording is slightly different, but the meaning is the same. The Eleven-Faced Sutra says that Bodhi is Prajna (prajna, wisdom), and Sattva is Upaya (upaya, skillful means). These two dharmas benefit and bring happiness to all sentient beings, and are the Bodhisattva of Bodhi. This is also a dependent determinant compound. The term 'Sravaka' (Sravaka, hearer) refers to 'sound', which is all the sound of the Buddha's teachings, and 'hearing', which is listening. If a practitioner hears the Buddha's teachings, believes and accepts them, practices diligently, and transcends the three realms of existence (three realms of existence), they are called a Sravaka. Therefore, the second chapter of the Lotus Sutra says that if sentient beings have wisdom within, hear the Dharma from the Buddha, believe and accept it, practice diligently, and desire to quickly transcend the three realms and seek Nirvana (Nirvana) for themselves, they are called the Sravaka Vehicle (Sravakayana). This is based on the initial entry into the Sravaka Vehicle, mostly entering the path based on teachings. Later, when attaining the fruit, it is not necessarily based on sound. The Yogacara explanation says that the sound of the Buddhas' holy teachings is paramount, hearing this teaching from teachers and friends, cultivating and realizing it, and permanently transcending the world, hence the name Sravaka, with 'sound' as 'hearing', which is also a possessive compound explanation. Furthermore, this is only based on explaining it as abiding in one's own vehicle, with only self-benefiting actions establishing the name. If it is indeterminate in nature, the principle is not the same. Therefore, the end of the second chapter of the Lotus Sutra says that the sound of the Buddha's path is made to be heard by all, hence the name Sravaka, which is based on turning

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心住于佛乘利他行說。以聲令他聞故名聲聞。即有財釋。若聲之聞故名曰聲聞。即依主釋。獨覺初入自乘之位亦多分依佛音聲故。又教小故從多為藏。又所修證。及與所斷得。非廣大合名聲聞。隨其所應逗此二機。此二所知所有法義皆此所攝。即名菩薩聲聞之藏。二藏俱是依士釋也。三藏別名中。初普曜經中所說三藏二名如前。獨覺藏者。法花經說。若有眾生從佛世尊。聞法信受慇勤精進。求自然慧樂獨善寂。深知諸法因緣。是名辟支佛乘。瑜伽論言。常樂寂靜不欲雜居。修加行滿。無師友教自然獨悟。永出世間故名獨覺。獨證者覺名為獨覺。依主釋也。或觀待緣而悟聖果。亦名緣覺。待緣而覺。亦依主釋。獨覺者藏依主釋如前素呾纜等三藏者。成實論云。修多羅者直說語言。雜心論云。經有五義。謂出生．涌泉．顯示．繩墨．結鬘五義。今大乘解。梵言素呾纜此名契經。故瑜伽二十五。及顯揚第六云。云何素呾纜。由二十四事略攝一切契經。契者契當至合之義。所言經者天親論解云。謂能貫穿依故。相故。法故。義故。名素呾纜。謂於是處由此為此而有所說。名之為依。真俗諦相。名之為相。十善巧法等。名之為法。義者謂隨密意等以說諸法。名之為義。以四種義。釋素呾纜。瑜伽論第二十五．顯揚第二十說。謂佛

【現代漢語翻譯】 現代漢語譯本 心安住于佛乘利益他人的行為的解說。因為用聲音使他人聽聞，所以稱為聲聞（Śrāvaka，通過聽聞佛陀的教導而證悟的修行者）。這是一種有財釋。如果說是聲音被聽聞，則稱為聲聞，這是一種依主釋。獨覺（Pratyekabuddha，不依賴他人教導，自己證悟的修行者）最初進入自乘的地位，也大多依靠佛陀的聲音。又因為教法淺顯，所以從多數歸為藏。又因為所修證的，以及所斷除的，所得的，並非廣大，所以稱為聲聞。隨其所應地引導這兩種根器的人。這二者所知的所有法義都包含在此中，就稱為菩薩聲聞之藏。這兩個藏都是依士釋。在三藏的別名中，最初的《普曜經》中所說的三藏二名如前所述。獨覺藏，《法華經》說：『若有眾生從佛世尊，聞法信受慇勤精進，求自然慧樂獨善寂，深知諸法因緣，是名辟支佛乘。』《瑜伽師地論》說：『常樂寂靜不欲雜居，修加行滿，無師友教自然獨悟，永出世間故名獨覺。』獨自證悟者覺悟，名為獨覺，是依主釋。或者觀待因緣而悟聖果，也名為緣覺。待緣而覺，也是依主釋。獨覺者的藏，依主釋如前。素呾纜（Sūtra，經）等三藏，《成實論》說：『修多羅（Sūtra）者直說語言。』《雜心論》說：『經有五義，謂出生．涌泉．顯示．繩墨．結鬘五義。』現在大乘的解釋是，梵語素呾纜，這裡稱為契經。所以《瑜伽師地論》第二十五，以及《顯揚聖教論》第六說：『云何素呾纜？由二十四事略攝一切契經。』契者，契當至合之義。所言經者，天親（Vasubandhu）論解釋說：『謂能貫穿依故。相故。法故。義故。名素呾纜。』謂於是處由此為此而有所說，名之為依。真俗諦相，名之為相。十善巧法等，名之為法。義者謂隨密意等以說諸法，名之為義。以四種義，解釋素呾纜。《瑜伽師地論》第二十五．《顯揚聖教論》第二十說，謂佛

【English Translation】 English version A discourse on the mind abiding in the altruistic conduct of the Buddha Vehicle. Because one uses sound to make others hear, it is called Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings). This is a possessive compound. If it is said that sound is heard, it is called Śrāvaka, which is a dependent determinative compound. A Pratyekabuddha (one who attains enlightenment independently without relying on the teachings of others) initially enters the position of his own vehicle, also mostly relying on the Buddha's sound. Moreover, because the teachings are shallow, they are classified into a collection based on the majority. Furthermore, because what is cultivated and realized, and what is eliminated and attained, are not vast, it is called Śrāvaka. Guiding these two types of individuals according to their suitability. All the Dharma meanings known by these two are included in this, and it is called the treasury of Bodhisattva Śrāvakas. Both of these treasuries are agent determinative compounds. Among the different names of the three treasuries, the two names of the three treasuries mentioned in the initial Pǔyào Jīng are as mentioned before. The treasury of Pratyekabuddhas, the Lotus Sūtra says: 'If there are sentient beings who hear the Dharma from the Buddha, believe and accept it, diligently strive, seek natural wisdom, delight in solitary tranquility, deeply understand the causes and conditions of all dharmas, this is called the Pratyekabuddha Vehicle.' The Yogācārabhūmi-śāstra says: 'Always delighting in tranquility, not desiring to live in mixed company, completing the practice, without teachers or friends, naturally attaining enlightenment alone, permanently leaving the world, therefore it is called Pratyekabuddha.' One who independently realizes enlightenment is called Pratyekabuddha, which is a dependent determinative compound. Or, relying on conditions to awaken to the holy fruit, it is also called Yuánjué (one enlightened by conditions). Awakening dependent on conditions is also a dependent determinative compound. The treasury of Pratyekabuddhas, dependent determinative compound as before. The three treasuries such as Sūtra, the Tattvasiddhi-śāstra says: 'Sūtra means directly spoken language.' The Abhidharma-hṛdaya-śāstra says: 'Sūtra has five meanings, namely, birth, spring, manifestation, plumb line, and garland.' Now, the Mahāyāna explanation is that the Sanskrit word Sūtra is here called Qìjīng (scripture that accords with the truth). Therefore, the twenty-fifth chapter of the Yogācārabhūmi-śāstra, and the sixth chapter of the Śrāvakabhūmi say: 'What is Sūtra? It briefly encompasses all scriptures that accord with the truth through twenty-four aspects.' Qì means according with and reaching the meaning of union. What is meant by jīng (scripture), Vasubandhu's treatise explains: 'It means that which can penetrate because of reliance, characteristics, Dharma, and meaning, and is called Sūtra.' It means that in this place, something is said because of this and for this, which is called reliance. The characteristics of the true and conventional truths are called characteristics. The ten skillful Dharmas, etc., are called Dharma. Meaning means that all Dharmas are spoken according to the hidden meaning, etc., which is called meaning. The four kinds of meanings are used to explain Sūtra. The twenty-fifth chapter of the Yogācārabhūmi-śāstra and the twentieth chapter of the Śrāvakabhūmi say that the Buddha

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世尊。于彼方所為彼有情。依彼所化諸行差別。宣說無量蘊相應語。乃至廣說。結集法者。攝聚聖語為法久住以美妙言次第結集。貫穿縫綴能引義利。能行梵行。真善妙義是。名契經。前來雖以貫穿之義以釋契經。以教貫義。以教攝生。名之為經。猶綖貫花如經持緯。西域呼汲索縫衣綖席經聖教等皆名素呾纜。眾生由教攝。不散流惡趣。義理由教貫。不散失隱沒。是故聖教名為契經。四分律說。如種種花散置案上。風吹零落無綖貫故。十二年前。堪受略教根性如案。種種出家在家異見。令正法滅速疾如風。一切經義名之為花。若有經教貫于正理。人無異見法即不滅。故佛地論第一卷云。能貫能攝故名為經。以佛聖教貫穿攝持所應說義及所化生目之為經。契理之經名為契經。依主釋也。若但名經即非此釋。然素呾纜體即是藏。名素呾纜藏。持業釋也。以經及藏俱屬教故。毗奈耶者。此云調伏。八十五云。四種有情。數習邪解脫見所整合界。佛以種種勝解智力及界智力。尋求彼先所有勝解及彼后界。如其所應為調伏故。多分為轉四種法教名毗奈耶。故毗奈耶名為調伏。天親釋云。犯罪故。等起故。還凈故。出離故。名毗奈耶。廣說如彼攝論第一。調者和御。伏者制滅。調和控御身．語等業。制伏滅除諸惡行故。亦調亦伏。

持業釋也。此是行名。調伏之藏。名毗奈耶藏。藏是教故。亦依主釋。阿毗達摩達摩云法。阿毗四義此云對法。亦云數法．伏法．通法。天親解云。言對義者。此法對向無住涅槃。能說諸諦菩提分等諸妙行故。若依此解。能對名對。體即是教。能說妙行。向涅槃故。對即是法名為對法。對法即藏名對法藏。皆持業釋。亦名數法。於一一法數數宣說訓釋言詞自相等故。此以理為法。以教為數。法之數故名為數法。是依主釋。數法即藏名數法藏。是持業釋。亦名伏法。由此具足論處所等。能伏勝他邪異論故。伏體是理。詮伏之法名為伏法。即依主釋。或教法即伏。由此教法具論處等能勝伏他邪異論故。即持業釋。伏法即藏。亦持業釋。亦名通法。此能釋通契經義故。經義稱法。此能通彼。名為通法。法之通故。依主釋也。通法即藏。亦持業釋。更有別解。如對法疏。分別功德經有二解。一者名無比法。二名大法。結集傳中亦名大法。無性釋云。擇法因故。或共了故。雜心二解。婆沙第一十二大論師二十四複次解。順正理云。或諸契經名為達磨。論能決了名為對法。以教對教也。俱舍有二解。或教．理．行．果俱名對法。隨其所應釋其名義。合四十一解如對法釋。不能煩述。此藏亦名鄔波題鑠。即古優婆題舍此云論議。亦名

【現代漢語翻譯】 現代漢語譯本 持業釋（Tatpuruṣa，複合詞的一種，指後置詞修飾名詞）。這是行為的名稱。調伏之藏，名為毗奈耶藏（Vinaya-piṭaka，律藏）。藏是教義的緣故。這也是依主釋（屬格複合詞）。 阿毗達摩（Abhidharma）達摩（Dharma）意為法。阿毗（Abhi）有四種含義，這裡譯為『對法』，也稱為『數法』、『伏法』、『通法』。天親（Vasubandhu）解釋說：『所謂『對』，是指此法針對無住涅槃（nirvāṇa），能夠闡述諸諦（truths）、菩提分（bodhi-pakṣa）等各種妙行。』如果按照這種解釋，能夠針對的就是『對』，其本體就是教義，能夠闡述妙行，趨向涅槃。『對』即是法，稱為『對法』。『對法』即是藏，名為『對法藏』，都是持業釋。也稱為『數法』，因為對每一個法都反覆宣說訓釋言詞的自相等。這是以理為法，以教為數。法之數，所以稱為『數法』，是依主釋。『數法』即是藏，名為『數法藏』，是持業釋。也稱為『伏法』，因為由此具足論處所等，能夠降伏勝過其他邪異的論點。伏的本體是理，詮釋降伏之法，名為『伏法』，即依主釋。或者教法即是伏，因為此教法具備論處等，能夠勝伏其他邪異的論點，即持業釋。『伏法』即是藏，也是持業釋。也稱為『通法』，因為此能解釋通達契經（sūtra）的意義。經義稱為法，此能通達彼，名為『通法』。法之通達，是依主釋。『通法』即是藏，也是持業釋。 還有其他的解釋，如《對法疏》。《分別功德經》有兩種解釋，一是名為『無比法』，二是名為『大法』。結集傳中也名為『大法』。無性（Asaṅga）解釋說：『因為選擇法的因緣，或者共同瞭解的緣故。』《雜心》有兩種解釋。《婆沙》第一十二大論師有二十四種複次解釋。《順正理論》說：『或者諸契經名為達磨（Dharma），論能夠決斷了知，名為對法。』這是以教義對照教義。俱舍（Abhidharmakośa）有兩種解釋，或者教、理、行、果都稱為對法，根據其相應的含義解釋其名義。總共有四十一種解釋，如《對法釋》中所述，不能在此一一贅述。此藏也稱為鄔波題鑠（Upadeśa），即古優婆題舍（Upadeśa），這裡譯為論議，也稱為

【English Translation】 English version Tatpuruṣa compound. This is the name of an action. The treasury of taming is called the Vinaya-piṭaka (the Basket of Discipline). A 'treasury' because it contains teachings. This is also a possessive compound. Abhidharma Dharma means 'law'. Abhi has four meanings, here translated as 'counter-law', also called 'number-law', 'subduing-law', 'penetrating-law'. Vasubandhu explains: 'The so-called 'counter' refers to this law being directed towards non-abiding nirvāṇa, capable of expounding the truths, bodhi-pakṣa (wings to awakening), and various wonderful practices.' According to this explanation, that which can be directed against is 'counter', its essence being the teachings, capable of expounding wonderful practices, moving towards nirvāṇa. 'Counter' is law, called 'counter-law'. 'Counter-law' is the treasury, called the 'Abhidharma-piṭaka', all of which are Tatpuruṣa compounds. It is also called 'number-law', because each law is repeatedly proclaimed, explained, and the self-nature of words, etc., are clarified. This takes principle as law, and teaching as number. The number of laws, therefore called 'number-law', is a possessive compound. 'Number-law' is the treasury, called the 'number-law treasury', which is a Tatpuruṣa compound. It is also called 'subduing-law', because it is fully equipped with arguments, places, etc., capable of subduing and overcoming other heretical arguments. The essence of subduing is principle, explaining the law of subduing, called 'subduing-law', which is a possessive compound. Or the teaching-law is subduing, because this teaching-law possesses arguments, places, etc., capable of overcoming other heretical arguments, which is a Tatpuruṣa compound. 'Subduing-law' is the treasury, also a Tatpuruṣa compound. It is also called 'penetrating-law', because it can explain and penetrate the meaning of the sūtras. The meaning of the sūtras is called law, this can penetrate that, called 'penetrating-law'. The penetration of law is a possessive compound. 'Penetrating-law' is the treasury, also a Tatpuruṣa compound. There are other explanations, such as in the Abhidharma commentary. The Sutra on the Distinction of Merits has two explanations, one is called 'incomparable law', and the other is called 'great law'. In the collection transmission, it is also called 'great law'. Asaṅga explains: 'Because of the cause of selecting the law, or because of common understanding.' The Zaxin has two explanations. The twelfth great master of the Vibhasa has twenty-four further explanations. The Nyāyānusāra says: 'Or the sūtras are called Dharma, the treatises can decisively know, called Abhidharma.' This is comparing teachings with teachings. The Abhidharmakośa has two explanations, or teaching, principle, practice, and result are all called Abhidharma, explaining their names and meanings according to their corresponding meanings. There are a total of forty-one explanations, as described in the Abhidharma commentary, which cannot be elaborated on here. This treasury is also called Upadeśa, that is, the ancient Upadeśa, here translated as discussion, also called

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摩怛理迦。即舊所云摩德勒伽藏也。此云本母。八十一等云。即此鄔波題鑠。亦名摩怛理迦。亦名阿毗達摩。八十五云。為欲抉擇如來所說所稱．贊．美先聖契經。譬如無本母字義不明瞭。如是本母所不攝經。其義隱昧義不明瞭。與此相違義即明瞭。是故說名摩怛理迦。摩怛理迦此屬於義。藏者是教。本母之藏。亦依主釋。若此論教為彼義母名為本母。本母即藏。即持業釋。六藏名義不異二三。故不別釋。上來所釋且隨一義。諸有智人任情取捨。合是第五釋名義門。

第六辨差別者。辨二藏別．及獨覺等三藏別者。如釋名中雖略已釋。于乘章中亦廣顯示。素呾纜等三藏別者。從一法性。大定。正智。后得大悲所流出故。皆無差別。然以義理所詮各異故成差別。又以詮三學名為素呾纜。故毗奈耶．阿毗達磨皆即素呾纜。既詮戒定名毗奈耶。故於調伏亦有契經。而無對法。對法之中既詮于慧。故有契經唯無調伏。如是應說契經具三。調伏．對法唯各有二。然對法論第十一說。除疑隨惑是素呾纜。除二邊行是毗奈耶。除自見取是阿毗達磨。複次開示三學名素呾纜。開示戒．定名毗奈耶。開示慧學是阿毗達磨。此依別部說三藏異義即可殊。若依所詮說為差別。由素呾纜具有餘二。調伏．對法各有二種。差別義類如前已說

【現代漢語翻譯】 現代漢語譯本 摩怛理迦（Mātṛkā，意為『本母』）。就是舊時所說的摩德勒伽藏。這裡稱為『本母』。八十一等說，就是鄔波題鑠（Upadeśa），也叫摩怛理迦，也叫阿毗達摩（Abhidharma，意為『論』）。八十五說，爲了抉擇如來所說、所稱讚、所美的先聖契經，譬如沒有本母，字義就不明瞭。像這樣，本母所不包含的經，它的意義就隱晦不明。與此相反，意義就明瞭。所以叫做摩怛理迦。摩怛理迦屬於義，藏是教。本母之藏，是依主釋。如果此論教是彼義的母親，就名為本母。本母即藏，是持業釋。六藏名義與二藏、三藏沒有不同，所以不分別解釋。上面所解釋的只是隨順一種意義，各位有智慧的人可以隨意取捨。總合起來是第五釋名義門。

第六辨別差別。辨別二藏的差別，以及獨覺等三藏的差別。如釋名中雖然已經略微解釋，在乘章中也廣泛顯示。素呾纜（Sūtra，意為『經』）等三藏的差別，是從一法性、大定、正智、后得大悲所流出，所以沒有差別。然而因為義理所詮釋的各有不同，所以形成差別。又因為詮釋三學名為素呾纜，所以毗奈耶（Vinaya，意為『律』）、阿毗達磨都即是素呾纜。既然詮釋戒定名為毗奈耶，所以在調伏方面也有契經，而沒有對法。對法之中既然詮釋慧，所以有契經唯獨沒有調伏。像這樣應該說契經具足三者，調伏、對法唯獨各有二者。然而對法論第十一說，去除疑惑隨順迷惑是素呾纜，去除二邊行是毗奈耶，去除自見取是阿毗達磨。再次，開示三學名為素呾纜，開示戒、定名為毗奈耶，開示慧學是阿毗達磨。這是依據別部說三藏的差異，才可以區分。如果依據所詮釋的內容來說，就只是差別。由於素呾纜具有其餘二者，調伏、對法各有兩種。差別的義類如前面已經說過。

【English Translation】 English version Mātṛkā (meaning 'matrix'). This is what was formerly called the Mādellega collection. Here it is called 'matrix'. The eighty-first section says that this is Upadeśa, also called Mātṛkā, and also called Abhidharma (meaning 'treatise'). The eighty-fifth section says that in order to discern the Sutras of the past sages spoken, praised, and admired by the Tathāgata, it is like not having a matrix, and the meaning of the words is not clear. In this way, the Sutras not included in the matrix, their meaning is obscure and unclear. Conversely, the meaning is clear. Therefore, it is called Mātṛkā. Mātṛkā belongs to meaning, and collection belongs to teaching. The collection of the matrix is a dependent possessive compound. If this treatise is the mother of that meaning, it is called the matrix. The matrix is the collection, which is an appositional compound. The names and meanings of the six collections are not different from the two or three collections, so they are not explained separately. The above explanation is only according to one meaning, and all wise people can choose as they please. Altogether, this is the fifth gate of explaining names and meanings.

Sixth, distinguishing differences. Distinguishing the differences between the two collections, and the differences between the three collections such as Pratyekabuddha. Although it has been briefly explained in the explanation of names, it is also widely shown in the chapter on vehicles. The differences between the three collections such as Sūtra (meaning 'discourse'), are that they flow from the one Dharma-nature, great concentration, correct wisdom, and subsequent great compassion, so there is no difference. However, because the meanings and principles explained are different, differences are formed. Also, because explaining the three learnings is called Sūtra, Vinaya (meaning 'discipline') and Abhidharma are both Sūtra. Since explaining precepts and concentration is called Vinaya, there are also Sutras on taming, but no Abhidharma. Since Abhidharma explains wisdom, there are Sutras but no taming. In this way, it should be said that the Sutras have all three, while Vinaya and Abhidharma each have only two. However, the eleventh section of the Abhidharma treatise says that removing doubts and following delusions is Sūtra, removing the two extreme practices is Vinaya, and removing self-views is Abhidharma. Furthermore, revealing the three learnings is called Sūtra, revealing precepts and concentration is called Vinaya, and revealing the learning of wisdom is Abhidharma. This is based on the differences between the three collections according to different schools, so they can be distinguished. If based on what is explained, it is only a difference. Because the Sūtras have the other two, Vinaya and Abhidharma each have two. The types of differences have been explained before.

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。若依所詮增上為別。義即有殊。複次開正法義文義易了是素呾纜。為顯法義作安足處名毗奈耶。為令智者受用法樂是對法義。天親釋云。略有九緣建立三藏。此三複次各有三義。故分成九。顯揚論中第二十說。諸佛世尊唯依攝事顯了諸法是素呾纜藏。言攝事者謂四事．九事．二十九事。為諸聲聞及諸菩薩。說別解脫及別解脫相應之法名毗奈耶藏。有七種相略攝菩薩諸別解脫。謂初受持軌則。廣說乃至。第七舍律儀事。以十一相顯了分別開示諸法。是磨怛理迦藏。八十五說。解二十四處名為素呾纜等。廣如彼說不能煩引。毗婆沙中。有說無別。從一智海隨一覺池所流出故。十力．無畏所攝受故。同一大悲所等起故。有說有別。于中有八複次不同。亦廣如彼。辨六藏別以二乘六所詮各別。隨其所應皆當準知。是名第六辨差別也。

第七彰佛自說總別部類者。且二藏中總而言之。或有別部類。或無別部類。所以者何。一會之中唯被聲聞。不被菩薩。如阿含等。是名別部聲聞藏也。其一會中唯被菩薩。不被聲聞。如十地等。是名別部菩薩藏也。若一會中俱被二機。教益二種名無別部。如說深密。三乘眾生各有無邊入自乘故。佛為勝義生菩薩說三無性法時。六百千眾生髮菩提心。三百千聲聞遠塵離垢得法眼凈。一百五十

【現代漢語翻譯】 現代漢語譯本：若依據所詮釋的增上義而區分，其意義就會有所不同。此外，開示正法之義，文義容易理解的，稱為素呾纜（Sūtra，經）。爲了顯明法義，作為安立之處的，名為毗奈耶（Vinaya，律）。爲了讓智者能夠受用法的快樂，這是對法義的解釋，稱為對法義。天親菩薩解釋說，大概有九種因緣建立三藏。這三藏又各有三種意義，所以分成九種。在《顯揚論》第二十卷中說，諸佛世尊只是依據攝事來顯了諸法，這是素呾纜藏。所說的攝事，是指四事、九事、二十九事。為諸聲聞和諸菩薩，宣說別解脫以及與別解脫相應的法，名為毗奈耶藏。有七種相略攝菩薩的各種別解脫，即最初受持軌則，廣泛地說乃至第七舍律儀事。以十一種相顯了分別開示諸法，這是磨怛理迦（Mātṛka）藏。《瑜伽師地論》第八十五卷說，解釋二十四處名為素呾纜等，詳細內容如彼論所說，不能在此煩瑣地引用。《毗婆沙論》中，有人說沒有區別，因為都是從一個智慧之海，隨著一個覺悟之池所流出；因為都是被十力（佛的十種力量）和無畏（佛的四種無畏）所攝受；因為都是同一大悲心所發起。有人說有區別，其中有八種複次不同，也詳細地如彼論所說。辨別六藏的區別，以二乘六種所詮釋的內容各不相同。根據其所應，都應當準此了知。這是第六辨別差別。 第七彰顯佛陀自己所說的總別部類。且在二藏中，總的來說，或者有分別的部類，或者沒有分別的部類。為什麼這樣說呢？一次法會中只度化聲聞，不度化菩薩，如《阿含經》等，這稱為分別部類的聲聞藏。如果一次法會中只度化菩薩，不度化聲聞，如《十地經》等，這稱為分別部類的菩薩藏。如果一次法會中同時度化二乘根機，教益兩種，這稱為沒有分別部類，如《解深密經》，三乘眾生各有無邊進入各自的乘故。佛為勝義生菩薩說三無性法時，六百千眾生髮菩提心，三百千聲聞遠離塵垢得到法眼凈，一百五十

【English Translation】 English version: If we differentiate based on the enhanced meaning of what is being explained, the meanings will differ. Furthermore, the meaning of revealing the correct Dharma, where the textual meaning is easily understood, is called Sūtra (經). To clarify the meaning of the Dharma, serving as a place of establishment, is called Vinaya (律). To enable the wise to enjoy the bliss of the Dharma, this is the explanation of the Dharma meaning, called Abhidharma. Vasubandhu explains that there are approximately nine causes for establishing the Tripiṭaka. These three each have three meanings, thus dividing into nine. In the twentieth section of the Yogācārabhūmi-śāstra, it says that the Buddhas only rely on the collection of matters to reveal all dharmas; this is the Sūtra Piṭaka. The 'collection of matters' refers to the four matters, nine matters, and twenty-nine matters. For the Śrāvakas and Bodhisattvas, the teaching of Prātimokṣa and the dharmas corresponding to Prātimokṣa is called the Vinaya Piṭaka. There are seven aspects that briefly encompass the various Prātimokṣas of Bodhisattvas, namely, initially upholding the rules, extensively speaking up to the seventh matter of abandoning the precepts. Revealing, distinguishing, and elucidating all dharmas with eleven aspects is the Mātṛka Piṭaka. Section eighty-five of the Yogācārabhūmi-śāstra says that explaining the twenty-four places is called Sūtra, etc. The detailed content is as described in that treatise, and cannot be tediously quoted here. In the Vibhaṣa, some say there is no difference because they all flow from one ocean of wisdom, following one pool of enlightenment; because they are all embraced by the ten powers (of the Buddha) and the four fearlessnesses (of the Buddha); because they are all initiated by the same great compassion. Some say there is a difference, and there are eight further differences within them, which are also described in detail in that treatise. Differentiating the six Piṭakas is based on the different contents explained by the six vehicles. According to what is appropriate, all should be understood accordingly. This is the sixth differentiation of differences. The seventh manifests the general and specific categories spoken by the Buddha himself. In the two Piṭakas, generally speaking, there are either separate categories or no separate categories. Why is this so? In one assembly, only Śrāvakas are taught, not Bodhisattvas, such as the Agama Sutras, which is called the Śrāvaka Piṭaka of separate categories. If in one assembly only Bodhisattvas are taught, not Śrāvakas, such as the Ten Bhumi Sutra, this is called the Bodhisattva Piṭaka of separate categories. If in one assembly both vehicles are taught, benefiting both, this is called no separate categories, such as the Saṃdhinirmocana Sūtra, because beings of the three vehicles each enter their own vehicle without limit. When the Buddha spoke of the three natures of non-self to the Bodhisattva Sheng Yi Sheng (勝義生), six hundred thousand beings generated the Bodhi mind, three hundred thousand Śrāvakas were freed from defilement and obtained the pure Dharma eye, and one hundred and fifty

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千聲聞永盡諸漏心得解脫。七十五千菩薩得無生法忍。故知二藏亦有別部。亦無別部。此說二藏總別部類。素呾纜等三總別者。經部師說。契經．調伏有別部類。阿毗達磨無別部說。薩婆多師有二師說。有言世尊亦有別部說對法藏。即發智是。名攝歸彼故名迦多衍尼子造。有說世尊無別部類說對法藏。豈佛自造章頌品等。若作此解便與經部所說不殊。既正理師廣為斗諍。明佛世尊別說對法。由此義理故毗婆沙存於二解。今大乘中亦有二說。西域相傳其義如是。一師說云。世尊亦有別部類說者花嚴．般若如是等經是素呾纜藏。阿毗達磨深密等經是阿毗達磨藏。毗奈耶．瞿沙經是毗奈耶藏。此藏梵本。即今西國施無厭寺猶有小分。大徒隱沒。舊人傳云。清凈毗尼經是毗尼藏。第二師云。隨於所詮以分三藏無別部類。解深密經多詮慧學。文殊問經等多詮戒學。首楞嚴經多詮定學。隨多所詮以分三藏。如涅槃經。始從如是終至奉行俱是修多羅。阿毗達磨經中具足亦有直非直說。故彼定非是別對法。故從多分以立藏也。三學俱多唯素呾纜。戒定多者唯毗奈耶。唯慧多者對法藏攝。此約佛說。若弟子說亦有別部。唯對法藏。其普曜經．未生怨經所說三藏。唯獨覺藏無別部類。以教小故合聲聞說。唯有餘二。以就機行果及所詮少有差

別故分三藏。定無別部。其六藏中準前所說。初師既許大乘別有毗奈耶．瞿沙經為毗奈耶藏。別部說有六藏不同。斯亦無失。第二師意不許別部但隨所詮。若師資合論。別部類說亦可有六。若唯佛說無別六也。隨其所應別有多少。隨詮成六。此即第七彰佛自說總別部類也。

第八師資建立者。此諸藏教。幾唯佛說。幾通弟子。如瑜伽論第八十一中解論議經云。論議經者。謂諸經典循環研核磨呾理迦。一切了義經皆名磨呾理迦。謂於是處。世尊自廣分別諸法體相。又於是處。諸聖弟子已見諦跡。依自所證無倒分別諸法體相。此亦名為摩呾理迦。亦名阿毗達磨。由此文故傳受釋云。許佛滅后十二分中論議一分。三藏之內對法一藏通弟子說。不許余之十一分教。並餘二藏通弟子說。所以者何。唯此對法及論議教。弟子所造義理與佛意無有異。若應頌等必與佛說殊。改佛本頌故。逗機說經待犯說戒。非佛自說余不信故。由此設令佛滅度后。有諸弟子造偈頌等。皆名論議及名對法。如釋緣起仍名對法藏。及名論議經。以極推尋諸妙理故。意欲詮辨諸法相故。若弟子造非教藏攝。教藏便攝聖教不盡。故佛滅度后弟子所造。皆是對法論議所攝。若佛在時對佛前說。佛所許可。說於三藏十二分教。一切無遮。如諸經中此義非一。

【現代漢語翻譯】 現代漢語譯本： 關於別部是否分出三藏的問題，答案是並沒有單獨的部類。六藏的內容如前所述。最初的老師既然允許大乘經典中有單獨的毗奈耶（Vinaya，戒律）和瞿沙經作為毗奈耶藏，那麼別部說有六藏也並沒有什麼不妥。第二位老師的觀點是不允許有別部，而是根據所詮釋的內容來劃分。如果師資共同討論，別部也可以有六藏的說法。如果僅僅是佛陀所說，就沒有單獨的六藏。根據具體情況，可以有不同的數量，根據所詮釋的內容來形成六藏。這第七點就是彰顯佛陀親自所說的總別部類。

第八點是關於師資建立的問題。這些藏教，有多少是僅僅由佛陀所說，有多少是佛陀和弟子共同宣說的呢？如《瑜伽師地論》第八十一卷中解釋論議經時說：『論議經，是指那些經典循環研核磨呾理迦（Matrika，本母）。一切了義經都叫做磨呾理迦。』也就是說，在這些經典中，世尊親自廣泛地分別諸法的體相。另外，在這些經典中，諸聖弟子已經見證了真諦，依據自己所證悟的，沒有顛倒地分別諸法的體相。這些也叫做摩呾理迦，也叫做阿毗達磨（Abhidharma，論）。根據這段經文的傳授和解釋，允許佛陀滅度后，十二分教中的論議屬於三藏之內的對法藏，是弟子可以宣說的。但不允許其餘的十一分教以及其餘的兩個藏是弟子可以宣說的。為什麼呢？因為只有對法和論議教，弟子所造的義理與佛陀的意旨沒有差異。如果像應頌等，必定與佛陀所說的不同，因為更改了佛陀原本的頌文。根據根機說經，根據所犯的戒律制定戒條，這些不是佛陀親自說的，其餘的就不可信了。因此，即使佛陀滅度后，有弟子創作偈頌等，都叫做論議，也叫做對法。例如解釋緣起仍然叫做對法藏，也叫做論議經，因為極力推尋諸妙理，意欲詮辨諸法相。如果弟子所造的不是教藏所攝，那麼教藏就不能完全包含聖教。所以佛陀滅度后弟子所造的，都是對法論議所攝。如果佛陀在世時，在佛陀面前宣說，得到佛陀的許可，那麼所說的內容就可以納入三藏十二分教，一切都沒有遮止。在很多經典中都有這樣的例子。

【English Translation】 English version: Regarding the question of whether the 'Separate School' (別部) divides the 'Three Baskets' (三藏), the answer is that there is no separate category. The content of the 'Six Baskets' (六藏) is as previously stated. Since the initial teacher allowed that in the Mahayana scriptures, there are separate 'Vinaya' (毗奈耶, discipline) and 'Ghosa Sutras' as the 'Vinaya Basket', then it is not inappropriate for the 'Separate School' to say that there are 'Six Baskets'. The second teacher's view is that separate schools are not allowed, but rather division is based on the content being interpreted. If teachers and students discuss together, the 'Separate School' can also have the saying of 'Six Baskets'. If it is only what the Buddha said, there is no separate 'Six Baskets'. Depending on the specific situation, there can be different quantities, and the 'Six Baskets' are formed according to the content being interpreted. This seventh point is to highlight the general and separate categories spoken by the Buddha himself.

The eighth point is about the establishment of teachers and students. Of these 'Basket Teachings' (藏教), how much is spoken only by the Buddha, and how much is spoken jointly by the Buddha and his disciples? As the eighty-first volume of the 'Yogacarabhumi-sastra' (瑜伽師地論) explains the 'Discourse Sutra' (論議經), it says: 'The Discourse Sutra refers to those scriptures that cyclically examine and investigate the 'Matrika' (磨呾理迦, matrix). All definitive sutras are called 'Matrika'.' That is to say, in these scriptures, the 'World Honored One' (世尊) personally and extensively distinguishes the 'characteristics of all dharmas' (諸法的體相). In addition, in these scriptures, the 'Noble Disciples' (諸聖弟子) have already witnessed the truth, and based on their own realization, they distinguish the 'characteristics of all dharmas' without inversion. These are also called 'Matrika', and also called 'Abhidharma' (阿毗達磨, higher knowledge). According to the transmission and explanation of this passage, it is allowed that after the Buddha's passing, the 'Discourse' (論議) in the 'Twelve Divisions of Teachings' (十二分教) belongs to the 'Abhidharma Basket' (對法藏) within the 'Three Baskets', which can be spoken by disciples. But it is not allowed that the remaining eleven divisions of teachings and the remaining two baskets can be spoken by disciples. Why? Because only the 'Abhidharma' and 'Discourse Teachings', the meaning created by the disciples is not different from the Buddha's intention. If it is like 'Verses' (應頌), etc., it must be different from what the Buddha said, because the Buddha's original verses have been changed. Preaching according to the capacity of the audience, and establishing precepts according to the committed offenses, these are not personally spoken by the Buddha, and the rest is not credible. Therefore, even if after the Buddha's passing, disciples create verses, etc., they are all called 'Discourse' and also called 'Abhidharma'. For example, explaining 'Dependent Origination' (緣起) is still called the 'Abhidharma Basket' and also called the 'Discourse Sutra', because it strives to explore all the wonderful principles and intends to explain the characteristics of all dharmas. If what the disciples create is not included in the 'Teaching Basket' (教藏), then the 'Teaching Basket' cannot fully contain the 'Holy Teachings' (聖教). Therefore, what the disciples create after the Buddha's passing is all included in the 'Abhidharma Discourse'. If the Buddha is alive, and it is spoken in front of the Buddha, and permission is obtained from the Buddha, then what is said can be included in the 'Three Baskets and Twelve Divisions of Teachings', and there is no prohibition. There are many examples of this meaning in many scriptures.

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由如是義。佛滅度后。聲聞．菩薩二藏皆通弟子所造。普曜經中所說三藏。皆通弟子之所說也。三藏之內。唯對法藏通弟子說。六藏之中。二對法藏亦弟子說。若佛自說及對佛前諸弟子等說二三六。一切無遮。然此經中且論弟子見諦者說舉其勝者。顯離諸失有所證故。若實而論。通取未見聖諦者造。亦是彼攝。

第九次第分別者。勘撿諸處。說此次第。略有二種。一淺深次第。天親攝論說聲聞藏為初。菩薩藏為后。第二餘處亦說勝劣次第。以菩薩為初。聲聞藏為后。準說三乘獨覺等三藏次第亦爾。復有三種次第前後。一種次第者。初素呾纜．次毗奈耶．后對法藏。此有五義作此次第。一依說次第。普曜經說。佛成道訖第六七日。在波羅奈國仙人鹿苑。為陳如等說四諦法。即素呾纜。次於舍衛國因迦蘭陀子。制非梵行次說毗奈耶。後於毗邪離獼猴池側普集講堂。佛見跋渠耆舊比丘等本末因緣。說離五怖畏后說對法。二結集次第。初命阿難集素呾纜。次命波離集毗奈耶。后大迦葉自集對法。然普曜經乃說阿難後集彼對法。真諦云。滿慈子集對法。三所化次第。為初入法說素呾纜。為已入法說毗奈耶。為有斷證說對法藏。四本末次第。契經為本。戒從此生。慧方得起。五寬狹次第。契經詮生三學。調伏詮生二學。對法

【現代漢語翻譯】 現代漢語譯本： 基於這樣的意義，佛陀涅槃后，聲聞藏（Śrāvakapiṭaka，指小乘佛教的經典）和菩薩藏（Bodhisattvapiṭaka，指大乘佛教的經典）都由通達教義的弟子們所造。在《普曜經》（Lalitavistara Sūtra）中所說的三藏（Tripiṭaka，佛教經典的總稱），也都是通達教義的弟子們所說。在三藏之中，只有對法藏（Abhidharma Piṭaka，論藏）允許弟子們宣說。在六藏之中，有兩個對法藏也是由弟子們宣說。如果是佛陀親自宣說，或者在佛陀面前由諸位弟子等宣說的二藏、三藏、六藏，一切都沒有限制。然而，這部經中只討論見證真諦的弟子們所說，這是爲了突出他們的殊勝之處，表明他們遠離了各種錯誤，並且有所證悟。如果從實際情況來說，也包括那些尚未見證聖諦的人所造的，也屬於他們所攝。

第九，關於次第的分別：考察各處經文，關於次第的說法，大致有兩種。一是淺深次第，天親（Vasubandhu）的《攝大乘論》（Mahāyānasaṃgraha）說聲聞藏為初，菩薩藏為后。二是其他地方也說勝劣次第，以菩薩藏為初，聲聞藏為后。按照這種說法，緣覺（Pratyekabuddha）等三乘的獨覺藏等三藏的次第也是如此。又有三種次第的前後。一種次第是：初為素呾纜（Sūtra Piṭaka，經藏），次為毗奈耶（Vinaya Piṭaka，律藏），后為對法藏。這樣安排次第有五個原因：一是依據宣說的次第，《普曜經》說，佛陀成道后第六七日，在波羅奈國（Varanasi）仙人鹿苑（Sarnath），為陳如（Kauṇḍinya）等宣說四諦法（Four Noble Truths），這就是素呾纜。其次，在舍衛國（Śrāvastī），因為迦蘭陀子（Kalandakaputra）的事情，制定了非梵行（non-celibate practices），這是毗奈耶。後來，在毗舍離（Vaishali）獼猴池側的普集講堂，佛陀見到跋渠耆（Vajjian）舊比丘等的本末因緣，宣說了遠離五怖畏（five fears），之後宣說了對法。二是結集的次第，最初命令阿難（Ānanda）結集素呾纜，其次命令優波離（Upāli）結集毗奈耶，後來大迦葉（Mahākāśyapa）親自結集對法。然而，《普曜經》卻說阿難後來結集了對法。真諦（Paramārtha）說，滿慈子（Pūrṇa）結集了對法。三是所教化的次第，為初入佛法的人宣說素呾纜，為已經入佛法的人宣說毗奈耶，為有斷證的人宣說對法藏。四是本末次第，契經（Sutra）是根本，戒律（Vinaya）由此而生，智慧（Prajna）才能生起。五是寬狹次第，契經詮釋產生三學（three learnings），調伏詮釋產生二學，對法

【English Translation】 English version: Based on such meaning, after the Buddha's Parinirvana, both the Śrāvakapiṭaka (the collection of scriptures for Śrāvakas, or disciples of the Buddha, representing the teachings of the early Buddhist schools) and the Bodhisattvapiṭaka (the collection of scriptures for Bodhisattvas, representing Mahayana Buddhism) were created by disciples who were well-versed in the teachings. The Tripiṭaka (the three baskets of Buddhist scriptures) mentioned in the Lalitavistara Sūtra were also spoken by disciples who were well-versed in the teachings. Among the three Piṭakas, only the Abhidharma Piṭaka (the basket of philosophical treatises) was allowed to be spoken by disciples. Among the six Piṭakas, two Abhidharma Piṭakas were also spoken by disciples. If the Buddha himself spoke, or if the two, three, or six Piṭakas were spoken by disciples in front of the Buddha, there were no restrictions. However, this sutra only discusses the words of disciples who have witnessed the truth, in order to highlight their superiority, indicating that they have moved away from various errors and have attained some realization. In reality, it also includes those who have not yet witnessed the noble truth, and they are also included in this category.

Ninth, regarding the distinctions of order: Examining various scriptures, there are roughly two kinds of statements about the order. One is the order of depth, where Vasubandhu's Mahāyānasaṃgraha says that the Śrāvakapiṭaka comes first and the Bodhisattvapiṭaka comes later. The second is that other places also speak of the order of superiority, with the Bodhisattvapiṭaka coming first and the Śrāvakapiṭaka coming later. According to this statement, the order of the Pratyekabuddha (Solitary Buddha) and other three vehicles' Pratyekabuddha-piṭaka and other three Piṭakas is also the same. There are also three kinds of order. One kind of order is: first the Sūtra Piṭaka (the basket of discourses), then the Vinaya Piṭaka (the basket of monastic rules), and finally the Abhidharma Piṭaka. There are five reasons for arranging the order in this way: First, according to the order of speaking, the Lalitavistara Sūtra says that after the Buddha attained enlightenment, on the sixth or seventh day, in the Deer Park (Sarnath) of Varanasi, he spoke the Four Noble Truths to Kauṇḍinya and others, which is the Sūtra Piṭaka. Second, in Śrāvastī, because of the Kalandakaputra incident, non-celibate practices were established, which is the Vinaya Piṭaka. Later, at the Puji Lecture Hall on the side of the Monkey Pond in Vaishali, the Buddha saw the beginning and end of the causes and conditions of the old Vajjian Bhikshus and others, and spoke of being free from the five fears, and then spoke of the Abhidharma. Second, the order of compilation, initially Ānanda was ordered to compile the Sūtra Piṭaka, then Upāli was ordered to compile the Vinaya Piṭaka, and later Mahākāśyapa personally compiled the Abhidharma Piṭaka. However, the Lalitavistara Sūtra says that Ānanda later compiled the Abhidharma. Paramārtha says that Pūrṇa compiled the Abhidharma. Third, the order of those being taught, the Sūtra Piṭaka is spoken for those who are newly entering the Dharma, the Vinaya Piṭaka is spoken for those who have already entered the Dharma, and the Abhidharma Piṭaka is spoken for those who have severance and realization. Fourth, the order of root and branch, the Sutra is the root, the Vinaya arises from this, and wisdom (Prajna) can then arise. Fifth, the order of breadth, the Sutra explains the arising of the three learnings, the Vinaya explains the arising of the two learnings, the Abhidharma

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唯詮慧。故經為初對法為后。第二次第者。依修行說。戒粗易修。次定。后慧最難可成。從淺至深修行法爾。故。初毗奈耶。次素呾纜。后阿毗達磨。第三次第者。依勝劣說。對法詮生慧種智之根本。定能澄凈心生慧令證法。持戒離諸惡調伏身．語．意。故初對法。次素呾纜。后毗奈耶。又無次第隨宜說故。然諸經典多依第一一種次第以辨三藏。六藏次第準義應知。

第十釋通疑難者。第一結集緣起。雖有違文。諸部不同未可為難。第二名數增減中。問既大乘中無別雜藏。何故分別功德經說有雜藏。瑜伽論等云如雜事說。答分別功德經是大眾部義。非宗所許。設同瑜伽說有雜事者。如法蘊足論薩婆多部說有雜事品。本是經文隨彼所詮即屬彼藏。唯詮行雜即毗奈耶。唯詮事雜即素呾纜。唯詮理雜即對法藏。若三俱雜即素呾纜。若行．事雜即毗奈耶及素呾纜。若行．理雜即通調伏及對法攝。若事．理雜即通契經及對法攝。然非大乘別立雜藏。此依所詮以分三藏。若部帙別。從多攝屬彼藏所收。胎藏經八藏亦大眾部。非大乘義。第三辨廢立中。問約機運濟為乘。即立一乘．五乘。亦許約機攝持為藏。許立一藏．五藏。答雖無文說義即可然。乘．藏俱許就機。理有一藏．五藏。勝鬘經云。毗尼者即大乘學。既攝小教名為

【現代漢語翻譯】 現代漢語譯本： 唯有詮釋智慧，所以經典在前，對法在後。第二次第，是依據修行來說的。戒律粗淺容易修習，其次是禪定，最後是智慧最難成就。從淺到深修行是自然的規律。所以，先是毗奈耶（Vinaya，戒律），其次是素呾纜（Sutra，經），最後是阿毗達磨（Abhidharma，論）。第三次序，是依據殊勝與否來說的。對法詮釋產生智慧和一切智的根本。禪定能夠澄凈心，產生智慧，使人證悟佛法。持戒能夠遠離各種惡行，調伏身、語、意。所以先是對法，其次是素呾纜，最後是毗奈耶。另外，也可以沒有固定的次序，根據適宜的情況來說。然而，各種經典大多依據第一種次序來區分三藏。六藏的次序可以根據意義來理解。

第十是解釋通達疑難。第一，關於結集的緣起，雖然有與經文不符之處，但因為各個部派的說法不同，所以不能以此作為難點。第二，關於名數的增減，有人問：既然大乘中沒有單獨的雜藏，為什麼《分別功德經》說有雜藏？《瑜伽論》等說如同雜事一樣。回答是，《分別功德經》是大眾部的觀點，不是我們宗派所認可的。即使像《瑜伽論》一樣說有雜事，就像法蘊足論（Dharmaskandha，論名）薩婆多部（Sarvastivada，部派名）說有雜事品一樣，本來是經文，根據它所詮釋的內容就屬於那個藏。僅僅詮釋行為的雜事就屬於毗奈耶。僅僅詮釋事件的雜事就屬於素呾纜。僅僅詮釋道理的雜事就屬於對法藏。如果三者都雜，就屬於素呾纜。如果行為和事件雜，就屬於毗奈耶和素呾纜。如果行為和道理雜，就屬於調伏和對法的範疇。如果事件和道理雜，就屬於契經和對法的範疇。然而，大乘並沒有單獨設立雜藏。這是根據所詮釋的內容來區分三藏。如果是部帙的差別，就從多數歸屬於那個藏所收錄。胎藏經（Garbhadhatu Sutra，經典名）八藏也是大眾部的觀點，不是大乘的意義。第三，關於辨別廢立，有人問：根據根機來運用救濟作為乘，就設立一乘、五乘，也允許根據根機來攝持作為藏，允許設立一藏、五藏嗎？回答是，雖然沒有經文這樣說，但從道理上來說是可以的。乘和藏都可以根據根機來設立，道理上有一藏、五藏。《勝鬘經》（Srimala Sutra，經典名）說，毗尼（Vinaya，戒律）就是大乘之學，既然攝持小乘教法，就稱為

【English Translation】 English version: Only the explanation of wisdom, therefore the Sutras are first and the Abhidharma is last. The second order is based on practice. Precepts are coarse and easy to practice, followed by Samadhi (concentration), and finally wisdom is the most difficult to achieve. Practicing from shallow to deep is the natural order. Therefore, first is Vinaya (discipline), then Sutra (discourses), and finally Abhidharma (higher knowledge). The third order is based on superiority. Abhidharma explains the root of wisdom and omniscience. Samadhi can purify the mind, generate wisdom, and enable one to realize the Dharma. Upholding precepts can keep one away from all evil deeds, and discipline the body, speech, and mind. Therefore, first is Abhidharma, then Sutra, and finally Vinaya. In addition, there can be no fixed order, depending on the appropriate situation. However, most Sutras follow the first order to distinguish the Tripitaka (three baskets). The order of the six treasuries should be understood according to their meaning.

Tenth is to explain and understand difficulties and doubts. First, regarding the origin of the compilation, although there are discrepancies with the Sutras, it cannot be taken as a difficulty because the views of the various schools are different. Second, regarding the increase or decrease in the number of names, someone asks: Since there is no separate Miscellaneous Treasury in Mahayana (Great Vehicle), why does the Distinguishing Merits Sutra say there is a Miscellaneous Treasury? The Yogacara-bhumi-sastra and others say it is like miscellaneous matters. The answer is that the Distinguishing Merits Sutra is the view of the Mahasanghika (Great Assembly School), which is not recognized by our school. Even if it says there are miscellaneous matters like the Yogacara-bhumi-sastra, just as the Dharmaskandha (Treatise on the Elements of Dharma) of the Sarvastivada (All Exist School) says there is a chapter on miscellaneous matters, it is originally a Sutra text, and according to what it explains, it belongs to that treasury. Merely explaining miscellaneous matters of conduct belongs to the Vinaya. Merely explaining miscellaneous matters of events belongs to the Sutra. Merely explaining miscellaneous matters of principles belongs to the Abhidharma. If all three are mixed, it belongs to the Sutra. If conduct and events are mixed, it belongs to the Vinaya and Sutra. If conduct and principles are mixed, it belongs to the category of discipline and Abhidharma. If events and principles are mixed, it belongs to the category of Sutra and Abhidharma. However, Mahayana does not separately establish a Miscellaneous Treasury. This is to distinguish the Tripitaka according to what is explained. If it is a difference in volume, it is attributed to the treasury that contains the majority. The eight treasuries of the Garbhadhatu Sutra (Womb Realm Sutra) are also the view of the Mahasanghika, not the meaning of Mahayana. Third, regarding distinguishing between abolishing and establishing, someone asks: Based on the capacity to use salvation as a vehicle, one establishes the One Vehicle and the Five Vehicles. Is it also permissible to establish one treasury and five treasuries based on the capacity to embrace as a treasury? The answer is that although there is no Sutra that says this, it is reasonable in principle. Both the vehicle and the treasury can be established according to the capacity, and in principle, there is one treasury and five treasuries. The Srimala Sutra (Queen Srimala's Lion's Roar Sutra) says that Vinaya (discipline) is the study of Mahayana, and since it embraces the teachings of the Hinayana (Small Vehicle), it is called

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大學。故同於乘唯立一藏。亦應說言十方佛土中。唯有一藏法。無第二．第三。除佛方便說以此準知。義應立一．五。約機論藏諸教既小。故略不立一藏．五藏理應有也。又乘依機行。藏約教門。意趣有殊。不可一準如十度十蔽相治數齊。四輪八難其數不等。故乘有一．五而教不立也。第四門中出其體性所有妨難。總聊簡中前已具述。第五釋總別名中。問何故二藏中。小乘依人立藏名聲聞藏。不名獨覺藏。大乘依人立藏名菩薩藏。不名如來藏。答獨覺之教小於聲聞。又初入法亦依聲教故。小乘藏依人立名名聲聞藏。不名獨覺藏。若名如來藏願行名字不弘。欲顯願行名字深大弘遠。但名菩薩藏不名如來藏。又菩薩德行世易可成。如來德行世難可成。欲勸有情令依此教易可成立。但名菩薩藏不名如來藏。又小乘之中聲聞為因獨覺為果。從小為名非名獨覺藏。大乘之中菩薩為因如來為果。從小為稱非名如來藏。問何故菩薩藏以誓願所求為名。不以境緣為號而名無師藏。其聲聞藏以境緣為稱。不以誓願所求為名而名涅槃薩埵藏。答夫立名者且約一德。菩薩愿求俱廣利益既大。欲顯悲深智廣。但名菩薩藏。不名無師藏。聲聞依緣成德為勝。愿．求俱淺故。從境緣為名。不名涅槃薩埵藏。由此獨覺亦依緣立名。不以誓願為號。問三

藏中若以貫穿生理名素呾纜。余之二藏亦應名契經。調伏．對法為問亦爾。答據實而論。三藏俱可名素呾纜。以說素呾纜是貫穿義故。然從根本以得其名。余即不得。如色．法處余不得名。調伏．對法其義亦爾。又貫穿理生勝。一得其名非余。調伏三業勝。一得名非余。對向無住涅槃勝。一得名非余。契經．調伏．對法。如次各一得名。問六藏之中若以行果機理少別。普曜經等立獨覺等以為三藏。亦應以彼行等小別立於九藏。何故唯六。答有別部類但可分六。以獨覺教無別部類。不分成九。又機性全別。可成三藏。教法小別。不分成九。第六辨差別中。問依凈尸羅生無悔等。漸次得定生詮戒．定俱名毗奈耶。依定發慧生詮定．慧應俱名對法。答戒．定俱福類。詮生並調伏。定慧福智殊。生詮異藏攝。問定慧類殊別藏所攝。散定差別定非調伏。答定散雖殊俱是福。不能斷惑俱調伏。福智兩殊專擇異。斷惑有差別藏攝。第七彰佛自說總別部類。略為聊簡如自門說。第八師資建立者。問設許三藏十二分教。佛滅度后弟子皆得分別演說。有何過失。答若爾便成師資無別．淺法．深法．比法．證法．聖法．凡法．一切智法．一切種智法都無差別。又許造者。藏教便殊。故佛不許佛滅度后弟子等。造十二分教及三藏等。問如是諸藏

【現代漢語翻譯】 現代漢語譯本：如果藏經中以貫穿生理之名命名為素呾纜（Sūtra，經），那麼其餘的兩個藏也應該命名為契經。調伏（Vinaya，律）和對法（Abhidharma，論）的提問也是如此。回答是根據事實而論，三藏都可以稱為素呾纜，因為說素呾纜具有貫穿的意義。然而，從根本上獲得名稱，其餘的就不能這樣命名。例如，色、法處其餘的不能命名。調伏、對法的意義也是如此。此外，貫穿道理產生殊勝，一個獲得名稱，其餘的不能。調伏身口意三業殊勝，一個獲得名稱，其餘的不能。對向無住涅槃殊勝，一個獲得名稱，其餘的不能。契經、調伏、對法，依次各一個獲得名稱。問：在六藏之中，如果因為行、果、機理的細微差別，《普曜經》等經典將獨覺等立為三藏，也應該因為那些行等的小差別而建立九藏，為什麼只有六藏？答：有不同的部類，但只能分為六個。因為獨覺的教法沒有不同的部類，所以不分成九個。而且，機性完全不同，可以成為三藏；教法稍微不同，不分成九個。第六辨差別中。問：依靠清凈的戒律產生無悔等，逐漸獲得禪定，產生詮釋戒、定都名為毗奈耶（Vinaya，律）。依靠禪定啓發智慧，產生詮釋定、慧應該都名為對法（Abhidharma，論）。答：戒、定都屬於福德的範疇，詮釋產生並調伏。定慧福智不同，詮釋不同的藏所攝。問：定慧的類別不同，被不同的藏所攝。散亂的禪定和集中的禪定並非調伏（Vinaya，律）。答：散亂和集中的禪定雖然不同，但都屬於福德，不能斷除迷惑，都調伏。福德和智慧兩者不同，專門選擇不同的藏所攝。斷除迷惑有差別，藏所攝。第七彰佛自說總別部類。略為聊簡如自門說。第八師資建立者。問：假設允許三藏十二分教，佛陀滅度后弟子們都可以分別演說，有什麼過失？答：如果這樣，就會造成師資沒有區別，淺顯的法和深奧的法，比對的法和證悟的法，聖人的法和凡人的法，一切智的法和一切種智的法都沒有差別。又允許造作者，藏教就會不同。所以佛陀不允許佛陀滅度后弟子等，造十二分教及三藏等。問：像這樣的諸藏

【English Translation】 English version: If, within the Tripiṭaka (three collections of Buddhist texts), the name Sūtra (thread, discourse) is used to denote that which strings together the physiological aspects, then the other two Piṭakas should also be named Sūtra. The same applies to questions regarding Vinaya (discipline) and Abhidharma (higher doctrine). The answer, based on reality, is that all three Piṭakas can be called Sūtra, because the term Sūtra implies the meaning of 'stringing together.' However, the name is fundamentally derived from one, and the others cannot be so named. For example, the realms of form and phenomena cannot be named as such. The meaning of Vinaya and Abhidharma is similar. Furthermore, stringing together principles generates excellence; one gains the name, not the others. Disciplining the three karmas (of body, speech, and mind) is excellent; one gains the name, not the others. Directing towards non-abiding Nirvāṇa (liberation) is excellent; one gains the name, not the others. Sūtra, Vinaya, and Abhidharma each gain the name in their respective order. Question: Within the six collections, if, due to slight differences in practice, result, and potential, the Pūrvadyota Sūtra and others establish the Pratyekabuddhas (solitary realizers) as a separate Tripiṭaka, then shouldn't nine collections be established due to those minor differences in practice, etc.? Why are there only six? Answer: There are different categories, but they can only be divided into six. Because the teachings of the Pratyekabuddhas do not have separate categories, they are not divided into nine. Moreover, if the potential is completely different, it can form a Tripiṭaka; if the teachings are slightly different, it is not divided into nine. In the sixth section, 'Distinguishing Differences.' Question: Relying on pure Śīla (moral conduct) generates remorse-free states, gradually attaining Samādhi (concentration), giving rise to explanations of Śīla and Samādhi, both named Vinaya. Relying on Samādhi to develop Prajñā (wisdom), giving rise to explanations of Samādhi and Prajñā, should both be named Abhidharma. Answer: Śīla and Samādhi both belong to the category of merit; explanations arise and are disciplined. Samādhi and Prajñā differ in merit and wisdom; explanations are included in different Piṭakas. Question: The categories of Samādhi and Prajñā are different and included in different Piṭakas. Scattered Samādhi and concentrated Samādhi are not Vinaya. Answer: Although scattered and concentrated Samādhi are different, both belong to merit; they cannot sever afflictions, and both are disciplined. Merit and wisdom are different; different Piṭakas are specifically chosen. Severing afflictions has differences and is included in the Piṭaka. Seventh, 'Manifesting the Buddha's Own Explanation of General and Specific Categories.' Briefly simplified as explained in its own section. Eighth, 'Establishing Teachers and Disciples.' Question: Suppose the three Piṭakas and twelve divisions of teachings are permitted, and after the Buddha's Parinirvāṇa (final passing), the disciples can all separately expound them. What are the faults? Answer: If so, there would be no distinction between teachers and disciples, shallow Dharma and profound Dharma, comparative Dharma and realized Dharma, Dharma of the noble and Dharma of the ordinary, Dharma of all-knowing and Dharma of all-knowingness. Also, if creators are permitted, the Piṭakas and teachings would be different. Therefore, the Buddha did not permit disciples, etc., to create the twelve divisions of teachings and the three Piṭakas after the Buddha's Parinirvāṇa. Question: Such Piṭakas

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三界五趣何處具有被何眾生。答仁王經中列變化眾無色界眾。又無色界天。佛邊側立聽阿含經。陀羅尼經烈地獄眾。故知契經被三界．五趣真化之身。盧舍那佛經。說十八梵天諸神王等。俱能解悟皆悉受持菩薩戒法。故知調伏亦被二界．五趣之身。此依實身。無色界中無有耳識不聞教故。故知但被二界．五趣有情實身。以經威力地獄眾生得聞法故。諸大菩薩于地獄中教化受戒種種事故。然得戒者義即差別。有此教者亦唯二界。五地無遮。尋伺上地可起下故。發教化他理亦無失。阿毗達磨可通二界。不見文說許通五趣．四生即無遮。然中陰經說佛于中有教化無色界眾生者非大乘宗。大乘宗者。此是化眾生定非真身。無業果故。不爾便違瑜伽等說。

十二分章

第六。十二分教。略以七門辨釋。一列名。二辨相。三釋總別名。四通別。五廢立。六諸藏相攝。七問答分別。

第一列名者。一契經。二應頌。三記別。四諷誦。五自說。六緣起。七譬喻。八本事。九本生。十方廣。十一希法。十二論議。

第二辨相中。契經相者。對法第十一說。謂以長行綴緝略說所應說義。即諸經中長行。略說所應說法。名為契經。八十一說與對法同。謂貫穿義長行直說多分攝受意趣．體性。瑜伽第二十五．顯揚第六

【現代漢語翻譯】 現代漢語譯本：三界（Trailokya，欲界、色界、無色界）五趣（Gati，地獄、餓鬼、畜生、人、天）的眾生，哪些地方具有，被哪些眾生所接受教化？回答：在《仁王經》中列舉了變化眾和無想眾（Asamjnika-sattva，沒有思想的眾生）。又有無想天（Asamjnika-deva，沒有思想的天界）。佛陀在旁邊站立聽聞《阿含經》。《陀羅尼經》中列舉了地獄眾。因此可知，契經（Sutra，佛經）被三界、五趣中真實化現之身所接受。盧舍那佛經（Vairocana Sutra）中說，十八梵天（Brahma，色界天人）諸神王等，都能理解覺悟，全都接受並奉持菩薩戒法。因此可知，調伏也能夠被二界（色界、無色界）、五趣之身所接受。這是依據真實之身而言。在無想中沒有耳識，聽不到教法。因此可知，只能被二界、五趣的有情眾生的真實之身所接受。因為經典的力量，地獄眾生也能聽聞佛法。諸大菩薩在地獄中教化、受戒等等事情。然而得到戒律的意義是有差別的。有這種教化也只有二界。五地（五種禪定境界）沒有遮止。尋伺（Vitarka-vicara，粗細的思考）之上的禪定境界可以引發較低的境界。發起教化他人的道理也沒有缺失。《阿毗達磨》（Abhidharma，論藏）可以通達二界。沒有看到經文說允許通達五趣、四生（四種生命形式，胎生、卵生、濕生、化生），那就是沒有遮止。然而《中陰經》中說佛陀在中陰（Antarabhava，死亡和投生之間的狀態）教化無想眾生，這不是大乘宗義。大乘宗義認為，這是化現的眾生，一定不是真身，因為沒有業果。否則就違背了《瑜伽師地論》等的說法。

十二分教

第六，十二分教。大致用七個方面來辨別解釋。一、列舉名稱。二、辨別體相。三、解釋總名和別名。四、通和別。五、廢和立。六、諸藏（Pitaka，經、律、論三藏）的相互包含。七、問答分別。

第一，列舉名稱：一、契經（Sutra，經）。二、應頌（Geya，以詩歌形式重複經文要義）。三、記別（Vyakarana，對弟子未來的授記）。四、諷誦（Gatha，偈頌）。五、自說（Udana，佛陀不經提問而自說的內容）。六、緣起（Nidana，敘述佛陀說法的因緣）。七、譬喻（Avadana，用故事來比喻佛法）。八、本事（Itivrttaka，佛陀過去世的經歷）。九、本生（Jataka，佛陀前世的故事）。十、方廣（Vaipulya，廣大的經典）。十一、希法（Adbhuta-dharma，神奇的佛法）。十二、論議（Upadesha，論議性的教導）。

第二，辨別體相中，契經的體相。《對法論》第十一中說，用長行（散文）來連線，簡略地說出應該說的意義。也就是各種經典中的長行，簡略地說出應該說的佛法，名為契經。第八十一中說的與《對法論》相同。也就是貫穿意義的長行直接敘述，大部分攝受意趣和體性。《瑜伽師地論》第二十五、《顯揚聖教論》第六中也這樣說。

【English Translation】 English version: Which realms of the Trailokya (Three Realms: Desire Realm, Form Realm, Formless Realm) and Gati (Five Destinies: Hell, Hungry Ghosts, Animals, Humans, Gods) possess, and by which beings are they accepted for teaching? Answer: The Renwang Sutra (Sutra of Humane Kings) lists transformation beings and Asamjnika-sattva (non-ideational beings). There is also Asamjnika-deva (non-ideational heaven). The Buddha stands beside and listens to the Agama Sutras. The Dharani Sutra lists hell beings. Therefore, it is known that the Sutra is accepted by the real transformation bodies in the Trailokya and Five Destinies. The Vairocana Sutra says that the eighteen Brahmas (Form Realm gods) and other divine kings can all understand and awaken, and all accept and uphold the Bodhisattva precepts. Therefore, it is known that taming can also be accepted by the bodies of the two realms (Form Realm, Formless Realm) and the Five Destinies. This is based on the real body. In the Asamjnika, there is no ear consciousness, so they cannot hear the teachings. Therefore, it is known that it can only be accepted by the real bodies of sentient beings in the two realms and the Five Destinies. Because of the power of the scriptures, hell beings can also hear the Dharma. Great Bodhisattvas teach and give precepts in hell, and so on. However, the meaning of receiving precepts is different. There is also only teaching in the two realms. The five grounds (five levels of meditative absorption) have no obstruction. The meditative states above Vitarka-vicara (coarse and subtle thought) can trigger lower states. There is no loss in initiating teaching to others. The Abhidharma (doctrinal commentaries) can penetrate the two realms. There is no text saying that it is allowed to penetrate the Five Destinies and the four forms of birth (womb-born, egg-born, moisture-born, transformation-born), which means there is no obstruction. However, the Antarabhava Sutra says that the Buddha teaches Asamjnika beings in the Antarabhava (intermediate state between death and rebirth), which is not the doctrine of the Mahayana school. The Mahayana school believes that these are transformation beings, certainly not real bodies, because there is no karmic result. Otherwise, it would violate the teachings of the Yogacarabhumi-sastra and others.

The Twelve Divisions of the Teachings

Sixth, the twelve divisions of the teachings. Roughly explain and distinguish them in seven aspects. 1. List the names. 2. Distinguish the characteristics. 3. Explain the general and specific names. 4. Common and specific. 5. Abolish and establish. 6. The mutual inclusion of the Pitaka (Three Baskets: Sutra, Vinaya, Abhidharma). 7. Questions and answers to distinguish.

First, listing the names: 1. Sutra (discourses). 2. Geya (verses that repeat the essence of the Sutras). 3. Vyakarana (prophecies about the future of disciples). 4. Gatha (verses). 5. Udana (spontaneous utterances of the Buddha). 6. Nidana (narratives of the circumstances under which the Buddha spoke). 7. Avadana (stories used to illustrate the Dharma). 8. Itivrttaka (accounts of the Buddha's past lives). 9. Jataka (stories of the Buddha's previous births). 10. Vaipulya (extensive Sutras). 11. Adbhuta-dharma (miraculous Dharmas). 12. Upadesha (instructive teachings).

Second, in distinguishing the characteristics, the characteristic of the Sutra. The eleventh chapter of the Abhidharma says that it uses prose to connect and briefly states the meaning that should be said. That is, the prose in various Sutras briefly states the Dharma that should be said, and is called Sutra. The eighty-first chapter says the same as the Abhidharma. That is, the prose that penetrates the meaning directly narrates, and mostly accepts the intention and nature. The twenty-fifth chapter of the Yogacarabhumi-sastra and the sixth chapter of the Asanga's Compendium of Determinations also say this.

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不說長行。但總相云。佛于彼彼方所。為彼彼有情。依彼彼行。宣說無量蘊相應語．乃至．證凈相應語。結集法者攝聚聖語為令正法得久住故。以妙名等次第安布乃至廣說。真善妙義名為契經。與涅槃經所說同也。涅槃經中第十五說。從如是我聞乃至歡喜奉行。如是一切名修多羅。然修多羅有總有別。總者即攝十二部盡。涅槃等說。是別者唯攝長行略說所應說義。與所餘分相不同故。名之為別。各據一義亦不相違。應頌相者。對法等諸論同說。即諸經中或中或后以頌重頌。即后更頌前長行義。又云。不了義經應更頌釋。長行雖說義猶未盡。后更頌之。即以二義名為應頌。一者為益利根後來。二者為顯前不了義令聽法者解明凈故。涅槃但有初之一義。成實論中第二卷言。或佛自說。或弟子說。欲令義理堅固不散。如綖貫花次第堅固。又嚴飾詞令喜樂故。又義入偈中即令要略易可解故。記別相者。對法等云。謂於是處聖弟子等。謝往過去記別得失生處差別。此依世尊記諸弟子未來生事。記因果也。又諸論云。又了義經說名記別。記別開示深密意故。記者明也。別謂分別。明記分別深密之義名為記別。余處所言不了義經名記別者。謂以少言略記別故名不了義。不據分明說深義也。涅槃經云。如來為諸大人授記也。汝阿逸多未

【現代漢語翻譯】 現代漢語譯本： 雖然《總相》中沒有詳細說明，但它提到，佛陀在不同的地方，爲了不同的眾生，依據他們不同的行為，宣說了無量與蘊（skandha，構成個體的五種要素）相應的言語，乃至與證凈（prasāda，清凈的信心）相應的言語。結集佛法的人收集聖言，是爲了讓正法能夠長久住世，因此以巧妙的名稱等依次安排這些聖言，並加以廣泛闡述。真正善良美好的意義被稱為契經（sūtra，佛經）。這與《涅槃經》（Nirvana Sutra）中所說的相同。《涅槃經》第十五卷說，從『如是我聞』（evam mayā śrutam，我聽聞是這樣）開始，直到『歡喜奉行』（ānanda pratigṛhīta，歡喜地接受並實行），所有這些都稱為修多羅（sūtra，經）。 然而，修多羅有總相和別相之分。總相是指涵蓋了十二部經（dvādaśāṅga-buddhavacana，佛經的十二種分類）的全部內容，如《涅槃經》等所說。別相則僅指長行（gadya，散文形式的經文）中簡略敘述的應說之義，與其餘部分不同，因此稱為別相。各自依據一個意義，彼此並不矛盾。應頌相（geya，以詩偈形式重述長行的經文）方面，《對法》（Abhidharma，阿毗達摩）等論典都說，在各種經典中，或者在中間或者在後面，用詩偈重複頌揚，即在後面再次頌揚前面長行的意義。還有的說，對於不了義經（neyārtha-sūtra，需要進一步解釋才能理解其真實含義的經典），應該用詩偈進一步解釋，因為長行雖然說了，但意義還沒有完全表達清楚，所以在後面用詩偈來頌揚它。這可以用兩種意義來解釋應頌：一是為利益具有敏銳根性的後學者，二是為彰顯前面不了義的經文，使聽法的人理解明白。而《涅槃經》只有第一種意義。《成實論》（Tattvasiddhi-śāstra）第二卷說，或者佛陀自己說，或者弟子說，目的是爲了使義理堅固不散，就像用線穿花一樣，次第堅固。另外，用華麗的辭藻來裝飾，使人喜悅。而且，將意義融入偈頌中，就能使其簡要易懂。 記別相（vyākaraṇa，預言或授記）方面，《對法》等論典說，指的是聖弟子等回憶過去，記錄得失和出生之處的差別。這是依據世尊記錄諸位弟子未來將要發生的事情，記錄因果關係。還有一些論典說，了義經（nītārtha-sūtra，意義明確，可以直接理解的經典）被稱為記別，因為記別開示了深密的意義。『記』是明白的意思，『別』是分別的意思，明白地記錄和分別深密的意義，稱為記別。其他地方所說的不了義經被稱為記別，是指用簡短的語言來簡略地記錄和分別，因此稱為不了義，而不是指分明地說出深奧的意義。《涅槃經》說，如來為諸位大人授記。『你，阿逸多（Ajita，彌勒菩薩的梵文名字）還沒有……』

【English Translation】 English version: Although not elaborated in the 'General Characteristics' (but) it generally states that the Buddha, in various places, for various sentient beings, according to their various practices, expounded immeasurable speech corresponding to the aggregates (skandha, the five aggregates constituting an individual), up to speech corresponding to serene faith (prasāda, pure faith). Those who compiled the Dharma gathered the sacred words in order to ensure the long-lasting existence of the True Dharma, and thus arranged these sacred words in order with skillful names, and elaborated on them extensively. The truly good and wonderful meaning is called a Sutra (sūtra, Buddhist scripture). This is the same as what is said in the Nirvana Sutra (Nirvana Sutra). The fifteenth chapter of the Nirvana Sutra states that from 'Thus have I heard' (evam mayā śrutam, thus it was heard by me) to 'joyfully practice' (ānanda pratigṛhīta, joyfully accepted and practiced), all of these are called Sutras (sūtra, scripture). However, Sutras have general and specific aspects. The general aspect refers to the entirety of the twelve divisions of scriptures (dvādaśāṅga-buddhavacana, the twelve categories of Buddhist scriptures), as stated in the Nirvana Sutra and others. The specific aspect refers only to the meaning that should be briefly stated in prose (gadya, prose form of scripture), which is different from the other parts, and is therefore called the specific aspect. Each is based on one meaning, and they do not contradict each other. Regarding the aspect of verses (geya, verses that repeat the prose), treatises such as the Abhidharma (Abhidharma) state that in various scriptures, either in the middle or at the end, verses are used to repeat the meaning, that is, to repeat the meaning of the preceding prose. It is also said that for scriptures of indirect meaning (neyārtha-sūtra, scriptures that need further explanation to understand their true meaning), verses should be used for further explanation, because although the prose has spoken, the meaning has not been fully expressed, so verses are used to praise it later. This can be explained in two senses: first, to benefit later learners with keen faculties; second, to highlight the scriptures of indirect meaning, so that those who listen to the Dharma can understand clearly. However, the Nirvana Sutra has only the first meaning. The Tattvasiddhi-śāstra (Tattvasiddhi-śāstra), in its second volume, states that either the Buddha himself speaks, or the disciples speak, the purpose is to make the meaning firm and not scattered, just like threading flowers with a string, firmly in order. In addition, to decorate with ornate words to make people happy. Moreover, incorporating the meaning into verses makes it concise and easy to understand. Regarding the aspect of prediction (vyākaraṇa, prediction or prophecy), the Abhidharma and other treatises state that it refers to the holy disciples recalling the past, recording the differences in gains and losses and places of birth. This is based on the World Honored One recording the future events of the disciples, recording the cause and effect. Some treatises also say that scriptures of direct meaning (nītārtha-sūtra, scriptures with clear meaning that can be directly understood) are called predictions, because predictions reveal the profound meaning. 'Record' means to understand clearly, 'distinguish' means to differentiate, clearly recording and differentiating the profound meaning is called prediction. What is said elsewhere that scriptures of indirect meaning are called predictions refers to briefly recording and differentiating with few words, hence the name indirect meaning, rather than clearly stating the profound meaning. The Nirvana Sutra says that the Tathagata gives predictions to the great beings. 'You, Ajita (Ajita, the Sanskrit name of Maitreya Bodhisattva) have not yet...'

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來有王名曰懷佉。當於是世而得成佛名曰彌勒。是記別經。準諸教言總以三義名為記別。一記弟子死生因果。二分明記深密之義。三記菩薩當成佛事。諷誦相者。顯揚等云。謂諸經中非長行重說。然以句結成。或以二句．三句．四句．五句．六句等說併爲諷頌。涅槃經云。除修多羅及諸戒律。其餘有說四句之偈。諸惡莫作。諸善奉行。自凈其意。是諸佛教。是名伽陀經。此意說言。非長行直說。及非因緣。為他以偈四句為首。說諸法者名為伽陀。以此涅槃亦有別相修多羅。不爾此中雲何除之。唯有通相修多羅故。小句至二多句無量。一切皆是。涅槃且舉一頌指教。諸論舉難。不滿頌者。故但至六。若唯一句即不成頌。此與長行難可別故。舉一頌半說言六句。五七皆得。小故不說。自說相者。瑜伽等云。謂於是中不顯請者。為令當來正法久住正教久住。不請而說是名自說。對法論云。如伽陀曰。若於如是法。發勇猛精進。靜慮諦思惟。爾時名梵志。此佛為令正法久住。正法久住是行住也。涅槃經說。如佛晡時入于禪定。乃至明旦從禪定起。無有人問。以他心智即自說法。乃至廣說。如是諸經無問自說。是名優陀那。指事雖殊義理同也。問曰。何故請者無言不名請說。如來默然即許成答。答曰請有二種。一心念。二口宣。

【現代漢語翻譯】 現代漢語譯本 未來有一位國王，名叫懷佉（Huaikha）。當他所處的時代，將會成就佛果，佛號為彌勒（Maitreya）。這是記別經的內容。依據各種教言，總的來說，『記別』這個詞包含三重含義：一是記錄弟子們的生死因果；二是分明地記錄深奧隱秘的意義；三是記錄菩薩未來成佛之事。 『諷誦相』，如《顯揚聖教論》等所說，指的是在各種經典中，並非以長行文（散文）的形式重複講述，而是以偈句的形式總結而成。這些偈句可以是兩句、三句、四句、五句、六句等，都稱為諷誦。《涅槃經》中說，除了修多羅（Sutra，經）和各種戒律之外，其餘的經文中如果出現四句偈，例如：『諸惡莫作，諸善奉行，自凈其意，是諸佛教』，就稱為伽陀（Gatha）經。這裡的意思是說，並非以長行文直接敘述，也並非因緣而起，而是爲了他人以四句偈為首，宣說諸法，這樣的經文稱為伽陀。因此，《涅槃經》中也有特殊的修多羅，否則這裡為何要排除它呢？因為這裡只有通用的修多羅。小句可以只有兩句，多句可以無量，一切都是伽陀。《涅槃經》只是舉了一個偈頌作為例子。各種論典中提出的疑問，如果不足一個完整的偈頌，就只說到六句。如果只有一句，就不能構成偈頌，因為這樣就難以與長行文區分開來。舉一個半偈頌的例子，就說是六句，五句或七句也可以，因為它們比較短，所以沒有特別說明。 『自說相』，如《瑜伽師地論》等所說，指的是在經文中沒有明顯的請求者，爲了使未來的正法長久住世，正確的教義長久流傳，不待他人請求而自己宣說，這稱為自說。《對法論》中說，例如伽陀所說：『若於如是法，發勇猛精進，靜慮諦思惟，爾時名梵志。』佛陀爲了使正法長久住世，正法長久住世就是行住。 《涅槃經》中說，例如佛陀在傍晚時分進入禪定，直到第二天早上從禪定中醒來，沒有人提問，但他以他心智自己說法，乃至廣說。像這樣，各種經典中沒有他人提問而自己宣說的，稱為優陀那（Udana）。雖然所指的事情不同，但義理是相同的。 問：為什麼沒有請求者，沒有言語，就不能稱為『請說』？如來（Tathagata）默然，就表示允許回答嗎？ 答：請求有兩種：一是心中默唸，二是口頭宣說。

【English Translation】 English version In the future, there will be a king named Huaikha. When he lives in that era, he will attain Buddhahood and be named Maitreya (慈氏, the future Buddha). This is a record of prediction. According to various teachings, the term 'prediction' generally has three meanings: first, it records the causes and effects of disciples' birth and death; second, it clearly records profound and secret meanings; and third, it records the future Buddhahood of Bodhisattvas. The 'characteristics of verses,' as stated in treatises such as the Yogācārabhūmi-śāstra, refer to those in various scriptures that are not repeated in prose form (long lines), but are summarized in the form of verses. These verses can be two lines, three lines, four lines, five lines, six lines, etc., and are all called verses. The Nirvana Sutra states that, apart from Sutras (修多羅, discourses of the Buddha) and various precepts, if a four-line verse appears in other scriptures, such as: 'Do no evil, do good, purify your mind, this is the teaching of all Buddhas,' it is called a Gatha (伽陀) Sutra. The meaning here is that it is not directly narrated in prose, nor does it arise from causes and conditions, but for the sake of others, it begins with a four-line verse to expound the Dharma, such scriptures are called Gatha. Therefore, there are also special Sutras in the Nirvana Sutra, otherwise, why would it be excluded here? Because only general Sutras are present here. Short verses can have only two lines, and long verses can have countless lines, all of which are Gatha. The Nirvana Sutra only gives one verse as an example. The questions raised in various treatises, if they are less than a complete verse, only mention up to six lines. If there is only one line, it cannot constitute a verse, because it would be difficult to distinguish it from prose. Taking one and a half verses as an example, it is said to be six lines, five or seven lines are also acceptable, because they are shorter, so they are not specifically mentioned. The 'characteristics of self-utterance,' as stated in treatises such as the Yogācārabhūmi-śāstra, refer to those in scriptures where there is no obvious requester, and in order to make the correct Dharma last long in the world and the correct teachings last long, one speaks without being asked, this is called self-utterance. The Abhidharma-samuccaya states, for example, as the Gatha says: 'If one develops vigorous diligence in such Dharma, contemplates with meditative concentration, then one is called a Brahmin.' The Buddha's purpose is to make the correct Dharma last long in the world, and the correct Dharma lasting long is the abiding of practice. The Nirvana Sutra states, for example, when the Buddha entered meditation in the evening and woke up from meditation the next morning, no one asked, but he used his mind-reading ability to speak the Dharma himself, and so on. Like this, scriptures in which one speaks without being asked are called Udana (優陀那). Although the things referred to are different, the meaning is the same. Question: Why can't it be called 'requested speech' if there is no requester and no words? Does the Tathagata's (如來, 'Thus Gone One', an epithet of the Buddha) silence indicate permission to answer? Answer: There are two types of requests: one is silent contemplation in the mind, and the other is verbal declaration.

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口宣動業為殷重故。所以成請。但心念輕。所以經中不名為請。答亦有二。一默。二語。但令生解即名為答。不約輕重故不同問也。又諸經中佛知其念。即為說法。故雖無言亦名為請。要彰語重與其請名。無言非請。又問。既有無問自說經。何不有有問無答經。答曰十二分中說法方成經。無問有答得成經。無說不成經。有問無答不成經。然理而言。諸置答者亦名為經。又香積佛國二種俱無。香為佛事。無說成經。此土如來聲為佛事。是故無答不得成經。十二分經不以有問方名為經。故有無問自說經也。緣起相者。八十一說。謂依有請而說諸法。如經說言。世尊一時依黑鹿子。為諸比丘宣說法要。又依別解脫因起之道。毗奈耶攝所有言說。又於是處說如是言。世尊依如是如是因緣。依如是如是事。說如是如是語。此具三義名為因緣。一因請而說。二因犯制戒。三因事說法。如次應知。對法等論唯有初二。涅槃經中唯有後一。對法等云。因緣者謂因請而說。又有因緣制立學處。涅槃經云。如諸經偈所因根本。如舍衛國有一丈夫羅網捕鳥得已還放。世尊知其本末因緣而說偈言。莫輕小惡以為無殃。水渧雖微漸盈大器。是名尼陀那經。此唯因事說法。故皆非具足。唯八十一義理周圓。譬喻相者。涅槃經云。如戒律中所說譬喻。

是名阿波陀那經。對法等云。謂諸經中有比況說。為令本義得明凈故。二十五言。謂於是中有譬喻說。對法唯云經中譬喻。涅槃但說律中譬喻。瑜伽總說經．律．論譬喻。並此所攝。本事相者。八十一云。謂除本生。宣說前際諸所有事。除佛本生。說餘一切前際之事。名為本事。對法論云。所謂宣說聖弟子等。前世相應事。涅槃經言。如佛所說比丘當知。我出世時所可說者名曰契經。鳩留秦佛說為甘露鼓。𤘽那含牟尼佛說為法鏡。迦葉佛說名分別空。是名伊帝曰多伽。對法但說往弟子事。以對本生是菩薩故。唯說人事。涅槃但說往昔法事。瑜伽通說往昔一切若人若法若凡若聖。皆名本事。本生相者。瑜伽二十五．顯揚第六說謂於是中宣說世尊在過去世。彼彼方分若生若死。行菩薩行行難行行。是名本生。謂說世尊往世于某方所有死生身。所行菩薩行。所有難行行。併名本生。對法．及八十一云。所謂宣說諸菩薩行本相應事。涅槃經言。如佛世尊本為菩薩。作鹿．作羆。作獐．作兔．乃至廣作金翅鳥等。所可受身是名阇陀伽經。對法但說諸菩薩行。涅槃唯說往菩薩身。瑜伽通說往昔菩薩若身．若行皆名本生。方廣相者。八十一云。謂說菩薩道。如說七地四菩薩行及百四十不共佛法。又復此法廣故．多故．極高大故．時長

【現代漢語翻譯】 現代漢語譯本：這被稱為《阿波陀那經》（Apadana Sutra）。《對法論》等說，這是指在各種經典中用比喻來說明，爲了使原本的意義能夠更加明凈。二十五言，指的是其中有譬喻的說法。《對法論》只說是經典中的譬喻。《涅槃經》只說戒律中的譬喻。《瑜伽師地論》總說經典、戒律、論著中的譬喻，都包含在這裡面。關於本事（Itivrittaka）的相，《瑜伽師地論》第八十一卷說，這是指除了本生（Jataka）之外，宣說過去世所發生的所有事情。除了佛陀的本生故事，說其餘一切過去的事情，稱為本事。《對法論》說，這是指宣說聖弟子等前世相應的事情。《涅槃經》說，如佛所說，比丘們應當知道，我出世時所說的話叫做契經（Sutra）。鳩留秦佛（Krakucchanda Buddha）所說稱為甘露鼓（Amrita Drum）。拘那含牟尼佛（Kanakamuni Buddha）所說稱為法鏡（Dharma Mirror）。迦葉佛（Kasyapa Buddha）所說名為分別空（Discrimination of Emptiness）。這被稱為《伊帝曰多伽經》（Itivrttaka Sutra）。《對法論》只說過去弟子們的事情，因為相對於本生是菩薩。《涅槃經》只說過去世的法事。《瑜伽師地論》總說過去的一切，無論是人、是法、是凡夫、是聖人，都稱為本事。關於本生（Jataka）的相，《瑜伽師地論》第二十五卷、《顯揚聖教論》第六卷說，這是指其中宣說世尊在過去世，在各個地方的生死，修行菩薩行，修行難行之行，這稱為本生。指的是說世尊過去世在某個地方所有的生死之身，所修行的菩薩行，所有難行的行為，都稱為本生。《對法論》以及第八十一卷說，這是指宣說諸菩薩行本相應的事情。《涅槃經》說，如佛世尊本來作為菩薩，作鹿、作熊、作獐、作兔，乃至廣作金翅鳥等，所受之身，這稱為《阇陀伽經》（Jataka Sutra）。《對法論》只說諸菩薩行。《涅槃經》只說過去菩薩的身。《瑜伽師地論》總說過去菩薩的身和行，都稱為本生。關於方廣（Vaipulya）的相，《瑜伽師地論》第八十一卷說，這是指說菩薩道，如說七地、四菩薩行以及一百四十不共佛法。而且此法廣大、眾多、極其高大、時間長久。 現代漢語譯本：是名阿波陀那經（Apadana Sutra）。對法等云。謂諸經中有比況說。為令本義得明凈故。二十五言。謂於是中有譬喻說。對法唯云經中譬喻。涅槃但說律中譬喻。瑜伽總說經．律．論譬喻。並此所攝。本事相者。八十一云。謂除本生（Jataka）。宣說前際諸所有事。除佛本生。說餘一切前際之事。名為本事（Itivrittaka）。對法論云。所謂宣說聖弟子等。前世相應事。涅槃經言。如佛所說比丘當知。我出世時所可說者名曰契經（Sutra）。鳩留秦佛（Krakucchanda Buddha）說為甘露鼓（Amrita Drum）。拘那含牟尼佛（Kanakamuni Buddha）說為法鏡（Dharma Mirror）。迦葉佛（Kasyapa Buddha）說名分別空（Discrimination of Emptiness）。是名伊帝曰多伽（Itivrttaka）。對法但說往弟子事。以對本生是菩薩故。唯說人事。涅槃但說往昔法事。瑜伽通說往昔一切若人若法若凡若聖。皆名本事。本生相者。瑜伽二十五．顯揚第六說謂於是中宣說世尊在過去世。彼彼方分若生若死。行菩薩行行難行行。是名本生。謂說世尊往世于某方所有死生身。所行菩薩行。所有難行行。併名本生。對法．及八十一云。所謂宣說諸菩薩行本相應事。涅槃經言。如佛世尊本為菩薩。作鹿．作羆。作獐．作兔．乃至廣作金翅鳥等。所可受身是名阇陀伽經（Jataka Sutra）。對法但說諸菩薩行。涅槃唯說往菩薩身。瑜伽通說往昔菩薩若身．若行皆名本生。方廣相者。八十一云。謂說菩薩道。如說七地四菩薩行及百四十不共佛法。又復此法廣故．多故．極高大故．時長

【English Translation】 English version: This is called the 'Apadana Sutra'. The 'Abhidharma' and others say that this refers to the use of similes in various sutras to make the original meaning clearer. The twenty-fifth statement refers to the use of metaphors within them. The 'Abhidharma' only speaks of metaphors in the sutras. The 'Nirvana Sutra' only speaks of metaphors in the Vinaya. The 'Yogacarabhumi-sastra' generally speaks of metaphors in the sutras, Vinaya, and treatises, and all are included here. Regarding the characteristics of Itivrittaka, the eighty-first volume of the 'Yogacarabhumi-sastra' says that this refers to the narration of all events that occurred in the past, except for the Jataka. Except for the Jataka stories of the Buddha, the narration of all other past events is called Itivrittaka. The 'Abhidharma' says that it refers to the narration of events related to the past lives of noble disciples. The 'Nirvana Sutra' says, 'As the Buddha said, monks should know that what I say when I appear in the world is called Sutra.' What Krakucchanda Buddha said is called the Amrita Drum. What Kanakamuni Buddha said is called the Dharma Mirror. What Kasyapa Buddha said is called the Discrimination of Emptiness. This is called the 'Itivrttaka Sutra'. The 'Abhidharma' only speaks of the past events of disciples, because in relation to the Jataka, they are Bodhisattvas. The 'Nirvana Sutra' only speaks of past Dharma events. The 'Yogacarabhumi-sastra' generally speaks of everything in the past, whether it is people, Dharma, ordinary beings, or saints, all are called Itivrittaka. Regarding the characteristics of Jataka, the twenty-fifth volume of the 'Yogacarabhumi-sastra' and the sixth volume of the 'Asanga's Compendium of Determinations' say that this refers to the narration of the World Honored One's births and deaths in various places in the past, practicing the Bodhisattva path, practicing difficult practices, this is called Jataka. It refers to the narration of all the births and deaths of the World Honored One in a certain place in the past, the Bodhisattva practices he practiced, and all the difficult practices, all are called Jataka. The 'Abhidharma' and the eighty-first volume say that it refers to the narration of events related to the original nature of the Bodhisattva practices. The 'Nirvana Sutra' says, 'As the Buddha World Honored One was originally a Bodhisattva, acting as a deer, a bear, a roe deer, a rabbit, and even widely acting as a Garuda, the bodies he received, this is called the 'Jataka Sutra'.' The 'Abhidharma' only speaks of the Bodhisattva practices. The 'Nirvana Sutra' only speaks of the past bodies of Bodhisattvas. The 'Yogacarabhumi-sastra' generally speaks of the past bodies and practices of Bodhisattvas, all are called Jataka. Regarding the characteristics of Vaipulya, the eighty-first volume of the 'Yogacarabhumi-sastra' says that it refers to the Bodhisattva path, such as the seven Bhumis, the four Bodhisattva practices, and the one hundred and forty unshared Buddha Dharmas. Moreover, this Dharma is vast, numerous, extremely high, and long in time. English version: It is named Apadana Sutra. The Abhidharma, etc., say that it refers to the use of comparisons in various sutras to clarify the original meaning. Twenty-five words mean that there are metaphors in it. The Abhidharma only says metaphors in the sutras. The Nirvana only speaks of metaphors in the Vinaya. Yoga generally speaks of metaphors in sutras, Vinaya, and treatises, and is included in this. As for the characteristics of Itivrittaka, eighty-one says that it excludes Jataka. It proclaims all things in the past. Except for the Buddha's Jataka, everything else in the past is called Itivrittaka. The Abhidharma says that it proclaims the corresponding events of the past lives of the holy disciples, etc. The Nirvana Sutra says, 'As the Buddha said, monks should know that what I say when I appear in the world is called Sutra.' Krakucchanda Buddha said it was the Amrita Drum. Kanakamuni Buddha said it was the Dharma Mirror. Kasyapa Buddha said it was Discrimination of Emptiness. This is called Itivrttaka. The Abhidharma only speaks of the past events of disciples, because Jataka is about Bodhisattvas. It only speaks of human affairs. Nirvana only speaks of past Dharma events. Yoga generally speaks of everything in the past, whether it is people, Dharma, ordinary beings, or saints, all are called Itivrittaka. As for the characteristics of Jataka, Yoga twenty-five and Manifestation sixth say that it proclaims the World Honored One in the past. In various places, whether it is birth or death, practicing the Bodhisattva path, practicing difficult practices. This is called Jataka. It means that the World Honored One had bodies of birth and death in a certain place in the past. The Bodhisattva practices he practiced. All difficult practices are called Jataka. The Abhidharma and eighty-one say that it proclaims the corresponding events of the original nature of the Bodhisattva practices. The Nirvana Sutra says, 'As the Buddha World Honored One was originally a Bodhisattva. Acting as a deer, a bear, a roe deer, a rabbit, and even widely acting as a Garuda, the bodies he received are called Jataka Sutra.' The Abhidharma only speaks of the Bodhisattva practices. Nirvana only speaks of the past bodies of Bodhisattvas. Yoga generally speaks of the past bodies and practices of Bodhisattvas, all are called Jataka. As for the characteristics of Vaipulya, eighty-one says that it speaks of the Bodhisattva path. For example, the seven Bhumis, the four Bodhisattva practices, and the one hundred and forty unshared Buddha Dharmas. Moreover, this Dharma is vast, numerous, extremely high, and long in time.

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遠故。此義意言。說菩薩道不共。佛法二空理。正包福慧滿。名為方廣。唯在大乘不通小乘。涅槃名為毗佛略經。對法說言。亦名廣破。亦名無比。一切有情利益安樂所依處故。宣說廣大甚深法故名為方廣。能破諸障名為廣破。無法比類名為無比唯依大乘名為方廣。瑜伽第二十一。聲聞具十二自列方廣。又涅槃經第三卷言大乘有九。不遮小乘有其十二。故小乘中亦有方廣。此中正法名之為方。亦可。因果理正名之為方。說四諦理極真正故。廣陳包含名之為廣。故小乘有。法花．瑜伽等但說大乘。涅槃通說。文最為正。希法相者。顯揚第六云。謂諸經中宣說諸佛及諸弟子八眾。所有共不共德。及余最勝殊特驚異甚深之法。是為希有。此意說言。但說功德及希奇事名為希法。涅槃經言。菩薩初生即行七步。放大光明遍照十方。獼猴獻蜜。白項狗聽法。魔變為青牛行瓦缽間。令相棠觸無所傷損。如佛初生入天廟時。令彼天像起下禮敬。名未曾有。此說佛等殊特之事。名為希法。不說功德及弟子事。對法論云。若說聲聞諸大菩薩．及如來等最極希有甚奇特法。但說聖者奇特之法不說所餘。不相違也。論議相者。八十一云。謂諸經典循環研核摩咀理迦。一切了義經皆名摩咀理迦。謂於是處世尊自廣分別法相。又聖弟子已見諦跡。

【現代漢語翻譯】 現代漢語譯本 『遠故』。此義是指，宣說菩薩道不共于佛法二空之理，圓滿包含福慧，名為『方廣』（Vaipulya，廣大的）。唯獨在大乘中才有，不通於小乘。《涅槃經》名為『毗佛略經』（Buddha-vyakarana-sutra，佛授記經）。對法論說，也名為『廣破』，也名為『無比』。因為是一切有情利益安樂所依之處，宣說廣大甚深之法，所以名為『方廣』。能夠破除各種障礙，名為『廣破』。沒有可以比擬的，名為『無比』，唯獨依于大乘，才名為『方廣』。《瑜伽師地論》第二十一卷說，聲聞乘具備十二種，自列為方廣。又《涅槃經》第三卷說，大乘有九種，不遮小乘有十二種，所以小乘中也有方廣。這裡，正法名為『方』，也可以說，因果之理正，名為『方』，因為宣說四諦之理極其真正。廣泛陳述包含，名為『廣』，所以小乘也有。《法華經》、《瑜伽師地論》等只說大乘，《涅槃經》通說，文義最為正確。 『希法相』（Adbhuta-dharma-lakshana，希有法相）者，《顯揚聖教論》第六卷說，是指在各種經典中宣說諸佛以及諸弟子八眾，所有共同和不共同的功德，以及其餘最殊勝、特殊、驚異、甚深的法，這就是希有。此意是說，只說功德以及希奇之事，名為『希法』。《涅槃經》說，菩薩初生就行七步，放大光明遍照十方，獼猴獻蜜，白項狗聽法，魔變為青牛行走于瓦缽之間，令相撞觸而無所損傷。如佛初生入天廟時，令那些天像起身下拜，名為未曾有。這是說佛等殊特之事，名為『希法』，不說功德以及弟子之事。對法論說，如果說聲聞、諸大菩薩以及如來等最極希有甚奇特之法，只說聖者的奇特之法，不說其餘，這並不相違背。 『論議相』（Upadesa-lakshana，教誡相）者，《瑜伽師地論》第八十一卷說，是指各種經典循環研核，反覆咀嚼，一切了義經都名為『摩咀理迦』（Marjataka，可咀嚼的）。是指世尊親自廣泛分別法相之處，又是聖弟子已經見到諦跡之處。

【English Translation】 English version 『Far cause』. This meaning refers to expounding the Bodhisattva path as distinct from the two emptinesses of the Buddha-dharma, fully encompassing merit and wisdom, and is called 『Vaipulya』 (extensive). It exists only in the Mahayana and does not extend to the Hinayana. The 『Nirvana Sutra』 is called 『Buddha-vyakarana-sutra』 (sutra of the Buddha's prediction). According to the Abhidharma, it is also called 『extensive destruction』 and 『incomparable』. Because it is the basis for the benefit and happiness of all sentient beings, and expounds the vast and profound Dharma, it is called 『Vaipulya』. Being able to destroy various obstacles is called 『extensive destruction』. Having nothing to compare to is called 『incomparable』, and only relying on the Mahayana is called 『Vaipulya』. The twenty-first volume of the 『Yogacarabhumi-sastra』 states that the Sravaka vehicle possesses twelve qualities and lists itself as Vaipulya. Furthermore, the third volume of the 『Nirvana Sutra』 states that the Mahayana has nine qualities, without denying that the Hinayana has twelve, so there is also Vaipulya in the Hinayana. Here, the correct Dharma is called 『Vaipa』 (square), or it can be said that the principle of cause and effect is correct, and is called 『Vaipa』, because it expounds the principle of the Four Noble Truths with utmost correctness. Extensive presentation and inclusion is called 『ulya』 (extensive), so the Hinayana also has it. The 『Lotus Sutra』, 『Yogacarabhumi-sastra』, etc., only speak of the Mahayana, while the 『Nirvana Sutra』 speaks of both, and its meaning is the most correct. 『Adbhuta-dharma-lakshana』 (characteristics of wondrous dharmas), the sixth volume of the 『Asanga's Compendium of Determinations』 states that it refers to the sutras that expound the common and uncommon virtues of all Buddhas and the eight assemblies of disciples, as well as other most supreme, special, astonishing, and profound dharmas, which are wondrous. This means that only speaking of merits and wondrous events is called 『Adbhuta-dharma』. The 『Nirvana Sutra』 states that when the Bodhisattva was first born, he walked seven steps, emitted great light that illuminated the ten directions, monkeys offered honey, a white-necked dog listened to the Dharma, and a demon transformed into a blue ox walking among earthenware bowls, causing them to collide without any damage. Just as when the Buddha was first born and entered the heavenly temple, he caused those heavenly images to rise and bow down, which is called unprecedented. This speaks of the special events of the Buddha, etc., and is called 『Adbhuta-dharma』, without speaking of merits and the affairs of disciples. The Abhidharma states that if one speaks of the most rare and wondrous dharmas of Sravakas, great Bodhisattvas, and Tathagatas, only the wondrous dharmas of the saints are spoken of, and nothing else, which is not contradictory. 『Upadesa-lakshana』 (characteristics of instructions), the eighty-first volume of the 『Yogacarabhumi-sastra』 states that it refers to the sutras that are repeatedly examined and thoroughly chewed over, and all sutras with definitive meanings are called 『Marjataka』 (chewable). It refers to the place where the World-Honored One personally extensively distinguishes the characteristics of the Dharma, and also the place where the holy disciples have already seen the traces of truth.

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依自所證亦無倒分別諸法體性。此亦名為摩咀理迦。摩咀理迦亦名阿毗達磨。涅槃經說。如佛世尊所說諸經。若依論議分別廣說辨其相貌。是名優婆提舍經。顯揚第六．瑜伽二十五．對法皆言。云何論議。所謂一切摩咀理迦阿毗達磨。研究甚深素呾纜義。宣暢一切契經宗要是名論議。涅槃但說唯佛世尊所說論議。顯揚論等中。但說弟子所說論議經。各舉一種。然瑜伽論八十一中具包二種。以許弟子作對法藏論議經故。如是總說十二分教相狀同異。諸廣學者幸無悶焉。別釋此相。如瑜伽第二十五．第八十一．顯揚第六．對法十一．涅槃第十五。余處皆略。所有違返並隨會訖。

第三釋總別名者。先釋總名。后釋別名。釋總名者。先德翻為十二部經。但以部言義含二種。一謂部帙。二謂部類。世人謂有十二部帙。經名亦濫。總別難明。今者翻為十二分教。分者類義．支義．段義．教義。如前教有十二義類支條分段異故。即帶數釋。釋別名者。應重述頌可諷之頌。自陳之說。待緣而起。希有之法。方理之廣。此之六名並依主釋。論體即議此之一名。唯持業釋。若言契理之經是依主釋。能契即經是持業釋。記其因果差別。差別之記是依主釋。若言記識分別名為記別。記即是別是持業釋。若云譬者況也。喻者曉也曉喻之譬

【現代漢語翻譯】 現代漢語譯本： 依據自己所證悟的，也沒有顛倒分別諸法體性。這也被稱為摩咀理迦（Mātṛka，本母，論藏）。摩咀理迦也被稱為阿毗達磨（Abhidharma，對法，論藏）。《涅槃經》說，如佛世尊所說的諸經，如果依據論議分別廣說，辨明其相貌，這被稱為優婆提舍經（Upadeśa，論議經）。《顯揚聖教論》第六、《瑜伽師地論》第二十五、《對法論》都說，什麼是論議？就是一切摩咀理迦阿毗達磨，研究甚深的素呾纜（Sūtra，經）的意義，宣揚一切契經的宗要，這被稱為論議。《涅槃經》只說佛世尊所說的論議，《顯揚聖教論》等中，只說弟子所說的論議經，各舉一種。然而《瑜伽師地論》第八十一中，全部包含兩種，因為它允許弟子作對法藏論議經。像這樣總說十二分教的相狀同異，希望廣大學者不要感到厭煩。分別解釋這些相狀，如《瑜伽師地論》第二十五、第八十一、《顯揚聖教論》第六、《對法論》第十一、《涅槃經》第十五，其他地方都比較簡略。所有違背的地方都隨順會通完畢。

第三，解釋總名和別名。先解釋總名，后解釋別名。解釋總名，先德翻譯為十二部經，但用『部』字包含兩種含義：一是部帙，二是部類。世人認為有十二部帙，經名也容易混淆，總名和別名難以分清。現在翻譯為十二分教，『分』是類義、支義、段義、教義。如前所說，教有十二種義類、支條、分段的差異，所以用帶數的方式解釋。解釋別名，應重述頌，可諷誦的頌，自陳之說，待緣而起，希有之法，方理之廣，這六個名稱都是依主釋。論體即議，這一個名稱，是唯持業釋。如果說契理的經是依主釋，能契合經的是持業釋。記其因果差別，差別的記是依主釋。如果說記識分別是記別，記即是別，是持業釋。如果說譬者是比況，喻者是曉喻，曉喻的譬。

【English Translation】 English version: Based on one's own realization, there is no inverted discrimination regarding the nature of all dharmas. This is also called Mātṛka (母經, the matrix; the Abhidharma). Mātṛka is also called Abhidharma (阿毗達磨, Higher Knowledge, the Abhidharma). The Nirvana Sutra says: 'Like all the sutras spoken by the Buddha, if one relies on discussion and extensively explains and distinguishes their characteristics, this is called Upadeśa (優婆提舍, exposition; a treatise).' The Śrāvakabhūmi Sixth, Yogācārabhūmi Twenty-fifth, and Abhidharmasamuccaya all say: 'What is discussion? It is all the Mātṛka Abhidharma, deeply studying the meaning of the Sutras (Sūtra, 素呾纜), proclaiming the essential principles of all the scriptures. This is called discussion.' The Nirvana Sutra only speaks of the discussions spoken by the Buddha. The Śrāvakabhūmi and others only speak of the treatise scriptures spoken by the disciples, each mentioning one type. However, the Yogācārabhūmi Eighty-first includes both types, because it allows disciples to create Abhidharma treatises and scriptures. Thus, the similarities and differences in the characteristics of the twelve divisions of the teachings are generally discussed. May those who study extensively not be bored. These characteristics are explained separately, as in the Yogācārabhūmi Twenty-fifth, Eighty-first, Śrāvakabhūmi Sixth, Abhidharmasamuccaya Eleventh, and Nirvana Sutra Fifteenth. Other places are more concise. All contradictions have been reconciled and harmonized.

Third, explaining the general and specific names. First, explain the general name, then explain the specific names. Explaining the general name, the former sages translated it as the 'Twelve Divisions of Scriptures,' but the word 'division' contains two meanings: one is the volume, and the other is the category. People think there are twelve volumes, and the names of the scriptures are easily confused, making it difficult to distinguish between the general and specific names. Now it is translated as the 'Twelve Branches of Teachings.' 'Branch' means category, limb, section, and teaching. As mentioned before, the teachings have twelve different categories, limbs, sections, and differences, so it is explained using a numerical approach. Explaining the specific names, one should restate the verses, the verses that can be recited, the self-declared teachings, arising from conditions, the rare dharmas, and the vastness of principles. These six names are all possessive compounds (依主釋). The essence of the treatise is the discussion, and this one name is exclusively appositional compound (持業釋). If one says that the scripture that accords with reason is a possessive compound, then that which accords with the scripture is an appositional compound. Recording the differences between cause and effect, the recording of differences is a possessive compound. If one says that recording and distinguishing is called 'distinction,' then recording is distinction, which is an appositional compound. If one says that 'simile' is comparison, and 'metaphor' is understanding, the metaphor of understanding.

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。是依主釋。若言譬者類也。喻者況也譬體即喻。是持業釋。若言本世之事．本世之生名本事本生。是依主釋。若本體即事．本體即生。是持業釋。此之五名並通二釋。然此十二並加教字。謂契經教乃至廣說論議教者。並持業釋。

第四通別者。此中諸教一往為論。據實皆有通別之相。所以者何。且契經中涅槃經說。始從如是終至奉行。即十二分皆名契經。是通相也。瑜伽等說。謂以長行綴緝略說所應說義。名為契經。是別相也。別中具九唯除二頌。此一行門以一對余。其已對說者下更不別說。一切應知。應頌之中亦有記別。雖無文許然有教證。如法花說。舍利弗來世成佛普智尊。號名曰花光。當度無量眾。如是等文處處非一。故應頌中亦有記別。為此重頌前長行義。故記別有三。一記弟子死生因果。二記深義。三記成佛。此即應頌。亦有記別成佛經也。餘二記別隨應有無。應頌之中定無諷誦。諷誦非前長行直說。但以二句等說所應說。故應頌之中亦有自說。如授記等。無請者故。應頌之中理有緣起。緣起有三。一因請而說。二因犯制戒。三因事說法。如法花經第一卷中說一乘處。因舍利弗慇勤三請。世尊長行已為說訖。更重說故。餘二緣起隨應有無。應頌之中理有譬喻。火宅窮子。化城喻等。皆重說故。應頌

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Sutra）說，『舍利弗（Sariputra）未來世成佛，名為普智尊，號名曰花光，將度無量眾』。這樣的經文在各處都有，所以『應頌』中也有『記別』。爲了重頌前面長行文的意義，所以『記別』有三種：一是記述弟子（Sravaka）的生死因果，二是記述深奧的意義，三是記述成佛。這就是『應頌』中也有『記別』，是關於成佛的經文。其餘兩種『記別』根據情況有或沒有。『應頌』中一定沒有『諷誦』，因為『諷誦』不是前面長行文的直接陳述，而是用兩句偈等來表達所應說的內容，所以『應頌』中也有自說，例如授記等，因為沒有人請求。『應頌』中理應有『緣起』（Nidana，因緣），『緣起』有三種：一是因請求而說，二是因違反戒律，三是因事說法。例如，《法華經》第一卷中說一乘之處，是因為舍利弗慇勤地三次請求，世尊用長行文已經說完，又再次重說。其餘兩種『緣起』根據情況有或沒有。『應頌』中理應有『譬喻』（Avadana，譬喻），例如火宅、窮子、化城等譬喻，都是重說的。『應頌』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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之中理有本事。序品中說。妙吉祥言。彼佛滅度后懈怠者汝是。妙光法師者今即我身是。既說弟子彌勒．文殊本世之事。故應頌中亦有本事。又化城喻品中佛自頌言。爾時聞法者各在諸佛所。其有住聲聞。漸教以佛道。我在十六數。曾亦為汝說。故應頌中定有本事。說聲聞等本生事故。

應頌之中理有本生常不輕品重頌偈云。彼時不輕即我身。是時四部眾著法之者。聞不輕言汝當作佛。以是因緣值無數佛。既說不輕佛本生事。故應頌中亦有本生。十六王子類此應知。應頌之中理有方廣。方便品云。十方佛土中。唯有一乘法。無二亦無三。除佛方便說。一乘既是方廣深經故。應頌中亦有方廣。又解深密雲。爾時世尊欲重宣此義。而說偈言。阿陀那識甚深細。一切種子如暴流等。即是應頌中有方廣也。應頌之中理有希法。化城喻品云。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。又云。東方諸世界。五百萬億國。梵宮殿光耀。昔所未曾有。說佛十劫坐于道場不得成佛。及佛神通令其十方各各五百萬億國土光明晃耀。是佛世尊希奇之事故。應頌中亦有希法。應頌之中理有論議。如解深密經說三無性已。爾時世尊欲重宣此義而說頌言。相．生．勝義無自性。如是我皆已顯示。若不知佛此密意。失壞正道不能往。

【現代漢語翻譯】 現代漢語譯本： 其中，應頌之中理應包含本生故事。《序品》中說，妙吉祥（Manjushri，菩薩名）言：『彼佛滅度后懈怠者汝是。妙光法師者今即我身是。』既然講述了弟子彌勒（Maitreya，未來佛）和文殊（Manjushri，菩薩名）過去世的事情，所以應頌中也應該有本生故事。又，《化城喻品》中佛陀自己頌言：『爾時聞法者各在諸佛所。其有住聲聞。漸教以佛道。我在十六數。曾亦為汝說。』所以應頌中必定有本生故事，講述聲聞（Śrāvaka，聽聞佛法者）等的本生事故。

應頌之中理應包含本生故事。《常不輕品》重頌偈語說：『彼時不輕即我身。是時四部眾著法之者。聞不輕言汝當作佛。以是因緣值無數佛。』既然講述了常不輕菩薩（Sadāparibhūta，菩薩名）的本生事蹟，所以應頌中也應該有本生故事。十六王子（指《法華經》中的十六位王子）的情況可以依此類推。應頌之中理應包含方廣經典。《方便品》云：『十方佛土中。唯有一乘法。無二亦無三。除佛方便說。』一乘法（Ekayāna，唯一成佛之道）既然是方廣甚深的經典，所以應頌中也應該包含方廣經典。又，《解深密經》云：『爾時世尊欲重宣此義。而說偈言。阿陀那識甚深細。一切種子如暴流等。』這就是應頌中包含方廣經典。

應頌之中理應包含希有之法。《化城喻品》云：『大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。』又云：『東方諸世界。五百萬億國。梵宮殿光耀。昔所未曾有。』講述了佛陀十劫坐在道場卻無法顯現佛法，以及佛陀的神通使得十方各個五百萬億國土光明照耀，這是佛世尊希奇的事情，所以應頌中也應該包含希有之法。應頌之中理應包含論議。如《解深密經》講述了三無性之後，爾時世尊想要再次宣說此義，於是說了頌言：『相．生．勝義無自性。如是我皆已顯示。若不知佛此密意。失壞正道不能往。』

【English Translation】 English version: Among them, the Gatha section should contain Jataka (previous life stories). In the 'Prologue Chapter', Manjushri (Bodhisattva's name) said: 'You are the lazy one after that Buddha passed away. The Dharma Master Wonderful Light is now my body.' Since it tells the past lives of the disciples Maitreya (Future Buddha) and Manjushri (Bodhisattva's name), the Gatha section should also contain Jataka stories. Furthermore, in the 'Parable of the Phantom City Chapter', the Buddha himself said in verse: 'At that time, those who heard the Dharma were each at the places of various Buddhas. Those who dwelt in the Sravaka (Śrāvaka, one who hears the Buddha's teachings) vehicle were gradually taught the Buddha path. I was among the sixteenth number and also spoke to you.' Therefore, the Gatha section must contain Jataka stories, telling the Jataka stories of the Sravakas (Śrāvaka, one who hears the Buddha's teachings) and others.

The Gatha section should contain Jataka stories. The repeated verse in the 'Never Disparaging Chapter' says: 'The Never Disparaging one at that time was my body. At that time, the four assemblies, those attached to the Dharma, heard Never Disparaging say, 'You will become a Buddha.' Because of this cause and condition, they encountered countless Buddhas.' Since it tells the Jataka stories of the Bodhisattva Never Disparaging (Sadāparibhūta, Bodhisattva's name), the Gatha section should also contain Jataka stories. The situation of the sixteen princes (referring to the sixteen princes in the 'Lotus Sutra') can be understood in this way. The Gatha section should contain Vaipulya Sutras (extensive sutras). The 'Expedient Means Chapter' says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma (Ekayāna, the only path to Buddhahood), neither two nor three, except for the Buddha's expedient teachings.' Since the One Vehicle Dharma (Ekayāna, the only path to Buddhahood) is a Vaipulya and profound sutra, the Gatha section should also contain Vaipulya Sutras. Furthermore, the 'Sandhinirmocana Sutra' says: 'At that time, the World Honored One, wishing to repeat this meaning, spoke in verse: 'The Alaya-vijnana (Ālayavijñāna, storehouse consciousness) is very deep and subtle, and all seeds are like a violent torrent.' This is the Gatha section containing Vaipulya Sutras.

The Gatha section should contain rare and wonderful Dharmas. The 'Parable of the Phantom City Chapter' says: 'The Great Penetrating Wisdom Victorious Buddha sat in the Bodhimanda (place of enlightenment) for ten kalpas (eons). The Buddha Dharma did not appear, and he could not attain Buddhahood.' It also says: 'The worlds of the eastern directions, five million billion lands, the palaces of Brahma shone brightly, something never seen before.' It tells that the Buddha sat in the Bodhimanda (place of enlightenment) for ten kalpas (eons) but could not manifest the Buddha Dharma, and that the Buddha's supernatural powers caused the five million billion lands in each of the ten directions to shine brightly. These are the rare and wonderful events of the World Honored One, so the Gatha section should also contain rare and wonderful Dharmas. The Gatha section should contain discussions and arguments. As the 'Sandhinirmocana Sutra' explains the three non-natures, the World Honored One, wishing to proclaim this meaning again, spoke in verse: 'The characteristic, birth, and ultimate meaning are without self-nature. I have already revealed all of this. If one does not know this secret intention of the Buddha, one will lose the right path and not be able to go forward.'

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故於其中立一乘。非有情姓無差別。此既研核三無性法說為密意。又重頌前所說諸義。故應頌中亦有論議。由此雖無正文誠證許應頌中有通有別。然以理證。如前所引義可成立。故應頌中其通相者。具十一分。並自說故。此約通相修多羅說。別相者無。若對於后唯有其九。除前契經后諷誦故。其別相者。如諸教說。上來廣引一法為例。余但略指不能煩引。學者宜應子細研究。其記別中亦有通別。通相之中有說有五。謂自說．因緣．方廣．希法．論議經也。不見記別諷誦說故。亦無說喻而授記故。本事．本生皆說過去。記別記于未來生事。故不說有。此依授記死產生佛名為授記。有說不爾。若分明記別諸了義經名記別者。記別亦有諷誦．譬喻．本事．本生。有後九分。諷誦之中通有後八。自說通相具有後七。因緣通相具有後六。方廣等教亦有待請因事說故譬喻通相但有後五。有義但有後之三種無本事．本生。不見喻說此二種故。本事通相有後三分。唯無本生。師資別故。本生亦有後之三種。方廣通相具有後二。希法通相具有後一。記別以下其別相者。隨其所應有多有小。文不定故。或有釋言。余所不攝名為別相。亦隨義釋。然稍難知。如是總釋諸通相者。契經．記別．自說．因緣．譬喻．方廣．希法論議。此之八部具攝

餘十一。可於其中具有十二。故涅槃中從十二部出修多羅。修多羅中流出方廣。方廣之中具攝十二也。所餘一切準此應知。應頌．諷頌．本事．本生此之四部各有餘十。應頌．諷誦定各互無。本事．本生互無亦爾。唯可於中有十一。故此中有者或可具有。非決定有。且如記別非記之處即不攝之。乃至論議非是研核追尋之處。即亦不攝。隨應或有。義可具足。非定有也。

第五廢立者。何故但立十二分教。不增不減。涅槃經云。能聽法者所宜聞故。三乘通說。以轉法輪三週總說有十二行。能詮彼教類分十二。又以破十二支入十二處。所以說法。亦分十二。此總廢立。別廢立者。如是聖教。長行偈頌相對為門。乃有直說及非直說。重頌單頌相對為門。說有應頌及於諷誦。無問有問相對為門。說有無問及於有問。因緣經有別請者。名因請而說。即是問也。佛事非佛事相對為門。陳其宿世說有本事及有本生。如是亦應記非記相對。法喻相對。廣略相對。曾未曾相對。論不論相對為門。又亦應立本末相對。謂即所說本事．本生。亦應對立末事末生。此不應爾。如十力中立處．非處。上根．下根。所有智力。更不對立自業．非業。乃至不立漏盡．不盡所有智力。經中亦爾。且立直說及非直說等。不應立有記非記等。以信樂者

【現代漢語翻譯】 現代漢語譯本： 還有剩餘的十一部（經典）。在這十一部中，可以包含十二部（經典）。因此，《涅槃經》（Nirvana Sutra）中，從十二部（經典）中流出修多羅（Sutra，經）。修多羅（Sutra，經）中流出方廣（Vaipulya，方廣經）。方廣（Vaipulya，方廣經）之中完全包含十二部（經典）。其餘一切都應該按照這個原則來理解。應頌（Geya，重頌）、諷頌（Gatha，諷頌）、本事（Itivrttaka，本事）、本生（Jataka，本生）這四部（經典）各自有剩餘的十部（經典）。應頌（Geya，重頌）、諷頌（Gatha，諷頌）必定各自互相沒有。本事（Itivrttaka，本事）、本生（Jataka，本生）互相沒有也是這樣。只有在這其中可能有十一部（經典）。所以這其中有的，或許可以包含，並非決定包含。例如記別（Vyakarna，記別），非記別之處就不包含。乃至論議（Upadesa，論議），不是研核追尋的地方，也就不包含。根據情況或許有，意義上可以完備，並非一定有。

第五，關於廢立（取消和建立）：為什麼只建立十二分教（Dvadasanga-buddhavacana，十二分教），不增加也不減少？《涅槃經》（Nirvana Sutra）說：『因為能聽法的人所適合聽聞的緣故。』三乘（Triyana，三乘）共同宣說，以轉法輪（Dharmacakra-pravartana，轉法輪）三週總的說有十二行（形式）。能詮釋那些教義的類別分為十二種。又因為要破除十二支（因緣）（Dvadasanga-pratityasamutpada，十二因緣）進入十二處（Ayatana，十二處），所以說法也分為十二種。這是總的廢立。個別的廢立是：像這樣的聖教，長行（散文）和偈頌（詩歌）相對作為一扇門，有直接說和非直接說。重頌和單頌相對作為一扇門，說有應頌（Geya，重頌）和諷頌（Gatha，諷頌）。無問和有問相對作為一扇門，說有無問和有問。因緣經（Nidana，因緣）中有特別請求的，名叫因請而說，也就是問。佛事和非佛事相對作為一扇門，陳述其宿世（前世）說有本事（Itivrttaka，本事）和本生（Jataka，本生）。像這樣也應該有記（記別）和非記（非記別）相對，法（佛法）和喻（比喻）相對，廣（廣說）和略（略說）相對，曾（曾經）和未曾（未曾）相對，論（論議）和不論（非論議）相對作為一扇門。又也應該建立本（根本）和末（枝末）相對，就是所說的本事（Itivrttaka，本事）、本生（Jataka，本生）。也應該建立末事（枝末之事）和末生（枝末之生）。不應該這樣。像十力（Dasabala，十力）中建立處（是處）、非處（非處），上根（上等根器）、下根（下等根器）所有的智力。更不對立自業（自己的業）、非業（非自己的業），乃至不建立漏盡（煩惱已盡）、不盡（煩惱未盡）所有的智力。經典中也是這樣，只建立直說和非直說等，不應該建立有記（有記別）非記（非記別）等，因為信樂的人（會……）。』

【English Translation】 English version: There are eleven remaining (scriptures). Within these eleven, it is possible to have twelve (scriptures). Therefore, in the Nirvana Sutra, Sutras (teachings) emerge from the twelve parts (of the Buddhist canon). Within the Sutras, Vaipulya (extensive teachings) flow out. Within the Vaipulya, all twelve (parts of the canon) are fully contained. All the rest should be understood according to this principle. Geya (verses), Gatha (hymns), Itivrttaka (narratives of events), and Jataka (birth stories) each have ten remaining. Geya and Gatha are definitely mutually exclusive. Itivrttaka and Jataka are also mutually exclusive. Only within these, it is possible to have eleven. So, what is contained within these may or may not be definitively present. For example, Vyakarna (predictions) are not included where there are no predictions. Even Upadesa (instructions) are not included where there is no investigation or pursuit. They may be present as appropriate, and the meaning may be complete, but it is not definite.

Fifth, regarding establishment and abolition: Why are only the twelve divisions of the teachings (Dvadasanga-buddhavacana) established, with no increase or decrease? The Nirvana Sutra says, 'Because it is suitable for those who can listen to the Dharma.' The Three Vehicles (Triyana) are commonly taught, and the turning of the Dharma wheel (Dharmacakra-pravartana) is generally said to have twelve aspects. The categories that explain those teachings are divided into twelve. Also, in order to break through the twelve links of dependent origination (Dvadasanga-pratityasamutpada) and enter the twelve sense bases (Ayatana), the teachings are also divided into twelve. This is the general establishment and abolition. The specific establishment and abolition are: Such holy teachings, prose and verse are relative doors, there are direct and indirect statements. Repeated verses and single verses are relative doors, there are Geya (verses) and Gatha (hymns). Questions and no questions are relative doors, there are questions and no questions. In the Nidana (causal narratives), there are special requests, called 'speaking because of a request,' which is a question. Buddha's activities and non-Buddha's activities are relative doors, recounting past lives, there are Itivrttaka (narratives of events) and Jataka (birth stories). Likewise, there should be Vyakarna (predictions) and non-Vyakarna (non-predictions) relative, Dharma (teachings) and similes relative, extensive and concise relative, past and not past relative, discussion and non-discussion relative as doors. Also, there should be establishment of root and branch relative, namely the mentioned Itivrttaka and Jataka. There should also be establishment of branch events and branch births. This should not be so. Like in the Ten Powers (Dasabala), establishing what is possible and what is impossible, superior faculties and inferior faculties, all intellectual powers. There is no counter-establishment of one's own karma and not one's own karma, and even no establishment of exhaustion of outflows and non-exhaustion of outflows of all intellectual powers. It is the same in the scriptures, only establishing direct and indirect statements, etc., and there should be no establishment of predictions and non-predictions, etc., because those who have faith (will...)'.

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應宜聞故。又別解者。勝事可記。令其厭惡而欣善故立記別經。不可記者欣厭義微。故無非記。諸有智者以喻得解。舉喻成法。理有大益。故有喻經。非喻之經無別勝用。但總立之為契經等。故無非喻。如是乃至論．不論經。理解亦爾。廣勝於略。曾劣未曾。論勝非論。並非齊故略之不立。此依聲聞有廣教故。既有本經今立末者。授記經中已是末故。又現在等法其事可見。未來果法微細難知。故更不別立名末事末生。現果法彰。但可陳其宿生因事令知現果。欣厭義成。故但立彼本事本生。不別立於末事末生。或記別經亦名末事末生等經無失。

第六諸藏相攝寬狹者。初以諸藏對十二分通相相攝。后以諸藏對十二分別相相攝。初以諸藏對十二分通相相攝者。于中有三。初二藏對。次三藏對。后六藏對。二藏對者。二藏之中皆有十二。瑜伽第二十一。佛為聲聞說十二分。一一具列。又涅槃經中第三卷說。護大乘者受持九部。彼自說九。謂除因緣．譬喻．論議。不說聲聞無此九部。故知聲聞具有十二。不可說言除九餘三名為聲聞。聲聞藏中亦有契經應頌等。故瑜伽二十五說。聲聞藏中無方廣者。無有能得無上果故。說之為無。理實通有。法花經中第一卷說小乘有九。我此九部法隨順眾生。說入大乘為本。以故說是經。

【現代漢語翻譯】 現代漢語譯本： 應該適宜聽聞的緣故。另外一種解釋是，殊勝的事情可以記錄，使人因此厭惡惡行而欣喜善行，所以設立記別經（Vyākaraṇa-sūtra，預言授記的經典）。不可記錄的事情，欣喜和厭惡的意義不明顯，所以沒有非記別經。有智慧的人通過比喻能夠理解，舉出比喻能夠成就佛法，道理上有很大的益處，所以有譬喻經（Avadāna-sūtra，譬喻故事的經典）。沒有比喻的經典沒有其他殊勝的用途，只是總的設立為契經（Sūtra，佛經）等，所以沒有非譬喻經。像這樣乃至論議經（Upadeśa-sūtra，論議形式的經典）和非論議經，理解也是這樣。廣泛的勝過簡略的，曾經不如未曾的，論議勝過非論議的，並非是相同的緣故，簡略的就不設立了。這是依據聲聞乘有廣大的教法的緣故。既然有根本的經典，現在設立末端的經典，授記經中已經是末端的緣故。另外，現在等法，它的事情可以看見，未來的果報之法，微細難以知曉，所以不再另外設立名稱為末事末生。現在的果報之法彰顯，只可以陳述其宿世的因緣之事，使人知道現在的果報，欣喜和厭惡的意義成就，所以只設立本事經（Itivṛttaka-sūtra，敘述佛陀前世的經典）和本生經（Jātaka-sūtra，敘述佛陀前生的故事的經典），不另外設立末事末生。或者記別經也可以稱為末事末生等經，沒有過失。

第六，諸藏相互包含的寬泛和狹窄。首先以諸藏對十二分教（aṅga，佛經的十二種分類）進行通相的相互包含，然後以諸藏對十二分教進行別相的相互包含。首先以諸藏對十二分教進行通相的相互包含，其中有三種情況：首先是二藏相對，其次是三藏相對，最後是六藏相對。二藏相對的情況是，二藏之中都有十二分教。《瑜伽師地論》第二十一卷中，佛為聲聞說十二分教，一一詳細列舉。另外，《涅槃經》第三卷中說，護持大乘的人受持九部經典，那裡自己說了九部，就是除去因緣、譬喻、論議。不是說聲聞乘沒有這九部，所以知道聲聞乘具有十二分教。不可以說除去九部，剩餘的三部稱為聲聞乘。聲聞藏中也有契經、應頌等。所以《瑜伽師地論》第二十五卷說，聲聞藏中沒有方廣經（Vaipulya-sūtra，廣說深奧教義的經典），因為沒有能夠獲得無上果的緣故，所以說之為沒有，道理上實際上是通有的。《法華經》第一卷中說小乘有九部，我這九部法隨順眾生，說進入大乘為根本，因此說了這部經。

【English Translation】 English version: It should be appropriate to hear the reason. Another explanation is that excellent events can be recorded, causing people to abhor evil deeds and rejoice in good deeds, so the Vyākaraṇa-sūtra (scriptures of prophecy and prediction) is established. For events that cannot be recorded, the meaning of joy and aversion is not obvious, so there are no non-Vyākaraṇa-sūtras. Wise people can understand through metaphors, and presenting metaphors can accomplish the Dharma, which is of great benefit in principle, so there are Avadāna-sūtras (scriptures of parables and stories). Scriptures without metaphors have no other excellent use, but are generally established as Sūtras (Buddhist scriptures), etc., so there are no non-Avadāna-sūtras. Likewise, understanding is the same for Upadeśa-sūtras (scriptures in the form of discussions) and non-Upadeśa-sūtras. Extensive is better than concise, and 'never' is worse than 'not yet'. Discussion is better than non-discussion, and they are not equal, so the concise is not established. This is because the Śrāvakayāna has extensive teachings. Since there are fundamental scriptures, and now terminal scriptures are established, the Vyākaraṇa-sūtras are already terminal. Furthermore, events such as the present are visible, while future karmic results are subtle and difficult to know, so the names 'terminal events' and 'terminal births' are not separately established. The karmic results of the present are manifest, and one can only state the causes and conditions of past lives to make people aware of the present results, thus fulfilling the meaning of joy and aversion. Therefore, only Itivṛttaka-sūtras (scriptures narrating the Buddha's past events) and Jātaka-sūtras (scriptures narrating the Buddha's past lives) are established, and 'terminal events' and 'terminal births' are not separately established. Alternatively, Vyākaraṇa-sūtras can also be called 'terminal events' and 'terminal births' scriptures without error.

Sixth, the breadth and narrowness of the mutual inclusion of the Tripiṭaka. First, the mutual inclusion of the Tripiṭaka with the twelve aṅgas (twelve categories of Buddhist scriptures) in general is discussed, and then the mutual inclusion of the Tripiṭaka with the twelve aṅgas in particular is discussed. First, the mutual inclusion of the Tripiṭaka with the twelve aṅgas in general is discussed, and there are three situations: first, the two Tripiṭaka are compared; second, the three Tripiṭaka are compared; and third, the six Tripiṭaka are compared. In the case of the two Tripiṭaka, both contain the twelve aṅgas. In the twenty-first volume of the Yogācārabhūmi-śāstra, the Buddha spoke of the twelve aṅgas for the Śrāvakas, listing each one in detail. Furthermore, in the third volume of the Nirvāṇa Sūtra, it is said that those who protect the Mahāyāna uphold nine parts of the scriptures, and it mentions nine parts, excluding Nidāna, Avadāna, and Upadeśa. It is not said that the Śrāvakayāna does not have these nine parts, so it is known that the Śrāvakayāna has the twelve aṅgas. It cannot be said that excluding nine parts, the remaining three parts are called Śrāvakayāna. The Śrāvakapiṭaka also contains Sūtras, Geyas, etc. Therefore, the twenty-fifth volume of the Yogācārabhūmi-śāstra says that the Śrāvakapiṭaka does not contain Vaipulya-sūtras (scriptures extensively explaining profound doctrines), because it cannot attain the unsurpassed fruit, so it is said to be without, but in principle, it is actually inclusive. In the first volume of the Lotus Sūtra, it is said that the Hīnayāna has nine parts, and these nine parts of my Dharma accord with sentient beings, and entering the Mahāyāna is said to be fundamental, therefore this scripture is spoken.

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彼自說九。謂除記別．自說．方廣。大遮大乘具有十二。故知二藏取互不遮。由此應作四句分別。一大全非小。如法花經。二小全非大。如涅槃經。三二俱不全。合二小分。四二俱全。合二全分。故二藏中皆具十二。三藏對者。既許契經緣起論議通相。皆有十二分教故並相攝。如前所引教理廣成。於三藏中一一具有十二分故。記別之義既具有三。隨其所應毗奈耶攝。菩薩戒等既名方廣。毗奈耶攝理亦不違。因請因事說諸深理。故因緣經通對法藏。既從如是終至奉行。皆修多羅。故知三藏皆有十二。六藏對者。既言通相十二互通。故六藏中皆有十二。正法廣陳名為方廣。故通聲聞藏記諸弟子死生之事。通聲聞中毗奈耶故。

已上總說通相相攝。后以諸藏對十二分別相相攝者。于中亦三。初以二對。次以三對。后以六對。以二對者。涅槃第三說。大乘有九。唯無因緣．譬喻．論議。小乘具十二。經文不遮故言具有。瑜伽二十一言具有十二。法花經說小乘有九。謂除記別．自說．方廣。大乘有十二。瑜伽論中第三十八說。方廣分唯菩薩藏。所餘諸分有聲聞藏。此說大乘具有十二。小乘有十一。唯除方廣。又瑜伽論八十五說。十二分中除方廣分。餘名聲聞乘相應契經。即方廣分獨名大乘相應契經。此說小乘有十一。大乘

【現代漢語翻譯】 現代漢語譯本：他自己說有九種（十二分教）。意思是除去記別（Vyākaraṇa，預言）、自說（Udana，無請自說）、方廣（Vaipulya，方正廣大）。大乘經典具有完整的十二分教。因此可知二藏（二種型別的經典）的選取互相不衝突。由此應該作四句分別：一、完全不是小乘，如《法華經》。二、小乘完全不是大乘，如《涅槃經》。三、二者都不完全，合二者的小部分。四、二者都完全，合二者的完全部分。所以二藏中都具有十二分教。三藏（經律論三藏）相對而言，既然允許契經（Sutra，佛經）、緣起（Nidana，因緣）、論議（Abhidhamma，論）是共通的，都具有十二分教，所以互相包含。如前面所引用的教理廣泛闡述，在三藏中每一藏都具有十二分教。記別的意義既然具有三種，根據其所應歸入毗奈耶（Vinaya，戒律）。菩薩戒等既然名為方廣，歸入毗奈耶在道理上也不違背。因為應請求或因事件而說諸深奧道理，所以因緣經通於對法藏（Abhidhamma Pitaka，論藏）。既然從『如是』開始到『奉行』結束，都是修多羅（Sutra，經），所以可知三藏都有十二分教。六藏相對而言，既然說共通的十二分教互相貫通，所以六藏中都具有十二分教。正法被廣泛陳述名為方廣，所以貫通聲聞藏（Śrāvakayāna Pitaka，聲聞乘藏），記錄諸弟子死亡和出生的事情，貫通聲聞中的毗奈耶。 以上總說共通之處和互相包含的關係。後面以諸藏對十二分教分別進行分析，說明互相包含的關係，其中也分為三種。首先以二藏（二藏）相對，其次以三藏（三藏）相對，最後以六藏（六藏）相對。以二藏相對而言，《涅槃經》第三卷說，大乘有九種（十二分教），唯獨沒有因緣（Nidana，因緣）、譬喻（Avadana，譬喻）、論議（Abhidhamma，論）。小乘具有十二分教，《經》文沒有否認，所以說具有。瑜伽二十一卷說具有十二分教。《法華經》說小乘有九種（十二分教），意思是除去記別（Vyākaraṇa，預言）、自說（Udana，無請自說）、方廣（Vaipulya，方正廣大）。大乘有十二分教。《瑜伽師地論》第三十八卷說，方廣分唯獨屬於菩薩藏（Bodhisattvayana Pitaka，菩薩藏），其餘諸分屬於聲聞藏。這說明大乘具有十二分教，小乘有十一種，唯獨除去方廣。又《瑜伽師地論》第八十五卷說，十二分教中除去方廣分，其餘的名稱是與聲聞乘相應的契經，即方廣分單獨名稱是大乘相應的契經。這說明小乘有十一種，大乘...

【English Translation】 English version: He himself says there are nine (of the twelve divisions of teachings). This means excluding Vyākaraṇa (prediction), Udana (self-spoken), and Vaipulya (extensive). The Mahayana scriptures have the complete twelve divisions of teachings. Therefore, it can be known that the selection of the two pitakas (two types of scriptures) does not conflict with each other. From this, four distinctions should be made: 1. Completely not Hinayana, such as the Lotus Sutra. 2. Hinayana completely not Mahayana, such as the Nirvana Sutra. 3. Neither is complete, combining the small parts of both. 4. Both are complete, combining the complete parts of both. Therefore, both pitakas have the twelve divisions of teachings. In relation to the three pitakas (Tripitaka: Sutra, Vinaya, Abhidhamma), since it is allowed that Sutra (scriptures), Nidana (causation), and Abhidhamma (treatises) are common and all have the twelve divisions of teachings, they include each other. As the teachings and principles widely elaborated earlier, each of the three pitakas has the twelve divisions of teachings. Since the meaning of Vyākaraṇa has three aspects, it should be included in Vinaya (discipline) according to its appropriateness. Since the Bodhisattva precepts are named Vaipulya, it is not contrary to reason to include them in Vinaya. Because profound principles are spoken in response to requests or events, the Nidana Sutra is connected to the Abhidhamma Pitaka (treatise collection). Since it starts from 'Thus have I heard' and ends with 'practice accordingly', they are all Sutras, so it can be known that all three pitakas have the twelve divisions of teachings. In relation to the six pitakas, since it is said that the common twelve divisions of teachings are interconnected, all six pitakas have the twelve divisions of teachings. The extensive presentation of the true Dharma is named Vaipulya, so it connects to the Śrāvakayāna Pitaka (Hearer Vehicle Pitaka), recording the death and birth of disciples, connecting to the Vinaya within the Hearer Vehicle. The above generally discusses the commonalities and mutual inclusion. Later, the relationship of mutual inclusion is explained by analyzing the twelve divisions of teachings in relation to the various pitakas, which is also divided into three types. First, in relation to the two pitakas, second, in relation to the three pitakas, and finally, in relation to the six pitakas. In relation to the two pitakas, the third volume of the Nirvana Sutra says that Mahayana has nine (of the twelve divisions of teachings), only lacking Nidana (causation), Avadana (parables), and Abhidhamma (treatises). Hinayana has the twelve divisions of teachings, and the scripture does not deny this, so it is said to have them. Yoga volume 21 says it has the twelve divisions of teachings. The Lotus Sutra says that Hinayana has nine (of the twelve divisions of teachings), meaning excluding Vyākaraṇa (prediction), Udana (self-spoken), and Vaipulya (extensive). Mahayana has the twelve divisions of teachings. The Yogacarabhumi-sastra volume 38 says that the Vaipulya division belongs only to the Bodhisattvayana Pitaka (Bodhisattva Vehicle Pitaka), and the remaining divisions belong to the Śrāvakayāna Pitaka. This indicates that Mahayana has the twelve divisions of teachings, and Hinayana has eleven, only excluding Vaipulya. Furthermore, the Yogacarabhumi-sastra volume 85 says that excluding the Vaipulya division from the twelve divisions of teachings, the remaining names are Sutras corresponding to the Hearer Vehicle, that is, the Vaipulya division alone is named Sutras corresponding to the Mahayana. This indicates that Hinayana has eleven, and Mahayana...

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唯方廣。四文不同各有別意。此中皆依別相門故。且涅槃經中。依因犯制戒說為因緣。諸大菩薩本來無犯。不因制戒說無因緣。非無因請因事說法因緣經也。夫說喻況開中下根。諸大菩薩多分利根不須譬瑜。聞法便解。說無譬喻理非無也。諸大乘經現見。大有說喻者故。又大菩薩性皆利根舉宗便解。不假徴詰方生慧心說無論議。理實非無。解深密經．瑜伽論等是大乘故。明論議經通大乘。有問既說菩薩由利根故不假論議。應無應頌不假重說故。答為益後來故須重頌。非前菩薩假重頌言。涅槃一往依此別義。說大乘中無此三分。其實具有。又護法者誦三藏中。多分唯誦素呾纜藏不誦餘二。故但說九略無餘三。餘三即是二藏攝故。理實大乘非無十二。諸聖教中皆說大乘有此三故。又法花經中。依授弟子得成佛記名為記別。說聲聞無彼不求于大菩提故。猶如以寶示其愚人愚人便笑。聲聞聞記亦復如是。故說為無。記諸弟子死生事等理實亦有。又聲聞人多聞淺法。若不待請憍慢便生。說無自說其實亦有。又聲聞法但證小果。不得無上正等菩提。理非至極行不包弘說無方廣。其實亦有。正法廣陳雲方廣也。又法花一會宗說一乘。為引一切不定聲聞趣佛果故。彼類已前未聞記彼得成於佛。今迴心已方乃得聞。故說聲聞略無記別。初

【現代漢語翻譯】 現代漢語譯本：唯有方廣經典，四種文體各有不同的含義。這裡都依據別相門（Belxiangmen，區分事物特徵的門徑）的觀點。例如，《涅槃經》（Nirvana Sutra）中，依據因犯戒律而說為因緣（hetupratyaya，原因和條件）。諸大菩薩（Mahasattva，偉大的菩薩）本來沒有違犯，不因為制定戒律而說沒有因緣。並非沒有因請因事說法因緣經。用比喻是爲了啓發中下根器的人，諸大菩薩大多是利根，不需要比喻，聽聞佛法就能理解。說沒有比喻，並非真的沒有比喻的道理。許多大乘經典中，可以見到大量使用比喻的情況。而且大菩薩的根性都很敏銳，只要提出宗旨就能理解，不需要提問詰難才能產生智慧，所以說沒有論議。但實際上並非沒有論議的道理。《解深密經》（Samdhinirmocana Sutra）、《瑜伽師地論》（Yogacarabhumi-sastra）等都是大乘經典，說明論議的經典也通用於大乘。有人問，既然說菩薩因為根性敏銳，不需要論議，那麼應無應頌（geya，以詩歌形式重複解釋教義）也不需要重複宣說了。回答說，爲了利益後來的學習者，所以需要重複頌揚，並非之前的菩薩需要重複頌揚。 《涅槃經》暫且依據這種區別的意義，說大乘中沒有這三分（tryanga，三種文體）。實際上是具有的。而且護法者（Dharmapala，佛法的守護者）背誦三藏（Tripitaka，佛教經典的總稱）時，大多隻背誦素呾纜藏（Sutrakara Pitaka，經藏），不背誦其餘二藏，所以只說九種，省略了其餘三種。其餘三種實際上是被包含在二藏之中。實際上大乘並非沒有十二分教（dvadasanga-buddhavacana，佛經的十二種分類），諸聖教中都說大乘有這三種。另外，《法華經》（Lotus Sutra）中，依據授予弟子成佛的預言，稱為記別（vyakarana，預言）。說聲聞（sravaka，聽聞佛法而證悟者）沒有記別，是因為他們不尋求大菩提（Mahabodhi，偉大的覺悟），就像用寶物展示給愚人，愚人只會嘲笑。聲聞聽聞記別也是如此，所以說沒有記別。記錄諸弟子死生之事等，實際上也是有的。而且聲聞之人多聞淺法，如果不等待請法，憍慢就會產生，所以說沒有自說，實際上也是有的。而且聲聞法只證得小果，不能證得無上正等菩提（anuttara-samyak-sambodhi，無上的正等覺悟），道理上並非至極，行持不能包容弘大，所以說沒有方廣。實際上是有的，正法廣為陳述，就稱為方廣。另外，《法華經》一會宣揚一乘（ekayana，唯一的成佛之道），爲了引導一切不定性的聲聞趣向佛果。他們之前沒有聽聞過被授記成佛，現在回心轉意后才聽聞，所以說聲聞略去了記別。最初

【English Translation】 English version: Only the Vaipulya (Vaipulya, extensive) scriptures have four different literary styles, each with its own distinct meaning. Here, everything is based on the perspective of distinguishing characteristics (Belxiangmen, the gateway to distinguishing the characteristics of things). For example, in the Nirvana Sutra (Nirvana Sutra), it is said that violating precepts is a cause and condition (hetupratyaya, cause and condition). The great Bodhisattvas (Mahasattva, great beings seeking enlightenment) originally have no violations, and it is not said that there are no causes and conditions because precepts are established. It is not that there are no sutras on the causes and conditions of teaching the Dharma based on requests and events. Using metaphors is to enlighten those of middling and lower faculties. Most great Bodhisattvas have sharp faculties and do not need metaphors; they understand upon hearing the Dharma. Saying there are no metaphors does not mean there is no reason for metaphors. In many Mahayana scriptures, one can see a large number of metaphors being used. Moreover, the nature of great Bodhisattvas is very sharp; they understand as soon as the principle is raised. They do not need to ask questions to generate wisdom, so it is said there is no discussion. But in reality, there is no reason why there should be no discussion. The Samdhinirmocana Sutra (Samdhinirmocana Sutra), Yogacarabhumi-sastra (Yogacarabhumi-sastra), etc., are all Mahayana scriptures, indicating that scriptures on discussion are also applicable to Mahayana. Someone asks, since it is said that Bodhisattvas do not need discussion because of their sharp faculties, then the geya (geya, repetition in verse form) should not need to be repeated either. The answer is that for the benefit of later learners, it is necessary to repeat the verses, not that the previous Bodhisattvas need to repeat the verses. The Nirvana Sutra temporarily relies on this distinct meaning, saying that there are not these three parts (tryanga, three parts of literature) in Mahayana. In reality, they are present. Moreover, Dharma protectors (Dharmapala, protectors of the Dharma) mostly recite only the Sutrakara Pitaka (Sutrakara Pitaka, the collection of sutras) when reciting the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures), and do not recite the other two, so they only say nine, omitting the other three. The other three are actually included in the two collections. In reality, Mahayana is not without the twelve divisions of teachings (dvadasanga-buddhavacana, twelve categories of Buddhist scriptures). All the holy teachings say that Mahayana has these three. Furthermore, in the Lotus Sutra (Lotus Sutra), it is called prediction (vyakarana, prediction) based on giving disciples predictions of becoming Buddhas. It is said that Sravakas (sravaka, hearers of the Dharma) have no prediction because they do not seek great Bodhi (Mahabodhi, great enlightenment), just like showing a treasure to a fool, who will only laugh. It is the same with Sravakas hearing predictions, so it is said there is no prediction. Recording the matters of the disciples' death and birth, etc., actually exists. Moreover, Sravakas hear much of the shallow Dharma. If they do not wait for a request for Dharma, arrogance will arise, so it is said there is no self-speaking, but in reality, it exists. Moreover, the Sravaka Dharma only attains small fruits and cannot attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). In principle, it is not ultimate, and the practice cannot encompass and expand, so it is said there is no Vaipulya. In reality, it exists. The extensive presentation of the correct Dharma is called Vaipulya. Furthermore, the Lotus Sutra assembly proclaims the Ekayana (ekayana, the one vehicle to Buddhahood) to guide all uncertain Sravakas towards the fruit of Buddhahood. They had not heard of being predicted to become Buddhas before. Now, after turning their minds, they hear it, so it is said that the Sravakas omit the prediction. Initially.

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方便品顯法深妙。欲令聲聞起尊重意。無問不說三請方說。故說聲聞略無自說。恐聲聞等於先所聞四諦等法生無上意。今顯彼非無上大法。無上大法唯大乘是故說聲聞略無方廣。法花一往化不定人。依一義中說聲聞人唯有其九。實可具有。瑜伽論第三十八中。同法花經。亦依小乘理教非勝不得菩提。名無方廣有十一部。小乘經中亦記弟子死生之事。分明顯示諸法密意亦有記別。小乘經中亦顯佛慈悲所有法相。不待請問而便自說。如初轉法輪故有自說。不同法華略無此二。說大乘中有十二者。大乘經中亦有因請因事說法。故有因緣。又勝鬘經云。毗尼者即大乘學。故有因緣。顯法深難亦有況說。故有譬喻。法相幽邃往復方明。故有論議。故說大乘具有十二。又瑜伽論八十五文同三十八。然以十一分既為聲聞藏。對此但說方廣一分為菩薩藏。其實菩薩具十二分。又八十五所說方廣。通相方廣攝十二故。更不假說餘十一分名菩薩藏。聲聞藏中八十五說。若通若別俱無方廣。故須除之。此即四文不同意也。

上來第一二藏對訖。以三對者。三有二種。一普曜經中三。謂獨覺等三。二素呾纜等三。獨覺之教無別部類。不可別說有此十二教之差別。但同聲聞。聲聞．菩薩前二藏中已具釋訖。顯揚第六．瑜伽論第二十五說。十

二分中契經．應頌．記別．諷頌．自說．譬喻．本事．本生．方廣．希法。是為素呾纜藏。所說因緣是為毗奈耶藏。所說論議是為阿毗達磨藏。此說十部是素呾纜。唯說一部是毗奈耶。唯說一部是對法藏。素呾纜中雖具十二。因事制戒正毗奈耶。論難甚深亦唯對法。略此二部非素呾纜。素呾纜中非無此二。譬喻．本事．本生三種。理實亦通毗奈耶攝。對法說為毗奈耶藏。律中多說譬喻等故。是眷屬攝。自性即非。顯揚等論。依自性非毗奈耶攝。故說彼三是素呾纜。對法依眷屬說是毗奈耶。各望一邊不相違也。

上來總是三藏對也。以六對者。對法論中第十一說。契經．應頌．記別．諷誦．自說．聲聞藏中素呾纜攝。緣起．譬喻．本事．本生。此二藏中毗奈耶藏並眷屬攝。因緣一種正毗奈耶。譬喻等三是彼眷屬。方廣．希法菩薩藏中素呾纜攝。方廣廣博正菩薩藏。希法難思亦菩薩藏。論議一種。通二藏中阿毗達磨藏攝。此中意說。十二分教於六藏中。五唯聲聞素呾纜攝。四通二藏毗奈耶攝。二唯菩薩素呾纜攝。一通二藏阿毗達磨。依此聲聞但有十種。菩薩藏內唯有其七。據實初五亦通菩薩素呾纜攝。以聲聞中略無方廣。但說彼五以為聲聞素呾纜攝。非菩薩中無有彼五。三十八云。十二皆通菩薩藏故。緣起等四亦非

【現代漢語翻譯】 現代漢語譯本 『二分中』（Dvi-nikāya-sūtra）的契經（Sūtra，佛經）、應頌（Geya，以詩歌形式表達的教義）、記別（Vyākarana，對弟子未來成就的預言）、諷頌（Gāthā，偈頌）、自說（Udāna，佛陀不經提問而自發宣說的教義）、譬喻（Avadāna，以故事形式闡述教義）、本事（Itivṛttaka，佛陀過去世的經歷）、本生（Jātaka，佛陀前世的故事）、方廣（Vaipulya，廣大的教義）、希法（Adbhūta-dharma，神奇的教義），這些構成了素呾纜藏（Sūtra Piṭaka，經藏）。 所說的因緣（nidāna，事件的起因）是為毗奈耶藏（Vinaya Piṭaka，律藏）。所說的論議（abhidharma，對教義的論述）是為阿毗達磨藏（Abhidhamma Piṭaka，論藏）。 這裡說十部屬於素呾纜藏，唯獨因緣一部屬於毗奈耶藏，唯獨論議一部屬於阿毗達磨藏。素呾纜藏中雖然具備十二分教，但因事制定戒律才是真正的毗奈耶藏，論難甚深也唯有阿毗達磨藏。省略這兩部分，就不是素呾纜藏。素呾纜藏中並非沒有這兩部分。 譬喻、本事、本生這三種，實際上也通於毗奈耶藏所攝。對法藏說這三種屬於毗奈耶藏，是因為律藏中多說譬喻等，所以是眷屬所攝，自性上並非如此。顯揚等論，依據自性來說，不屬於毗奈耶藏，所以說這三種是素呾纜藏。對法藏依據眷屬關係說它們是毗奈耶藏，各自著眼於一邊，並不矛盾。 以上總體上是對三藏的對應關係。以六藏對應來說，對法論中第十一說，契經、應頌、記別、諷誦、自說，在聲聞藏中屬於素呾纜藏所攝。緣起、譬喻、本事、本生，這兩個藏中屬於毗奈耶藏以及眷屬所攝。因緣一種是真正的毗奈耶藏，譬喻等三種是它的眷屬。方廣、希法在菩薩藏中屬於素呾纜藏所攝。方廣是廣博的，是真正的菩薩藏，希法是難以思議的，也是菩薩藏。論議一種，通於兩個藏中，屬於阿毗達磨藏所攝。 這裡的意思是說，十二分教在六藏中，五種唯有聲聞素呾纜藏所攝，四種通於兩個藏，屬於毗奈耶藏所攝，兩種唯有菩薩素呾纜藏所攝，一種通於兩個藏，屬於阿毗達磨藏。依據這個說法，聲聞藏中只有十種，菩薩藏內只有七種。實際上，最初的五種也通於菩薩素呾纜藏所攝。因為聲聞藏中略去了方廣，所以只說那五種是聲聞素呾纜藏所攝，並非菩薩藏中沒有那五種。第三十八卷說，十二分教都通於菩薩藏。 緣起等四種也不是。

【English Translation】 English version The Sūtra (discourses), Geya (mixed prose and verse), Vyākarana (explanations), Gāthā (verses), Udāna (inspired utterances), Avadāna (tales of past lives), Itivṛttaka (sayings), Jātaka (birth stories), Vaipulya (extensive teachings), and Adbhūta-dharma (marvelous teachings) in the 『Dvi-nikāya-sūtra』 constitute the Sūtra Piṭaka (Basket of Discourses). The stated nidāna (causes and conditions) constitute the Vinaya Piṭaka (Basket of Discipline). The stated abhidharma (philosophical arguments) constitute the Abhidhamma Piṭaka (Basket of Higher Doctrine). Here, it is said that ten parts belong to the Sūtra Piṭaka, only nidāna belongs to the Vinaya Piṭaka, and only abhidharma belongs to the Abhidhamma Piṭaka. Although the Sūtra Piṭaka contains the twelve divisions of teachings, the establishment of precepts based on events is the true Vinaya Piṭaka, and profound discussions are solely the Abhidhamma Piṭaka. Omitting these two parts, it is not the Sūtra Piṭaka. The Sūtra Piṭaka is not without these two parts. The Avadāna, Itivṛttaka, and Jātaka are actually also included in the Vinaya Piṭaka. The Abhidhamma Piṭaka says that these three belong to the Vinaya Piṭaka because the Vinaya Piṭaka often mentions Avadāna, etc., so they are included as related topics, but not in their essential nature. The Śāsanaprabhā and other treatises, based on their essential nature, do not include them in the Vinaya Piṭaka, so they say that these three are the Sūtra Piṭaka. The Abhidhamma Piṭaka says they are the Vinaya Piṭaka based on related topics, each focusing on one aspect, which is not contradictory. The above is a general correspondence of the three Piṭakas. In terms of correspondence with the six collections, the eleventh chapter of the Abhidhamma treatise says that Sūtra, Geya, Vyākarana, Gāthā, and Udāna, in the Śrāvakapiṭaka (collection of the Hearers), are included in the Sūtra Piṭaka. Nidāna, Avadāna, Itivṛttaka, and Jātaka, in these two collections, are included in the Vinaya Piṭaka and related topics. Nidāna is the true Vinaya Piṭaka, and Avadāna, etc., are its related topics. Vaipulya and Adbhūta-dharma in the Bodhisattva Piṭaka are included in the Sūtra Piṭaka. Vaipulya is extensive and is the true Bodhisattva Piṭaka, and Adbhūta-dharma is inconceivable and is also the Bodhisattva Piṭaka. Abhidharma is common to both collections and is included in the Abhidhamma Piṭaka. The meaning here is that among the twelve divisions of teachings in the six collections, five are solely included in the Śrāvakapiṭaka Sūtra Piṭaka, four are common to two collections and belong to the Vinaya Piṭaka, two are solely included in the Bodhisattva Piṭaka Sūtra Piṭaka, and one is common to two collections and belongs to the Abhidhamma Piṭaka. According to this, there are only ten types in the Śrāvakapiṭaka, and only seven types in the Bodhisattva Piṭaka. In reality, the first five are also included in the Bodhisattva Piṭaka Sūtra Piṭaka. Because the Śrāvakapiṭaka omits Vaipulya, it only says that those five are included in the Śrāvakapiṭaka Sūtra Piṭaka, not that the Bodhisattva Piṭaka does not have those five. The thirty-eighth volume says that all twelve divisions of teachings are common to the Bodhisattva Piṭaka. The four, beginning with nidāna, are also not.

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二藏中素呾纜不攝。以說自性及助伴為毗奈耶故。略不說為二素呾纜。但說因犯而制於戒名為因緣。因緣自性毗奈耶攝。眷屬隨之亦彼藏攝。涅槃經說始從如是終至奉行皆修多羅經故。二十五說十部名為素呾纜故。譬喻等三亦素呾纜。因請因事而說於法名曰因緣。故亦說為素呾纜也。此三相從亦毗奈耶攝。又非聲聞藏素呾纜中亦無方廣．希法。涅槃不遮十二皆通聲聞有故。正法廣陳義亦通故。又說十一為聲聞藏。故知希法亦通聲聞素呾纜也。今以理極能得菩提名為方廣。唯說諸佛菩薩大威神名為希法故。說聲聞素呾纜中無此二分。理實皆有如前已說。又無方廣諸文共同。無希法者眷屬所攝。唯菩薩藏其實通也。論議多分唯是對法。或約弟子所造論等名為論議。故唯攝在阿毗達磨。理實亦通二素呾纜。以菩薩聲聞素呾纜藏對余聊簡。初文且舉一邊之義。又以二藏各毗奈耶．阿毗達磨。互對十二部義皆通有。若隨別義相對聊簡義準應知。恐文煩廣故略不述。涅槃經云。從十二部出修多羅。從修多羅流出方廣。此以別中流出于總。始從如是終乃至奉行皆修多羅。故從十二分出修多羅也。又從總中流出于總。方廣亦具有十二分故。從修多羅流出方廣。又有釋云。初從別出總。后從總出別。欲顯總別互流出也。今準諸文。別相正

【現代漢語翻譯】 現代漢語譯本 二藏（Dve Pitaka）中，素呾纜（Sutra，經）不包括毗奈耶（Vinaya，律），因為毗奈耶是關於自性（Svalaksana）和助伴（Sahayakara）的闡述。因此，簡略地說，沒有兩種素呾纜，只有因犯戒而制定的戒律才稱為因緣（Nidana）。因緣的自性屬於毗奈耶所攝，眷屬（Parivara）也隨之屬於毗奈耶藏。涅槃經（Nirvana Sutra）說，從『如是（Evam）』開始到『奉行（Pratipatti）』結束，都屬於修多羅經（Sutra）。二十五部經中說十部名為素呾纜。譬喻（Avadana）等三部也屬於素呾纜。因請求（Prarthana）或事件（Vastu）而說法稱為因緣，因此也說為素呾纜。這三種相從也屬於毗奈耶所攝。此外，在非聲聞藏（Sravaka Pitaka）的素呾纜中，也沒有方廣（Vaipulya）和希法（Adbhuta）。涅槃經沒有遮止十二部經都通於聲聞，因為正法（Saddharma）廣為陳述，其義也相通。又說十一部經為聲聞藏，因此可知希法也通於聲聞素呾纜。現在以理極（Yukti）能得菩提（Bodhi）稱為方廣，唯有諸佛（Buddha）、菩薩（Bodhisattva）的大威神（Maharddhika）才稱為希法。因此說聲聞素呾纜中沒有這兩部分，但實際上都有，如前所述。又沒有方廣，諸文共同；沒有希法，眷屬所攝。唯有菩薩藏（Bodhisattva Pitaka）其實是相通的。論議（Abhidhamma）大多隻是對法（Abhidharma），或者根據弟子所造的論等稱為論議，因此只攝在阿毗達磨（Abhidharma）中。但實際上也通於二素呾纜。以菩薩聲聞素呾纜藏對照其餘，略作簡別。初文只是舉一邊之義。又以二藏各自的毗奈耶、阿毗達磨，互相對照，十二部義都相通。若隨個別義相對照，略作簡別，其義準應知。恐怕文辭繁瑣，故略而不述。涅槃經說，從十二部經中流出修多羅，從修多羅流出方廣。這是以別中流出于總。始從如是終乃至奉行皆修多羅，故從十二分出修多羅也。又從總中流出于總，方廣也具有十二分。從修多羅流出方廣，又有解釋說，初從別出總，后從總出別，想要顯示總別互相流出。現在根據諸文，別相正 English version In the Two Pitakas (Dve Pitaka), Sutra (Sutra) does not include Vinaya (Vinaya), because Vinaya is about the explanation of self-nature (Svalaksana) and auxiliary factors (Sahayakara). Therefore, briefly speaking, there are not two types of Sutras; only the precepts established due to violations are called Nidana (Nidana). The self-nature of Nidana is included in Vinaya, and the Parivara (Parivara) also belongs to the Vinaya Pitaka. The Nirvana Sutra (Nirvana Sutra) says that from 'Thus (Evam)' at the beginning to 'Practice (Pratipatti)' at the end, all belong to Sutra. Among the twenty-five scriptures, it is said that ten are called Sutras. Avadana (Avadana) and the other three also belong to Sutra. Explaining the Dharma (Dharma) due to requests (Prarthana) or events (Vastu) is called Nidana, so it is also said to be Sutra. These three aspects also belong to Vinaya. Furthermore, in the Sutras of the non-Sravaka Pitaka (Sravaka Pitaka), there are also no Vaipulya (Vaipulya) and Adbhuta (Adbhuta). The Nirvana Sutra does not prohibit the twelve scriptures from being accessible to Sravakas (Sravaka), because the Saddharma (Saddharma) is widely explained, and its meaning is also interconnected. It is also said that eleven scriptures belong to the Sravaka Pitaka, so it can be known that Adbhuta is also accessible to Sravaka Sutras. Now, that which can attain Bodhi (Bodhi) through Yukti (Yukti) is called Vaipulya, and only the great power (Maharddhika) of Buddhas (Buddha) and Bodhisattvas (Bodhisattva) is called Adbhuta. Therefore, it is said that these two parts are not in the Sravaka Sutras, but in reality, they all exist, as mentioned earlier. Furthermore, there is no Vaipulya, and the texts are common; there is no Adbhuta, and it is included in the Parivara. Only the Bodhisattva Pitaka (Bodhisattva Pitaka) is actually interconnected. Abhidhamma (Abhidhamma) mostly only concerns Abhidharma (Abhidharma), or it is called Abhidhamma based on the treatises created by disciples, so it is only included in Abhidharma. But in reality, it is also accessible to the two Sutras. Comparing the Bodhisattva and Sravaka Sutra Pitakas with the others, a slight distinction is made. The initial text only mentions one aspect of the meaning. Furthermore, with the Vinaya and Abhidhamma of the two Pitakas each, in mutual comparison, the meaning of the twelve scriptures is all interconnected. If comparing according to individual meanings, a slight distinction is made, and the meaning should be understood accordingly. Fearing that the text would be verbose, it is omitted. The Nirvana Sutra says that Sutra flows out from the twelve scriptures, and Vaipulya flows out from Sutra. This is the flow from the specific to the general. From 'Thus' at the beginning to 'Practice' at the end, all are Sutra, so Sutra comes from the twelve divisions. Furthermore, from the general flows out the general, and Vaipulya also has twelve divisions. From Sutra flows out Vaipulya, and there is also an explanation that initially the specific comes from the general, and later the general comes from the specific, wanting to show that the general and specific flow out mutually. Now, according to the texts, the specific aspects are correct

【English Translation】 English version In the Two Pitakas (Dve Pitaka), Sutra (Sutra) does not include Vinaya (Vinaya), because Vinaya is about the explanation of self-nature (Svalaksana) and auxiliary factors (Sahayakara). Therefore, briefly speaking, there are not two types of Sutras; only the precepts established due to violations are called Nidana (Nidana). The self-nature of Nidana is included in Vinaya, and the Parivara (Parivara) also belongs to the Vinaya Pitaka. The Nirvana Sutra (Nirvana Sutra) says that from 'Thus (Evam)' at the beginning to 'Practice (Pratipatti)' at the end, all belong to Sutra. Among the twenty-five scriptures, it is said that ten are called Sutras. Avadana (Avadana) and the other three also belong to Sutra. Explaining the Dharma (Dharma) due to requests (Prarthana) or events (Vastu) is called Nidana, so it is also said to be Sutra. These three aspects also belong to Vinaya. Furthermore, in the Sutras of the non-Sravaka Pitaka (Sravaka Pitaka), there are also no Vaipulya (Vaipulya) and Adbhuta (Adbhuta). The Nirvana Sutra does not prohibit the twelve scriptures from being accessible to Sravakas (Sravaka), because the Saddharma (Saddharma) is widely explained, and its meaning is also interconnected. It is also said that eleven scriptures belong to the Sravaka Pitaka, so it can be known that Adbhuta is also accessible to Sravaka Sutras. Now, that which can attain Bodhi (Bodhi) through Yukti (Yukti) is called Vaipulya, and only the great power (Maharddhika) of Buddhas (Buddha) and Bodhisattvas (Bodhisattva) is called Adbhuta. Therefore, it is said that these two parts are not in the Sravaka Sutras, but in reality, they all exist, as mentioned earlier. Furthermore, there is no Vaipulya, and the texts are common; there is no Adbhuta, and it is included in the Parivara. Only the Bodhisattva Pitaka (Bodhisattva Pitaka) is actually interconnected. Abhidhamma (Abhidhamma) mostly only concerns Abhidharma (Abhidharma), or it is called Abhidhamma based on the treatises created by disciples, so it is only included in Abhidharma. But in reality, it is also accessible to the two Sutras. Comparing the Bodhisattva and Sravaka Sutra Pitakas with the others, a slight distinction is made. The initial text only mentions one aspect of the meaning. Furthermore, with the Vinaya and Abhidhamma of the two Pitakas each, in mutual comparison, the meaning of the twelve scriptures is all interconnected. If comparing according to individual meanings, a slight distinction is made, and the meaning should be understood accordingly. Fearing that the text would be verbose, it is omitted. The Nirvana Sutra says that Sutra flows out from the twelve scriptures, and Vaipulya flows out from Sutra. This is the flow from the specific to the general. From 'Thus' at the beginning to 'Practice' at the end, all are Sutra, so Sutra comes from the twelve divisions. Furthermore, from the general flows out the general, and Vaipulya also has twelve divisions. From Sutra flows out Vaipulya, and there is also an explanation that initially the specific comes from the general, and later the general comes from the specific, wanting to show that the general and specific flow out mutually. Now, according to the texts, the specific aspects are correct

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說應云。方廣唯是菩薩素呾纜攝。論議通是菩薩．聲聞阿毗達磨。因緣亦通聲聞．菩薩毗奈耶攝。契經．應頌．記別．諷誦．自說．希法。此之六種亦通聲聞．菩薩藏中素呾纜攝。譬喻．本事．本生三種。通是聲聞及菩薩藏。素呾纜及毗奈耶二藏所攝。對法所說據其別義。非違理文。此據多分。或方廣分亦通二種。如是所說不違諸教。若約通門相對攝者。以藏分部成三十六。以部分藏亦三十六。若以別相相攝為門。以藏分部等隨應廣說。由此三藏對十二分中修多羅等。互有寬狹。四句分別。有三藏中修多羅非十二中修多羅。謂應頌等修多羅藏。十二分中約別相故。有十二分中修多羅非三藏中修多羅藏。謂通相修多羅因緣．論議等。有二俱是。謂別相修多羅入藏中故。有二俱非者。謂十二中別相緣起等。三藏中別毗奈耶等。或外道典籍。其餘藏中互為句者名既差別。唯體有寬狹亦可為之。準義應知。上來所辨相攝之義合。是第六十二分教相攝寬狹。

第七問答分別者。問十二分教。何故長行略說初名契經不名論義。乃至循環研核后名論議乃至不名契經。答曰彼教得名隨義增上。略說貫穿長行增上。但名契經。乃至不名論議教等。問答．循環．研核．增上但名論議。乃至不名契經。問何故契經為初乃至論議為后。如

【現代漢語翻譯】 現代漢語譯本： 說：應如是理解。方廣（Vaipulya，廣大的）唯獨被菩薩的素呾纜（Sutra，經）所攝。論議（Abhidharma，阿毗達磨）則通於菩薩和聲聞（Śrāvaka，弟子）的阿毗達磨。因緣（Nidana，因緣）也通於聲聞和菩薩的毗奈耶（Vinaya，戒律）。契經（Sutra，經）、應頌（Geya，應頌）、記別（Vyakarana，記別）、諷誦（Gatha，諷誦）、自說（Udana，自說）、希法（Adbhuta-dharma，希有之法），這六種也通於聲聞和菩薩藏中的素呾纜。譬喻（Avadana，譬喻）、本事（Itivrttaka，本事）、本生（Jataka，本生）這三種，通於聲聞及菩薩藏的素呾纜及毗奈耶二藏所攝。對法（Abhidharma，阿毗達磨）所說根據其特別的意義，並非違背道理的文字。這是根據大多數情況而言。或者方廣的部分也通於兩種。如此所說不違背各種教義。如果按照通門相對攝取，以藏分部成為三十六種。以部分藏也是三十六種。如果以別相相互攝取為門，以藏分部等隨應廣泛解說。由此三藏（Tripiṭaka，三藏）對於十二分教（Dvadasanga-buddha-vacana，十二分教）中的修多羅（Sutra，經）等，互相之間有寬有窄，可以用四句來分別。有的是三藏中的修多羅，但不是十二分教中的修多羅，比如應頌等修多羅藏，十二分教中是按照別相來劃分的緣故。有的是十二分教中的修多羅，但不是三藏中的修多羅藏，比如通相的修多羅因緣、論議等。有的是二者都是，比如別相的修多羅進入藏中的緣故。有的是二者都不是，比如十二分教中別相的緣起（Pratītyasamutpāda，緣起）等，三藏中別相的毗奈耶等，或者外道的典籍。其餘藏中互相成為句子的，名稱既然有差別，只有體有寬窄也可以這樣認為。按照這個意義應該知道。上面所辨別的相攝的意義，合起來就是第六十二分教相攝的寬窄。

第七問答分別：問：十二分教，為什麼長行略說最初名為契經而不名論議，乃至循環研核最後名為論議乃至不名契經？答：因為這些教義的得名是隨著意義的增上而來的。略說貫穿長行增上，就只名為契經，乃至不名論議教等。問答、循環、研核增上，就只名為論議，乃至不名契經。問：為什麼契經在最前，乃至論議在最後？

【English Translation】 English version: It should be understood thus. The Vaipulya (extensive) is exclusively contained within the Sutra (discourses) of the Bodhisattvas. The Abhidharma (higher teachings) is common to both the Abhidharma of Bodhisattvas and Śrāvakas (disciples). The Nidana (causes and conditions) is also common to the Vinaya (discipline) of both Śrāvakas and Bodhisattvas. The Sutra, Geya (verses), Vyakarana (predictions), Gatha (hymns), Udana (inspired utterances), and Adbhuta-dharma (miraculous teachings), these six are also common to the Sutra within the collections of both Śrāvakas and Bodhisattvas. The Avadana (parables), Itivrttaka (accounts of past events), and Jataka (birth stories), these three are common to the Sutra and Vinaya collections of both Śrāvakas and Bodhisattvas. The Abhidharma teachings are based on their specific meanings and are not contradictory to reason. This is according to the majority of cases. Or the Vaipulya portion may also be common to both. As such, what is said does not contradict the various teachings. If considering the relative inclusion based on commonality, the divisions by collection amount to thirty-six. The divisions by part of a collection also amount to thirty-six. If considering the mutual inclusion based on distinct characteristics, the divisions by collection, etc., should be extensively explained accordingly. Therefore, the Tripiṭaka (three collections) in relation to the Dvadasanga-buddha-vacana (twelvefold division of the Buddha's teachings), such as the Sutra, have varying degrees of breadth. This can be distinguished using four categories. There are Sutras within the Tripiṭaka that are not Sutras within the twelvefold division, such as the Geya, etc., because the twelvefold division is categorized according to distinct characteristics. There are Sutras within the twelvefold division that are not Sutras within the Tripiṭaka, such as the Sutra on general causes and conditions, Abhidharma, etc. There are those that are both, such as Sutras with distinct characteristics that are included within the collections. There are those that are neither, such as the Pratītyasamutpāda (dependent origination) with distinct characteristics within the twelvefold division, the Vinaya with distinct characteristics within the Tripiṭaka, or the scriptures of other traditions. For the remaining collections, where they form sentences mutually, since the names are different, it can be considered that only the substance has varying degrees of breadth. This should be understood according to this meaning. The meaning of mutual inclusion explained above, taken together, is the breadth of the sixty-second division of teachings.

Seventh, the distinction through questions and answers: Question: In the twelvefold division of the teachings, why is the initial name for lengthy and concise explanations Sutra and not Abhidharma, and why is the final name for cyclical investigation Abhidharma and not Sutra? Answer: Because the naming of these teachings arises from the increase in meaning. Concise explanations that run through lengthy passages increase, and are therefore only named Sutra, and not Abhidharma teachings, etc. Questions and answers, cyclical investigation, and thorough examination increase, and are therefore only named Abhidharma, and not Sutra. Question: Why is the Sutra at the beginning, and the Abhidharma at the end?

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是次第。答曰此依文義先後相對以辨次第。如是貫穿長行略說其義未了。故有應頌一對明訖。其長行中有記別事。故次記別。其偈頌中又非重頌。故次諷誦。此前長行及后偈頌。有無因說故次自說。有有因說故次緣起。其前長行及偈。既有但法說後有喻說。故次譬喻。其法喻中有說弟子及佛自身往世事意。先人後已。故次本事次後本生。此前諸法理有正不正。教行有寬狹。理有不正教行狹者。即如前說。九分教名理有正方者．教行寬廣者名為方廣。故次後說。理教既有寬廣。說事亦有未曾。故次希法。上來十一但隨所宜方便引說。于深法相未能研究。為顯深理究問推尋。故次論議。故十二分教。有如是次第。亦是廢立增減所由。◎

◎斷障章

斷障義。略以十門解釋。一釋名。二出體。三依識分別。四依道分別。五依觀分別。六依行分別。七依品分別。八依障分別。九所依分別。十問答分別。

第一釋名者。障者覆義．閡義。由所知障覆所知境令智不生。由煩惱障閡大涅槃令不現證。由覆閡義故立障名。斷者不續義。由無漏道。斷其種子令不相續。名之為斷。及由有漏無漏道力。伏其現行令不相續。亦名為斷。此釋即以所斷名斷。障即是斷名為斷障。是持業釋。又釋。斷者是除害義。由無漏道除二

【現代漢語翻譯】 現代漢語譯本 是次第。答：這是依照文義的先後相對來辨別次第。像這樣貫穿長行，略說其義還未完結，所以有應頌一對來明白終結。長行中有記別事，所以其次是記別。偈頌中又不是重頌，所以其次是諷誦。這之前的長行和之後的偈頌，有無因而說的，所以其次是自說；有有因而說的，所以其次是緣起。之前的長行和偈頌，既有但法說，後有喻說，所以其次是譬喻。法喻中，有說弟子和佛自身往世事意的，先人後已，所以其次是本事，其次是本生。這之前的諸法，理有正與不正，教行有寬與狹。理有不正，教行狹窄的，就像前面所說的九分教；理有正方，教行寬廣的，名為方廣，所以其次在後面說。理教既然有寬廣，說事也有未曾有的，所以其次是希法。上面所說的十一項，只是隨所適宜方便地引導解說，對於深奧的法相未能研究，爲了顯明深理，窮究推尋，所以其次是論議。所以十二分教，有這樣的次第，也是廢立增減的原因。

斷障章

斷障的意義，略以十個方面來解釋：一、解釋名稱；二、闡述體性；三、依據識來分別；四、依據道來分別；五、依據觀來分別；六、依據行來分別；七、依據品來分別；八、依據障來分別；九、所依據的來分別；十、問答來分別。

第一，解釋名稱。障，是覆蓋的意思，阻礙的意思。由於所知障覆蓋了所知境，使智慧不能產生；由於煩惱障阻礙了大涅槃，使之不能顯現證得。由於覆蓋和阻礙的意義，所以立名為障。斷，是不相續的意思。由於無漏道，斷除了它的種子，使之不再相續，名為斷。以及由於有漏無漏道的力量，伏住了它的現行，使之不再相續，也名為斷。這個解釋就是以所斷的名為斷，障即是斷，名為斷障。這是持業釋。又解釋，斷，是除去損害的意思。由於無漏道除去二

【English Translation】 English version This is the order. Answer: This is based on the relative order of the meaning of the text to distinguish the order. In this way, the prose is strung together, and the meaning is briefly explained but not yet completed, so there is a corresponding verse to clearly conclude it. There are records of specific events in the prose, so next is the record of specific events. The verses are not repeated, so next is recitation. The preceding prose and the following verses have explanations without causes, so next is self-explanation; there are explanations with causes, so next is dependent origination (Pratītyasamutpāda). The preceding prose and verses have only Dharma explanations, and later there are metaphorical explanations, so next is metaphors. In the metaphors, there are accounts of the past deeds of disciples and the Buddha himself, with the former preceding the latter, so next is the account of past deeds (Avadāna), and next is the birth story (Jātaka). Among the preceding Dharmas, the principles are right and wrong, and the teachings and practices are broad and narrow. If the principles are wrong and the teachings and practices are narrow, it is like the nine divisions of teachings mentioned earlier; if the principles are correct and the teachings and practices are broad, it is called Vaipulya (方廣), so it is discussed next. Since the principles and teachings are broad, and there are also unprecedented events, so next is the rare Dharma (Adbhūta-dharma). The above eleven items are only conveniently introduced and explained as appropriate. The profound Dharma characteristics have not been studied. In order to reveal the profound principles, we investigate and explore, so next is discussion (Upadeśa). Therefore, the twelve divisions of teachings have such an order, which is also the reason for abolishment, establishment, addition, and subtraction.

Chapter on Severing Obstructions

The meaning of severing obstructions is explained briefly in ten aspects: 1. Explanation of the name; 2. Elucidation of the essence; 3. Differentiation based on consciousness (Vijñāna); 4. Differentiation based on the path (Mārga); 5. Differentiation based on contemplation (Dhyāna); 6. Differentiation based on practice (Caryā); 7. Differentiation based on category (Prakaraṇa); 8. Differentiation based on obstructions (Āvaraṇa); 9. Differentiation based on what is relied upon; 10. Differentiation based on questions and answers.

First, explaining the name. 'Obstruction' (Āvaraṇa) means covering, hindering. Because the obstruction of knowledge (Jñeyāvaraṇa) covers the object of knowledge (Jñeya), it prevents wisdom from arising. Because the obstruction of afflictions (Kleśāvaraṇa) hinders great Nirvana, it prevents it from being manifested and realized. Because of the meaning of covering and hindering, it is named 'obstruction'. 'Severing' (Cheda) means non-continuation. Because of the unconditioned path (Anāsrava-mārga), its seeds are severed, so that they no longer continue, it is called 'severing'. And because of the power of the conditioned (Sāsrava) and unconditioned paths, its manifestations are subdued, so that they no longer continue, it is also called 'severing'. This explanation is that what is severed is named 'severing', and obstruction is severing, named 'severing obstruction'. This is a Karmadhāraya compound. Another explanation is that 'severing' means removing harm. Because the unconditioned path removes the two

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障種。及由有漏無漏道力。害二現行令不生起。名之為斷。此釋即以能斷名斷。障之斷名斷障。依主釋。又釋。斷者體性。能令障法不生。不生義是斷義。性即真理。理是斷性。道是斷用。障是所斷。故對法第九解三轉依云。若所滅．若能滅．若滅性。是三轉依真理名斷。障之斷名斷障。亦依主釋。三義具足。方得立為斷障名也。

第二齣體者。所斷障以二障現行．種子．習氣．及此業果而為體性。故對法雲。云何見所斷。謂一切分別所起染污見．疑。及見處．疑處。乃至。及由見等所發身．語業。並一切惡趣等蘊．界．處。是見所斷。即三惡趣見道所斷。解深密經第三卷云。惡趣雜染愚。初地所斷。成唯識論第九捲雲。即是惡趣諸業果等。無餘涅槃。既是擇滅。故煩惱障所有業果皆是所斷。解深密經又說。二地斷二種愚。二謂種種業趣愚。唯識解云。即是所起誤犯三業。故所知障所發業果亦皆所斷。佛地論中。二障所發業果等法。皆二障攝。故知二障執。及煩惱業之與果一切有漏。俱是所斷。然此所斷體是染者自性應斷。非染業果皆離縛斷。唯識由此說二障種名所斷舍。非染有漏名所棄捨。能斷障體以三智為體。成唯識論第十卷云。能轉道有二。一能伏道。此通有漏．無漏二道。加行．根本．后得三智。隨其

【現代漢語翻譯】 現代漢語譯本 『障種』（Zang Zhong，障礙的種子）。以及依靠有漏和無漏的道力，使二種現行（兩種正在發生的行為，指煩惱和業）不再生起，這叫做『斷』。這個解釋是用能斷的力量來命名『斷』。『障』的斷滅叫做『斷障』。這是依主釋（一種梵文語法結構）。另一種解釋是，『斷』的體性，能夠使障礙之法不再產生。不生起的意思就是『斷』的意思。『性』就是真理，真理就是『斷』的體性，『道』是『斷』的作用，『障』是所要斷除的對象。所以《對法論》第九品解釋三轉依時說：『如果是所滅的、能滅的、滅的體性，這三者就是三轉依。』真理被稱為『斷』，『障』的斷滅被稱為『斷障』，這也是依主釋。具備這三種含義，才能成立『斷障』這個名稱。

第二，說明『斷障』的體性。所要斷除的『障』，以二障（煩惱障和所知障）的現行、種子、習氣以及由此產生的業果為體性。所以《對法論》說：『什麼是見所斷？』是指一切分別所產生的染污的見解、懷疑，以及見處、疑處，乃至由見解等所引發的身語業，以及一切惡趣等的蘊、界、處。這就是見所斷，也就是三惡趣見道所斷。《解深密經》第三卷說：『惡趣雜染愚（惡趣中夾雜的染污和愚癡），是初地所斷。』《成唯識論》第九卷說：『這就是惡趣的各種業果等。』無餘涅槃既然是擇滅，所以煩惱障的所有業果都是所要斷除的。《解深密經》又說：『二地斷二種愚（二地菩薩斷除兩種愚癡）。』這兩種愚癡是指種種業趣愚。《唯識論》解釋說：『就是所產生的誤犯三業。』所以所知障所引發的業果也是所要斷除的。在《佛地論》中，二障所引發的業果等法，都屬於二障所攝。因此可知，二障的執著，以及煩惱業和果報，一切有漏法，都是所要斷除的。然而，這些所要斷除的體性是染污的自性，應該斷除。並非染污的業果都屬於離縛斷。因此，《唯識論》說二障的種子名為所斷舍，而不是說染污的有漏法名為所棄捨。能斷除『障』的體性，以三智為體。《成唯識論》第十卷說：『能轉道有兩種，一是能伏道。』這包括有漏和無漏二道，加行智、根本智、后得智，隨其

【English Translation】 English version 『Zang Zhong』 (障種, seeds of obstacles). And by the power of paths with outflows (有漏, youlou) and without outflows (無漏, wulou), causing the two kinds of manifest activities (現行, xianxing) (referring to afflictions and karma) to not arise, this is called 『severance』 (斷, duan). This explanation uses the power of being able to sever to name 『severance』. The severance of 『obstacles』 is called 『severance of obstacles』 (斷障, duanzhang). This is a possessive compound (依主釋, yizhu shi, a type of Sanskrit grammatical structure). Another explanation is that the nature of 『severance』 is the ability to prevent the arising of obstacle-dharmas. The meaning of non-arising is the meaning of 『severance』. 『Nature』 is truth, truth is the nature of 『severance』, 『path』 is the function of 『severance』, and 『obstacles』 are what are to be severed. Therefore, the ninth chapter of the Abhidharmasamuccaya explains the three transformations of the basis (三轉依, sanzhuanyi) by saying: 『If it is what is to be extinguished, what can extinguish, and the nature of extinction, these three are the three transformations of the basis.』 Truth is called 『severance』, and the severance of 『obstacles』 is called 『severance of obstacles』, which is also a possessive compound. Only when these three meanings are complete can the name 『severance of obstacles』 be established.

Second, explaining the substance of 『severance of obstacles』. The 『obstacles』 to be severed have as their substance the manifest activities, seeds, habitual tendencies of the two obstacles (煩惱障, fan nao zhang, affliction obstacle and 所知障, suo zhi zhang, knowledge obstacle), and the karmic results arising from them. Therefore, the Abhidharmasamuccaya says: 『What is severed by view (見所斷, jiansuoduan)?』 It refers to all defiled views and doubts arising from discrimination, as well as the places of view and places of doubt, and even the bodily and verbal karma arising from views, etc., and all aggregates, realms, and bases of the evil destinies, etc. This is what is severed by view, that is, what is severed by the path of seeing (見道, jiandao) in the three evil destinies. The third chapter of the Sandhinirmocana Sutra says: 『The defilement and ignorance mixed in the evil destinies are what is severed by the first ground.』 The ninth chapter of the Vijnaptimatrata-siddhi says: 『This is the various karmic results, etc., of the evil destinies.』 Since nirvana without remainder (無餘涅槃, wuyu niepan) is selective cessation (擇滅, zemie), all karmic results of the affliction obstacle are what are to be severed. The Sandhinirmocana Sutra also says: 『The second ground severs two kinds of ignorance.』 These two kinds of ignorance refer to ignorance of various karmic destinies. The Vijnaptimatrata-siddhi explains: 『This is the misdeeds of the three karmas that arise.』 Therefore, the karmic results arising from the knowledge obstacle are also what are to be severed. In the Buddhabhumi Sutra, the karmic results, etc., arising from the two obstacles are all included within the two obstacles. Therefore, it can be known that the attachments of the two obstacles, as well as afflictive karma and its results, all conditioned (有漏, youlou) dharmas, are what are to be severed. However, the substance of what is to be severed is the defiled nature that should be severed. Not all defiled karmic results belong to severance from bondage. Therefore, the Vijnaptimatrata-siddhi says that the seeds of the two obstacles are called what is to be abandoned by severance, not that defiled conditioned dharmas are called what is to be abandoned by rejection. The substance of what can sever 『obstacles』 has the three wisdoms as its substance. The tenth chapter of the Vijnaptimatrata-siddhi says: 『There are two kinds of paths that can transform, one is the path that can subdue.』 This includes the two paths with outflows and without outflows, the wisdom of application (加行智, jiaxing zhi), fundamental wisdom (根本智, genben zhi), and subsequent wisdom (後得智, houde zhi), according to their

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所應漸頓伏彼。此顯加行智慧漸伏。餘二智慧頓伏。由此勢力令其不生名之為伏。非要六行。若趣極果以方便修慧六行能伏諸惑。加行智攝趣極果故。若不趣極果修慧能伏諸惑六行。非加行智。此唯修慧非聞思慧。二能斷道。謂能永斷二障隨眠。此道定非是有漏及加行智。有漏智曾習故。未泯相故。加行智趣求所證未成辨故。無漏智中略有二說。有義根本智。證空理無境相故。能斷隨眠非后．得智。有義后得智。雖不證空理無力能斷迷理隨眠。而於安立非安立相。明瞭現前無倒證故。亦能永斷迷事隨眠。廣引瑜伽如彼成立。由此理趣。一切見惑及修道斷迷理隨眠。唯根本智斷。親證理故。余修所斷迷事隨眠。通二智斷。此在二乘非菩薩位。菩薩因中不斷煩惱迷事惑故。金剛心中與所知障一時斷故。又所知障中亦有迷事而非執者。菩薩十地后得亦斷。雖有二解后解為勝。故能斷障道通三智。唯修非聞思。通有漏．無漏。此說定中四道伏諸煩惱。不爾聞思亦能制伏．三能斷性。即以二空所顯真如為體。若隨其假擇滅為體。三乘同得此擇滅故。若不爾者應無解脫。

第三依識分別。于中有三。一所斷在何識。薩婆多等所斷通六識。犢子部所斷唯在第六。五識無染故。大乘所斷。安慧所知障除第七在餘七。煩惱障除第八

【現代漢語翻譯】 現代漢語譯本：應該逐漸或頓悟地降伏它們。這表明加行智（Adhimoksha-jnana，趨向解脫的智慧）是漸伏，其餘兩種智慧是頓伏。通過這種力量使它們不生起，稱之為降伏。並非一定要通過六行（六種修行方式）。如果趨向于最終的果位，通過方便修慧的六行能夠降伏各種迷惑，因為加行智包含趨向最終果位。如果不趨向最終果位，修慧能夠降伏各種迷惑，但不需要六行，並且不包含加行智。這裡僅僅指修慧，而非聞慧和思慧。 二、能斷道：指能夠永遠斷除二障（煩惱障和所知障）的隨眠（潛在的煩惱）。這種道肯定不是有漏智（受煩惱影響的智慧）和加行智。因為有漏智曾經習染，尚未泯滅其相；加行智趨求所證，尚未成就辨別。關於無漏智（不受煩惱影響的智慧），略有兩種說法。一種觀點認為是根本智（證悟空性的智慧），因為它證悟空性之理，沒有境相，所以能夠斷除隨眠，而不是后得智（證悟后獲得的智慧）。另一種觀點認為是后得智，雖然它不證悟空性之理，沒有力量斷除迷理的隨眠，但是對於安立和非安立之相，能夠明瞭現前，無倒證悟，所以也能夠永遠斷除迷事的隨眠。廣泛引用《瑜伽師地論》來成立這個觀點。由此道理，一切見惑（見道所斷的迷惑）以及修道所斷的迷理隨眠，唯有根本智才能斷除，因為它親證真理。其餘修道所斷的迷事隨眠，可以通過兩種智慧斷除。這在聲聞乘和緣覺乘中是這樣，菩薩位不是這樣，因為菩薩在因地不斷除煩惱和迷事惑。在金剛心中，與所知障同時斷除。此外，在所知障中也有迷事而非執著的。菩薩在十地之後，后得智也能斷除。雖然有兩種解釋，但后一種解釋更為優勝。所以，能斷除障礙的道，通於三種智慧，唯有修慧，而非聞慧和思慧，通於有漏和無漏。 這裡說的是在禪定中，四道（四種修行階段）降伏各種煩惱。否則，聞慧和思慧也能制伏。 三、能斷性：即以二空（人空和法空）所顯現的真如為體。或者，隨其假立的擇滅（通過智慧選擇而達到的寂滅）為體。三乘（聲聞乘、緣覺乘、菩薩乘）共同獲得這種擇滅。如果不是這樣，那麼就不應該有解脫。 第三，依據識來分別。其中有三點：一、所斷的在哪個識中。薩婆多部（Sarvastivadins）等認為所斷的通於六識。犢子部（Vatsiputriya）認為所斷的唯在第六識，因為前五識沒有染污。大乘（Mahayana）認為，安慧（Sthiramati）認為所知障（Jnana-avarana）除了第七識（末那識，Manas）之外，存在於其餘七識中；煩惱障（Klesha-avarana）除了第八識（阿賴耶識，Alaya-vijnana）之外。

【English Translation】 English version: They should be subdued gradually or suddenly. This shows that Adhimoksha-jnana (wisdom of aspiration) is gradually subdued, and the other two wisdoms are suddenly subdued. Making them not arise through this power is called subduing. It is not necessary to use the six practices (six ways of cultivation). If one is heading towards the ultimate fruit, the six practices of skillful wisdom can subdue all delusions, because Adhimoksha-jnana includes heading towards the ultimate fruit. If one is not heading towards the ultimate fruit, skillful wisdom can subdue all delusions, but it does not require the six practices, and it does not include Adhimoksha-jnana. This refers only to skillful wisdom, not to hearing wisdom and thinking wisdom. Two, the path that can sever: refers to the ability to permanently sever the latent tendencies (sleep) of the two obscurations (afflictive obscuration and cognitive obscuration). This path is definitely not defiled wisdom (wisdom influenced by afflictions) and Adhimoksha-jnana. Because defiled wisdom has been practiced before, and its characteristics have not yet been extinguished; Adhimoksha-jnana seeks what is to be attained, and has not yet achieved discernment. Regarding undefiled wisdom (wisdom not influenced by afflictions), there are slightly two views. One view is that it is fundamental wisdom (wisdom that realizes emptiness), because it realizes the principle of emptiness and has no object characteristics, so it can sever latent tendencies, not subsequent wisdom (wisdom gained after realization). Another view is that it is subsequent wisdom, although it does not realize the principle of emptiness and has no power to sever the latent tendencies of delusion about the principle, but it can clearly and directly realize the aspects of establishment and non-establishment without error, so it can also permanently sever the latent tendencies of delusion about phenomena. The Yogacarabhumi-sastra is widely cited to establish this view. From this reasoning, all afflictions of view (delusions severed on the path of seeing) and the latent tendencies of delusion about the principle severed on the path of cultivation can only be severed by fundamental wisdom, because it directly realizes the truth. The remaining latent tendencies of delusion about phenomena severed on the path of cultivation can be severed by both wisdoms. This is the case in the Sravaka and Pratyekabuddha vehicles, not in the Bodhisattva position, because Bodhisattvas do not sever afflictions and delusions about phenomena in the causal stage. In the Vajra heart, it is severed simultaneously with the cognitive obscuration. In addition, there are also delusions about phenomena that are not attachments in the cognitive obscuration. Bodhisattvas can also sever them with subsequent wisdom after the ten bhumis. Although there are two explanations, the latter explanation is superior. Therefore, the path that can sever obstacles is common to the three wisdoms, only skillful wisdom, not hearing wisdom and thinking wisdom, and is common to defiled and undefiled. Here it is said that in meditation, the four paths (four stages of practice) subdue all afflictions. Otherwise, hearing wisdom and thinking wisdom can also subdue them. Three, the nature that can sever: that is, the suchness manifested by the two emptinesses (emptiness of self and emptiness of phenomena) as its essence. Or, the fabricated cessation (cessation achieved through the choice of wisdom) established according to it as its essence. The three vehicles (Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle) jointly obtain this fabricated cessation. If this were not the case, then there should be no liberation. Third, distinguish according to consciousness. There are three points in it: One, in which consciousness is what is to be severed. The Sarvastivadins (Sarvastivadins) and others believe that what is to be severed is common to the six consciousnesses. The Vatsiputriya (Vatsiputriya) believes that what is to be severed is only in the sixth consciousness, because the first five consciousnesses have no defilement. The Mahayana (Mahayana) believes that, according to Sthiramati (Sthiramati), the cognitive obscuration (Jnana-avarana) exists in the remaining seven consciousnesses except for the seventh consciousness (Manas); the afflictive obscuration (Klesha-avarana) exists in the remaining consciousnesses except for the eighth consciousness (Alaya-vijnana).

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在余識。執即差別。護法論師。二障皆通前之七識。執即差別。障所發業唯前六識。第七識自非業性。不能發業。果在餘七識非第七識。非他所生故。此說異熟．增上．士用業勢生者。非等流果。二若能斷道。薩婆多唯第六識。雜心云。離欲及退時當知在意識。俱舍等同。大眾等四部及化地部。六識皆能為斷障道。說五識身有離染故。犢子部說。唯第六識。說五識身唯是無記無染無離染故。成實論師說非六識。識是無記。但依第四末後行心智慧正斷。大乘唯在第六意識。若伏若斷非在余故。退及離欲。瑜伽第一卷說。為第六不共業故。余識不能。平等智起由他引生。故說非也。三若能斷性。唯第九識。識真性故。非依他識。

第四依道分別。謂加行道．無間道．解脫道．勝進道。加行者加功用行欣求斷道。無間者更無隔越正能斷惑。解脫者證無為解脫。勝進者更修余勝道。此四皆通有漏無漏。何道能斷惑。成唯識論第十卷云。二乘根鈍。漸斷障時必各別起無間解脫。加行．勝進或別或總。此文意說。加行趣斷。勝進進修不斷煩惱。無間解脫由根鈍故。起此不能即為三道之別行相。故各別起。第九捲雲。斷惑證滅期心別故。二道成別。解脫道中為舍彼品粗重性故。故無間．解脫皆為能斷道。無間斷隨眠。解脫舍粗

【現代漢語翻譯】 現代漢語譯本：在阿賴耶識（Alaya-vijnana，第八識，又稱藏識）。執著即是差別。護法論師認為，兩種障礙（煩惱障和所知障）都通於前面的七個識。執著即是差別。障礙所引發的業，唯有前六識。第七識（末那識，Manas-vijnana）本身不是業的性質，不能引發業。果報在其餘七個識，而不是第七識，因為它不是由其他所生。這裡說的是由異熟、增上、士用業勢所生的，不是等流果。二、如果說哪個能斷除（煩惱的）道，薩婆多部（Sarvastivada）認為唯有第六識（意識，Manovijnana）。《雜心論》說：『離欲以及退失的時候，應當知道是在意識。』《俱舍論》等也持相同觀點。大眾部等四個部派以及化地部認為，六識都能作為斷除障礙的道，因為他們認為五識身有離染的緣故。犢子部認為，唯有第六識，因為他們認為五識身只是無記（既非善也非惡）、沒有染污、沒有離染的緣故。《成實論》的論師認為不是六識，因為識是無記的，只是依靠第四禪的最後一行心智慧來真正斷除（煩惱）。大乘認為唯有在第六意識。無論是伏斷還是斷除，都不在其他識。退失以及離欲，瑜伽師地論第一卷說，是因為第六不共業的緣故，其餘的識不能。平等性智生起是由其他（因緣）引導而生，所以說不是（由其他識）。三、如果說哪個能斷除（煩惱的）自性，唯有第九識（阿摩羅識，Amala-vijnana），因為識是真如自性，而不是依他識。 第四，依據道來分別，即加行道、無間道、解脫道、勝進道。加行道是指加功用行，欣求斷除（煩惱的）道。無間道是指不再有間隔，真正能夠斷除迷惑。解脫道是指證得無為解脫。勝進道是指更進一步修習其餘殊勝的道。這四種道都通於有漏和無漏。哪種道能夠斷除迷惑？《成唯識論》第十卷說：『二乘根器遲鈍，逐漸斷除障礙時，必定各自別別生起無間道和解脫道，加行道和勝進道或者分別或者總合。』這段文字的意思是說，加行道趨向于斷除（煩惱），勝進道進一步修習，不斷除煩惱。無間道和解脫道由於根器遲鈍的緣故，生起這個（無間道）不能立即成為三種道的差別行相，所以各自別別生起。《成唯識論》第九卷說：『斷除迷惑和證得寂滅，期心不同，所以二道成為差別。』在解脫道中，爲了捨棄那些品類的粗重性，所以無間道和解脫道都是能夠斷除（煩惱的）道。無間道斷除隨眠，解脫道捨棄粗重。

【English Translation】 English version: In the Alaya-vijnana (the eighth consciousness, also known as the storehouse consciousness). Attachment is differentiation. The Dharmapala masters believe that both obstacles (afflictive obstacles and cognitive obstacles) are connected to the preceding seven consciousnesses. Attachment is differentiation. The karma generated by obstacles is only through the first six consciousnesses. The seventh consciousness (Manas-vijnana) itself is not karmic in nature and cannot generate karma. The result is in the other seven consciousnesses, not the seventh, because it is not produced by others. This refers to what is produced by the force of resultant, enhancing, and volitional karma, not the outflowing result. Second, if we talk about which path can sever (afflictions), the Sarvastivada school believes that only the sixth consciousness (Manovijnana, mind consciousness) can. The Samuccaya-hrdaya says: 'When departing from desire and during regression, one should know that it is in the mind consciousness.' The Abhidharmakosa and others hold the same view. The Mahasanghika and other four schools, as well as the Dharmaguptaka school, believe that the six consciousnesses can all serve as paths to sever obstacles, because they believe that the five sense consciousnesses have the reason for detachment. The Vatsiputriya school believes that only the sixth consciousness can, because they believe that the five sense consciousnesses are only neutral (neither good nor evil), without defilement, and without detachment. The masters of the Tattvasiddhi believe that it is not the six consciousnesses, because consciousness is neutral, but relies on the wisdom of the last thought-moment of the fourth dhyana to truly sever (afflictions). The Mahayana believes that it is only in the sixth mind consciousness. Whether it is subduing or severing, it is not in the other consciousnesses. Regression and departure from desire, the first volume of the Yogacarabhumi-sastra says, is because of the sixth non-common karma, the other consciousnesses cannot. The arising of equality wisdom is guided by other (conditions), so it is said that it is not (by other consciousnesses). Third, if we talk about which can sever the nature (of afflictions), only the ninth consciousness (Amala-vijnana) can, because consciousness is the true nature, not the dependent consciousness. Fourth, according to the path to distinguish, namely the path of accumulation, the path of immediate consequence, the path of liberation, and the path of progress. The path of accumulation refers to adding effort and diligently seeking the path to sever (afflictions). The path of immediate consequence refers to no longer having any interval, truly being able to sever delusion. The path of liberation refers to attaining unconditioned liberation. The path of progress refers to further cultivating other excellent paths. These four paths all connect to the contaminated and uncontaminated. Which path can sever delusion? The tenth volume of the Cheng Weishi Lun says: 'The two vehicles (Sravakayana and Pratyekabuddhayana) have dull faculties, when gradually severing obstacles, they must separately arise the path of immediate consequence and the path of liberation, the path of accumulation and the path of progress either separately or together.' The meaning of this passage is that the path of accumulation tends towards severing (afflictions), the path of progress further cultivates, not severing afflictions. The path of immediate consequence and the path of liberation, due to dull faculties, the arising of this (path of immediate consequence) cannot immediately become the differentiated characteristics of the three paths, so they separately arise. The ninth volume of the Cheng Weishi Lun says: 'Severing delusion and attaining extinction, the intention is different, so the two paths become different.' In the path of liberation, in order to abandon the coarse and heavy nature of those categories, so the path of immediate consequence and the path of liberation are both paths that can sever (afflictions). The path of immediate consequence severs latent tendencies, the path of liberation abandons coarseness.

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重。即二時起二種道也。若有漏六行為四道時。苦．粗．障三隨一為無間道。靜．妙．離三隨一為解脫道。加行．勝進同前總別。二乘無漏道無間．解脫尚別。況有漏六行無間．解脫不別。然對法論第九云。后品所有加行．無間解脫。皆前品勝進。何故唯識云勝進或別。唯識依別修行相語。對法約道理進前語。不相違也。若準此義。別修行相加行道等。如成唯識或總或別。若道理論。能引於後名為加行。前品解脫亦後加行。唯識復云。菩薩利根漸斷障位。非要別起無間解脫。剎那剎那能斷證故。加行等四。剎那剎那前後相望皆容具有。此依菩薩由利根故。唸唸行相皆能具有不同三乘。不爾道理二乘何別。依此所說。一切二乘及余異生有漏無漏道。皆唯無間正斷伏惑。解脫道中斷伏粗重。加行勝進皆不說能。菩薩利根有漏無漏四道。皆能若伏若斷。伏唯障體。斷亦通業果。或二皆通。斷必證真。伏未必爾。菩薩伏障。證真亦伏。二乘異生等未必能爾。然有差別。有漏四道初起之時。有義三慧俱為加行修慧為近。故對法雲。加行道亦伏惑。了相勝解猶未斷惑。遠離方斷。有義初以聞．思為加行道。后入修時即無間道能伏惑故。對法等說。了相．勝解二種作意不伏惑者。依斷初三品猶未盡故。說遠離斷。據實初伏。若為諦觀

【現代漢語翻譯】 現代漢語譯本： 重。即二時起二種道也。若有漏六行為四道時。苦（苦諦）．粗．障三隨一為無間道。靜．妙．離三隨一為解脫道。加行．勝進同前總別。二乘無漏道無間．解脫尚別。況有漏六行無間．解脫不別。然對法論第九云。后品所有加行．無間解脫。皆前品勝進。何故唯識云勝進或別。唯識依別修行相語。對法約道理進前語。不相違也。若準此義。別修行相加行道等。如成唯識或總或別。若道理論。能引於後名為加行。前品解脫亦後加行。唯識復云。菩薩利根漸斷障位。非要別起無間解脫。剎那剎那能斷證故。加行等四。剎那剎那前後相望皆容具有。此依菩薩由利根故。唸唸行相皆能具有不同三乘。不爾道理二乘何別。依此所說。一切二乘及余異生有漏無漏道。皆唯無間正斷伏惑。解脫道中斷伏粗重。加行勝進皆不說能。菩薩利根有漏無漏四道。皆能若伏若斷。伏唯障體。斷亦通業果。或二皆通。斷必證真。伏未必爾。菩薩伏障。證真亦伏。二乘異生等未必能爾。然有差別。有漏四道初起之時。有義三慧俱為加行修慧為近。故對法雲。加行道亦伏惑。了相勝解猶未斷惑。遠離方斷。有義初以聞．思為加行道。后入修時即無間道能伏惑故。對法等說。了相．勝解二種作意不伏惑者。依斷初三品猶未盡故。說遠離斷。據實初伏。若為諦觀 English version: 重 (zhòng): Refers to arising two types of paths in two moments. If the six conditioned activities become the four paths, then any one of suffering (苦, suffering truth), coarseness, and obstruction constitutes the immediate path (無間道, anantarya-marga). Any one of tranquility, subtlety, and detachment constitutes the liberation path (解脫道, vimukti-marga). The preliminary practice (加行, prayoga-marga) and the path of surpassing progress (勝進, visesa-marga) are the same as before, being either general or specific. In the two vehicles (二乘, sravaka and pratyekabuddha vehicles), the unconditioned paths of the immediate and liberation paths are distinct. How much more so are the conditioned six activities, where the immediate and liberation paths are not distinct. However, the ninth chapter of the Abhidharma-samuccaya states: 'All preliminary practices, immediate paths, and liberation paths in the later stage are the surpassing progress of the previous stage.' Why does the Vijnaptimatrata-siddhi state that surpassing progress can be distinct? The Vijnaptimatrata-siddhi speaks from the perspective of distinct practice characteristics. The Abhidharma speaks from the perspective of advancing in principle. These are not contradictory. If we follow this meaning, the preliminary practice path, etc., with distinct practice characteristics, are either general or specific, as described in the Vijnaptimatrata-siddhi. If we speak from the perspective of the path's principle, that which leads to the later is called preliminary practice. The liberation of the previous stage is also the preliminary practice of the later stage. The Vijnaptimatrata-siddhi further states: 'Bodhisattvas with sharp faculties gradually sever obstructions, not necessarily arising separate immediate and liberation paths. Because they can sever and realize moment by moment.' The four, including preliminary practice, can all be present in each moment, looking at the preceding and following moments. This is because bodhisattvas with sharp faculties can possess all aspects of practice in each moment, unlike the three vehicles. Otherwise, what is the difference between the two vehicles in principle? According to what has been said, all conditioned and unconditioned paths of the two vehicles and other ordinary beings only directly sever and subdue afflictions with the immediate path. The liberation path severs and subdues coarse burdens. The preliminary practice and surpassing progress are not said to have this ability. The four conditioned and unconditioned paths of bodhisattvas with sharp faculties can both subdue and sever. Subduing only affects the substance of the obstruction. Severing also extends to karmic results, or both. Severing necessarily realizes the truth. Subduing does not necessarily do so. Bodhisattvas subdue obstructions, and realizing the truth also subdues. The two vehicles and ordinary beings may not necessarily be able to do so. However, there are differences. When the four conditioned paths initially arise, some say that all three wisdoms (三慧, hearing, thinking, and meditation) are preliminary practices, with meditative wisdom being the closest. Therefore, the Abhidharma states: 'The preliminary practice path also subdues afflictions. Understanding the characteristics and surpassing understanding have not yet severed afflictions. Severance occurs through detachment.' Some say that initially, hearing and thinking are the preliminary practice path. Later, when entering meditation, it is the immediate path that can subdue afflictions. The Abhidharma, etc., state that the two types of mental activity, understanding the characteristics and surpassing understanding, do not subdue afflictions because the initial three stages of severance are not yet exhausted. It is said that severance occurs through detachment. In reality, there is initial subduing. If it is for contemplating the truth.

【English Translation】 English version: 重 (zhòng): Refers to arising two types of paths in two moments. If the six conditioned activities become the four paths, then any one of suffering (苦, suffering truth), coarseness, and obstruction constitutes the immediate path (無間道, anantarya-marga). Any one of tranquility, subtlety, and detachment constitutes the liberation path (解脫道, vimukti-marga). The preliminary practice (加行, prayoga-marga) and the path of surpassing progress (勝進, visesa-marga) are the same as before, being either general or specific. In the two vehicles (二乘, sravaka and pratyekabuddha vehicles), the unconditioned paths of the immediate and liberation paths are distinct. How much more so are the conditioned six activities, where the immediate and liberation paths are not distinct. However, the ninth chapter of the Abhidharma-samuccaya states: 'All preliminary practices, immediate paths, and liberation paths in the later stage are the surpassing progress of the previous stage.' Why does the Vijnaptimatrata-siddhi state that surpassing progress can be distinct? The Vijnaptimatrata-siddhi speaks from the perspective of distinct practice characteristics. The Abhidharma speaks from the perspective of advancing in principle. These are not contradictory. If we follow this meaning, the preliminary practice path, etc., with distinct practice characteristics, are either general or specific, as described in the Vijnaptimatrata-siddhi. If we speak from the perspective of the path's principle, that which leads to the later is called preliminary practice. The liberation of the previous stage is also the preliminary practice of the later stage. The Vijnaptimatrata-siddhi further states: 'Bodhisattvas with sharp faculties gradually sever obstructions, not necessarily arising separate immediate and liberation paths. Because they can sever and realize moment by moment.' The four, including preliminary practice, can all be present in each moment, looking at the preceding and following moments. This is because bodhisattvas with sharp faculties can possess all aspects of practice in each moment, unlike the three vehicles. Otherwise, what is the difference between the two vehicles in principle? According to what has been said, all conditioned and unconditioned paths of the two vehicles and other ordinary beings only directly sever and subdue afflictions with the immediate path. The liberation path severs and subdues coarse burdens. The preliminary practice and surpassing progress are not said to have this ability. The four conditioned and unconditioned paths of bodhisattvas with sharp faculties can both subdue and sever. Subduing only affects the substance of the obstruction. Severing also extends to karmic results, or both. Severing necessarily realizes the truth. Subduing does not necessarily do so. Bodhisattvas subdue obstructions, and realizing the truth also subdues. The two vehicles and ordinary beings may not necessarily be able to do so. However, there are differences. When the four conditioned paths initially arise, some say that all three wisdoms (三慧, hearing, thinking, and meditation) are preliminary practices, with meditative wisdom being the closest. Therefore, the Abhidharma states: 'The preliminary practice path also subdues afflictions. Understanding the characteristics and surpassing understanding have not yet severed afflictions. Severance occurs through detachment.' Some say that initially, hearing and thinking are the preliminary practice path. Later, when entering meditation, it is the immediate path that can subdue afflictions. The Abhidharma, etc., state that the two types of mental activity, understanding the characteristics and surpassing understanding, do not subdue afflictions because the initial three stages of severance are not yet exhausted. It is said that severance occurs through detachment. In reality, there is initial subduing. If it is for contemplating the truth.

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入見道時。前六行智不伏。不欣厭故。加行能伏者。無漏無間故。有漏道中無折伏故。未為正位。后時亦通修慧加行。其無漏道初起之時。必有漏修慧為加行道始得。無漏即斷惑故。后時亦得無漏加行。然加行智自有四道。四道之中自通三智。故八地上雖無加行智。而有四道。如常分別。

第五依觀分別者。觀有十種。一唯識。二二空。三三慧。四三智。五四念處。六五忍。七六現觀。八七作意。九七覺支。十八聖道。唯識斷障已如前辨。二二空。人空觀。唯斷煩惱障及業果。不斷習氣。以觀粗故。然云解脫道斷粗重者。略有二解。一依菩薩非說二乘。二者粗重有二。一粗二細。今不斷細粗者可除。故入二禪名斷苦根粗重。二乘不斷細者故言不斷。法空觀有三時。初．后法觀雙能斷二障。若業．及果。一切習氣。惡趣．人．天。隨應永斷。中法空觀。唯斷所知障現行種子．及二障中所有粗重。隨所知障粗細品類皆能斷之。謂十地修道法空觀細。必帶人空故所以雙斷。三三慧者。若論伏斷三慧皆能。勢分力伏通其聞．思。非正觀伏。正觀伏時即為四道唯在修慧。然于欲界粗攝斂心亦伏煩惱。在聞思位若能斷斷。唯是修慧。攝論說為出世止觀智故。十地經云。第八地菩薩皆能堪．能思．能持。天親釋云。即是三慧。

【現代漢語翻譯】 現代漢語譯本 入見道時，前六行智不能降伏煩惱，因為沒有欣求和厭離之心。加行位能降伏煩惱，是因為它是無漏且無間斷的。有漏道中沒有折伏煩惱的力量，所以還未達到真正的地位。之後也可以通過修慧來增加修行。無漏道初起之時，必須以有漏的修慧作為加行道才能開始。因為無漏道能直接斷除迷惑。之後也可以有無漏的加行。然而，加行智本身有四道，四道之中貫通三種智慧。所以八地菩薩雖然沒有加行智，但有四道，如常分別。

第五，依據觀來分別。觀有十種：一、唯識（一切法皆由心識所變現）；二、二空（人空和法空）；三、三慧（聞慧、思慧、修慧）；四、三智（一切智、道種智、一切種智）；五、四念處（身念處、受念處、心念處、法念處）；六、五忍（伏忍、信忍、順忍、無生忍、寂滅忍）；七、六現觀（見道位中的六種觀智）；八、七作意（七種能引發智慧的心理活動）；九、七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）；十、八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。唯識斷除障礙的情況已如前所述。二空中的人空觀，只能斷除煩惱障和業果，不能斷除習氣，因為觀照比較粗略。然而，說解脫道能斷除粗重煩惱，略有二種解釋：一是依據菩薩，不是說二乘；二是粗重有二種，一粗二細。現在不斷除細的，粗的可以除掉。所以進入二禪時，稱為斷除苦根的粗重煩惱。二乘不斷除細的，所以說不斷除。法空觀有三個階段。初、后階段的法空觀都能斷除二障，以及業和果的一切習氣。惡趣、人、天，隨其相應而永遠斷除。中間階段的法空觀，只能斷除所知障的現行種子，以及二障中所有的粗重煩惱。隨所知障粗細的品類都能斷除。十地修道位的法空觀很細微，必然帶有對人空的觀照，所以能同時斷除二障。三慧方面，如果說伏斷，三慧都能做到。憑藉勢力來降伏，聞慧和思慧也能做到，但不是通過正觀來降伏。通過正觀來降伏時，就成為四道，只存在於修慧中。然而，在欲界通過粗略的攝斂心念也能降伏煩惱。在聞思位如果能斷除煩惱，那一定是修慧。攝論中說這是出世間的止觀智。十地經中說，第八地菩薩都能堪能、能思、能持。天親解釋說，這就是三慧。

【English Translation】 English version When entering the Path of Seeing, the first six practices of wisdom cannot subdue afflictions because there is no joy or aversion. The practice of application (加行, Jiaxing) can subdue afflictions because it is unconditioned (無漏, Wulou) and uninterrupted. There is no subduing power in the conditioned path, so it has not reached the true position. Later, one can also increase practice through cultivation wisdom. When the unconditioned path first arises, it must begin with conditioned cultivation wisdom as the path of application. This is because the unconditioned path directly cuts off delusion. Later, there can also be unconditioned application. However, the wisdom of application itself has four paths, and within the four paths, three wisdoms are connected. Therefore, although the eighth ground Bodhisattva does not have the wisdom of application, they have four paths, as usually distinguished.

Fifth, distinguishing based on observation. There are ten types of observation: 1. Consciousness-only (唯識, Weishi); 2. Two Emptinesses (二空, Er Kong) [Emptiness of self and emptiness of phenomena]; 3. Three Wisdoms (三慧, San Hui) [Hearing wisdom, thinking wisdom, cultivation wisdom]; 4. Three Knowledges (三智, San Zhi) [Knowledge of all modes, knowledge of the path, knowledge of all]; 5. Four Foundations of Mindfulness (四念處, Si Nianchu) [Mindfulness of body, sensations, mind, and phenomena]; 6. Five Acceptances (五忍, Wu Ren) [Acceptance of subjugation, faith, accordance, non-origination, and extinction]; 7. Six Manifest Observations (六現觀, Liu Xianguan) [Six types of wisdom in the Path of Seeing]; 8. Seven Attentions (七作意, Qi Zuoyi) [Seven mental activities that can trigger wisdom]; 9. Seven Factors of Enlightenment (七覺支, Qi Juezhi) [Discrimination of dharma, diligence, joy, tranquility, mindfulness, concentration, equanimity]; 10. Eight Noble Paths (八聖道, Ba Shengdao) [Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration]. The situation of Consciousness-only cutting off obstacles has been described earlier. The observation of emptiness of self in the Two Emptinesses can only cut off afflictive obstacles and karmic results, but cannot cut off habitual tendencies because the observation is relatively coarse. However, saying that the path of liberation can cut off coarse heaviness has two explanations: one is based on Bodhisattvas, not on the Two Vehicles; the other is that there are two types of heaviness, coarse and subtle. Now, not cutting off the subtle means the coarse can be removed. Therefore, entering the second dhyana is called cutting off the coarse heaviness of the root of suffering. The Two Vehicles do not cut off the subtle, so it is said that they do not cut off. There are three stages of the observation of emptiness of phenomena. The initial and final stages of the observation of emptiness of phenomena can cut off both obstacles and all habitual tendencies of karma and results. Evil realms, humans, and heavens are permanently cut off accordingly. The middle stage of the observation of emptiness of phenomena can only cut off the manifest seeds of the cognitive obstacle and all coarse heaviness in the two obstacles. It can cut off the coarse and subtle categories of the cognitive obstacle. The observation of emptiness of phenomena in the tenth ground of the path of cultivation is very subtle and necessarily carries the observation of emptiness of self, so it can cut off both obstacles simultaneously. Regarding the Three Wisdoms, if we talk about subduing and cutting off, all three wisdoms can do it. Relying on power to subdue, hearing wisdom and thinking wisdom can also do it, but not through correct observation. When subduing through correct observation, it becomes the four paths and only exists in cultivation wisdom. However, in the desire realm, roughly gathering the mind can also subdue afflictions. If one can cut off afflictions in the positions of hearing and thinking, it must be cultivation wisdom. The Compendium of Abhidharma says that this is the transcendental wisdom of cessation and contemplation. The Sutra of the Ten Grounds says that the eighth ground Bodhisattva can all be capable, think, and hold. Vasubandhu explains that this is the Three Wisdoms.

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真俗雙行義說故能。何妨聞思亦能斷伏。餘人不能。此在上地。非是欲界。四三智者。伏通三智。斷非加行。漸．頓有殊如前已辨。佛性論云。無分別智滅現在惑名為盡智。后得智滅未來惑名無生智。此依斷迷理迷事。時初后大位判此二智。論實二智皆盡．無生。又非典據不須和會。五四念處者。大乘雖不作念處行相。然道理是法念處攝。總緣念處非別相也。總緣法觀能斷諸惑。諸文同故。空無我觀既有總緣。故不相違。不爾唯苦。成相違也。六五忍。謂伏忍乃至寂滅忍。伏忍不斷唯能伏障。余通斷伏。真無漏斷勢分力伏。然寂滅中雖亦有佛。非是斷攝。十地菩薩道位既長。通斷伏故。七六現觀。思現觀唯伏不能斷。欲界故。信智諦戒邊通伏斷。正斷助斷皆與斷名。信通無漏。邊斷事惑故。若準對法邊唯世俗智即不能斷。今取瑜伽為正。究竟觀非。先已斷故。八七作意。一了相。二勝解。三遠離。四攝樂。五觀察。六加行究竟。七加行究竟果。若準對法與瑜伽不同。九七覺支。十八聖道。

第六依行分別者。行有三種。一空．無相．無願行。二苦粗等六行。三四諦十六行。一空．無相．無願行者。若伏皆通。顯揚第二云。若但言空．無相．無愿。通定．及散。有漏．無漏。聞．思．修慧。若言空．無相．無愿三

【現代漢語翻譯】 現代漢語譯本： 『真俗雙行義』的說法是正確的，因為聞、思也能斷除和降伏煩惱。其他人做不到，是因為這需要在上地（指色界和無色界），而不是欲界。四三智者（指具有四種或三種智慧的人）能夠降伏煩惱，但斷除煩惱並非通過加行（指修行過程中的努力）。漸修和頓悟的差別，前面已經辨析過了。《佛性論》說：『無分別智滅除現在的迷惑，稱為盡智；后得智滅除未來的迷惑，稱為無生智。』這是依據斷除迷理和迷事來區分這兩種智慧，從時間和地位上判斷這兩種智慧。實際上，兩種智慧都包含盡和無生。而且這並非經典依據，不需要強行調和。五四念處（指身念處、受念處、心念處、法念處）方面，大乘雖然不特別強調念處的行相，但其道理包含在法念處中。總緣念處不是一種單獨的相。總緣法觀能夠斷除各種迷惑，因為各種經文的說法相同。空無我觀既然有總緣，因此不矛盾。否則，如果只有苦，就成了矛盾。六五忍（指伏忍、信忍、順忍、無生忍、寂滅忍），伏忍只能降伏障礙而不能斷除，其餘的都能斷除和降伏。真無漏智斷除煩惱，勢力能夠降伏煩惱。然而，寂滅忍中雖然也有佛，但不屬於斷除的範疇。十地菩薩的修行階段很長，因此既能斷除也能降伏。七六現觀（指思現觀、信現觀、智現觀、諦現觀、戒現觀、究竟現觀），思現觀只能降伏煩惱而不能斷除，因為在欲界。信智諦戒邊既能降伏也能斷除，正斷和助斷都屬於斷除。信通無漏，邊斷事惑。如果按照《對法論》，邊唯有世俗智，就不能斷除。現在以《瑜伽師地論》為準。究竟觀不是，因為先前已經斷除了。八七作意（指了相作意、勝解作意、遠離作意、攝樂作意、觀察作意、加行究竟作意、加行究竟果作意），如果按照《對法論》，與《瑜伽師地論》不同。九七覺支（指念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支），十八聖道（指八正道和十聖道）。 第六，依據行來分別。行有三種：一、空、無相、無願行；二、苦、粗等六行；三、四諦十六行。一、空、無相、無願行方面，如果只是降伏，則都通用。《顯揚聖教論》第二卷說：『如果只說空、無相、無愿，則通於定和散，有漏和無漏，聞、思、修慧。如果說空、無相、無愿三摩地（指專注的狀態）』

【English Translation】 English version: The statement of 'simultaneous practice of truth and convention' is valid because hearing and thinking can also sever and subdue afflictions. Others cannot do this because it requires being in the higher realms (referring to the Form and Formless realms), not the Desire realm. Those with four or three wisdoms can subdue afflictions, but severing afflictions is not through additional effort (referring to efforts in practice). The difference between gradual and sudden enlightenment has been discussed earlier. The Buddha-nature Treatise states: 'Non-discriminating wisdom extinguishing present delusions is called Exhaustion-wisdom; subsequent wisdom extinguishing future delusions is called Non-arising wisdom.' This distinguishes these two wisdoms based on severing delusions of principle and delusions of phenomena, judging these two wisdoms from the perspective of time and position. In reality, both wisdoms encompass both Exhaustion and Non-arising. Moreover, this is not a scriptural basis, so there is no need to force reconciliation. Regarding the five Four Foundations of Mindfulness (Four Foundations of Mindfulness: mindfulness of body, sensations, mind, and phenomena), although Mahayana does not particularly emphasize the characteristics of the Foundations of Mindfulness, its principles are included in the Foundation of Mindfulness of Phenomena. The general condition of mindfulness is not a separate characteristic. The general condition of observing phenomena can sever various delusions because the statements in various scriptures are the same. Since the contemplation of emptiness and selflessness has a general condition, it is not contradictory. Otherwise, if there is only suffering, it becomes contradictory. Regarding the six Fivefold Endurance (Fivefold Endurance: subduing endurance, believing endurance, compliant endurance, non-arising endurance, and quiescent endurance), subduing endurance can only subdue obstacles but cannot sever them; the rest can both sever and subdue. True non-outflow wisdom severs afflictions, and its power can subdue afflictions. However, although there are Buddhas in quiescent endurance, it does not belong to the category of severance. The stage of practice for Bodhisattvas of the Ten Grounds is very long, so they can both sever and subdue. Regarding the seven Six Manifestations of Insight (Six Manifestations of Insight: thought manifestation of insight, belief manifestation of insight, wisdom manifestation of insight, truth manifestation of insight, precept manifestation of insight, and ultimate manifestation of insight), thought manifestation of insight can only subdue afflictions but cannot sever them because it is in the Desire realm. Belief, wisdom, truth, and precept can both subdue and sever; both direct severance and assisting severance belong to severance. Belief penetrates the non-outflow, and the edge severs afflictions of phenomena. If based on the Abhidharma, the edge only has mundane wisdom, which cannot sever. Now we take the Yogacarabhumi-sastra as the standard. Ultimate observation is not, because it has already been severed previously. Regarding the eight Seven Intentions (Seven Intentions: intention of understanding characteristics, intention of superior understanding, intention of detachment, intention of gathering joy, intention of observation, intention of ultimate effort, and intention of the fruit of ultimate effort), if based on the Abhidharma, it is different from the Yogacarabhumi-sastra. Regarding the nine Seven Factors of Enlightenment (Seven Factors of Enlightenment: mindfulness, investigation of phenomena, diligence, joy, tranquility, concentration, and equanimity), the eighteen Noble Paths (Eightfold Noble Path and Ten Noble Paths). Sixth, distinguishing based on practice. There are three types of practice: 1. Practice of emptiness, signlessness, and wishlessness; 2. The six practices of suffering, coarseness, etc.; 3. The sixteen practices of the Four Noble Truths. Regarding the practice of emptiness, signlessness, and wishlessness, if it is only subduing, then it is universal. The second volume of the Exposition of the Holy Teachings states: 'If only emptiness, signlessness, and wishlessness are mentioned, then it applies to both concentration and scattering, outflow and non-outflow, hearing, thinking, and cultivation wisdom. If the three Samadhis (referring to a state of concentration) of emptiness, signlessness, and wishlessness are mentioned.'

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摩地。唯定非散。唯修非聞．思。通有漏．無漏。若言空．無相．無愿解脫門。唯修無漏．唯定所攝。故知三門皆能伏惑。然正伏惑唯以空行。依二空門入大乘位。觀四諦理入二乘位。故通三行。此位乃在四善加行。若正斷者。大乘之中諸文說異。或說十六行中二行為空。十行為無愿。有為故。四行為無相。無為故。有說空如前。六行為無愿。有漏故。八行為無相。無漏故。有說空如前。六行為無愿。四行為無相。道四非三門。非苦諦故非空。非有漏故非無愿。非無為故非無相。顯揚第二說。空二。無愿六。無相四。同前道四通三。道能作三門。故。隨三門攝。有說空行通十六。無愿．無相隨應同前。有說空非緣諦。觀所執故。餘二隨應觀於四諦。二性之體不決定故。有說三門皆通十六。于正智觀義分三門。義分十六。故瑜伽論五法中言。若以解脫門言之。出世正智所攝。又成唯識第八卷云。三門三性理實皆通。即于真理具起三門。三門故知。皆通十六。于真觀中義理分故。若以別行。多分唯以空門斷惑。二我空故。是總緣空。非別空行。別空行者唯苦諦故。三門之義如別處說。隨應攝在正體后得二中。斷伏道理無遮。二苦等六行者。此之六行唯有漏方便地。觀下苦．粗．障隨一為無間道。觀上靜．妙．離隨一為解脫

【現代漢語翻譯】 摩地（智慧）。唯有禪定而非散亂，唯有修習而非聽聞、思索。通於有漏、無漏。如果說是空、無相、無愿解脫門，唯有修習無漏，唯有禪定所攝。因此可知三門都能降伏煩惱，然而真正降伏煩惱唯有通過空行。依靠二空門進入大乘位，觀察四諦之理進入二乘位，因此通於三種行。此位乃在四善加行位。如果說到真正斷除煩惱，大乘中的各種經文說法不同。或者說十六行中二行為空，十行為無愿（因為是有為法），四行為無相（因為是無為法）。也有說空如前，六行為無愿（因為是有漏法），八行為無相（因為是無漏法）。也有說空如前，六行為無愿，四行為無相。道諦的四行不屬於三門，因為不是苦諦所以不是空，不是有漏法所以不是無愿，不是無為法所以不是無相。《顯揚聖教論》第二說，空二，無愿六，無相四，與前面相同，道諦的四行通於三門，因為道能夠作為三門，所以隨三門所攝。有說空行通於十六行，無愿、無相隨應與前面相同。有說空行並非緣于諦理，因為是觀察所執著的，其餘二者隨應觀察四諦，二性的本體不決定。有說三門都通於十六行，在正智觀中義理分為三門，義理分為十六。所以《瑜伽師地論》五法中說，如果以解脫門來說，屬於出世正智所攝。又《成唯識論》第八卷說，三門與三性，理實上都是相通的，即于真理具起三門。因此可知三門都通於十六行，因為在真觀中義理有所區分。如果以個別行來說，大多唯以空門斷惑，因為二我空，是總緣空，不是別空行。別空行唯有苦諦。三門之義如別處所說，隨應攝在正體后得二智中，斷伏的道理沒有遮止。二苦等六行，此六行唯有有漏方便地，觀察地獄的苦、粗、障隨一作為無間道，觀察上界的靜、妙、離隨一作為解脫道。

【English Translation】 Mati (wisdom). Only concentration, not distraction. Only practice, not hearing or thinking. Common to defiled and undefiled. If speaking of the emptiness, signlessness, and desirelessness liberation doors, only practice of the undefiled, only encompassed by concentration. Therefore, it is known that the three doors can all subdue afflictions. However, truly subduing afflictions is only through emptiness practice. Relying on the two emptiness doors, one enters the Mahayana position. Observing the truth of the Four Noble Truths, one enters the Two Vehicle position. Therefore, it encompasses the three practices. This position is in the Four Preparatory Practices. If speaking of truly cutting off afflictions, the various sutras in Mahayana have different explanations. Some say that in the sixteen aspects, two aspects are emptiness, ten aspects are desirelessness (because they are conditioned dharmas), and four aspects are signlessness (because they are unconditioned dharmas). Some also say that emptiness is as before, six aspects are desirelessness (because they are defiled dharmas), and eight aspects are signlessness (because they are undefiled dharmas). Some also say that emptiness is as before, six aspects are desirelessness, and four aspects are signlessness. The four aspects of the Path Truth do not belong to the three doors, because they are not the Truth of Suffering, so they are not emptiness; they are not defiled dharmas, so they are not desirelessness; they are not unconditioned dharmas, so they are not signlessness. The second chapter of the Yogācārabhūmi-śāstra says that emptiness is two, desirelessness is six, and signlessness is four. The four aspects of the Path Truth are the same as before, encompassing the three doors, because the Path can act as the three doors, so it is encompassed by the three doors. Some say that emptiness practice encompasses the sixteen aspects, and desirelessness and signlessness are correspondingly the same as before. Some say that emptiness practice does not focus on the Truth, because it observes what is clung to. The other two correspondingly observe the Four Noble Truths, because the essence of the two natures is not fixed. Some say that the three doors all encompass the sixteen aspects. In correct wisdom observation, the meaning is divided into three doors, and the meaning is divided into sixteen. Therefore, the five dharmas in the Yogācārabhūmi-śāstra say that if speaking of the liberation door, it belongs to the supramundane correct wisdom. Furthermore, the eighth volume of the Vijñaptimātratāsiddhi says that the three doors and the three natures are, in reality, all interconnected, that is, the three doors arise in truth. Therefore, it is known that the three doors all encompass the sixteen aspects, because the meaning is differentiated in true observation. If speaking of individual practices, most only cut off afflictions through the emptiness door, because the emptiness of the two selves is a general emptiness, not a specific emptiness practice. Specific emptiness practice is only the Truth of Suffering. The meaning of the three doors is as explained elsewhere, correspondingly encompassed in the two wisdoms of the true nature and subsequent attainment, and there is no obstruction to the principle of cutting off and subduing. The six aspects of the two sufferings, etc., these six aspects are only in the defiled expedient ground. Observing the suffering, coarseness, and obstruction of the lower realm as the immediate path, and observing the tranquility, subtlety, and detachment of the upper realm as the liberation path.

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道。唯伏惑非能斷。通凡及聖者。在二乘非菩薩。十地菩薩不欣上厭下。以受生故。本地分說。初劫菩薩初資糧位亦用六行。然久修者既不斷煩惱而生上界故。不用為勝。然瑜伽論六十九。說聖者不用六行者。依多分說。理實亦用。三十六行者。亦唯伏非斷。入真觀時非十六行。相見道故。加行道中修方便故非正真觀。菩薩兼起。二乘正用。唯無漏者非凡所得。然佛性論云。聲聞利根者。苦法忍第一無我行。通斷三界四真諦下八十八結。鈍根聲聞具十六行。別斷三界四真諦下八十八結。且分上下利鈍令別。此非大乘所可證用。不須和會。其犢子部說有十三心。苦諦有三。一苦法忍觀欲界苦。二苦法見重觀欲苦審盡未盡。三苦類智。合觀上二以無後苦不須重觀。四諦各三。故成十二。前十二心說名行向。第十三心說名住果。非此所宗。不須分別。

第七依品分別者。古德說。有言無品以真形妄。無妄可斷不說有品。有云三劫唸唸斷障。唸唸得智故。古基法師云。聖道九品斷亦九品。今者不然。七識之中有煩惱障有所知障。煩惱障中除第七識。所餘六識三界九地。各有九品成八十一。見道十惑九品定然。粗細異故。俱生六惑斷即不同。身見．邊見．及此相應唯第九品。九地而論但有九品。瞋唯一地九品。余獨頭貪．

【現代漢語翻譯】 現代漢語譯本 道。只是降伏煩惱，並非斷除。通於凡夫和聖人的，在二乘（聲聞乘和緣覺乘）而非菩薩。十地菩薩不欣求上界，也不厭惡地獄，因為要受生的緣故。《本地分》說，初劫菩薩在初資糧位也用六行（六行觀），然而長期修習者既然不斷煩惱而生上界，所以不用六行觀為殊勝。然而《瑜伽師地論》第六十九卷說聖者不用六行觀，是依多數情況而說，實際上也用。三十六行觀，也只是降伏煩惱，並非斷除。入真觀時不用十六行觀，因為是見道位的緣故。加行道中修習方便，所以不是真正的觀。菩薩兼而用之，二乘才正用。只有無漏的觀行，不是凡夫所能得到的。然而《佛性論》說，聲聞乘中利根者，在苦法忍位以第一無我行，通斷三界四真諦下的八十八結使。鈍根聲聞具足十六行觀，分別斷三界四真諦下的八十八結使。且分上下利鈍令其有別。這不是大乘所證用的，不需要調和會通。其犢子部說有十三心，苦諦有三：一、苦法忍觀欲界苦；二、苦法智重觀欲界苦，審察是否窮盡；三、苦類智，合觀以上二者，因為沒有後來的苦，所以不需要重觀。四諦各有三，所以成十二。前十二心說名為行向，第十三心說名為住果，非我宗所宗，不需要分別。

第七，依品來分別。古德說，有言無品，因為真實顯現虛妄，沒有虛妄可斷，所以不說有品。有人說三劫唸唸斷障，唸唸得智。所以古基法師說，聖道有九品，斷障也有九品。現在看來不是這樣。七識之中有煩惱障和所知障。煩惱障中，除了第七識，其餘六識在三界九地中，各有九品，總共八十一品。見道十惑一定是九品，因為粗細不同。俱生六惑斷除的情況就不同。身見、邊見以及與此相應的，只有第九品。九地而論，只有九品。嗔只有一地有九品，其餘獨頭貪（獨立的貪）...

【English Translation】 English version The Path. It only subdues afflictions, not eradicates them. Those who attain it are common to both ordinary beings and sages, belonging to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) rather than Bodhisattvas. Bodhisattvas of the Ten Grounds neither rejoice in the higher realms nor detest the lower realms, because they are subject to rebirth. The Bhūmibhāga (section on the grounds) states that Bodhisattvas in the initial saṃbhāra-mārga (path of accumulation) also employ the six aspects (of contemplation). However, those who have cultivated for a long time do not sever afflictions and are born in higher realms, so using the six aspects is not considered superior. However, Yogācārabhūmi-śāstra, section 69, states that sages do not use the six aspects, which is based on the majority of cases; in reality, they also use them. The thirty-six aspects also only subdue afflictions, not eradicate them. When entering true contemplation, the sixteen aspects are not used, because it is the path of seeing (darśana-mārga). In the path of preparation (prayoga-mārga), one cultivates skillful means, so it is not true contemplation. Bodhisattvas use both, while those of the Two Vehicles use it exclusively. Only the uncontaminated (anāsrava) is not attainable by ordinary beings. However, the Buddha-nature Treatise says that Śrāvakas of sharp faculties, in the kṣānti (forbearance) of the duḥkha-satya (truth of suffering), use the first anātman (no-self) aspect to universally sever the eighty-eight fetters under the Four Noble Truths in the Three Realms. Śrāvakas of dull faculties possess the sixteen aspects to separately sever the eighty-eight fetters under the Four Noble Truths in the Three Realms. This distinguishes between superior and inferior faculties. This is not what Mahāyāna can realize and use, so there is no need to reconcile them. The Vātsīputrīyas say there are thirteen minds. The duḥkha-satya has three: 1. duḥkha-dharma-kṣānti (forbearance of the dharma of suffering), contemplating the suffering of the desire realm; 2. duḥkha-dharma-jñāna (knowledge of the dharma of suffering), re-contemplating the suffering of the desire realm, examining whether it is exhausted; 3. duḥkha-anvaya-jñāna (subsequent knowledge of suffering), combining the above two contemplations, because there is no subsequent suffering, so there is no need to re-contemplate. Each of the Four Truths has three, so there are twelve. The first twelve minds are called the path of practice, and the thirteenth mind is called the abiding in the fruit, which is not what our school adheres to, so there is no need to distinguish them.

Seventh, distinguishing according to the grades. Ancient worthies say that there are words but no grades, because the real manifests the unreal, and there is no unreal to be severed, so they do not speak of grades. Some say that in three kalpas (eons), one severs obstacles and attains wisdom in every moment. Therefore, Dharma Master Guiji says that the holy path has nine grades, and the severing of obstacles also has nine grades. Now it seems that this is not the case. Among the seven consciousnesses, there are afflictive obstructions (kleśāvaraṇa) and cognitive obstructions (jñeyāvaraṇa). Among the afflictive obstructions, except for the seventh consciousness, the remaining six consciousnesses in the nine grounds of the Three Realms each have nine grades, totaling eighty-one grades. The ten delusions of the path of seeing are certainly nine grades, because of the difference in coarseness and subtlety. The severing of the co-arisen six delusions is different. The satkāya-dṛṣṭi (view of self), antagrāha-dṛṣṭi (view of extremes), and those corresponding to them, only have the ninth grade. Considering the nine grounds, there are only nine grades. Anger only has nine grades in one ground, and the remaining independent greed...

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慢．癡等八十一品。地各九故。第七識中九地煩惱障亦有二說。有義九地唯同非想第九品類。然于其中自類有九。如增上邪見能斷善者。亦有九品。彼亦如是。唯同非想第九品故。唯障無學金剛始斷。有九品故體有增減。故成能熏。有義九地各有一品。細分便成八十一品。勢力所障皆同非想下下品惑。故金剛心一時頓斷。由此說煩惱品數斷已。應分別言。前六識中分別九品。三乘皆定唯一品斷。謂一心見道。有說二品斷。謂三心見道等。唯無漏正斷無伏斷。有漏諸道不伏見惑故。瑜伽論云。世間道唯能伏除俱生煩惱。而不能伏分別煩惱。及彼俱生薩迦耶見鄰近憍．慢。此依六行。非加行智。彼能伏故。菩薩地前分別現行亦伏不起。非是六行。唯識觀等勢力不行。故六識中分別煩惱。並習氣等雖亦九品。仍定一品或二品斷。二品斷中九品何者先斷後斷。如論第九下樞要說。其六識中俱生煩惱。除其習氣雖有九品。斷即不同。其隨眠等略有四類。一者八十一品類別斷。此依漸次二乘者斷及異生斷。然身邊見等當第九品時斷。余各九品斷。二者隨其凡位已伏多小。后入見諦見道俱斷。不伏不斷以分品數。入見已后便次第斷。三者九地合為九品斷。如預流果束三界九地一切煩惱。總為九品斷取無學果。頓超越故。四者三界九地

合為一品斷。謂金剛心大乘斷位。十地因中不斷惑故。然六識中俱生煩惱所有習氣。雖有九品。十地漸漸各斷此九。障十地故。與所知障品類同故。第七識中若說九品。若說一品皆一品斷。要三乘金剛心一剎那頓。斷。障無學故。習氣亦然。其所知障斷即不爾。六識之中分別所知障並其習氣雖有九品。有說定一品斷。一心見道故。有說二品斷。三心見道故。非六行所伏與煩惱同。其六識中俱生所知障並習氣。亦有九地八十一品。若與煩惱俱行者亦可言伏。他勢不行。不俱生者。雖有九品皆非六行所伏。障理故。其加行智即能伏之為十品斷。十地斷故。不分粗細前後說斷。不廢初地斷細二地斷粗。初地斷有頂二地斷欲界。但隨障此地智即便斷之。故無前後。其第七識中所知障並習氣。雖說有九品。或說無品。仍一品斷。金剛心中方永斷故。此說斷隨眠故。不說彼現行等斷。雖無相論說第二執識通皮肉煩惱見修所斷。然彼文錯不可依用。仁王經言。前之三地斷三界色煩惱。四五六地斷三界心煩惱。七八九地斷三界色習煩惱。十地及佛地斷三界心習煩惱。色粗心細生惑亦然。為別五忍階降差別說斷煩惱。非別有類。亦不相違。

第八依障分別者。于中有九。一二障。二乘者斷煩惱障現種盡。習氣不盡。亦能永斷所知障

【現代漢語翻譯】 現代漢語譯本： 總合起來算作一品來斷除。這裡說的是金剛心大乘的斷位。因為十地菩薩在因位中並沒有斷盡所有迷惑。然而，六識中的俱生煩惱所帶的習氣，雖然有九品之分，但十地菩薩會逐漸地各自斷除這九品習氣，因為這些習氣會障礙十地菩薩的證悟。這與所知障的品類相同。第七識中的所知障，如果說有九品，或者說只有一品，都算作一品來斷除。需要在三乘的金剛心中，於一剎那間頓然斷除。因為這些障礙會妨礙無學位的成就，習氣也是如此。而所知障的斷除則不是這樣。六識中的分別所知障及其習氣，雖然有九品之分，有人說是一品斷除，因為一心見道；也有人說是二品斷除，因為三心見道。這些分別所知障不受六行觀的調伏，與煩惱相同。六識中的俱生所知障及其習氣，也有九地八十一品之分。如果與煩惱同時生起，也可以說是被調伏。如果是依靠其他勢力而生起，則不能被調伏。如果不與煩惱同時生起，雖然有九品之分，但都不能被六行觀所調伏，因為它們障礙真理。加行智慧夠調伏這些所知障，並將其分為十品來斷除，這是十地菩薩所斷除的。這裡不區分粗細前後來說斷除，並不是說初地菩薩斷除細微的，二地菩薩斷除粗重的。初地菩薩斷除有頂天的煩惱，二地菩薩斷除欲界的煩惱。而是隨著障礙此地智慧的煩惱出現，就立即斷除它，所以沒有前後之分。第七識中的所知障及其習氣，雖然說有九品，或者說沒有品，仍然算作一品來斷除，因為只有在金剛心中才能永遠斷除。這裡說的是斷除隨眠煩惱，沒有說斷除現行等煩惱。雖然《無相論》說第二執識通於皮肉煩惱，見道和修道所斷，但那段文字有錯誤，不可依用。《仁王經》說，前三地斷除三界的色煩惱，四五六地斷除三界的心煩惱，七八九地斷除三界的色習煩惱，十地和佛地斷除三界的心習煩惱。色法粗重，心法細微，生起迷惑也是這樣。這是爲了區分五忍階位的差別而說的斷除煩惱，並不是說有其他種類的煩惱，這並不矛盾。 第八，依據所障礙的對象來分別，其中有九種：一、二乘人斷除煩惱障，現行和種子都斷盡，但習氣沒有斷盡，也能永遠斷除所知障。

【English Translation】 English version: Taken together, they are considered as one category to be severed. This refers to the stage of severance in the Vajra-heart Mahayana. Because the Bodhisattvas of the Ten Grounds have not completely severed all delusions in the causal stage. However, the habitual tendencies associated with the co-arisen afflictions in the six consciousnesses, although divided into nine grades, are gradually severed by the Bodhisattvas of the Ten Grounds, because these habitual tendencies obstruct the realization of the Ten Grounds. This is similar to the categories of the cognitive obscurations (Jnana-avarana). The cognitive obscurations in the seventh consciousness, whether said to have nine grades or only one grade, are all considered as one category to be severed. It needs to be severed suddenly in one instant in the Vajra-heart of the Three Vehicles. Because these obstructions hinder the attainment of the state of no-more-learning (Arhatship), and the habitual tendencies are also like this. However, the severance of cognitive obscurations is not like this. The conceptual cognitive obscurations and their habitual tendencies in the six consciousnesses, although divided into nine grades, some say that they are severed in one grade, because of seeing the Path with one mind; others say that they are severed in two grades, because of seeing the Path with three minds. These conceptual cognitive obscurations are not subdued by the six practices of contemplation, similar to afflictions. The co-arisen cognitive obscurations and their habitual tendencies in the six consciousnesses also have nine grounds and eighty-one grades. If they arise simultaneously with afflictions, they can be said to be subdued. If they arise relying on other forces, they cannot be subdued. If they do not arise simultaneously with afflictions, although they have nine grades, they cannot be subdued by the six practices of contemplation, because they obstruct the truth. The wisdom of application (Prayoga-jnana) can subdue these cognitive obscurations and divide them into ten grades to be severed, which is what the Bodhisattvas of the Ten Grounds sever. Here, there is no distinction between coarse and subtle, before and after, in saying severance. It is not that the Bodhisattva of the first ground severs the subtle ones, and the Bodhisattva of the second ground severs the coarse ones. The Bodhisattva of the first ground severs the afflictions of the peak of existence (Akanistha), and the Bodhisattva of the second ground severs the afflictions of the desire realm (Kama-dhatu). Rather, as soon as the afflictions that obstruct the wisdom of this ground appear, they are immediately severed, so there is no before and after. The cognitive obscurations and their habitual tendencies in the seventh consciousness, although said to have nine grades, or said to have no grades, are still considered as one category to be severed, because they can only be permanently severed in the Vajra-heart. Here, it is said to sever the latent afflictions (Anusaya), not to sever the manifest afflictions (Paryavasthana) and so on. Although the Treatise on Non-Appearance (Wuxiang Lun) says that the second grasping consciousness (second consciousness of the eight consciousnesses) is connected to the afflictions of skin and flesh, which are severed by the Path of Seeing and the Path of Cultivation, that passage is erroneous and cannot be relied upon. The Benevolent King Sutra (Renwang Jing) says that the first three grounds sever the afflictions of form (Rupa) of the three realms, the fourth, fifth, and sixth grounds sever the afflictions of mind (Citta) of the three realms, the seventh, eighth, and ninth grounds sever the habitual tendencies of form of the three realms, and the tenth ground and the Buddha ground sever the habitual tendencies of mind of the three realms. Form is coarse, mind is subtle, and the arising of delusion is also like this. This is said to distinguish the differences in the stages of the five patiences (Five Kshanti) in severing afflictions, not to say that there are other kinds of afflictions, and this is not contradictory. Eighth, according to the objects that are obstructed, there are nine types: First, the Hearers (Sravakas) and Solitary Buddhas (Pratyekabuddhas) sever the afflictive obscurations (Klesha-avarana), and the manifestations and seeds are all severed, but the habitual tendencies are not severed, and they can also permanently sever the cognitive obscurations.

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小分。然有差別。漸次初果唯斷三界分別煩惱。漸一來果亦兼欲界修道六品。漸不還者必斷欲修九品。余至有頂九地不定。其超越者類不定。初果超越欲界惑並修五品。一來超越或並欲修八品。不還超越唯除非想修九。有預流超越並非想修。皆能斷取二果故。有頂第九無間道仍名預流故。阿羅漢獨覺能斷三界一切見．修．即定障等。菩薩之人能斷一切。三乘皆能伏二障現行。由伏得定等故。然菩薩伏得定得果。約解脫分位。皆如常釋。二三障分別。三種有三。一皮．膚．骨。二害伴隨眠．羸劣隨眠．微細隨眠。此上二門如唯識章解。三惑業苦。一切二障分別所發業。及苦等見道所斷如前已解對法文說。俱生業苦一切二障。隨永對治至金剛心。煩惱業苦永不行者。隨其何地分段不生在於八地。變易不生在於佛地。此依總義。若別業斷。有黑黑等四種業斷。如瑜伽第九論疏釋。所知障中業果等法。斷在十地分分漸斷。障與業果斷在別道。無間．解脫二道別故。伏在八地。三四障分別有二。一謂闡提不信等。如唯識章中解。二又有四。唯無明二障。一不共。二相應。三纏。四隨眠。不共有三。一獨行不共。隨眠唯見道斷。十住中第四生貴住已伏纏故。二相應不共。忿等俱無明。通分別俱生纏及隨眠。伏斷位次如上所說。三恒

行不共。謂第七識俱者。唯無漏斷非有漏伏。入無漏觀時亦名為伏。不起纏故。隨眠金剛斷。餘三準前煩惱障釋。四五障分別。謂五住地。一見一處。二欲愛。三色愛。四無色愛。五無明住地。此各有二。一起即五現行。二住地即五隨眠。見一處是分別煩惱障。次三是俱生煩惱障。后一是一切所知障。隨其所應準前伏斷。問若分別諸惑名見一處入見時斷。何故大般若第五十四．仁王經云初地斷貪。二地斷瞋。三地斷癡。四地斷見。五地斷疑。答舊人解云。借舉凡聖以喻十地。三地已來相同世間。故斷三毒。四．五地中相同四沙門果。初果斷見．疑故。說四．五地除見疑。而實初地已斷。今解見者身見。四地能斷俱生身見故。疑者事疑。非煩惱疑。由身見生身見之伴故五地斷。五者復有六散動。一自性散亂。謂五識等。二外散亂。馳散五欲。三內散亂。修定位中沉掉味著。四相散亂。矯示修善。五粗重散亂。我執慢等粗重力故。於樂等中執為我等。由此善品永不清凈。六作意散亂。舍先所習余定入余乘定所起散亂。思惟者尋伺故。如對法第一。復有六根本惑。六者七隨眠。皆如前說。開合有殊即煩惱障。疑．見戒取．邪見唯分別起。所餘煩惱亦通俱生。隨應二斷。又有七漏。謂見漏．思惟漏．愛漏．念漏．根漏．惡漏．

【現代漢語翻譯】 現代漢語譯本 『行不共』是指與第七識（末那識，Manas-vijnana）相應的煩惱。這些煩惱只有通過無漏智才能斷除，而不能通過有漏法來伏藏。當進入無漏觀時，也可以說是一種『伏』，因為此時不會生起纏縛。隨眠煩惱要用金剛喻定來斷除。其餘三種煩惱障的解釋與前面相同。四、五地的煩惱障有所不同，指的是五住地煩惱（Five abodes of defilements）。一是見一處住地（The abode of defilements associated with views），二是欲愛住地（The abode of defilements associated with desire-attachment），三是色愛住地（The abode of defilements associated with form-attachment），四是無色愛住地（The abode of defilements associated with formless-attachment），五是無明住地（The abode of defilements associated with ignorance）。每個住地都有兩種：一是生起，即五種現行煩惱；二是住地，即五種隨眠煩惱。見一處住地是分別煩惱障（The defilement obscuring afflictions arising from discrimination），其次的欲愛、色愛、無色愛住地是俱生煩惱障（The defilement obscuring afflictions arising innately），最後的無明住地是一切所知障（The defilement obscuring all objects of knowledge）。根據情況，參照前面的方法進行伏藏或斷除。 問：如果將各種迷惑稱為見一處，並在入見道時斷除，那麼為什麼《大般若經》第五十四卷和《仁王經》（Renwang Sutra）中說初地斷貪（greed），二地斷瞋（hatred），三地斷癡（delusion），四地斷見（wrong views），五地斷疑（doubt）？ 答：舊時的解釋說，這是借用凡夫和聖人的例子來比喻十地（Ten Bhumis）。三地之前與世間相同，所以斷除貪、瞋、癡三毒。四、五地與四沙門果（Four Fruits of Sramana）相似，初果斷除見和疑，所以說四、五地斷除見和疑，但實際上初地已經斷除了。現在的解釋是，『見』指的是身見（belief in a self）。四地能夠斷除俱生的身見。『疑』指的是對事物的懷疑，而不是煩惱的疑。由於身見產生身見的伴隨物，所以五地斷除。五者，還有六種散動（distraction）：一是自性散亂（innate distraction），指五識等；二是外散亂（external distraction），指追逐五欲；三是內散亂（internal distraction），指在修習禪定時沉沒、掉舉、貪著；四是相散亂（distraction of appearances），指矯揉造作地顯示修善；五是粗重散亂（heavy distraction），指由於我執、慢等粗重力的緣故，在快樂等事物中執著為『我』等，因此善品永遠不清凈；六是作意散亂（distraction of intention），指捨棄先前所學的禪定，進入其他乘的禪定所引起的散亂。思惟者，是因為尋伺的緣故，如《對法論》（Abhidharma）第一卷所說。還有六種根本惑（six root defilements），六者即七隨眠（seven latent tendencies），都如前面所說。開合不同，即是煩惱障。疑、見戒取（wrong grasp of precepts and vows）、邪見（wrong views）唯有分別而起，其餘煩惱也通於俱生，隨應二種斷除。又有七漏（seven outflows），即見漏（outflow of views）、思惟漏（outflow of thoughts）、愛漏（outflow of attachment）、念漏（outflow of mindfulness）、根漏（outflow of the senses）、惡漏（outflow of evil）。

【English Translation】 English version 'Non-common conduct' refers to the afflictions associated with the seventh consciousness (Manas-vijnana). These afflictions can only be eliminated through non-outflow wisdom (anāsrava-jñāna), and cannot be suppressed by outflow dharmas (sāsrava-dharmas). When entering non-outflow contemplation, it can also be said to be a 'suppression,' because at this time, entanglements do not arise. Latent afflictions (anuśaya) are to be severed with vajra-like samadhi (Vajropama-samadhi). The explanation of the remaining three types of afflictive obstructions is the same as before. The afflictive obstructions of the fourth and fifth grounds (Bhumis) are different, referring to the five abodes of defilements (pañca-vāsa-sthānāni). First is the abode of defilements associated with views (dṛṣṭi-sthāna), second is the abode of defilements associated with desire-attachment (kāma-rāga-sthāna), third is the abode of defilements associated with form-attachment (rūpa-rāga-sthāna), fourth is the abode of defilements associated with formless-attachment (arūpa-rāga-sthāna), and fifth is the abode of defilements associated with ignorance (avidyā-sthāna). Each abode has two aspects: first, arising, which is the five active afflictions; second, the abode, which is the five latent afflictions. The abode of defilements associated with views is the afflictive obstruction arising from discrimination (parijñeya-kleśa-āvaraṇa), the subsequent abodes of desire-attachment, form-attachment, and formless-attachment are the afflictive obstructions arising innately (sahaja-kleśa-āvaraṇa), and the final abode of ignorance is the obstruction to all objects of knowledge (jñeya-āvaraṇa). Depending on the situation, refer to the previous methods for suppression or elimination. Question: If various delusions are called the abode of defilements associated with views, and are eliminated upon entering the path of seeing (darśana-mārga), then why do the fifty-fourth volume of the Mahaprajnaparamita Sutra and the Renwang Sutra say that the first ground eliminates greed (lobha), the second ground eliminates hatred (dveṣa), the third ground eliminates delusion (moha), the fourth ground eliminates wrong views (dṛṣṭi), and the fifth ground eliminates doubt (vicikitsā)? Answer: The old explanation says that this is using the examples of ordinary beings and sages to illustrate the ten grounds (Daśa-bhūmi). The first three grounds are the same as the worldly realm, so they eliminate the three poisons of greed, hatred, and delusion. The fourth and fifth grounds are similar to the four fruits of Sramana (catvāri śrāmaṇyā-phalāni), the first fruit eliminates views and doubt, so it is said that the fourth and fifth grounds eliminate views and doubt, but in reality, the first ground has already eliminated them. The current explanation is that 'views' refers to the belief in a self (satkāya-dṛṣṭi). The fourth ground can eliminate the innately arising belief in a self. 'Doubt' refers to doubt about things, not the doubt of afflictions. Because the belief in a self produces the companions of the belief in a self, the fifth ground eliminates it. Fifth, there are also six distractions (vikṣepa): first, innate distraction (prakṛti-vikṣepa), referring to the five consciousnesses, etc.; second, external distraction (bahirmukha-vikṣepa), referring to chasing after the five desires; third, internal distraction (adhyātmika-vikṣepa), referring to sinking, agitation, and attachment in the practice of meditation; fourth, distraction of appearances (lakṣaṇa-vikṣepa), referring to hypocritically displaying the practice of goodness; fifth, heavy distraction (guru-vikṣepa), referring to clinging to 'I' etc. in happiness etc. due to the heavy force of self-attachment, pride, etc., therefore the qualities of goodness are never pure; sixth, distraction of intention (ābhoga-vikṣepa), referring to the distraction arising from abandoning the previously learned samadhi and entering the samadhi of another vehicle. Those who contemplate are due to investigation and analysis, as stated in the first volume of the Abhidharma. There are also six root defilements (mūla-kleśa), which are the seven latent tendencies (anuśaya), as mentioned before. The difference in opening and closing is the afflictive obstruction. Doubt, wrong grasp of precepts and vows (śīlāvrata-parāmarśa), and wrong views (mithyā-dṛṣṭi) only arise from discrimination, while the remaining afflictions also extend to the innately arising, and the two types are eliminated accordingly. There are also seven outflows (āsrava), namely the outflow of views (dṛṣṭy-āsrava), the outflow of thoughts (kāma-āsrava), the outflow of attachment (bhava-āsrava), the outflow of mindfulness (smṛti-āsrava), the outflow of the senses (indriya-āsrava), and the outflow of evil (duḥkha-āsrava).

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親近漏。前二漏體。后五漏具。見修所斷。準釋應知。或初一體。后六為具。如名釋義。七者八分別生三事。如顯揚及瑜伽菩薩地三十六說。一自性。謂執法體。二差別。執諸法義。三總執。執舍軍林我有情等。四我。五我所。六愛。七非愛。八俱相違。初三生分別所依緣事。次二生見我慢事。后三生貪．瞋．癡事。多分此唯修所斷。理通見斷。又有八纏。謂惛．眠．掉．悔．嫉．慳．無慚．無愧。數纏嬈故唯修所斷。理亦通見。八者九結。及寶性論九隨眠。九結中見結．取結．疑結唯見所斷。餘六結通修斷。九隨眠者。一謂隨眠貪慾。二隨眠瞋。三隨眠癡。四三毒極上心五無明住地。六見諦所滅。七修習所斷。八不凈地惑。九凈地惑。第六唯見第七唯修。余通見修。隨其所應說斷分齊。九者十煩惱。十散動。及辨中邊第一諸障。皆應勘之皆隨所應斷之位次。

第九所依分別。于中有二。一依身。二依地。一依身者。若伏煩惱障初唯欲界。后通三界八地。生有頂地更不伏故。斷通三界九地皆得。此說二乘非菩薩。菩薩斷惑唯依欲．色界身非生無色。此聖菩薩。凡即不然。此總說已。別分別者。其三乘者直趣自乘。斷分別二障。唯在欲界六天及人趣三天下非余處。慧厭猛故。顯揚等云。極戚非惡趣。極欣非上二。

【現代漢語翻譯】 現代漢語譯本： 親近煩惱：前面兩種煩惱（見惑、修惑）是各自獨立的，後面的五種煩惱則是兩者兼具。這些煩惱可以通過見道和修道來斷除，具體情況應參照相關解釋來理解。或者，最初一種煩惱是獨立的，後面的六種煩惱是兩者兼具，就像通過名稱來解釋含義一樣。七者和八者分別產生三種事物，如《顯揚聖教論》和《瑜伽師地論·菩薩地》第三十六品所說：一是自性，指的是執著於法的本體；二是差別，執著于諸法的意義；三是總執，執著于舍宅、軍隊、樹林、有情等等；四是我；五是我的所有；六是愛；七是非愛；八是互相違背。最初三種產生分別的所依緣的事物，其次兩種產生見我慢的事物，最後三種產生貪、瞋、癡的事物。大部分情況下，這些煩惱只能通過修道來斷除，但理論上也可能通過見道來斷除。還有八種纏縛，即惛沉、睡眠、掉舉、後悔、嫉妒、慳吝、無慚、無愧。因為這些纏縛經常擾亂修行，所以只能通過修道來斷除，但理論上也可能通過見道來斷除。八者是九結，以及《寶性論》中的九隨眠。九結中，見結（Sakkāya-ditthi）、取結（Sīlabbata-parāmāsa）、疑結（Vicikicchā）只能通過見道來斷除，其餘六結則可以通過修道來斷除。九隨眠指的是：一是隨眠貪慾（Kāma-rāga）；二是隨眠瞋恚（Patigha）；三是隨眠愚癡（Avijjā）；四是三毒（貪、瞋、癡）達到極點的心；五是無明住地（Avijjā-ṭhiti）；六是見諦所滅；七是修習所斷；八是不凈地惑；九是凈地惑。第六種只能通過見道斷除，第七種只能通過修道斷除，其餘的可以通過見道和修道斷除。根據具體情況，說明斷除的界限。九者是十煩惱、十散動，以及《辨中邊論》第一品中提到的各種障礙，都應該仔細研究，並根據各自的情況在相應的位次上斷除。 第九所依分別。其中有二：一是依身，二是依地。一是依身，如果只是伏藏煩惱障，最初只在欲界，後來可以遍及三界八地。因為生到有頂地（Bhavāgra）就不會再伏藏煩惱了。斷除煩惱可以遍及三界九地。這裡說的是二乘，而不是菩薩。菩薩斷除迷惑只能依靠欲界的身，而不是生到無色界。這裡指的是聖菩薩，凡夫則不是這樣。以上是總的說明，下面分別說明。三乘的修行者直接趨向于自己的乘，斷除分別二障，只能在欲界的六慾天、人趣以及三大天下，不能在其他地方。因為智慧厭離心很強烈。《顯揚聖教論》等經論中說，極度悲慼的地方（地獄等惡趣）和極度欣樂的地方（上二界）都不適合修行。

【English Translation】 English version: Afflictions to be Associated With: The first two types of afflictions (afflictions of view and afflictions of cultivation) are distinct entities, while the latter five possess both aspects. These afflictions can be severed through the paths of seeing and cultivation, and their specific details should be understood according to relevant explanations. Alternatively, the first affliction is a distinct entity, while the latter six possess both aspects, similar to explaining a meaning through its name. The seventh and eighth generate three things respectively, as stated in the thirty-sixth section of the Yogācārabhūmi-śāstra and Asaṅga's Compendium of Determinations: first, self-nature, referring to attachment to the essence of phenomena; second, distinctions, attachment to the meanings of phenomena; third, general attachment, attachment to houses, armies, forests, sentient beings, and so on; fourth, 'I'; fifth, 'mine'; sixth, love; seventh, non-love; eighth, mutual contradiction. The first three generate the objects upon which discrimination relies, the next two generate the objects of pride in 'I', and the last three generate the objects of greed, hatred, and delusion. In most cases, these afflictions can only be severed through cultivation, but theoretically, they can also be severed through the path of seeing. There are also eight entanglements, namely, torpor, sleep, restlessness, regret, jealousy, stinginess, shamelessness, and lack of embarrassment. Because these entanglements frequently disturb practice, they can only be severed through cultivation, but theoretically, they can also be severed through the path of seeing. The eighth refers to the nine fetters and the nine latent tendencies in the Ratnagotravibhāga. Among the nine fetters, the fetter of personality belief (Sakkāya-ditthi), the fetter of clinging to rites and rituals (Sīlabbata-parāmāsa), and the fetter of doubt (Vicikicchā) can only be severed through the path of seeing, while the remaining six fetters can be severed through cultivation. The nine latent tendencies refer to: first, latent craving (Kāma-rāga); second, latent aversion (Patigha); third, latent ignorance (Avijjā); fourth, the mind in which the three poisons (greed, hatred, and delusion) have reached their peak; fifth, the ground of ignorance (Avijjā-ṭhiti); sixth, that which is extinguished by seeing the truth; seventh, that which is severed by cultivation; eighth, defilements of the impure realms; ninth, defilements of the pure realms. The sixth can only be severed through the path of seeing, the seventh can only be severed through cultivation, and the rest can be severed through both the path of seeing and cultivation. According to the specific circumstances, the limits of severance should be explained. The ninth refers to the ten afflictions, the ten distractions, and the various obstacles mentioned in the first chapter of the Madhyāntavibhāga-bhāṣya. All of these should be carefully studied and severed in the corresponding stages according to their respective circumstances. The Ninth: Discrimination Based on Support. Within this, there are two aspects: first, reliance on the body; second, reliance on the realm. First, reliance on the body: if one is merely suppressing the obstacle of afflictions, initially it is only in the desire realm, but later it can extend to the eight realms of the three realms. Because once one is born in the peak of existence (Bhavāgra), one will no longer suppress afflictions. Severing afflictions can extend to the nine realms of the three realms. This refers to the Two Vehicles, not Bodhisattvas. Bodhisattvas can only rely on the body of the desire realm to sever delusions, not by being born in the formless realm. This refers to the Noble Bodhisattvas; ordinary beings are not like this. The above is a general explanation; the following is a separate explanation. Practitioners of the Three Vehicles directly proceed towards their own vehicle, severing the two obstacles of discrimination, and can only do so in the six desire heavens, the human realm, and the three great continents of the human realm, not in other places. This is because the wisdom of aversion is very strong. The Asaṅga's Compendium of Determinations and other scriptures state that extremely sorrowful places (hells and other evil realms) and extremely joyful places (the upper two realms) are not suitable for practice.

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唯欲界人天。佛出世現觀。色界聖者回心向大斷所知障。亦通色界。不同煩惱須勝厭心。故通彼地。若斷俱生煩惱障。二乘通三界九地身。菩薩有二義。一通欲．色。不定性者所留之身通二界故。二是色界第四禪。直往菩薩摩醯首羅智處生故。不定性者論雖二說。通二界者。此說為正。若斷俱生所知障。通欲．色二界五地非無色。菩薩不生無色界故。二依地者。若伏煩惱障。色界六地無色四地。方便．根本俱能伏之。六行．及無漏皆能伏故。六行唯方便。七作意通根本．方便故。第七作意入根本故。無漏伏之。色界六地非三方便。無色四地有無漏處皆能伏之。勢分伏令不生起故。若正斷者。二乘斷分別煩惱障。唯依色界五地。必無漏道慧猛利故。中間雖有無漏真道不入見道。無色慧劣非斷惑道。六十九說見道唯五地故。又三依五依生。不說中間有見道故。若斷修惑通九地。色六無色三。瑜伽第一百云。九地能盡漏。謂初未至．中間靜慮．四靜慮．三無色。此意說修道非見道。又說三依五依生故。有頂無漏闇故不能斷惑。菩薩若斷分別二障。唯第四定功德勝故。托勝所依方入見故。若斷俱生所知障及二習氣。通色六．無色三。若斷俱生煩惱障亦唯第四定。以金剛心依第四禪入斷惑故。如論廣說。恐煩不述。

第十

【現代漢語翻譯】 現代漢語譯本 唯有欲界和色界的人天眾生，以及佛陀出世時展現的現觀，聖者回心轉意，趨向于斷除所知障，也是可以的。這與斷除煩惱不同，斷煩惱需要更強的厭離心，因此通於彼地（指更高的禪定境界）。如果斷除俱生煩惱障，二乘（聲聞、緣覺）的身體可以通於三界九地。菩薩有兩種情況：一種是通於欲界和色界，因為不定性的菩薩所留下的身體可以通於二界；另一種是在第四禪，直接往摩醯首羅（Maheśvara，大自在天）的智慧之處投生。對於不定性的菩薩，雖然有通於二界的兩種說法，但通於二界的說法是正確的。如果斷除俱生所知障，則通於欲界和色界二界的五地，不包括無色界，因為菩薩不生於無色界。 二、依地而論：如果伏斷煩惱障，則在六地（指欲界、色界前五地）和無色界四地都可以伏斷，方便道和根本道都能伏斷。因為六行觀和無漏智都能伏斷。六行觀只屬於方便道，七作意通於根本道和方便道，因為第七作意進入根本道。無漏智也能伏斷。六地（指欲界、色界前五地）不包括三方便地，無色界四地有無漏之處都能伏斷，以勢分力伏斷，使煩惱不生起。如果真正斷除煩惱障，二乘斷除分別煩惱障，只能依靠五地，因為必須要有無漏道的智慧才能猛利地斷除煩惱。中間雖然有無漏真道，但不入見道。無色界的智慧低劣，不是斷惑之道。瑜伽論第六十九卷說見道唯有五地。又因為經中說三依和五依生，沒有說中間有見道。 如果斷除修惑，則通於九地，即色界六地和無色界三地。《瑜伽師地論》第一百卷說：『九地能盡漏』，指的是未至定、中間靜慮、四靜慮和三無色定。這裡說的是修道，不是見道。又因為經中說三依和五依生。有頂天的無漏智慧昏昧，不能斷惑。菩薩如果斷除分別二障，只能依靠第四禪，因為第四禪的功德殊勝，只有依託殊勝的所依才能進入見道。如果斷除俱生所知障和二種習氣，則通於色界六地和無色界三地。如果斷除俱生煩惱障，也只能依靠第四禪，因為要用金剛心，依靠第四禪才能進入斷惑。如論中所廣說，恐繁瑣不在此贅述。 第十

【English Translation】 English version Only beings in the Desire Realm and the Form Realm, as well as the direct perception manifested when the Buddha appears in the world, and saints who turn their minds towards cutting off the Obstruction to Knowing (jñeyāvaraṇa), are also capable of it. This is different from cutting off afflictions (kleśas), which requires a stronger sense of revulsion, thus it extends to that realm (referring to higher states of meditation). If one cuts off the Innate Obstruction of Afflictions, the bodies of the Two Vehicles (Śrāvakas and Pratyekabuddhas) can extend to the Three Realms and Nine Grounds. Bodhisattvas have two cases: one extends to the Desire Realm and the Form Realm, because the bodies left behind by Bodhisattvas of uncertain nature can extend to the two realms; the other is in the Fourth Dhyana (catuttha jhāna), directly reborn in the place of wisdom of Maheśvara (Great Lord). Regarding Bodhisattvas of uncertain nature, although there are two views of extending to the two realms, the view of extending to the two realms is correct. If one cuts off the Innate Obstruction to Knowing, it extends to the five grounds of the Desire Realm and the Form Realm, excluding the Formless Realm, because Bodhisattvas are not born in the Formless Realm. Secondly, according to the grounds: if one subdues the Obstruction of Afflictions, it can be subdued in the six grounds (referring to the Desire Realm and the first five grounds of the Form Realm) and the four grounds of the Formless Realm, both the Expedient Path and the Fundamental Path can subdue it. Because the Six Practices and the Non-Outflow Wisdom can subdue it. The Six Practices only belong to the Expedient Path, and the Seven Attentions extend to the Fundamental Path and the Expedient Path, because the Seventh Attention enters the Fundamental Path. Non-Outflow Wisdom can also subdue it. The six grounds (referring to the Desire Realm and the first five grounds of the Form Realm) do not include the Three Expedient Grounds, and the four grounds of the Formless Realm have places of Non-Outflow that can subdue it, subduing with the power of momentum, preventing afflictions from arising. If one truly cuts off the Obstruction of Afflictions, the Two Vehicles cut off the Discrimination Obstruction of Afflictions, and can only rely on the five grounds, because one must have the wisdom of the Non-Outflow Path to fiercely cut off afflictions. Although there is a Non-Outflow True Path in between, it does not enter the Path of Seeing. The wisdom of the Formless Realm is inferior and not the path to cut off delusions. The sixty-ninth volume of the Yogācārabhūmi-śāstra says that the Path of Seeing only has five grounds. Also, because the sutras say that one is born from the Three Supports and the Five Supports, it does not say that there is a Path of Seeing in between. If one cuts off the Afflictions of Cultivation, it extends to the nine grounds, namely the six grounds of the Form Realm and the three grounds of the Formless Realm. The hundredth volume of the Yogācārabhūmi-śāstra says: 'The nine grounds can exhaust outflows,' referring to the Unreached Concentration, the Intermediate Dhyana, the Four Dhyanas, and the Three Formless Concentrations. This refers to the Path of Cultivation, not the Path of Seeing. Also, because the sutras say that one is born from the Three Supports and the Five Supports. The Non-Outflow Wisdom of the Peak of Existence is dim and cannot cut off delusions. If a Bodhisattva cuts off the Discrimination of the Two Obstructions, they can only rely on the Fourth Dhyana, because the merit of the Fourth Dhyana is supreme, and only by relying on the supreme support can one enter the Path of Seeing. If one cuts off the Innate Obstruction to Knowing and the two Habit Energies, it extends to the six grounds of the Form Realm and the three grounds of the Formless Realm. If one cuts off the Innate Obstruction of Afflictions, one can only rely on the Fourth Dhyana, because one must use the Vajra Mind and rely on the Fourth Dhyana to enter the cutting off of delusions. As extensively explained in the treatise, fearing prolixity, it will not be elaborated here. Tenth

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問答分別者。問此斷煩惱三世之中於何說斷。答薩婆多等所說不同。今依大乘。瑜伽第五十八云。非斷去來今。然說斷三世非過去。有隨眠心任運滅故。性已無何所斷。未來性未生。體現無何所斷。現在有隨眠心。此剎那后性必不住。更何所斷。又有隨眠．離隨眠心二不和合。是故現在亦非所斷。然從他言音．內正作意二因緣故。正見相應隨所治惑能治心生。諸有隨眠所治心滅。此心生時彼心滅時平等平等。對治生滅道理應知。正見相應能對治心。于現在世無有隨眠。於過去世亦無隨眠。此剎那后離隨眠心。在未來世亦無隨眠。從此已後於已轉依。以斷隨眠身相續中所有。后得世間所攝善無記心。去來今位皆離隨眠。是故三世皆得說斷。問所斷煩惱有退不退。答依薩婆多。見道速疾道斷已永不退。其無學道住不動者不退。退種性者。退法．思法．護法．住法。必勝進本性不退。退法進成者退。大眾部等。退預流果非阿羅漢。阿羅漢見修二道極堅牢故。見道不然故退。今大乘聖道斷隨眠必不退。伏者有退義。涅槃經言。若世俗道而斷煩惱。以還起故說名無常。瑜伽亦然。退等種姓依定障建立。非退果。然菩薩等。以無漏道所伏。亦不退自在故。如舍利弗至十信第六心猶退。以退起煩惱先有漏伏故。問云何名斷。若是現行

【現代漢語翻譯】 現代漢語譯本 問：如何區分問答？斷除煩惱的三世（過去、現在、未來）中，在哪一世說斷除？ 答：薩婆多部（Sarvastivadins，一切有部）等所說不同。現在依照大乘的觀點。《瑜伽師地論》第五十八卷說：並非斷除過去、現在、未來。然而說斷除三世，不是指過去世，因為隨眠（anusaya，煩惱的潛在形式）的心自然消滅，其自性已經沒有，還斷除什麼呢？未來世的自性尚未產生，其體性沒有，又斷除什麼呢？現在有隨眠的心，此剎那之後，其自性必定不能停留，還斷除什麼呢？又有隨眠的心和遠離隨眠的心，二者不能並存。所以現在世也不是所斷除的。然而由於聽聞他人的言教、內心如理作意這兩種因緣，與正見相應的能對治煩惱的心生起，那些有隨眠的被對治的心就滅亡。此心生起時，彼心滅亡時，是平等平等的。應當知道對治生滅的道理。與正見相應的能對治的心，在現在世沒有隨眠，在過去世也沒有隨眠。此剎那之後，遠離隨眠的心，在未來世也沒有隨眠。從此以後，對於已經轉依（paravrtti，轉變所依）的人，以斷除隨眠的身體相續中所有的后得世間所攝的善和無記心，在過去、現在、未來三世都遠離隨眠。所以三世都可以說斷除。 問：所斷除的煩惱有退轉和不退轉嗎？ 答：依照薩婆多部，見道（darshana-marga，見道）和速疾道（sighra-marga）斷除后就永遠不會退轉。其無學道（asaiksha-marga，無學道）安住不動的人不會退轉，退轉種性的人，會退轉退法（parikhanadharma）、思法（bhavanadharma）、護法（rakshanadharma）、住法（sthitadharma）。必勝進本性的人不會退轉。退法進成的人會退轉。大眾部（Mahasanghika）等認為，會退轉預流果（srota-apanna，須陀洹果），但不會退轉阿羅漢果（arhat，阿羅漢果）。因為阿羅漢的見道和修道（bhavana-marga，修道）極其堅牢。見道不然，所以會退轉。現在大乘聖道斷除隨眠必定不會退轉。伏藏者有退轉的含義。《涅槃經》（Nirvana Sutra）說：如果用世俗道斷除煩惱，因為還會生起，所以稱為無常。《瑜伽師地論》也是這樣。退轉等種姓是依據定障建立的，不是退轉果位。然而菩薩等，用無漏道所伏藏，也不會退轉自在，如舍利弗（Sariputra，舍利弗）到十信第六心還會退轉，因為退起煩惱是先前用有漏法伏藏的緣故。 問：什麼叫做斷？如果是現行

【English Translation】 English version Question: How to distinguish between questions and answers? Among the three times (past, present, and future) when is it said that afflictions are severed? Answer: The Sarvastivadins (一切有部) and others have different views. Now, according to the Mahayana (大乘) perspective, the fifty-eighth volume of the Yogacarabhumi-sastra (瑜伽師地論) states: It is not that the past, present, and future are severed. However, when we say that the three times are severed, it does not refer to the past, because the anusaya (隨眠, latent tendencies of afflictions) naturally cease in the mind. Since their nature is already gone, what is there to sever? The nature of the future has not yet arisen, and its essence is non-existent, so what is there to sever? In the present, there is a mind with anusaya, but after this moment, its nature will certainly not remain, so what is there to sever? Furthermore, a mind with anusaya and a mind without anusaya cannot coexist. Therefore, the present is also not what is severed. However, due to the two causes of hearing the teachings of others and proper reflection in the mind, a mind that corresponds to right view arises, which can counteract afflictions, and those minds with anusaya that are being counteracted cease. When this mind arises, that mind ceases, and they are equally equal. The principle of the arising and ceasing of counteractions should be understood. The mind that corresponds to right view and can counteract afflictions has no anusaya in the present, and it has no anusaya in the past. After this moment, the mind without anusaya has no anusaya in the future. From then on, for those who have already achieved paravrtti (轉依, transformation of the basis), all the good and neutral minds included in the post-attainment world within the continuum of the body that has severed anusaya are free from anusaya in the past, present, and future. Therefore, it can be said that severance occurs in all three times. Question: Do the severed afflictions regress or not regress? Answer: According to the Sarvastivadins, once the darshana-marga (見道, path of seeing) and sighra-marga (速疾道, path of quickness) are severed, they will never regress. Those who abide immovably in the asaiksha-marga (無學道, path of no more learning) do not regress, while those of regressive nature will regress in parikhanadharma (退法), bhavanadharma (思法), rakshanadharma (護法), and sthitadharma (住法). Those of an essentially progressive nature will not regress. Those who regress and then progress will regress. The Mahasanghika (大眾部) and others believe that one can regress from the srota-apanna (預流果, stream-enterer) fruit, but not from the arhat (阿羅漢果, arhat) fruit, because the path of seeing and the path of cultivation (bhavana-marga, 修道) of an arhat are extremely firm. The path of seeing is not so, so it can regress. Now, in the Mahayana, the severance of anusaya by the noble path certainly does not regress. Those who are suppressed have the meaning of regression. The Nirvana Sutra (涅槃經) says: If afflictions are severed by the mundane path, they are called impermanent because they will arise again. The Yogacarabhumi-sastra is also like this. Regression and other natures are established based on the obstacles to samadhi, not the regression of the fruit. However, bodhisattvas (菩薩) and others, who are suppressed by the unconditioned path, also do not regress freely, such as Sariputra (舍利弗), who still regressed to the sixth mind of the ten faiths, because the arising of afflictions that regressed was due to the previous suppression by conditioned dharmas. Question: What is called severance? If it is manifest

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久已自滅。若種子者道不可俱。云何名斷。答五十八云。但斷隨眠。以煩惱纏先已舍故。斷隨眠故說名為斷。何以故。雖纏已斷。未斷隨眠。諸煩惱纏數復現起。若隨眠斷。纏與隨眠畢竟不起。亦名斷纏。此說聖道正斷隨眠。若伏斷者折種子力令不生現。名伏現行。隨眠雖復與道不俱。然如。問前義說之為斷三心真見道法觀既細。必兼生觀即斷生執。何故生執即三心斷。法唯二心。應細三心粗二心故。答法觀雖細必帶生觀。第二剎那不斷生執。如十地中斷惑法觀。習氣可斷種不可除。不障此道故。加行之心不欣斷故。並二品斷。不爾違論。問為總緣作意能斷煩惱。為別緣作意能斷煩惱。答佛地論中釋自共相略有三說。有義。二量在散心位。不說定位。定位緣一切皆現量攝。此師雖言定心緣一切。不說斷惑定總別相。然準義知。唯共相斷。定心通緣自共故。第二師云。定心唯緣自相。然由共相方便所引說緣共相。所顯理者就方便說。名知共相。不如是者名知自相。由此道理。或說真如。名空無我諸法共相。或說真如二空所顯非是共相。此師意說。就方便說可名共相。說觀中證可名自相。即顯斷惑唯自相觀非共相也。第三師云。如實義者。彼因明論立自共相與此少異。彼說一切法上實義皆名自相。以諸法上自相．共相。各

【現代漢語翻譯】 現代漢語譯本 早已自行寂滅。如果說聖道與煩惱的種子不能同時存在，那又怎麼能稱為『斷』呢？回答在《五十八》中說：『只是斷除了隨眠（Anusaya，煩惱的潛在傾向）。』因為煩惱纏（Klesha-paryavasthana，煩惱的纏縛）先前已經被捨棄了。因為斷除了隨眠，所以說名為『斷』。為什麼呢？雖然煩惱纏已經被斷除，但如果沒有斷除隨眠，各種煩惱纏還會再次生起。如果隨眠斷除了，煩惱纏和隨眠就畢竟不會再生起，也可以稱為斷除了煩惱纏。』這裡說的是聖道真正斷除隨眠。如果是伏斷，就是折損煩惱種子的力量，使它不生起現行，這叫做伏斷現行。隨眠雖然與聖道不能同時存在，但就像… 問：按照前面的意思說，可以稱為斷除三心的真見道法觀既然很細微，必定兼帶生觀，就能斷除生執（Bhava-drishti，對存在的執著）。為什麼生執是三心斷除，而法執（Dharma-drishti，對法的執著）只有二心斷除呢？應該是細微的三心斷除生執，粗略的二心斷除法執才對。答：法觀雖然細微，必定帶有生觀。第二個剎那不能斷除生執，就像十地中斷除迷惑的法觀一樣，習氣可以斷除，但種子無法去除，不障礙這個道，所以加行之心不欣求斷除，並用二品斷除。不然就違背了論典。 問：是總緣作意（Samanya-lakshana-manaskara，普遍相作意）能夠斷除煩惱，還是別緣作意（Svalaksana-manaskara，自相作意）能夠斷除煩惱？答：佛地論中解釋自共相（Svalaksana and Samanya-lakshana，自相和共相）略有三種說法。有一種觀點認為，兩種量（指自相和共相）都在散心位，沒有說定位。定位緣一切都屬於現量攝。這位論師雖然說定心緣一切，但沒有說斷惑的定是總相還是別相。然而按照義理來推斷，只有共相才能斷除煩惱，因為定心可以普遍緣自相和共相。第二位論師說，定心只能緣自相，然而由於共相方便的引導，所以說緣共相。所顯示的理，就方便來說，叫做知共相；不這樣，就叫做知自相。按照這個道理，或者說真如（Tathata，如如），叫做空無我諸法的共相；或者說真如是二空所顯，不是共相。這位論師的意思是，就方便來說，可以叫做共相；說在觀中證得，可以叫做自相。這就顯示了斷除迷惑只能用自相觀，不能用共相觀。第三位論師說，按照如實的意義，因明論中建立的自相和共相與這裡略有不同。因明論說一切法上的真實意義都叫做自相，因為諸法上的自相和共相，各自…

【English Translation】 English version has long been self-extinguished. If the seed and the path cannot coexist, how can it be called 'severance'? The answer is in the 'Fifty-Eight': 'It only severs the Anusaya (latent tendencies of afflictions).' Because the Klesha-paryavasthana (entanglements of afflictions) have already been abandoned. Because the Anusaya is severed, it is called 'severance.' Why? Although the Klesha-paryavasthana has been severed, if the Anusaya is not severed, various Klesha-paryavasthana will arise again. If the Anusaya is severed, the Klesha-paryavasthana and Anusaya will never arise again, and it can also be called severance of the entanglements.' This speaks of the noble path truly severing the Anusaya. If it is suppression, it is weakening the power of the seeds of affliction, preventing them from arising into manifestation, which is called suppression of manifestation. Although the Anusaya cannot coexist with the path, it is like... Question: According to the previous meaning, the true Path of Seeing Dharma-contemplation, which severs the three minds, is very subtle and must include Bhava-contemplation, which can sever Bhava-drishti (attachment to existence). Why is Bhava-drishti severed by three minds, while Dharma-drishti (attachment to Dharma) is severed by only two minds? It should be that the subtle three minds sever Bhava-drishti, and the coarse two minds sever Dharma-drishti. Answer: Although Dharma-contemplation is subtle, it must include Bhava-contemplation. The second moment cannot sever Bhava-drishti, just like the Dharma-contemplation that severs delusions in the Ten Grounds. Habitual tendencies can be severed, but seeds cannot be removed, which does not hinder this path. Therefore, the mind of application does not rejoice in severance and severs with two qualities. Otherwise, it would contradict the treatises. Question: Is it Samanya-lakshana-manaskara (general characteristic attention) that can sever afflictions, or is it Svalaksana-manaskara (specific characteristic attention) that can sever afflictions? Answer: The Buddhabhumi Sutra Shastra explains Svalaksana (self-nature) and Samanya-lakshana (general nature) in three ways. One view is that both measures (referring to self-nature and general nature) are in the distracted mind state, not in the samadhi state. Everything in the samadhi state is included in direct perception. Although this teacher says that the mind in samadhi perceives everything, he does not say whether the samadhi that severs delusions is general or specific. However, according to the meaning, only general nature can sever afflictions, because the mind in samadhi can universally perceive both self-nature and general nature. The second teacher says that the mind in samadhi only perceives self-nature, but because of the guidance of the means of general nature, it is said to perceive general nature. The principle that is revealed, in terms of means, is called knowing general nature; if not, it is called knowing self-nature. According to this principle, or saying that Tathata (suchness) is called the general nature of emptiness, non-self, and all dharmas; or saying that Tathata is revealed by the two emptinesses and is not general nature. This teacher means that, in terms of means, it can be called general nature; saying that it is realized in contemplation can be called self-nature. This shows that severing delusions can only use self-nature contemplation, not general nature contemplation. The third teacher says that, according to the true meaning, the establishment of self-nature and general nature in the Hetuvidya Shastra is slightly different from here. The Hetuvidya Shastra says that the true meaning of all dharmas is called self-nature, because the self-nature and general nature of all dharmas, each...

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附已體不共他故。若分別心。立一種類能詮所詮通在諸法。如縷貫花名為共相。此要散心分別假立是比量境。一切定心離此分別皆名現量。雖緣諸法苦無常等。亦一一法各別有故名為自相。真如雖是共相所顯。以是諸法自實性故。自有相故亦非共相。不可以其與一切法不一不異即名共相。自相亦與一切共相不一異故。此義意言。總為無我共相所顯。一一別證體是自相。即可通為二觀能斷。能顯是共相。詮為唯識無我等故。據法並自相。一一法真理皆能了知故。緣起經下卷言。真諦聖智于真智境非安立義。總相緣故名頓現觀。一剎那中由加行引。能普遍知名總相緣。非一一法真如妙理而不別知名為總相。佛地自會故不相違。問此諸煩惱從何說斷。答從彼相應及所緣故煩惱可斷。所以者何。對治道生。煩惱不起。得無生法。是故說名斷彼相應。由本識中煩惱種子皆悉斷盡。心等起時無煩惱俱名相應斷。相應斷已不復緣境。故從所緣亦說名斷。無能繫心縛所緣故。此文依斷煩惱障說。菩薩斷者。由修止觀能斷煩惱。由修此二觀于無相。故諸相縛皆得解脫。相縛脫故諸粗重縛亦得解脫。故世尊言。相縛縛眾生。亦由粗重縛。善雙修止觀。方乃俱解脫。問云何次第斷諸煩惱。答謂在家者。最初應斷不善事業及諸惡見。次後應斷樂

【現代漢語翻譯】 現代漢語譯本 附已體不共他故：因為自相的體性不與其他事物共有。 若分別心，立一種類能詮所詮通在諸法：如果以分別心，建立一種種類，能詮釋和被詮釋的都貫通於一切法。 如縷貫花名為共相：就像用線穿起花朵，稱為共相。 此要散心分別假立是比量境：這需要散亂的心分別假立，是比量的境界。 一切定心離此分別皆名現量：一切定心離開這種分別，都稱為現量。 雖緣諸法苦無常等，亦一一法各別有故名為自相：雖然緣于諸法的苦、無常等，也是每一個法各自具有的，所以稱為自相。 真如雖是共相所顯，以是諸法自實性故，自有相故亦非共相：真如雖然是共相所顯示的，但因為是諸法自身真實的體性，自身具有體相，所以也不是共相。 不可以其與一切法不一不異即名共相：不能因為它與一切法不一不異，就稱之為共相。 自相亦與一切共相不一異故：自相也與一切共相不一不異。 此義意言，總為無我共相所顯，一一別證體是自相：這個意思說，總體上是被無我（Anatta）的共相所顯示，一一分別證悟的體性是自相。 即可通為二觀能斷：這樣就可以通過兩種觀（止觀）來斷除煩惱。 能顯是共相，詮為唯識無我等故：能顯示的是共相，詮釋的是唯識、無我等。 據法並自相，一一法真理皆能了知故：依據法以及自相，一一法的真理都能瞭解。 緣起經下卷言，真諦聖智于真智境非安立義：緣起經下卷說，真諦（Paramattha-sacca）的聖智對於真智的境界，不是安立的意義。 總相緣故名頓現觀：因為緣于總相，所以稱為頓現觀。 一剎那中由加行引，能普遍知名總相緣：在一剎那中，通過加行（修行）的引導，能夠普遍知名，這是總相緣。 非一一法真如妙理而不別知名為總相：不是對一一法的真如妙理不分別知名，才稱為總相。 佛地自會故不相違：在佛地自然會悟，所以不相違背。 問：此諸煩惱從何說斷？ 答：從彼相應及所緣故煩惱可斷：回答：從與煩惱相應的以及煩惱所緣的方面來說，煩惱可以斷除。 所以者何，對治道生，煩惱不起，得無生法，是故說名斷彼相應：為什麼呢？因為對治道產生，煩惱就不會生起，證得無生法（Anuppāda），所以說名為斷除與煩惱的相應。 由本識中煩惱種子皆悉斷盡，心等起時無煩惱俱名相應斷：由於本識（Ālaya-vijñāna）中的煩惱種子全部斷盡，心等生起時沒有煩惱一起產生，這稱為相應斷。 相應斷已不復緣境，故從所緣亦說名斷：相應斷除后，不再緣于境界，所以從所緣的方面也說名為斷。 無能繫心縛所緣故：因為沒有能夠繫縛心和所緣的緣故。 此文依斷煩惱障說：這段文字是依據斷除煩惱障（Klesha-avarana）來說的。 菩薩斷者，由修止觀能斷煩惱：菩薩斷除煩惱，是通過修習止觀（Samatha-vipassana）來斷除煩惱。 由修此二觀于無相，故諸相縛皆得解脫：通過修習這兩種觀，對於無相，所以各種相的束縛都能得到解脫。 相縛脫故諸粗重縛亦得解脫：相的束縛解脫了，各種粗重的束縛也得到解脫。 故世尊言，相縛縛眾生，亦由粗重縛，善雙修止觀，方乃俱解脫：所以世尊說，相的束縛束縛眾生，也是由於粗重的束縛，善於同時修習止觀，才能一起解脫。 問：云何次第斷諸煩惱？ 答：謂在家者，最初應斷不善事業及諸惡見，次後應斷樂：回答：對於在家的人來說，最初應當斷除不善的事業以及各種惡見，然後應當斷除對快樂的執著。

【English Translation】 English version Because the self-nature (Svalaksana) is not shared with others. If, with a discriminating mind, one establishes a category that can express and be expressed, pervading all dharmas. Like threading flowers with a string, it is called a common characteristic (Samanya-laksana). This requires a distracted mind to artificially establish, and it is the realm of inference (Anumana). All concentrated minds, free from this discrimination, are called direct perception (Pratyaksa). Although it is related to the suffering, impermanence, etc., of all dharmas, each dharma has its own distinct characteristic, so it is called self-nature. Although Suchness (Tathata) is revealed by the common characteristic, because it is the self-nature of all dharmas and has its own characteristics, it is not a common characteristic. It cannot be called a common characteristic simply because it is neither identical nor different from all dharmas. The self-nature is also neither identical nor different from all common characteristics. The meaning of this is that, in general, it is revealed by the common characteristic of no-self (Anatta), and the nature of each separate realization is self-nature. Thus, it can be used as two types of contemplation to cut off afflictions. What can reveal is the common characteristic, explaining only consciousness, no-self, etc. According to the Dharma and self-nature, the truth of each and every dharma can be understood. The lower volume of the Treatise on Dependent Origination says that the noble wisdom of ultimate truth (Paramattha-sacca) is not an established meaning in the realm of true wisdom. Because it is related to the general characteristic, it is called sudden direct perception. In an instant, guided by effort (practice), one can universally know and name the general characteristic. It is not called a general characteristic if one does not separately know and name the wonderful principle of Suchness in each and every dharma. It is not contradictory because it is naturally understood in the Buddha-land. Question: From what is it said that these afflictions are cut off? Answer: Afflictions can be cut off from their correspondence and what they are related to. Why? Because when the antidote path arises, afflictions do not arise, and one attains the unproduced Dharma (Anuppāda), so it is said to cut off their correspondence. Because the seeds of affliction in the fundamental consciousness (Ālaya-vijñāna) are completely cut off, and there are no afflictions when the mind arises, it is called cutting off correspondence. Once correspondence is cut off, it no longer relates to the realm, so it is also said to be cut off from what it is related to. Because there is nothing that can bind the mind and what it is related to. This passage is based on cutting off the affliction obstacle (Klesha-avarana). Bodhisattvas cut off afflictions by cultivating cessation and contemplation (Samatha-vipassana). By cultivating these two contemplations on the signless, all bonds of signs are liberated. When the bonds of signs are released, the bonds of all coarseness are also released. Therefore, the World Honored One said, 'The bonds of signs bind sentient beings, and also by the bonds of coarseness. Only by skillfully cultivating cessation and contemplation together can they be liberated together.' Question: How does one gradually cut off all afflictions? Answer: For those who are householders, they should first cut off unwholesome actions and all evil views, and then they should cut off attachment to pleasure.

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出家障。謂欲．恚．害三種尋思。次後應斷不定心者三摩地障。謂即眷屬．國土．不死三種尋思。次斷得作意障。謂樂遠離品身諸粗重。次斷見道煩惱。次斷修道煩惱。次斷屬苦．屬憂．屬樂．屬喜．屬舍諸定障品障礙煩惱。次後別有應斷所知障品諸障。由前次第應斷二障。問見道修道名正斷道。何頓何漸。答見道章中當廣顯示。

二諦義

二諦深妙非略盡言。聊述綱記。三門分別。一顯名辨體。二三乘淺深。三相攝問答。

初門有二。一顯名。二辨體。名中有二。初列。后釋。列中復二。初總后別。列總名者。勝鬘經中唯立一諦。究竟真實不可壞故。仁王經中總說二諦。人法各有勝劣異故。涅槃經中二諦。各有真俗二諦。一一皆有中上智故。顯揚．中邊二諦各三。假行顯等有差別故。瑜伽．唯識二各有四。下當廣辨。此總名中。一世俗諦。亦名隱顯諦。二勝義諦。舊名第一義諦。亦名真諦。列別名者。今明二諦有．無體異。事．理義殊。淺．深不同。詮．旨各別。故於二諦各有四重。亦名名事二諦．事理二諦．淺深二諦．詮旨二諦。世俗諦四名者。一世間世俗諦。亦名有名無實諦。二道理世俗諦。亦名隨事差別諦。三證得世俗諦。亦名方便安立諦。四勝義世俗諦。亦名假名非安立諦。顯揚論說。

【現代漢語翻譯】 現代漢語譯本： 出家障礙：指的是欲（kāma，對感官享受的渴望）、恚（vyāpāda，惡意或憎恨）、害（vihiṃsā，傷害的意圖）這三種尋思（vitarka，粗略的思考）。 接下來應該斷除的是不定心的三摩地（samādhi，專注）障礙：指的是眷屬（family）、國土（country）、不死（immortality）這三種尋思。 再斷除得作意（manasikara，心理活動）的障礙：指的是樂遠離品（delighting in solitude）中身體的各種粗重（heavy）。 然後斷除見道（darśana-mārga，見道）的煩惱（kleśa，負面情緒）。 再斷除修道（bhāvanā-mārga，修道）的煩惱。 再斷除屬於苦（duḥkha，痛苦）、屬於憂（daumanasya，沮喪）、屬於樂（sukha，快樂）、屬於喜（prīti，喜悅）、屬於舍（upekṣā，平靜）的各種禪定障礙品中的障礙煩惱。 此後還有應該斷除的所知障品（jñeyāvaraṇa，對知識的障礙）的各種障礙。按照前面的次第應該斷除這兩種障礙。問題：見道、修道被稱為正斷道（samyak-prahāṇa-mārga，正確的斷除之道），是頓悟還是漸悟？回答：見道章中將會詳細顯示。

二諦義

二諦（dve satye，兩種真理）深奧微妙，無法用簡略的語言完全表達。姑且敘述其綱要。從三個方面分別說明：一、顯名辨體；二、三乘淺深；三、相攝問答。

初門分為兩部分：一、顯名；二、辨體。顯名中又有兩部分：首先是列舉，然後是解釋。列舉中又分為兩部分：先總說，后別說。列舉總名：勝鬘經（Śrīmālādevī Siṃhanāda Sūtra）中隻立一諦（eka-satya，一種真理），因為它是究竟真實不可破壞的。仁王經（Renwang jing）中總說二諦，因為人法各有殊勝和低劣的差異。涅槃經（Nirvana Sutra）中二諦各有真俗二諦，每一種都有中上智。顯揚（Xianyang）論、中邊（Madhyānta-vibhāga）論中二諦各有三種，因為假行顯等有差別。瑜伽（Yoga）、唯識（Vijñaptimātratā）中二諦各有四種，下面將詳細辨析。這個總名中，一是世俗諦（saṃvṛti-satya），也叫隱顯諦；二是勝義諦（paramārtha-satya），舊稱第一義諦，也叫真諦。列舉別名：現在說明二諦的有無本體不同，事理意義不同，淺深程度不同，詮釋和宗旨各不相同，因此二諦各有四重，也叫名事二諦、事理二諦、淺深二諦、詮旨二諦。世俗諦的四種名稱是：一、世間世俗諦，也叫有名無實諦；二、道理世俗諦，也叫隨事差別諦；三、證得世俗諦，也叫方便安立諦；四、勝義世俗諦，也叫假名非安立諦。顯揚論（Xianyang lun）中說。

【English Translation】 English version: Obstacles to Renunciation: These refer to the three types of thinking (vitarka, rough thought) – desire (kāma, craving for sensual pleasures), ill-will (vyāpāda, malice or hatred), and harm (vihiṃsā, the intention to injure). Next to be severed are the obstacles to samādhi (concentration) arising from an unsteady mind: these refer to the three types of thinking – family, country, and immortality. Then sever the obstacles to gaining attention (manasikara, mental activity): these refer to the various forms of heaviness in the body associated with delighting in solitude. Then sever the afflictions (kleśa, negative emotions) of the Path of Seeing (darśana-mārga). Then sever the afflictions of the Path of Cultivation (bhāvanā-mārga). Then sever the afflictions that are obstacles within the categories of meditative hindrances related to suffering (duḥkha, pain), sorrow (daumanasya, depression), pleasure (sukha, happiness), joy (prīti, joy), and equanimity (upekṣā, calmness). After this, there are various obstacles within the category of obstacles to knowledge (jñeyāvaraṇa, obstacles to knowledge) that should be severed. These two types of obstacles should be severed according to the preceding order. Question: The Path of Seeing and the Path of Cultivation are called the Path of Right Severance (samyak-prahāṇa-mārga, the path of correct severance). Are they sudden or gradual? Answer: This will be shown in detail in the chapter on the Path of Seeing.

The Meaning of the Two Truths

The Two Truths (dve satye, two truths) are profound and subtle, and cannot be fully expressed in brief words. Let us provisionally describe their outline. They are explained in three aspects: 1. Revealing the Names and Distinguishing the Essence; 2. The Shallowness and Depth of the Three Vehicles; 3. Questions and Answers on Mutual Inclusion.

The first aspect has two parts: 1. Revealing the Names; 2. Distinguishing the Essence. There are two parts in Revealing the Names: first, listing; then, explaining. There are two parts in listing: first, general; then, specific. Listing the general names: In the Śrīmālādevī Siṃhanāda Sūtra, only one truth (eka-satya, one truth) is established, because it is ultimately real and indestructible. In the Renwang jing, the two truths are generally discussed, because there are differences in superiority and inferiority between persons and dharmas. In the Nirvana Sutra, each of the two truths has a conventional and an ultimate truth, and each has a middle and a superior wisdom. In the Xianyang lun and Madhyānta-vibhāga, each of the two truths has three types, because there are differences in provisional practice and manifestation. In Yoga and Vijñaptimātratā, each of the two truths has four types, which will be discussed in detail below. In these general names, the first is the conventional truth (saṃvṛti-satya), also called the hidden and manifest truth; the second is the ultimate truth (paramārtha-satya), formerly called the first principle truth, also called the true truth. Listing the specific names: Now it is explained that the existence or non-existence of the essence of the two truths is different, the meaning of phenomena and principle is different, the depth is different, and the expression and purpose are different. Therefore, each of the two truths has four levels, also called the name and phenomenon truth, the phenomenon and principle truth, the shallow and deep truth, and the expression and purpose truth. The four names of the conventional truth are: 1. The worldly conventional truth, also called the truth of existence without reality; 2. The truth of reasoning conventional truth, also called the truth of differentiation according to phenomena; 3. The truth of attained conventional truth, also called the truth of expedient establishment; 4. The ultimate conventional truth, also called the truth of nominal non-establishment. The Xianyang lun says.

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四種俗諦皆是安立。前三可知。云何第四亦名安立。勝義諦性自內所證。為欲隨順引生彼智。依俗安立名勝義俗。初之三種相可擬宜。第四勝義假名施設。勝義諦四名者。一世間勝義諦。亦名體用顯現諦。二道理勝義諦。亦名因果差別諦。三證得勝義諦。亦名依門顯實諦。四勝義勝義諦。亦名廢詮談旨諦。前之三種名安立勝義。第四一種非安立勝義。后釋名者。初釋總名。后釋別名。釋總名者。護法釋云。世謂隱覆。可毀壞義。俗謂顯現。隨世流義。此諦理應名隱顯諦。隱覆空理有相顯現。如結手巾為兔等物。隱本手巾兔相顯現。此亦如是。今隨古名名世俗諦。梵云三佛栗底。故以義釋名隱顯諦。又復性墮起盡名之為世。體相顯現目之為俗。世即是俗名為世俗。持業釋也。或世之俗義亦無違。諦者實義。有如實有。無如實無。有無不虛名之為諦。世俗即諦。持業釋也。世俗之諦。依士釋也。勝謂殊勝。義有二種。一境界名義。二道理名義。第四勝義諸論多說勝即是義。持業釋名。或四勝義皆勝之義。依士釋也。論說依他圓成二性。隨其所應根本．后得二智境故。所以諸教多以真如體勝。持業得名。實通依士。其無漏真智隨在何諦。亦以勝為義。真如為境故。通有財釋。第四勝義多分依于道理名義。廢詮談旨非境界故。

前三勝義。境界名義。諦者實義。事如實事。理如實理。理事不謬名之為諦。勝義即諦勝義之諦。二釋如前。雖無教說。二種亦得名為聖諦。如四聖諦。聖者能知有無事理皆不虛謬。目之為諦。次釋別名。世間世俗者。隱覆真理。當世情有。墮虛偽中。名曰世間。凡流皆謂有。依情．名假說名為世俗。道理世俗者。隨彼彼義立蘊等法。名為道理。事相顯現差別易知。名為世俗。證得世俗者。施設染凈因果差別。令其趣入。名為證得。有相可知。名為世俗。勝義世俗者。妙出衆法。聖者所知。名為勝義。假相安立。非體離言。名曰世俗。此中世間即世俗諦。乃至。勝義即世俗諦。皆持業釋。世間勝義者。事相粗顯。猶可破壞名曰世間。亦聖所知。過第一俗名為勝義。道理勝義者。知．斷．證．修。因果差別名為道理。無漏智境。過前二俗名為勝義。證得勝義者。聖智依詮空門顯理。名為證得。凡愚不測。過前三俗名為勝義。勝義勝義者。體妙離言。迥超眾法。名為勝義。聖智內證。過前四俗複名勝義。此中世間即勝義諦。乃至。勝義即勝義諦。皆持業釋。或勝義之諦。依士無失次出諦體。第一世俗體者。顯揚論說。謂所安立瓶．軍．林等．我．有情等。或無實體。或體實無但有情．名都無體性。然通有用無用二法。瓶等

【現代漢語翻譯】 現代漢語譯本 前三種勝義（paramārtha，究竟真實）。境界名義：『諦』（satya，真理）的含義是真實，『事』是如實的事，『理』是如實的理。事和理不虛假謬誤，就叫做『諦』。『勝義』就是『諦』，『勝義諦』的『諦』。這兩種解釋如前所述。 即使沒有教義說明，這兩種（世俗諦和勝義諦）也可以被稱為『聖諦』，例如四聖諦。『聖』是指能夠知道有無事理都不虛假謬誤的人，因此稱之為『諦』。 接下來解釋其他名稱。『世間世俗』是指隱蔽真實道理，符合世俗情感而存在，墮入虛假之中，所以叫做『世間』。凡夫俗子都認為它存在，依據情感和名相假立，所以叫做『世俗』。 『道理世俗』是指根據各種意義建立蘊等法，叫做『道理』。事物的表象顯現，差別容易知曉，所以叫做『世俗』。 『證得世俗』是指施設染污和清凈的因果差別，使眾生趣入，叫做『證得』。有相可以知曉，所以叫做『世俗』。 『勝義世俗』是指美妙地超出一切法，是聖者所知，叫做『勝義』。假借表象安立，不是本體，遠離言語，叫做『世俗』。這裡，『世間』就是『世俗諦』，乃至『勝義』就是『世俗諦』，都是持業釋（karmadhāraya，同位語）。 『世間勝義』是指事物的表象粗顯，仍然可以被破壞，叫做『世間』。也是聖者所知，超過第一種世俗，叫做『勝義』。 『道理勝義』是指知、斷、證、修的因果差別，叫做『道理』。是無漏智慧的境界，超過前兩種世俗，叫做『勝義』。 『證得勝義』是指聖智依據詮釋，通過空門顯現真理，叫做『證得』。凡夫愚人無法測度，超過前三種世俗，叫做『勝義』。 『勝義勝義』是指本體微妙，遠離言語，迥然超出一切法，叫做『勝義』。是聖智內在證悟的境界，超過前四種世俗，又叫做『勝義』。這裡，『世間』就是『勝義諦』，乃至『勝義』就是『勝義諦』，都是持業釋。 或者說是『勝義』的『諦』。依據士夫（pudgala，補特伽羅）沒有過失，接下來闡述『諦』的本體。第一種『世俗』的本體，《顯揚論》中說，是指所安立的瓶、軍隊、森林等，以及我、有情等。或者沒有實體，或者本體真實不存在，只有情和名相，都沒有體性。然而，普遍具有有用和無用兩種法。瓶等

【English Translation】 English version The first three paramārtha (ultimate truth). The meaning of the realm: 『Satya』 (truth) means reality, 『thing』 is a real thing, and 『principle』 is a real principle. When things and principles are not false or erroneous, they are called 『satya』. 『Paramārtha』 is 『satya』, the 『satya』 of 『paramārtha satya』. The two explanations are as before. Even without doctrinal explanations, these two (conventional truth and ultimate truth) can be called 『ārya satya』 (noble truths), such as the Four Noble Truths. 『Ārya』 refers to someone who can know that the existence or non-existence of things and principles is not false or erroneous, so it is called 『satya』. Next, explain the other names. 『Worldly conventional』 refers to concealing the true principle, existing in accordance with worldly emotions, and falling into falsehood, so it is called 『world』. Ordinary people all think it exists, and it is provisionally established based on emotions and names, so it is called 『conventional』. 『Reasoning conventional』 refers to establishing skandhas (aggregates) and other dharmas (phenomena) according to various meanings, which is called 『reasoning』. The appearance of things is obvious, and the differences are easy to know, so it is called 『conventional』. 『Attained conventional』 refers to establishing the differences between defiled and pure causes and effects, causing sentient beings to enter, which is called 『attained』. The appearance can be known, so it is called 『conventional』. 『Ultimate conventional』 refers to wonderfully transcending all dharmas, which is known by the noble ones, and is called 『ultimate』. It is established by borrowing appearances, not the substance, and is far from words, so it is called 『conventional』. Here, 『world』 is 『conventional truth』, and even 『ultimate』 is 『conventional truth』, all of which are karmadhāraya (appositional compounds). 『Worldly ultimate』 refers to the appearance of things being rough and obvious, and still able to be destroyed, which is called 『world』. It is also known by the noble ones, surpassing the first conventional, and is called 『ultimate』. 『Reasoning ultimate』 refers to the causal differences of knowing, abandoning, attaining, and cultivating, which is called 『reasoning』. It is the realm of undefiled wisdom, surpassing the first two conventional, and is called 『ultimate』. 『Attained ultimate』 refers to the holy wisdom relying on interpretation, revealing the truth through the door of emptiness, which is called 『attained』. Ordinary fools cannot fathom it, surpassing the first three conventional, and is called 『ultimate』. 『Ultimate ultimate』 refers to the substance being subtle, far from words, and completely transcending all dharmas, which is called 『ultimate』. It is the realm of inner realization of the holy wisdom, surpassing the first four conventional, and is also called 『ultimate』. Here, 『world』 is 『ultimate truth』, and even 『ultimate』 is 『ultimate truth』, all of which are karmadhāraya. Or it can be said to be the 『satya』 of 『paramārtha』. According to the pudgala (person) without fault, the substance of 『satya』 is then explained. The first 『conventional』 substance, as stated in the Yogācārabhūmi-śāstra, refers to the established pots, armies, forests, etc., as well as 『I』, sentient beings, etc. Either there is no substance, or the substance does not really exist, only emotions and names, and there is no nature. However, it universally has both useful and useless dharmas. Pots, etc.

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有用。我等用無。涅槃第十三云。有名無實。如我眾生．乃至。旋火之輪。及名句等五種世法。是名世諦。眾生等無用。火輪等體無。第二世俗體者。瑜伽論說。謂所安立蘊．處．界等。涅槃亦言。諸陰界入名為世諦。即有無為諸法體事。有別體用異於初俗。第三世俗體者。顯揚論說。謂所安立預流果等．及所依處。即諸聖果．四諦理等。涅槃亦言。有八苦相名為世諦。第四世俗體者。瑜伽論說。即所安立勝義諦性。涅槃說言。若燒．若割．若死．若壞名為世諦。由可燒割等。無有常一我法等相。即二無我名世俗也。第一俗體假名安立。后三俗體有相安立。第一勝義體者。成唯識說。謂蘊．處等事。涅槃亦言。有名有實名第一義。蘊．處．界．等亦是勝義。第二勝義體者。成唯識說。謂四諦等因果體事。涅槃亦言。苦集滅道名第一義諦。第三勝義體者。成唯識說。依詮門顯二空真如。涅槃亦言。無八苦相名第一義。總觀諸法為二無我。故無苦等名勝義也。第四勝義體者。瑜伽論說。謂非安立一真法界。涅槃亦言。實體者即是如來虛空佛性。又言無燒割等名第一義。不依無我而顯真故。前三勝義有相故安立。第四勝義無相非安立。初之一俗心外境無。依情立名名為世俗。第二俗諦心所變事。后之二俗心所變理。施設差別

【現代漢語翻譯】 現代漢語譯本 有用嗎？我等用不上。涅槃經第十三卷說：『有名無實』，比如我等眾生，乃至旋轉的火輪，以及名句等五種世間法，這叫做世俗諦（Satya，真理，此處指世俗的真理）。眾生等沒有實際用處，火輪等本體並不存在。 第二種世俗諦的本體，瑜伽論中說，是指所安立的蘊（Skandha，構成個體的要素）、處（Ayatana，感覺的來源）、界（Dhatu，要素）等。涅槃經也說，諸陰（Khandha，與蘊同義）界入（Ayatana，與處同義）名為世俗諦。即有為法和無為法的本體和作用，其本體和作用與第一種世俗諦有所不同。 第三種世俗諦的本體，顯揚論中說，是指所安立的預流果（Srotapanna，佛教修行 प्रथम階段的果位）等，以及所依之處。即諸聖果（Ariya-phala，聖者的果位）、四諦（Cattāri ariyasaccāni，佛教的基本教義）之理等。涅槃經也說，有八苦相名為世俗諦。 第四種世俗諦的本體，瑜伽論中說，是指所安立的勝義諦（Paramārtha-satya， परमार्थसत्य，終極真理）的自性。涅槃經說，若燒、若割、若死、若壞名為世俗諦。因為可以燒割等，所以沒有常一不變的我法等相。即二無我（Anatta，無我）名為世俗諦。 第一種世俗諦的本體是假名安立的，后三種世俗諦的本體是有相安立的。 第一種勝義諦的本體，成唯識論中說，是指蘊、處等事物。涅槃經也說，有名有實名第一義（Paramārtha， परमार्थ，終極意義）。蘊、處、界等也是勝義。 第二種勝義諦的本體，成唯識論中說，是指四諦等因果的本體和作用。涅槃經也說，苦集滅道（Dukkha, Samudaya, Nirodha, Magga，四聖諦）名第一義諦。 第三種勝義諦的本體，成唯識論中說，是依詮釋之門顯現的二空真如（Sunyata，空性；Tathata，真如）。涅槃經也說，無八苦相名第一義。總觀諸法為二無我，所以沒有苦等，名為勝義。 第四種勝義諦的本體，瑜伽論中說，是指非安立的一真法界（Dharmadhatu，一切法的本源）。涅槃經也說，實體就是如來（Tathagata，如來）虛空佛性（Buddha-dhatu，佛性）。又說無燒割等名第一義。不依賴無我而顯現真如的緣故。 前三種勝義諦是有相所以可以安立，第四種勝義諦是無相所以不可安立。第一種世俗諦是心外之境不存在，依隨情識而立名，所以名為世俗。第二種世俗諦是心所變現的事物，后兩種世俗諦是心所變現的道理，施設種種差別。

【English Translation】 English version Is it useful? We don't need it. The thirteenth chapter of the Nirvana Sutra says: 'There is name without substance,' such as sentient beings like us, even the revolving fire wheel, and the five worldly dharmas such as names and phrases. This is called conventional truth (Satya, truth, here referring to worldly truth). Sentient beings and the like have no practical use, and the substance of the fire wheel and the like does not exist. The substance of the second type of conventional truth, according to the Yogaśāstra, refers to the aggregates (Skandha, elements that make up the individual), sources (Ayatana, sources of sensation), elements (Dhatu, elements), etc., that are established. The Nirvana Sutra also says that the aggregates (Khandha, synonymous with Skandha), sources (Ayatana, synonymous with Ayatana) are called conventional truth. That is, the substance and function of conditioned and unconditioned dharmas, whose substance and function are different from the first type of conventional truth. The substance of the third type of conventional truth, according to the Asanga's Compendium of Abhidharma, refers to the stream-enterer fruit (Srotapanna, the first stage of Buddhist practice) that is established, and the place on which it depends. That is, the fruits of the saints (Ariya-phala, the fruits of the saints), the principles of the Four Noble Truths (Cattāri ariyasaccāni, the basic teachings of Buddhism), etc. The Nirvana Sutra also says that the eight sufferings are called conventional truth. The substance of the fourth type of conventional truth, according to the Yogaśāstra, refers to the nature of the ultimate truth (Paramārtha-satya, परमार्थसत्य, ultimate truth) that is established. The Nirvana Sutra says that burning, cutting, dying, and destruction are called conventional truth. Because it can be burned and cut, there is no constant and unchanging self or dharma. That is, the two non-selves (Anatta, no-self) are called conventional truth. The substance of the first type of conventional truth is established by false names, and the substance of the latter three types of conventional truth is established with characteristics. The substance of the first type of ultimate truth, according to the Consciousness-Only Treatise, refers to things such as aggregates and sources. The Nirvana Sutra also says that having name and substance is called ultimate meaning (Paramārtha, परमार्थ, ultimate meaning). Aggregates, sources, elements, etc. are also ultimate. The substance of the second type of ultimate truth, according to the Consciousness-Only Treatise, refers to the substance and function of cause and effect such as the Four Noble Truths. The Nirvana Sutra also says that suffering, accumulation, cessation, and path (Dukkha, Samudaya, Nirodha, Magga, the Four Noble Truths) are called the first noble truth. The substance of the third type of ultimate truth, according to the Consciousness-Only Treatise, is the two emptinesses and suchness (Sunyata, emptiness; Tathata, suchness) revealed through the gate of interpretation. The Nirvana Sutra also says that the absence of the eight sufferings is called ultimate meaning. Generally observing all dharmas as two non-selves, so there is no suffering, etc., which is called ultimate. The substance of the fourth type of ultimate truth, according to the Yogaśāstra, refers to the unestablished one true Dharma Realm (Dharmadhatu, the source of all dharmas). The Nirvana Sutra also says that the substance is the Tathagata (Tathagata, Thus Come One) empty Buddha-nature (Buddha-dhatu, Buddha-nature). It also says that the absence of burning and cutting is called ultimate meaning. Because it reveals suchness without relying on non-self. The first three types of ultimate truth have characteristics, so they can be established. The fourth type of ultimate truth is without characteristics, so it cannot be established. The first type of conventional truth is the external realm of the mind that does not exist. It establishes names according to emotions, so it is called conventional. The second type of conventional truth is the things transformed by the mind. The latter two types of conventional truth are the principles transformed by the mind, establishing various differences.

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即前三真。其第四真唯內智證。非心變理。隨其所應即是三性。上來第一顯名辨體。

第二三乘淺深門者。于中有二。初辨三乘。后顯淺深。二乘自說雖不作二諦觀行入真。今說于彼亦證生空。加行觀時許觀真俗。涅槃云。世諦第一義諦。皆有中智及上智。故知世諦者名為中智。分別世俗無量無邊非諸聲聞．緣覺所知。是名上智。此乃俗諦中智上智。一切行無常。諸法無我。涅槃寂滅。是第一義。是名中智。知第一義無量無邊不可稱計。非諸聲聞緣覺所知。是第一義。是名上智。此勝義中以種別智為上。一切總智為中。如下廣說。同仁王經難世諦中有第一義諦不。若有諦不應一。若無智不應二。即顯人法皆有二諦。以人相望。異生為下。二乘為中。如來為上。由此人法各分二重。是故三乘皆有二諦。聲聞乘二諦者。第一世間世俗諦者。謂所安立瓶軍林等．我有情等。此中唯取所執實我不取實法。設執實法不障果故。亦不取之。第二道理世俗諦者。謂所安立蘊．處．界等三科體事。聲聞多為三義觀故。第三證得世俗諦者。謂所安立四聖諦理。依此加行修證得故。第四勝義世俗諦者。謂所安立生空真如。依生空門證真如故。第一世間勝義諦者。謂所安立三科等法。第二道理勝義諦者。謂所安立四聖諦理。第三證得勝

【現代漢語翻譯】 現代漢語譯本： 即前三真（指前三種真實）。其第四真唯內智證（第四種真實只能通過內在的智慧來證悟），非心變理（不是由心識變化而來的理）。隨其所應即是三性（根據情況，它可以是三種自性）。以上第一部分是顯明名稱和辨別體性。

第二，關於三乘（聲聞乘、緣覺乘、菩薩乘）的淺深之別。其中有兩點：首先辨別三乘，然後顯示淺深。二乘（聲聞乘和緣覺乘）自己認為即使不作二諦（世俗諦和勝義諦）觀行也能入真（證入真諦），現在說他們也證得生空（眾生空性）。在加行觀（修行）時，允許觀真俗（觀真諦和俗諦）。《涅槃經》說：『世諦（世俗諦）和第一義諦（勝義諦）都有中智和上智。』因此可知，瞭解世諦的人稱為中智，分別世俗無量無邊的事物，這些不是聲聞和緣覺所能知曉的，這稱為上智。這是俗諦中的中智和上智。一切行無常，諸法無我，涅槃寂滅，這是第一義，稱為中智。知曉第一義無量無邊，不可稱量，不是聲聞和緣覺所能知曉的，這是第一義，稱為上智。』這勝義諦中，以種別智（對事物種類差別的智慧）為上智，一切總智（總體上的智慧）為中智，如下面詳細說明。如同《仁王經》中問難：『世諦中是否有第一義諦？』如果存在，那麼諦不應該是一；如果不存在，那麼智不應該是二。這顯示了人法（眾生和法）都具有二諦。以人為比較，異生（凡夫）為下，二乘為中，如來為上。由此，人法各自分為二重。因此，三乘都具有二諦。聲聞乘的二諦是：第一，世間世俗諦，指的是所安立的瓶、軍隊、樹林等，以及我、有情等。這裡只取所執著的實我，不取實法。即使執著實法，也不會障礙證果，因此也不取。第二，道理世俗諦，指的是所安立的蘊、處、界等三科體事。聲聞乘多為三義觀（苦、空、無常）而修觀。第三，證得世俗諦，指的是所安立的四聖諦理（苦、集、滅、道）。依此加行修行而證得。第四，勝義世俗諦，指的是所安立的生空真如。依生空之門證悟真如。第一，世間勝義諦，指的是所安立的三科等法。第二，道理勝義諦，指的是所安立的四聖諦理。第三，證得勝

【English Translation】 English version: That is, the first three truths. The fourth truth is only realized by inner wisdom; it is not a principle transformed by the mind. According to its appropriateness, it is the three natures. The first part above clarifies the name and distinguishes the essence.

Secondly, regarding the differences in depth between the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). There are two points: first, distinguish the Three Vehicles, and then show the differences in depth. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) themselves say that even without practicing the Two Truths (conventional truth and ultimate truth), they can enter the truth (realize the truth). Now it is said that they also realize the emptiness of self (person). During the practice of application, it is permissible to contemplate the true and conventional (contemplate the ultimate and conventional truths). The Nirvana Sutra says: 'Both conventional truth and the ultimate truth have intermediate wisdom and superior wisdom.' Therefore, it is known that those who understand conventional truth are called intermediate wisdom, and distinguishing the immeasurable and boundless things of the world, which are not known by Śrāvakas and Pratyekabuddhas, is called superior wisdom. This is the intermediate and superior wisdom in conventional truth. All conditioned things are impermanent, all dharmas are without self, and Nirvana is quiescence; this is the ultimate meaning, called intermediate wisdom. Knowing that the ultimate meaning is immeasurable and boundless, and cannot be measured, which is not known by Śrāvakas and Pratyekabuddhas, is the ultimate meaning, called superior wisdom.' In this ultimate truth, the wisdom of distinguishing types (knowledge of the differences between types of things) is superior wisdom, and all-encompassing wisdom (overall wisdom) is intermediate wisdom, as explained in detail below. As in the Benevolent Kings Sutra, it is questioned: 'Is there ultimate truth in conventional truth?' If it exists, then the truths should not be one; if it does not exist, then the wisdom should not be two. This shows that both persons and dharmas (beings and phenomena) have two truths. Comparing people, ordinary beings are lower, the Two Vehicles are intermediate, and the Tathāgata is superior. Thus, persons and dharmas are each divided into two levels. Therefore, all Three Vehicles have two truths. The two truths of the Śrāvakayāna are: first, the worldly conventional truth, which refers to the established pot, army, forest, etc., and 'I', sentient beings, etc. Here, only the self grasped as real is taken, not the real dharmas. Even if real dharmas are grasped, it does not hinder the attainment of the fruit, so it is not taken either. Second, the truth of reasoning conventional truth, which refers to the established aggregates, sense bases, and elements, the three categories of entities and things. Śrāvakas mostly cultivate contemplation for the sake of the three meanings (suffering, emptiness, impermanence). Third, the attained conventional truth, which refers to the established principles of the Four Noble Truths (suffering, origin, cessation, path). It is attained through practice based on this application. Fourth, the ultimate conventional truth, which refers to the established suchness of the emptiness of self. It is realized through the gate of the emptiness of self. First, the worldly ultimate truth, which refers to the established three categories of dharmas, etc. Second, the truth of reasoning ultimate truth, which refers to the established principles of the Four Noble Truths. Third, the attained

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義諦者。謂所安立生空真如。第四勝義勝義諦者。謂非安立生空無我。廢詮談旨一真法界。此中安立非安立相。準前應知。故諸論中第二第三世俗諦等。多依聲聞境界而說。獨覺乘二諦者。此與聲聞所執所證體雖無異。根有上下行有淺深故成差別。第一世間世俗諦者。謂所安立瓶軍林等．我有情等。既與聲聞所執無別。亦唯取彼執實我等。非執法等。不障果故。第二道理世俗諦者。謂所安立十二有支流轉等法。獨覺多緣此為境故。第三證得世俗諦者。謂所安立十二有支雜染順逆觀察。及於凈品順逆因果等。七十七智．四十四智等法。依此加行修證得故。第四勝義世俗諦者。謂所安立生空真如。第一世間勝義諦者。謂所安立流轉有支。第二道理勝義諦者。謂所安立十二有支雜染順逆．觀察凈品順逆等。七十七智．四十四智等。第三證得勝義諦者。謂所安立生空真如。第四勝義勝義諦者。謂非安立生空無我廢詮談旨一真法界。既與聲聞所悟證一。后二勝義不異聲聞。又復獨覺所悟所執雖同聲聞。而根不同。行緣亦異。又上兼下。聲聞行緣必獨覺法。故蘊等法四聖諦理。亦獨覺境。下不兼上。十二有支流轉還滅七十七智等。除大利根非餘聲聞境。菩薩乘二諦者。既與二乘根性不同。行緣有別。悟執亦異。第一世間世俗諦者。

【現代漢語翻譯】 現代漢語譯本 義諦（Artha-satya，真實意義的諦）是指所安立的生空真如（Śūnyatā-tathatā，空性的真如）。第四勝義勝義諦（Paramārtha-paramārtha-satya，勝義中的勝義諦）是指非安立的生空無我（Śūnyatā-anātman，空性的無我），是廢除言詮、直指宗旨的一真法界（Eka-dharma-dhātu，唯一的法界）。此中安立與非安立的相狀，應參照前文可知。因此，諸論典中第二、第三世俗諦等，多是依據聲聞（Śrāvaka，聽聞佛法而修行的弟子）的境界而說的。 獨覺乘（Pratyekabuddha-yāna，獨自覺悟的乘）的二諦（Dva-satya，兩種真理）是：雖然與聲聞所執著、所證悟的本體沒有差異，但由於根器有上下、修行有深淺，所以形成差別。第一世間世俗諦（Loka-saṃvṛti-satya，世間的世俗諦）是指所安立的瓶、軍隊、樹林等，以及我、有情等。既然與聲聞所執著的內容沒有區別，也只是取彼等執著的實我等，而非執著法等，因為法等不障礙證果。 第二道理世俗諦（Yukti-saṃvṛti-satya，道理的世俗諦）是指所安立的十二有支（Dvādaśāṅga-pratītyasamutpāda，十二因緣）的流轉等法。獨覺多以此為境界。第三證得世俗諦（Prāpti-saṃvṛti-satya，證得的世俗諦）是指所安立的十二有支的雜染順逆觀察，以及對於清凈品的順逆因果等，七十七智（Saptasaptati-jñāna，七十七種智慧）、四十四智（Catuścatvāriṃśat-jñāna，四十四種智慧）等法，依此加行修證而得。 第四勝義世俗諦（Paramārtha-saṃvṛti-satya，勝義的世俗諦）是指所安立的生空真如。第一世間勝義諦（Loka-paramārtha-satya，世間的勝義諦）是指所安立的流轉有支。第二道理勝義諦（Yukti-paramārtha-satya，道理的勝義諦）是指所安立的十二有支的雜染順逆，觀察清凈品的順逆等，七十七智、四十四智等。 第三證得勝義諦（Prāpti-paramārtha-satya，證得的勝義諦）是指所安立的生空真如。第四勝義勝義諦是指非安立的生空無我，是廢除言詮、直指宗旨的一真法界。既然與聲聞所悟證相同，后二勝義諦與聲聞沒有差異。而且獨覺所悟所執雖然與聲聞相同，但根器不同，修行所緣也不同。又因為上兼下，聲聞的修行所緣必定是獨覺的法，所以蘊等法、四聖諦理（Catur-ārya-satya，四種聖諦）也是獨覺的境界。下不兼上，十二有支的流轉還滅、七十七智等，除了大利根者，不是其餘聲聞的境界。 菩薩乘（Bodhisattva-yāna，菩薩的乘）的二諦是：既然與二乘（聲聞乘和獨覺乘）的根性不同，修行所緣有別，悟解執著也不同。第一世間世俗諦是：

【English Translation】 English version The Artha-satya (truth of meaning) refers to the established Śūnyatā-tathatā (emptiness-suchness). The fourth Paramārtha-paramārtha-satya (supreme truth of the ultimate truth) refers to the non-established Śūnyatā-anātman (emptiness-no-self), the Eka-dharma-dhātu (one dharma realm) that abandons explanation and directly points to the essence. The aspects of establishment and non-establishment herein should be understood as before. Therefore, the second and third Saṃvṛti-satya (conventional truths) in various treatises are mostly spoken of based on the realm of the Śrāvaka (hearer, disciple who practices by listening to the Dharma). The Dva-satya (two truths) of the Pratyekabuddha-yāna (vehicle of solitary Buddhas) are: although there is no difference in the essence of what is grasped and realized by the Śrāvakas, differences arise due to the superior and inferior faculties and the shallow and deep practices. The first Loka-saṃvṛti-satya (worldly conventional truth) refers to the established pot, army, forest, etc., and 'I', sentient beings, etc. Since it is no different from what is grasped by the Śrāvakas, it only takes their grasping of a real self, etc., and not the grasping of dharmas, etc., because dharmas, etc., do not obstruct the attainment of fruition. The second Yukti-saṃvṛti-satya (reasoned conventional truth) refers to the established Dvādaśāṅga-pratītyasamutpāda (twelve links of dependent origination), the laws of transmigration, etc. Pratyekabuddhas mostly take this as their object. The third Prāpti-saṃvṛti-satya (attained conventional truth) refers to the established observation of the impure and pure aspects of the twelve links of dependent origination, as well as the causal relationships of pure qualities, etc., the Saptasaptati-jñāna (seventy-seven wisdoms), Catuścatvāriṃśat-jñāna (forty-four wisdoms), etc., which are attained through practice and cultivation based on this. The fourth Paramārtha-saṃvṛti-satya (ultimate conventional truth) refers to the established Śūnyatā-tathatā. The first Loka-paramārtha-satya (worldly ultimate truth) refers to the established transmigratory links. The second Yukti-paramārtha-satya (reasoned ultimate truth) refers to the established impure and pure aspects of the twelve links of dependent origination, the observation of pure qualities, etc., the seventy-seven wisdoms, forty-four wisdoms, etc. The third Prāpti-paramārtha-satya (attained ultimate truth) refers to the established Śūnyatā-tathatā. The fourth Paramārtha-paramārtha-satya refers to the non-established Śūnyatā-anātman, the Eka-dharma-dhātu that abandons explanation and directly points to the essence. Since it is the same as what is realized by the Śrāvakas, the latter two ultimate truths are no different from those of the Śrāvakas. Moreover, although what is realized and grasped by the Pratyekabuddhas is the same as that of the Śrāvakas, the faculties are different, and the objects of practice are also different. Furthermore, because the higher includes the lower, the objects of practice of the Śrāvakas must be the dharmas of the Pratyekabuddhas, so the aggregates, etc., and the Catur-ārya-satya (Four Noble Truths) are also the realm of the Pratyekabuddhas. The lower does not include the higher; the transmigration and cessation of the twelve links, the seventy-seven wisdoms, etc., are not the realm of other Śrāvakas except for those with great faculties. The Dva-satya of the Bodhisattva-yāna (vehicle of Bodhisattvas) are: since the faculties are different from those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), the objects of practice are different, and the understanding and grasping are also different. The first Loka-saṃvṛti-satya is:

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謂所安立瓶軍林等．我有情等。此中通取實執人法。障自果故。第二道理世俗諦者。謂所安立十六善巧。辨中邊論第二卷。菩薩藏經第十七說。一蘊。二界。三處。四緣起。五處非處。六根。七世。八諦。九乘。十者有為無為善巧。菩薩緣此十種為境除我法執。瑜伽論說六種善巧。謂即十中前之六種。或說七種。更加於諦。第三證得世俗諦者。謂所安立三性．三無性．唯識妙理。緣此為境而證得故。第四勝義世俗諦者。謂所安立二空真如。菩薩雙證二空如故。第一世間勝義諦者。謂所安立十善巧等。第二道理勝義諦者。謂所安立三性等理。第三證得勝義諦者。謂二空如。依二空門而證得故。第四勝義勝義諦者。謂非安立二空無我一真法界。所悟所執既異二乘。所證所斷寬狹亦別。上必兼取下。二乘境行必菩薩境行。故十善巧攝蘊等法。諸論多說第二．三俗。三科．四諦以為體性。下不及上。菩薩境行非二乘所知故。法空如．三性．三無性非二乘境。二四諦中。初一俗諦假名安立。后三世俗．前三勝義有相安立。第四勝義廢詮談旨無差別相。唯非安立。自內證故。言淺深者。謂於人法淺深而推。依人依法皆通二四諦。依人淺深者。涅槃經言。出世人知者名第一義諦。世人知者名為世諦。世諦即第一義諦。有善方便隨順眾

【現代漢語翻譯】 現代漢語譯本 所謂安立的瓶、軍隊、樹林等，以及『我』、『有情』等（薩埵，指一切有情眾生）。這裡統攝了對人、法的實執。因為它們障礙各自的果報的緣故。 第二，道理世俗諦，是指所安立的十六善巧。《辨中邊論》第二卷、《菩薩藏經》第十七說：一、蘊（skandha，構成個體存在的要素）。二、界（dhātu，構成經驗世界的要素）。三、處（āyatana，感覺的來源）。四、緣起（pratītyasamutpāda，事物相互依存的法則）。五、處非處（sthāna-asthāna，可能性與不可能性）。六、根（indriya，感覺器官）。七、世（loka，世界）。八、諦（satya，真理）。九、乘（yāna，達到解脫的途徑）。十、有為無為善巧（saṃskṛta-asaṃskṛta，關於有為法和無為法的智慧）。菩薩以這十種為對境，去除我法執。 《瑜伽師地論》說六種善巧，即十種中的前六種。或者說七種，更加上『諦』。 第三，證得世俗諦，是指所安立的三性（trisvabhāva，遍計所執性、依他起性、圓成實性）、三無性（triniḥsvabhāvatā，相無自性性、生無自性性、勝義無自性性）、唯識妙理（vijñānamātratā，萬法唯識的道理）。因為以這些為對境而證得的緣故。 第四，勝義世俗諦，是指所安立的二空真如（dvaya-śūnyatā-tathatā，人空和法空所顯現的真如）。菩薩同時證得二空真如的緣故。 第一，世間勝義諦，是指所安立的十善巧等。 第二，道理勝義諦，是指所安立的三性等道理。 第三，證得勝義諦，是指二空真如。依靠二空之門而證得的緣故。 第四，勝義勝義諦，是指非安立的二空無我一真法界（advaya-śūnyatā-anātma-ekatathatā-dharmadhātu，超越二空、無我，唯一真實的法界）。所悟、所執既然不同於二乘（聲聞乘和緣覺乘），所證、所斷的寬窄也不同。上方必定兼取下方，二乘的境界和修行必定包含在菩薩的境界和修行中。所以十善巧統攝了蘊等法。諸論多說第二、三世俗諦，以三科（三自性）四諦（四聖諦）為體性。下方不及上方，菩薩的境界和修行不是二乘所能知曉的緣故。法空如、三性、三無性不是二乘的境界。二四諦中，第一個是世俗諦，假名安立；后三個是世俗諦，有相安立；前三個是勝義諦，有相安立。第四個勝義諦，廢除言詮，談論旨趣，沒有差別相，唯有非安立，因為是自己內心證得的緣故。 說到淺深，是指在人法上的淺深而推論。依人依法都貫通二四諦。依人淺深來說，《涅槃經》說：『出世人所知的就是第一義諦，世人所知的就是世諦。世諦就是第一義諦，有善巧方便，隨順眾生。』

【English Translation】 English version That which is established as pots, armies, forests, etc., and 'I', 'sentient beings' (Sattva, referring to all sentient beings), etc. Here, it encompasses the real clinging to persons and phenomena. Because they obstruct their respective fruits. Second, the conventional truth of reason refers to the sixteen skillful means that are established. The second volume of 'Distinguishing the Middle from the Extremes' and the seventeenth chapter of the 'Bodhisattva Treasury Sutra' state: 1. Aggregates (skandha, the elements constituting individual existence). 2. Realms (dhātu, the elements constituting the world of experience). 3. Sources (āyatana, the sources of sensation). 4. Dependent Origination (pratītyasamutpāda, the law of interdependence of things). 5. Possible and Impossible (sthāna-asthāna, possibility and impossibility). 6. Faculties (indriya, sense organs). 7. Worlds (loka, the world). 8. Truths (satya, the truths). 9. Vehicles (yāna, the paths to liberation). 10. Skillful means regarding conditioned and unconditioned (saṃskṛta-asaṃskṛta, wisdom regarding conditioned and unconditioned dharmas). Bodhisattvas take these ten as objects to eliminate the clinging to self and phenomena. The 'Yoga Treatise' speaks of six skillful means, which are the first six of the ten. Or it speaks of seven, adding 'Truths'. Third, attaining the conventional truth refers to the three natures (trisvabhāva, the completely imputed nature, the dependent nature, the perfect nature), the three non-natures (triniḥsvabhāvatā, the non-nature of characteristics, the non-nature of origination, the ultimate non-nature), and the subtle principle of Consciousness-Only (vijñānamātratā, the principle that all phenomena are only consciousness) that are established. Because they are attained by taking these as objects. Fourth, the ultimate conventional truth refers to the two emptinesses and suchness (dvaya-śūnyatā-tathatā, the emptiness of self and the emptiness of phenomena that manifest as suchness) that are established. Because Bodhisattvas simultaneously attain the two emptinesses and suchness. First, the worldly ultimate truth refers to the ten skillful means, etc., that are established. Second, the ultimate truth of reason refers to the principles of the three natures, etc., that are established. Third, attaining the ultimate truth refers to the two emptinesses and suchness. Because it is attained by relying on the gate of the two emptinesses. Fourth, the ultimate ultimate truth refers to the non-established one true realm of reality of two emptinesses and no-self (advaya-śūnyatā-anātma-ekatathatā-dharmadhātu, transcending the two emptinesses, no-self, the one true realm of reality). Since what is realized and what is clung to are different from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the breadth of what is attained and what is abandoned is also different. The upper necessarily includes the lower; the realm and practice of the Two Vehicles are necessarily included in the realm and practice of the Bodhisattva. Therefore, the ten skillful means encompass the aggregates and other dharmas. Many treatises speak of the second and third conventional truths, with the three natures (three self-natures) and the Four Truths (Four Noble Truths) as their essence. The lower does not reach the upper, because the realm and practice of the Bodhisattva are not known by the Two Vehicles. The emptiness of phenomena and suchness, the three natures, and the three non-natures are not the realm of the Two Vehicles. Among the two sets of Four Truths, the first is the conventional truth, nominally established; the latter three are conventional truths, established with characteristics; the first three are ultimate truths, established with characteristics. The fourth ultimate truth abandons verbal expression, discusses the essence, and has no differentiating characteristics, only non-establishment, because it is self-realized internally. Speaking of shallowness and depth refers to inferring from the shallowness and depth of persons and phenomena. Relying on persons and relying on phenomena both penetrate the two sets of Four Truths. In terms of the shallowness and depth of persons, the 'Nirvana Sutra' says: 'What is known by transcendent people is called the ultimate truth; what is known by worldly people is called the conventional truth. The conventional truth is the ultimate truth, with skillful means to accord with sentient beings.'

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生說有二諦。如五陰和合稱言某甲。凡夫眾生隨其所稱是名世俗諦。解陰無有某甲名字。離陰亦無某甲名字。出世之人如其性相。而能知之名第一義諦。依法淺深者。涅槃經中自具解釋。下教攝中當廣顯示。如五蘊法若所執蘊。隨其執情即第一俗。此五蘊事即第二俗。五蘊之上因果等道理即第三俗。觀此五蘊無二實我。依二無我所顯真理即第四俗。以說依詮顯真如故。其五蘊事即第一真。因果等理即第二真。此五蘊上二我無時。依門顯實即第三真。觀五蘊如自內所證廢詮談旨一真法界即第四真。前前為粗。後後細故。成唯識論第七卷云。若依世俗說離於心別有心所。即第二俗。事差別故。若依勝義心所與心非離非即即第二真。因果道理非即離故。第三世俗準。亦如是。今望真說。又第七云。如前所說識差別相依理世俗。即第二俗非真勝義。真勝義中心言絕故。即第四真。又彼卷解。八識自體非定一異即第三俗。對心言絕即第四真。虛妄識性是第一俗。真實識性即第四真。即以初俗對四真。第二俗對三真。第三俗對二真。第四俗對一真。理皆如是。由準是理一一推尋。從粗入細相對為言。通二四諦。

第三相攝問答門。于中有二。一諸教相攝。二問答分別。諸教相攝者。如涅槃經第十三卷。迦葉菩薩白佛言。昔佛

【現代漢語翻譯】 現代漢語譯本 生公說有二諦。例如五陰（skandha，構成個體存在的五種要素：色、受、想、行、識）和合，稱呼為某甲。凡夫眾生隨著這種稱呼，這就是世俗諦（saṃvṛti-satya，相對真理）。如果理解到五陰中沒有某甲的名字，離開五陰也沒有某甲的名字，那麼出世之人如實地瞭解其自性與現象，這稱為第一義諦（paramārtha-satya，絕對真理）。 關於依法淺深的問題，《涅槃經》（Nirvana Sutra）中自有詳細解釋，在下教攝中將會廣泛闡述。例如五蘊法，如果對所執著的蘊產生執情，這就是第一俗。這五蘊的事相就是第二俗。五蘊之上的因果等道理就是第三俗。觀察這五蘊沒有真實的『我』（ātman），依據二無我（anātman，人無我、法無我）所顯示的真理就是第四俗。因為說是依據言語詮釋來顯示真如（tathātā，事物的真實本性），所以五蘊的事相就是第一真。因果等道理就是第二真。這五蘊之上沒有『我』的時候，依據此門顯示實相就是第三真。觀察五蘊如同自己內心所證悟的，廢棄言語詮釋，直談一真法界（dharma-dhātu，宇宙萬法的本體）就是第四真。前一個比后一個粗糙，后一個比前一個精細。 《成唯識論》（Vijñaptimātratāsiddhi-śāstra）第七卷說，如果依據世俗諦來說，心之外別有心所（caitta，心理活動），這就是第二俗，因為事相有差別。如果依據勝義諦（paramārtha-satya）來說，心所與心非離非即，這就是第二真，因為因果道理非即非離。第三世俗諦可以依此類推。現在相對於真諦來說。又，《成唯識論》第七卷說，如前所說，識的差別相依于理，是世俗諦，即第二俗，不是真勝義諦。真勝義諦中心言絕滅，即第四真。又，該卷解釋說，八識（ālayavijñāna，阿賴耶識）的自體非定一異，即第三俗。對於心言絕滅，即第四真。虛妄的識性是第一俗，真實的識性是第四真。即以第一俗對應第四真，第二俗對應第三真，第三俗對應第二真，第四俗對應第一真，道理都是這樣。由此依據這個道理一一推尋，從粗入細，相對而言，貫通二諦（二種真理，即世俗諦和勝義諦）和四諦（四聖諦，即苦、集、滅、道）。 第三，相攝問答門。其中有二：一是諸教相攝，二是問答分別。諸教相攝，如《涅槃經》第十三卷，迦葉菩薩（Mahākāśyapa，釋迦牟尼佛的十大弟子之一）問佛說，過去佛...

【English Translation】 English version Master Sheng said there are two truths. For example, the aggregation of the five skandhas (pañcakkhandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) is called 'so-and-so'. Ordinary beings follow this designation, which is called the conventional truth (saṃvṛti-satya, relative truth). Understanding that there is no name of 'so-and-so' within the skandhas, and that there is no name of 'so-and-so' apart from the skandhas, then a person who has transcended the world knows its nature and characteristics as they are, which is called the ultimate truth (paramārtha-satya, absolute truth). Regarding the depth of the Dharma, the Nirvana Sutra (Mahāparinirvāṇa Sūtra) itself contains detailed explanations, which will be extensively elaborated in the Lower Teaching section. For example, concerning the five aggregates, if one develops attachment to the aggregates one clings to, this is the first conventional truth. The phenomena of these five aggregates is the second conventional truth. The principles of cause and effect, etc., above the five aggregates is the third conventional truth. Observing that there is no real 'self' (ātman) in these five aggregates, and the truth revealed based on the two non-selves (anātman, absence of self in persons and phenomena) is the fourth conventional truth. Because it is said that it relies on linguistic expression to reveal suchness (tathātā, the true nature of things), the phenomena of the five aggregates is the first truth. The principles of cause and effect, etc., is the second truth. When there is no 'self' above these five aggregates, revealing reality based on this approach is the third truth. Observing the five aggregates as one's own inner realization, abandoning linguistic expression, and directly discussing the one true Dharma-dhātu (dharma-dhātu, the fundamental nature of all phenomena in the universe) is the fourth truth. The former is coarser than the latter, and the latter is finer than the former. The seventh volume of the Treatise on the Establishment of Consciousness-Only (Vijñaptimātratāsiddhi-śāstra) says that if, according to conventional truth, there are mental functions (caitta, mental activities) separate from the mind, this is the second conventional truth, because phenomena have differences. If, according to ultimate truth (paramārtha-satya), mental functions and the mind are neither separate nor identical, this is the second truth, because the principles of cause and effect are neither identical nor separate. The third conventional truth can be inferred by analogy. Now, in relation to the true truth. Furthermore, the seventh volume of the Treatise says that, as mentioned earlier, the differentiated appearances of consciousness depend on principle, which is conventional truth, i.e., the second conventional truth, not the true ultimate truth. In the true ultimate truth, the mind and language are extinguished, which is the fourth truth. Moreover, that volume explains that the self-nature of the eight consciousnesses (ālayavijñāna, storehouse consciousness) is neither definitely one nor different, which is the third conventional truth. In relation to the extinction of mind and language, this is the fourth truth. The false nature of consciousness is the first conventional truth, and the true nature of consciousness is the fourth truth. That is, the first conventional truth corresponds to the fourth truth, the second conventional truth corresponds to the third truth, the third conventional truth corresponds to the second truth, and the fourth conventional truth corresponds to the first truth. The principles are all like this. Therefore, based on this principle, examine and explore one by one, from coarse to fine, relatively speaking, penetrating the two truths (two kinds of truth, i.e., conventional truth and ultimate truth) and the four truths (four noble truths, i.e., suffering, origin, cessation, and path). Thirdly, the question-and-answer section on mutual inclusion. There are two parts: one is the mutual inclusion of various teachings, and the other is question-and-answer distinctions. Regarding the mutual inclusion of various teachings, as in the thirteenth volume of the Nirvana Sutra (Mahāparinirvāṇa Sūtra), the Bodhisattva Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni Buddha) asked the Buddha, 'In the past, the Buddhas...'

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一時在恒河岸屍首林中。爾時如來取其樹葉告諸比丘問其多少。乃至未所說法如林中葉等。迦葉難言。如來所了無量諸法。若入四諦即為已說。若不入者應有五諦。佛贊迦葉。如是諸法悉已攝在四聖諦中。迦葉復言。若在四諦。如來何故唱言不說。佛言。善男子雖復入中。猶不名說。何以故。善男子知聖諦有二種智。一者中。二者上。中者聲聞緣覺智。上者諸佛菩薩智。善男子知諸陰苦名為中智。分別諸陰有無量相悉是諸苦。非二乘所知。是名上智。我于彼經曾不說之。處界及色受想行識此為苦諦。並集滅道皆說有中智及上智。善男子知世諦者。是名中智。總相知故。分別世諦有無量無邊非一乘所知。是名上智。別相知故。知一切行無常等。是第一義中智。總知三法印故。知第一義無量無邊不可稱計。非二乘所知。是名上智。古來解云即恒沙萬德無量無邊。此上經文因迦葉問二諦所由。世尊答中顯一一法皆有上中智。以明二諦別故。諦者實也。凡夫不了。唯聖者證。凡夫智緣而不能證名為下智。由對彼智但說依中上二智立於二諦。據實而說。法有勝劣。智有深淺。但立二諦。今形凡位智說中上。證實唯二。若總相說。二乘形上下。即下上攝故。如根上下智力。隨其所應。次經當顯。文殊白言。第一義中有世諦不。世諦

【現代漢語翻譯】 現代漢語譯本 一時，佛陀在恒河岸邊的尸陀林中。（尸陀林：停屍場，古代印度的一種墓地） 當時，如來佛取了一些樹葉，告訴眾比丘，問他們樹葉有多少。 （佛陀說）乃至我未曾說法的數量，就像這林中的樹葉一樣多。 迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）問道：『如來所了知的佛法是無量的。如果這些法包含在四聖諦（catvāri-ārya-satyāni，佛教的基本教義，即苦、集、滅、道）中，那就是已經說過的。如果不在其中，那是否應該有五聖諦？』 佛陀讚歎迦葉說：『是的，所有的法都包含在四聖諦中。』 迦葉又說：『如果包含在四聖諦中，如來為什麼說還有很多未曾說過的法呢？』 佛陀說：『善男子，即使包含在其中，也不能稱為已經說過。為什麼呢？善男子，瞭解聖諦有兩種智慧：一是中等智慧，二是上等智慧。中等智慧是聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）和緣覺（Pratyekabuddha，不依師教，自己證悟的修行者）的智慧。上等智慧是諸佛菩薩的智慧。』 『善男子，知道諸陰（skandha，構成個體存在的五種要素，即色、受、想、行、識）是苦，這稱為中等智慧。分別諸陰有無量無邊的相，而且都是苦，這不是二乘（聲聞乘和緣覺乘）所能知道的，這稱為上等智慧。我過去在其他經典中沒有說過這些。』 『處（āyatana，感覺器官和感覺對像）界（dhātu，構成要素）以及色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識），這些都是苦諦。集（samudaya，苦的根源）、滅（nirodha，苦的止息）、道（mārga，達到滅苦的途徑）也都有中等智慧和上等智慧。』 『善男子，瞭解世俗諦（saṃvṛti-satya，相對真理，世俗層面的真理）的人，稱為具有中等智慧，因為他們是總體上了解。分別世俗諦有無量無邊，不是一乘（Ekayāna，唯一能引導眾生達到究竟解脫的教法，通常指大乘佛教）所能瞭解的，這稱為上等智慧，因為他們是分別瞭解。』 『知道一切行（saṃskāra，有為法）是無常（anitya，變化無常）、苦（duḥkha，痛苦）、無我（anātman，沒有永恒不變的自我）等，這是第一義諦（paramārtha-satya，勝義諦，絕對真理）中的中等智慧，因為他們是總體上了解三法印（trilakṣaṇa，諸行無常、諸法無我、涅槃寂靜）。知道第一義諦無量無邊，不可稱量計算，不是二乘所能知道的，這稱為上等智慧。』 古來的解釋說，這就是像恒河沙一樣多的萬德，無量無邊。這段經文是因為迦葉問二諦（satya-dvaya，真諦和俗諦）的由來，世尊回答時顯示每一種法都有上等智慧和中等智慧，以此來說明二諦的區別。諦的意思是真實。凡夫不能瞭解，只有聖者才能證悟。凡夫的智慧只能緣於此，而不能證悟，稱為下等智慧。由於針對那種智慧，只說依據中等和上等兩種智慧來建立二諦，這是根據事實而說的。法有殊勝和低劣，智慧有深淺，所以只建立二諦。現在針對凡夫的地位和智慧，說中等和上等，證實只有兩種。如果總體上說，二乘就包含在上下之中，也就是下等和上等都包含在其中。就像根器的上下和智慧的力量，隨其所應。接下來的經文將會顯示。文殊（Mañjuśrī，智慧的象徵，常在佛經中代表提問者）菩薩問道：『第一義諦中包含世俗諦嗎？』世俗諦……

【English Translation】 English version At one time, the Buddha was in the charnel ground on the bank of the Ganges River. (charnel ground: a place for corpses, a kind of cemetery in ancient India) At that time, the Tathagata (如來，another name for the Buddha) took some leaves and told the Bhikshus (比丘，Buddhist monks), asking them how many leaves there were. (The Buddha said) Even the amount of Dharma (佛法，Buddhist teachings) I have not spoken is like the leaves in this forest. Kashyapa (Mahākāśyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) asked: 'The Dharma understood by the Tathagata is immeasurable. If these Dharmas are contained within the Four Noble Truths (catvāri-ārya-satyāni, the basic teachings of Buddhism, namely suffering, its origin, its cessation, and the path to its cessation), then that is what has already been spoken. If they are not contained within them, then should there be Five Noble Truths?' The Buddha praised Kashyapa, saying: 'Yes, all Dharmas are contained within the Four Noble Truths.' Kashyapa then said: 'If they are contained within the Four Noble Truths, why does the Tathagata say that there are still many Dharmas that have not been spoken?' The Buddha said: 'Good man, even if they are contained within them, it cannot be called having been spoken. Why? Good man, there are two kinds of wisdom for understanding the Noble Truths: the middling wisdom and the superior wisdom. Middling wisdom is the wisdom of the Shravakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own, without a teacher). Superior wisdom is the wisdom of all Buddhas and Bodhisattvas.' 'Good man, knowing that the skandhas (skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness) are suffering is called middling wisdom. Distinguishing that the skandhas have immeasurable aspects, and that all of them are suffering, is not something that the Two Vehicles (the Shravaka Vehicle and the Pratyekabuddha Vehicle) can know; this is called superior wisdom. I have not spoken of these in past sutras.' 'The ayatanas (āyatana, sense organs and sense objects), the dhatus (dhātu, elements), and form (rūpa, matter), feeling (vedanā, sensation), perception (saṃjñā, cognition), volition (saṃskāra, mental formations), and consciousness (vijñāna, awareness) – these are the Truth of Suffering. The origin (samudaya, the cause of suffering), cessation (nirodha, the end of suffering), and path (mārga, the way to end suffering) also have middling wisdom and superior wisdom.' 'Good man, one who understands the Conventional Truth (saṃvṛti-satya, relative truth, truth on the conventional level) is said to have middling wisdom, because they understand it in a general way. Distinguishing that the Conventional Truth is immeasurable and boundless is not something that the One Vehicle (Ekayāna, the single vehicle that leads all beings to ultimate liberation, usually referring to Mahayana Buddhism) can understand; this is called superior wisdom, because they understand it in a differentiated way.' 'Knowing that all conditioned phenomena (saṃskāra, conditioned things) are impermanent (anitya, subject to change), suffering (duḥkha, painful), and without self (anātman, lacking a permanent, unchanging self) is middling wisdom within the Ultimate Truth (paramārtha-satya, absolute truth), because they understand the Three Marks of Existence (trilakṣaṇa, impermanence, suffering, and non-self) in a general way. Knowing that the Ultimate Truth is immeasurable, boundless, and cannot be measured or calculated is not something that the Two Vehicles can know; this is called superior wisdom.' Ancient explanations say that this is like the myriad virtues as numerous as the sands of the Ganges River, immeasurable and boundless. This passage is because Kashyapa asked about the origin of the Two Truths (satya-dvaya, the conventional truth and the ultimate truth), and the World-Honored One (世尊，another name for the Buddha) showed in his answer that each Dharma has superior and middling wisdom, in order to explain the difference between the Two Truths. Truth means reality. Ordinary people cannot understand it; only sages can realize it. The wisdom of ordinary people can only be related to it, but cannot realize it; this is called inferior wisdom. Because of that wisdom, it is only said that the Two Truths are established based on middling and superior wisdom; this is speaking according to reality. Dharmas have superiority and inferiority, and wisdom has depth and shallowness, so only the Two Truths are established. Now, regarding the position and wisdom of ordinary people, middling and superior are spoken of, confirming that there are only two. If speaking in a general way, the Two Vehicles are contained within superior and inferior, that is, inferior and superior are both contained within them. Just like the superiority and inferiority of faculties and the power of wisdom, according to what is appropriate. The following sutra will reveal this. Manjushri (Mañjuśrī, the embodiment of wisdom, often representing the questioner in Buddhist scriptures) Bodhisattva asked: 'Does the Ultimate Truth contain the Conventional Truth?' The Conventional Truth...

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之中有第一義不。如其有者。即是一諦。如其無者。將非佛妄語耶。善男子。世諦者即第一義諦。此明二諦不相離義。世尊。若爾者即無二諦。佛言。善男子。有善方便隨順眾生說有二諦。善男子。若隨言說即有二種。一者世法。二者出世法。善男子。如出世人之所知者。名第一義諦。世人知者名為世諦。此明依人智有淺深顯二諦別。善男子。五陰和合稱言某甲。凡夫眾生隨其所稱是名世諦。解陰無有某甲名字。離陰亦無某甲名字。出世之人如其性相而能知之。名第一義諦。複次善男子。或有法有名有實。或復有法有名無實。善男子。有名無實者。即是世諦。有名有實者。是第一義諦。善男子。如我．眾生．壽命．知見．養育．丈夫．受者．作者．熱時之炎．乾闥婆城．龜毛．兔角．旋火之輪．諸陰界入。是名世諦。苦集滅道名第一義諦。善男子。世法有五種。一者名世。二者句世。三者縛世。四者法世。五者執著世。善男子。云何名世。男女．瓶衣．車乘．屋舍。如是等物是名名世。云何句世。四句一偈。如是等偈名為句世。云何縛世。卷合．繫結．束縛．合掌是名縛世。云何法世。如鳴鐘集僧。嚴鼓試兵。吹貝知時。是名法世。云何執著世。如望遠人有染衣者。生想執著言是沙門非婆羅門。見有結繩橫佩身上。便

【現代漢語翻譯】 現代漢語譯本： 之中是否有第一義諦存在？如果存在，那麼它就是唯一的真理。如果不存在，那豈不是佛在說謊嗎？善男子，世俗諦就是第一義諦，這說明二諦是不相分離的。世尊，如果這樣，那就沒有二諦了。佛說：善男子，爲了方便教化眾生，所以說有二諦。善男子，如果從言語上來說，就有兩種，一是世間法，二是超世間法。善男子，超脫世俗之人所瞭解的，稱為第一義諦；世俗之人所瞭解的，稱為世俗諦。這說明根據人們智慧的深淺，而顯現出二諦的差別。善男子，五蘊（pancha-skandha）和合，稱作某甲（一個代稱）。凡夫眾生隨順這種稱呼，這叫做世俗諦。瞭解五蘊的本性，知道其中沒有某甲的名字，離開五蘊也沒有某甲的名字，超脫世俗之人能夠如實地瞭解它的本性，這叫做第一義諦。另外，善男子，有的法有名有實，有的法有名無實。善男子，有名無實的，就是世俗諦；有名有實的，就是第一義諦。善男子，例如我（atman），眾生（sattva），壽命（ayu），知見（jnana-darsana），養育（posa），丈夫（purusha），受者（vedaka），作者（karaka），熱時的陽焰（marici），乾闥婆城（gandharva-nagara），龜毛（kurma-loma），兔角（sasa-visana），旋轉的火輪（alata-cakra），以及諸陰（skandha），界（dhatu），入（ayatana），這些都叫做世俗諦。苦（duhkha），集（samudaya），滅（nirodha），道（marga），這叫做第一義諦。善男子，世間法有五種，一是名世，二是句世，三是縛世，四是法世，五是執著世。善男子，什麼叫做名世？男女、瓶衣、車乘、屋舍，這些事物叫做名世。什麼叫做句世？四句組成一個偈頌，這樣的偈頌叫做句世。什麼叫做縛世？卷合、繫結、束縛、合掌，這些叫做縛世。什麼叫做法世？例如鳴鐘召集僧眾，擂鼓操練士兵，吹貝號知曉時辰，這些叫做法世。什麼叫做執著世？例如望見遠處有人穿著染色的衣服，就產生想法，執著地認為是沙門（sramana），而不是婆羅門（brahmana）；看見有人在身上繫著繩結，便

【English Translation】 English version: Is there a Paramartha-satya (first noble truth) within them? If there is, then it is the one and only truth. If there isn't, wouldn't that be the Buddha (Buddha) uttering falsehoods? Good man, the Samvriti-satya (conventional truth) is the same as the Paramartha-satya (first noble truth). This clarifies the meaning that the two truths are inseparable. World Honored One, if that's the case, then there are no two truths. The Buddha said: Good man, there are skillful means to speak of two truths in accordance with sentient beings. Good man, if following speech, then there are two kinds: one is worldly dharma (loka-dharma), and the other is transcendental dharma (lokottara-dharma). Good man, what is known by those who have transcended the world is called Paramartha-satya (first noble truth); what is known by worldly people is called Samvriti-satya (conventional truth). This clarifies that based on the depth of people's wisdom, the difference between the two truths is revealed. Good man, the aggregation of the five skandhas (pancha-skandha) is called 'so-and-so' (a placeholder name). Ordinary beings follow this designation, and this is called Samvriti-satya (conventional truth). Understanding that there is no name of 'so-and-so' within the skandhas, and that there is no name of 'so-and-so' apart from the skandhas, those who have transcended the world can know its true nature as it is, and this is called Paramartha-satya (first noble truth). Furthermore, good man, some dharmas (dharma) have names and realities, while some dharmas (dharma) have names but no realities. Good man, those with names but no realities are Samvriti-satya (conventional truth); those with names and realities are Paramartha-satya (first noble truth). Good man, for example, 'I' (atman), 'sentient beings' (sattva), 'lifespan' (ayu), 'knowledge and vision' (jnana-darsana), 'nurturing' (posa), 'man' (purusha), 'receiver' (vedaka), 'doer' (karaka), the mirage of heat in hot weather (marici), Gandharva cities (gandharva-nagara), turtle hair (kurma-loma), rabbit horns (sasa-visana), the wheel of whirling fire (alata-cakra), and the skandhas (skandha), dhatus (dhatu), and ayatanas (ayatana), these are called Samvriti-satya (conventional truth). Suffering (duhkha), accumulation (samudaya), cessation (nirodha), and the path (marga) are called Paramartha-satya (first noble truth). Good man, there are five kinds of worldly dharmas (dharma): first, the world of names; second, the world of phrases; third, the world of bonds; fourth, the world of laws; and fifth, the world of attachments. Good man, what is the world of names? Men and women, bottles, clothes, carts, and houses, these things are called the world of names. What is the world of phrases? Four lines forming a verse; such verses are called the world of phrases. What is the world of bonds? Rolling together, tying, binding, and joining palms, these are called the world of bonds. What is the world of laws? For example, ringing a bell to gather monks, drumming to train soldiers, blowing a conch shell to know the time, these are called the world of laws. What is the world of attachments? For example, seeing someone in the distance wearing dyed clothes, one generates the thought and clings to the idea that they are a Sramana (sramana) and not a Brahmin (brahmana); seeing someone with knots tied on a rope worn on their body, one

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生念言是婆羅門非沙門也。是名執著世。善男子如是名為五種世法。善男子。若有眾生。于如是等五種世法。心無顛倒。如實而知。是名第一義諦。複次善男子。若燒．若割．若死．若壞是名世諦。無燒．無割．無死．無壞是名第一義諦。複次善男子。有八苦相名為世諦。無生．無老．無病．無死．無愛別離。無怨憎會。無求不得。無五盛陰。是名第一義諦。複次善男子。譬如一人多有所能。若其走時即名走者。或收刈時複名刈者。若作飲食名作食者。若治林木即名工匠。鍛金銀時言金銀師。如是一人有多名字。法亦如是。其實是一。而有多名。依因父母和合而生名世諦。十二因緣和合生者名第一義諦。古來釋云。五陰和合以來后之七番當法辨相。于中粗分有二。一大。二小。細分有四。一立性宗。即小乘中淺說諸法各有體性。薩婆多等也。二破性宗。即小乘中深說諸法假有無性。成實論等也。三破相宗。即大乘中淺破諸法因緣之相。宣說諸法畢竟空寂。中．百等論也。四顯實宗。即大乘中深說妄情所取諸法畢竟非有真實法界常住不壞。涅槃等也。於此四中皆有二諦。上七番中。初三是其立性宗中所辨二諦。次二是其破性宗中所辨二諦。次一破相宗中所辨二諦。后一顯實宗中所辨二諦。今此文中。以深攝淺故備論之。

【現代漢語翻譯】 現代漢語譯本 『生念言是婆羅門（Brahman，印度教僧侶）而非沙門（Śrāmaṇa，佛教或其他苦行僧侶）。』這被稱為執著於世俗。善男子，以上就是五種世俗之法。善男子，如果有眾生對於這五種世俗之法，內心沒有顛倒，如實地瞭解它們，這就叫做第一義諦（Paramārtha-satya，勝義諦，真諦）。 其次，善男子，燒、割、死、壞，這叫做世諦（Saṃvṛti-satya，俗諦，世俗諦）。沒有燒、沒有割、沒有死、沒有壞，這叫做第一義諦。 其次，善男子，有八苦之相，叫做世諦。沒有生、沒有老、沒有病、沒有死、沒有愛別離（priyaviprayoga，與所愛分離的痛苦）、沒有怨憎會（apriyasaṃprayoga，與所憎惡的人或事物相遇的痛苦）、沒有求不得（icchā-vipatti，求而不得的痛苦）、沒有五盛陰（pañcaskandha，五蘊熾盛的痛苦），這叫做第一義諦。 其次，善男子，譬如一個人有很多才能，當他跑步時，就叫做跑者；或者收割時，又叫做收割者；如果做飲食，就叫做做飯者；如果治理林木，就叫做工匠；鍛造金銀時，就叫做金銀匠。同一個人有很多名字。法也是這樣，其實是一個，而有很多名字。依靠父母和合而生，叫做世諦。十二因緣（dvādaśāṅga-pratītyasamutpāda）和合而生，叫做第一義諦。 古來的解釋說，從五陰（pañcaskandha）和合以來，之後的七番應當辨別法相。其中粗略地分為二種：一大，二小。細緻地分為四種：一、立性宗，即小乘中淺顯地說明諸法各有體性，如薩婆多部（Sarvāstivāda）等。二、破性宗，即小乘中深入地說明諸法是假有，沒有自性，如成實論（Tattvasiddhi-śāstra）等。三、破相宗，即大乘中淺顯地破斥諸法因緣之相，宣說諸法畢竟空寂，如中論（Mūlamadhyamakakārikā）、百論（Śata-śāstra）等。四、顯實宗，即大乘中深入地說明妄情所取的諸法畢竟非有，真實法界常住不壞，如涅槃經（Mahāparinirvāṇa Sūtra）等。在這四種中，都有二諦。以上七番中，前三種是立性宗中所辨別的二諦，其次兩種是破性宗中所辨別的二諦，其次一種是破相宗中所辨別的二諦，后一種是顯實宗中所辨別的二諦。現在這篇文章中，因為以深攝淺，所以全部論述。

【English Translation】 English version 'The thought of birth is that a Brahman (Brahmana, a member of the priestly class in Hinduism) is not a Śrāmaṇa (a wandering ascetic, especially in Buddhism or other Indian religions).' This is called attachment to the world. Good man, these are the five worldly dharmas. Good man, if there are beings who, regarding these five worldly dharmas, have no inverted views and know them as they truly are, this is called the First Truth (Paramārtha-satya, the ultimate truth). Furthermore, good man, burning, cutting, death, and destruction are called Conventional Truth (Saṃvṛti-satya, the relative truth). No burning, no cutting, no death, and no destruction are called the First Truth. Furthermore, good man, the eight sufferings are called Conventional Truth. No birth, no old age, no sickness, no death, no separation from loved ones (priyaviprayoga, the suffering of being separated from what is loved), no meeting with those one hates (apriyasaṃprayoga, the suffering of encountering what is disliked), no unfulfilled wishes (icchā-vipatti, the suffering of not getting what one wants), and no flourishing of the five aggregates (pañcaskandha, the suffering arising from the five aggregates) are called the First Truth. Furthermore, good man, it is like a person with many abilities. When he runs, he is called a runner; when he harvests, he is called a harvester; if he makes food, he is called a cook; if he manages forests, he is called a craftsman; when forging gold and silver, he is called a goldsmith or silversmith. The same person has many names. The Dharma is also like this; in reality, it is one, but it has many names. Being born from the union of parents is called Conventional Truth. Being born from the union of the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda) is called the First Truth. Ancient explanations say that from the union of the five aggregates (pañcaskandha) onwards, the subsequent sevenfold should distinguish the characteristics of the Dharma. Among them, there are two broad divisions: major and minor. There are four detailed divisions: 1. The Establishing Nature School, which in the Hinayana (Smaller Vehicle) superficially explains that all dharmas have their own nature, such as the Sarvāstivāda school. 2. The Negating Nature School, which in the Hinayana deeply explains that all dharmas are provisionally existent and without inherent nature, such as the Tattvasiddhi-śāstra. 3. The Negating Appearance School, which in the Mahayana (Greater Vehicle) superficially negates the appearance of the causal conditions of all dharmas, proclaiming that all dharmas are ultimately empty and still, such as the Mūlamadhyamakakārikā and Śata-śāstra. 4. The Manifesting Reality School, which in the Mahayana deeply explains that the dharmas taken by deluded emotions are ultimately non-existent, and the true Dharma-dhātu (realm of reality) is eternally abiding and indestructible, such as the Mahāparinirvāṇa Sūtra. In these four schools, there are both Two Truths. Among the above sevenfold, the first three are the Two Truths distinguished in the Establishing Nature School, the next two are the Two Truths distinguished in the Negating Nature School, the next one is the Two Truths distinguished in the Negating Appearance School, and the last one is the Two Truths distinguished in the Manifesting Reality School. In this text, because the profound encompasses the superficial, it discusses all of them.

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就初宗中依婆沙等。具說有七番。不能繁引。一情理分別。妄情所取我眾生等。以為世諦。無我之理為第一義。二假實分別。瓶衣．車乘．舍宅．軍林。如是一切假名之有名為世諦。陰．界．入等實法之有為第一義。故雜心云。若法分別時。舍名即說等。分別無所舍。是說第一義。三理事分別。陰．界．入等事名為世諦。其十六行法相道理為第一義。四縛解分別。苦集是世。滅道第一。五劣勝分別。苦集及道理中非上。同名世諦。滅諦精勝。說為第一。六空有分別。于彼四諦十六行中。除空無我皆名世諦。空與無我理中精妙。說為第一。七行教分別。教名世諦。行名第一。故雜心云。經律阿毗曇是名俗正法。三十七覺品是名第一義。今此但彰初之三門。余略不辨。第一先就情理分二。五陰和合稱言某甲。凡隨所稱計有我人。是名世諦。聖人解陰無有某甲離陰亦無。名第一義。第二約就假實分二。先分二法。有名有實是其實法。陰．界．入等依名求法有體可得故言有實。有名無實是其假法。瓶衣．車乘．舍宅．軍眾。如是一切假施設其名。推求無體故曰無實。下就諦辨假為世諦。實為第一。第三約就理事分二。事為世諦。理為第一。事有假實。如我眾生乃至兔角旋火輪等。是其假事．諸陰．界．入是其實事。此等一切同

【現代漢語翻譯】 現代漢語譯本 關於最初的宗義，依據《婆沙論》等，詳細地說了七種區分，不能一一繁瑣地引用。第一種是情理分別：虛妄的情感所執取的『我』、『眾生』等，認為是世俗諦（俗諦，指符合世俗認識的真理）；無我的道理為第一義諦（勝義諦，指究竟的真理）。第二種是假實分別：瓶子、衣服、車乘、房屋、軍隊、森林，像這樣一切假名安立的事物，稱為世俗諦；五蘊（陰）、十二處（界）、十八界（入）等真實存在的法，稱為第一義諦。所以《雜心論》說：『如果對法進行分別時，捨棄名稱就說等等，分別沒有可以捨棄的，這是說第一義諦。』第三種是理事分別：五蘊（陰）、十二處（界）、十八界（入）等事相名為世俗諦；其三十七道品所包含的法相和道理為第一義諦。第四種是縛解分別：苦諦和集諦是世俗諦；滅諦和道諦是第一義諦。第五種是劣勝分別：苦諦、集諦以及道諦中非殊勝的部分，都稱為世俗諦；滅諦精妙殊勝，稱為第一義諦。第六種是空有分別：在四聖諦的十六行相中，除了空和無我之外，都稱為世俗諦；空和無我的道理精妙，稱為第一義諦。第七種是行教分別：教法名為世俗諦；行持名為第一義諦。所以《雜心論》說：『經、律、阿毗曇，這被稱為世俗正法；三十七覺品，這被稱為第一義諦。』現在這裡只闡明最初的三種區分，其餘的略而不談。第一種，先就情理來分二諦：五蘊和合，稱作某甲（指人名），凡是隨著所稱呼的，就計較有我、有人，這名為世俗諦。聖人瞭解五蘊中沒有某甲，離開五蘊也沒有某甲，名為第一義諦。第二種，約就假實來分二諦：先區分兩種法，有名有實的是真實法，五蘊（陰）、十二處（界）、十八界（入）等，依據名稱尋求法，有自體可以獲得，所以說『有實』。有名無實的是虛假法，瓶子、衣服、車乘、房屋、軍隊、大眾，像這樣一切都是假施設的名稱，推求沒有自體，所以說『無實』。下面就二諦來辨別，虛假的是世俗諦，真實的是第一義諦。第三種，約就理事來分二諦：事相為世俗諦，理體為第一義諦。事相有虛假和真實之分，如我、眾生乃至兔角、旋轉的火輪等，是虛假的事相；諸蘊（陰）、界、入是真實的事相。這些都一樣

【English Translation】 English version Regarding the initial tenets, based on texts like the Vibhasa, seven distinctions are elaborated, which cannot all be cited exhaustively. The first is the distinction between sentiment and reason: The 'I', 'sentient beings', etc., grasped by deluded emotions, are considered conventional truth (samvriti-satya, truth according to worldly understanding); the principle of no-self is the ultimate truth (paramartha-satya, the highest truth). The second is the distinction between the false and the real: Jars, clothes, vehicles, houses, armies, forests—all such nominally established things are called conventional truth; the real existence of the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements) is the ultimate truth. Therefore, the Samayukta-hridaya-sastra says: 'If one analyzes phenomena, abandoning names and saying, etc., there is nothing to abandon in the analysis; this is said to be the ultimate truth.' The third is the distinction between phenomena and principle: Phenomena such as the skandhas, ayatanas, and dhatus are called conventional truth; the characteristics and principles of the Thirty-seven Limbs of Enlightenment are the ultimate truth. The fourth is the distinction between bondage and liberation: Suffering and its origin are conventional truth; cessation and the path are the ultimate truth. The fifth is the distinction between inferior and superior: Suffering, its origin, and the non-superior aspects of the path are all called conventional truth; cessation is refined and superior, and is said to be the ultimate truth. The sixth is the distinction between emptiness and existence: Among the sixteen aspects of the Four Noble Truths, all except emptiness and no-self are called conventional truth; the principles of emptiness and no-self are refined and subtle, and are said to be the ultimate truth. The seventh is the distinction between practice and teaching: Teaching is called conventional truth; practice is the ultimate truth. Therefore, the Samayukta-hridaya-sastra says: 'The Sutras, Vinaya, and Abhidharma are called conventional right Dharma; the Thirty-seven Limbs of Enlightenment are called the ultimate truth.' Here, we only elucidate the first three distinctions, and the rest are omitted. First, regarding the distinction between sentiment and reason: The combination of the five skandhas is called 'so-and-so' (a person's name), and whenever it is called, one calculates that there is an 'I' and a 'person'; this is called conventional truth. A sage understands that there is no 'so-and-so' in the skandhas, nor is there 'so-and-so' apart from the skandhas; this is called the ultimate truth. Second, regarding the distinction between the false and the real: First, distinguish between two types of phenomena: that which has both name and reality is real phenomena, such as the skandhas, ayatanas, and dhatus; when one seeks the phenomena based on the name, one can obtain a substance, so it is said to 'have reality'. That which has a name but no reality is false phenomena, such as jars, clothes, vehicles, houses, armies, and crowds; all such things are nominally established, and when one investigates, there is no substance, so it is said to 'have no reality'. Below, based on the two truths, the false is distinguished as conventional truth, and the real as the ultimate truth. Third, regarding the distinction between phenomena and principle: Phenomena are conventional truth, and principle is the ultimate truth. Phenomena can be false or real, such as 'I', 'sentient beings', and even rabbit horns and rotating fire wheels, which are false phenomena; the skandhas, ayatanas, and dhatus are real phenomena. All of these are the same.

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名世諦。苦集滅道法相道理為第一義。次下就其破性宗中以辨二諦。于中兩門。前門就其假法空有以辨二諦。後門就其實法空有以辨二諦。就前門中先明世諦。世法有五。後於是五法心無顛倒名第一者。知其性空不亦實性名無顛倒。就後門中若燒割等名世諦者。五陰諸法同名世諦。無燒割等名第一者。諸法性空名第一義。次下就其破相宗中以辨二諦。八苦之相以為世諦。無八苦相為第一義。問曰此宗所辨二諦與前何別。古來釋云。前說因緣假有以為世諦。此宗宣說妄相之有以為世諦。前宗宣說無性之空為第一義。此宗宣說無相之空為第一義。有斯別耳。次就第四顯實宗中以辨二諦。事相緣起以為世諦。法性緣起名第一義。先喻．后合。喻相云何。譬如一人隨用分多。若其走時名為走者。收刈之時名收刈者。如是所說父母生邊名為世諦。因緣生邊名為第一。古來解云。因緣所生凡有六重。一事因緣所生。如毗曇說。二法因緣所生。唯苦無常生滅法數。三假因緣所生。如成實說。四妄相因緣所生。猶如幻化。五是妄想因緣所生。如夢所見。六是真實因緣所生。所謂佛性十二因緣如水起波。前五緣生並是世諦。今據第六故名第一。上解雖精。今解小別。此中二諦。唯明顯實宗中二諦。不說小乘及破相二諦。顯實自有破于相故

。諸小乘計二十部殊。佛豈懸為大唐所有。說二小宗所有二諦。由此應言。后七番中初番舉事。釋前依人以立二諦。經言凡夫隨其所稱名為世諦。出世之人如其性相。而能知之名第一義。故知但是重顯前義。令知二諦依人相待亦建立之。以下六番依法勝劣相對建立。雖不分明差別分別。義推即是此中四重。前第二番有名無實是世俗者。即此初俗。顯揚等說如我有情等。正與此同。有名有實名第一義。即論所說四種勝義。皆有名體故。即顯我有情等唯俗非真實最為卑劣。余皆勝此可為勝義。或唯三科對我眾生等。有名有實名第一義。亦不違理。相可知故。第三番中如我眾生乃至諸陰．界．入是名世諦。四諦是第一義者。此以二類對四諦理俱名世俗。我乃至旋火之輪但有其名無體用。法更重說為世俗諦者。顯不唯形於三科法名為世俗。亦形四諦等名世俗故。準余世俗皆可通形。其陰．界．入等有名有體。前第二番。以初有名無體用法。形陰．界．入。陰界入法名為真諦。即四真中初勝義攝。顯此非唯是勝義故。復以三科形於四諦。事劣於理即為俗故。即是論中第二世俗。四諦即是第二勝義。第四番中世法有五。名為世俗。知世俗如此名真者。顯初世俗不唯我等但有其名無體用法。其無實體有用之法亦初俗故。顯揚等說房舍

【現代漢語翻譯】 現代漢語譯本 諸小乘的觀點分為二十個不同的派別。佛陀難道僅僅是爲了大唐而存在嗎？（佛陀的教義不應被侷限）佛陀宣說了二小乘宗派所持有的二諦（二諦：世俗諦和勝義諦）。因此，應該說，在後面的七個部分中，第一個部分是舉例說明，解釋先前依據人來建立二諦的觀點。經文中說，凡夫俗子根據他們所稱呼的事物來命名為世俗諦（世俗諦：相對的、表面的真理），而出世之人根據事物的本性和實相，能夠了解它，這被稱為第一義諦（第一義諦：絕對的、究竟的真理）。因此可知，這只是再次顯明先前的含義，讓人知道二諦是依據人而相互對待而建立的。以下六個部分是依法的殊勝和低劣相對來建立的。雖然沒有明確地區分和分別，但從義理上推斷，就是這其中的四重含義。 前面第二部分中，『有名無實是世俗』，就是這裡的最初的世俗諦。顯揚等論典所說的『如我、有情』等，正與此相同。『有名有實名第一義』，就是論典中所說的四種勝義諦（四種勝義諦：事勝義、相勝義、用勝義、理勝義），都具有名稱和實體。這表明『我、有情』等僅僅是世俗諦，並非真實，最為卑劣。其餘的都勝過這些，可以作為勝義諦。或者僅僅以三科（三科：蘊、界、處）來對待我、眾生等，『有名有實名第一義』，也不違背道理，因為其相狀是可以瞭解的。 第三部分中，『如我、眾生，乃至諸陰（陰：五蘊）、界（界：十八界）、入（入：十二入）是名世諦』，『四諦（四諦：苦、集、滅、道）是第一義』。這是用兩類事物來對待四諦的道理，都稱為世俗諦。『我乃至旋火之輪但有其名無體用』，佛法再次強調說這是世俗諦，表明不僅僅是形於三科法名為世俗，也形於四諦等名為世俗。按照其餘世俗諦的準則，都可以通用。其陰、界、入等有名有體，前面第二部分，以最初的有名無體的用法，形於陰、界、入。陰界入法名為真諦，即四真（四真：四種真理）中最初的勝義諦所攝。表明這不僅僅是勝義諦，又以三科來形於四諦，事相不如道理，就作為世俗諦。這就是論典中的第二種世俗諦。四諦就是第二種勝義諦。 第四部分中，世間法有五種，名為世俗諦。瞭解世俗諦如此，名為真諦。表明最初的世俗諦不僅僅是我等但有其名無體用法，其無實體有用的法也是最初的世俗諦。顯揚等論典說房舍

【English Translation】 English version The views of the various Hinayana schools are divided into twenty different sects. Did the Buddha exist solely for the Tang Dynasty? (The Buddha's teachings should not be limited.) The Buddha proclaimed the two truths (two truths: conventional truth and ultimate truth) held by the two Hinayana schools. Therefore, it should be said that in the latter seven sections, the first section is an illustration, explaining the previous view of establishing the two truths based on people. The sutra says that ordinary people name things according to what they call them, which is called conventional truth (conventional truth: relative, superficial truth), while those who have transcended the world can understand it according to the nature and reality of things, which is called the ultimate truth (ultimate truth: absolute, ultimate truth). Therefore, it can be known that this is just re-emphasizing the previous meaning, letting people know that the two truths are established based on people and are mutually dependent. The following six sections are established based on the relative superiority and inferiority of the Dharma. Although there is no clear distinction and differentiation, it can be inferred from the meaning that it is the fourfold meaning within this. In the second part of the front, 'having a name but no reality is conventional,' which is the initial conventional truth here. The 'like me, sentient beings,' etc. mentioned in the Xianyang and other treatises are exactly the same as this. 'Having a name and having reality is called the ultimate truth,' which is the four kinds of ultimate truths (four kinds of ultimate truths: object ultimate truth, characteristic ultimate truth, function ultimate truth, reason ultimate truth) mentioned in the treatise, all of which have names and entities. This shows that 'me, sentient beings,' etc. are only conventional truths, not real, and are the most inferior. The rest are superior to these and can be regarded as ultimate truths. Or only use the three categories (three categories: skandhas, dhatus, ayatanas) to treat me, sentient beings, etc., 'having a name and having reality is called the ultimate truth,' which is not contrary to reason, because its appearance can be understood. In the third part, 'like me, sentient beings, and even the skandhas (skandhas: five aggregates), dhatus (dhatus: eighteen elements), ayatanas (ayatanas: twelve entrances) are called conventional truth,' 'the Four Noble Truths (Four Noble Truths: suffering, accumulation, cessation, path) are the ultimate truth.' This is using two kinds of things to treat the principle of the Four Noble Truths, all of which are called conventional truth. 'Me and even the whirling wheel of fire only have their names but no substance or function,' the Dharma emphasizes again that this is conventional truth, indicating that not only is the form in the three categories of Dharma called conventional, but also the form in the Four Noble Truths, etc. is called conventional. According to the criteria of the remaining conventional truths, they can all be used universally. Its skandhas, dhatus, ayatanas, etc. have names and entities. In the second part of the front, the initial usage of having a name but no entity is used to form the skandhas, dhatus, and ayatanas. The skandhas, dhatus, and ayatanas are called true truth, which is included in the initial ultimate truth among the four truths (four truths: four kinds of truths). It shows that this is not only the ultimate truth, but also the three categories are used to form the Four Noble Truths. The phenomena are not as good as the principles, so they are regarded as conventional truth. This is the second kind of conventional truth in the treatise. The Four Noble Truths are the second kind of ultimate truth. In the fourth part, there are five kinds of worldly dharmas, which are called conventional truth. Understanding conventional truth in this way is called true truth. It shows that the initial conventional truth is not only me, etc., but only has its name but no entity or function, and the Dharma that has no entity but has function is also the initial conventional truth. The Xianyang and other treatises say houses

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．軍林等亦初世俗故。以無實體我等類同最卑劣故。無倒知此唯有蘊等都無真實名句等法。是第一義。四勝義中皆無所說五世法故。或三科中實無此五。此番狀似說之非次。以蘊．界．入既說通真。恐此有用無體之法亦通真諦。為顯不然因釋彼疑。故今方說。五種世中。初二能詮。次二所詮。后一標相。顯能所詮若情若事皆有假立非真實故。作差別說。更無異義。第五番中若燒．割等名世諦等者。此之一對顯二無我名為世俗。外道異生執我常一。佛說為無。以五蘊等可燒割等。無彼實我一常之相故。燒割等二無我也。后番以此無我形於苦諦理等說為真諦。即第三真。今以之對一實真如。真如不依可燒割等詮門顯故。即勝義勝義故。二無我等依詮顯實名為世俗。第四勝義世俗所攝。不爾此言有何詮理。世尊不說無義言故。一實真如即是第四勝義勝義。第六番中八苦相等名世等者。前以四諦對蘊等名真。今以之對二無我等無八苦相法。即成世俗。第三證得世俗所攝八苦。即是苦諦理故。偏舉一苦類餘三諦。此番應在第五番說。前第五番應第六說。以言便故前後不定。第七番中所說法喻。總明二諦體無差別。隨其人智及於法中。空有．事理．淺深詮旨四重二諦。勝劣相形成真俗故。世人但知父母所生名為世俗。出世之人知因

【現代漢語翻譯】 現代漢語譯本 軍林等最初也是世俗之人，因為沒有實體『我』（ātman，靈魂）等，與最卑劣者相同。正確認識到這一點，只有五蘊（skandha，構成人身的五種要素）等，完全沒有真實的名句等法，這是第一義諦（paramārtha-satya，最高的真理）。四種勝義諦（paramārtha，勝義）中都沒有說到五種世俗法（saṃvṛti-satya，世俗諦），或者說三科（蘊、處、界）中實際上沒有這五種。這種說法似乎有些顛倒，因為既然已經說過蘊、界、入（āyatana，感覺器官和對像）通達真諦，恐怕這種有用但無實體的法也通達真諦。爲了表明並非如此，所以解釋這個疑問，因此現在才說五種世俗。最初兩種是能詮（abhidhāna，表達者），其次兩種是所詮（abhideya，被表達者），最後一種是標相（lakṣaṇa，特徵）。顯示能詮和所詮，無論是情是事，都有假立而非真實，所以作差別說，沒有其他意義。第五種情況中，如果燒、割等名稱為世諦等，這一對顯示二無我（dvayanairātmya，人無我和法無我）名為世俗。外道（tīrthika，佛教以外的修行者）異生（pṛthagjana，凡夫）執著于『我』是常一的，佛說為無。因為五蘊等可以燒割等，沒有那個真實『我』一常之相的緣故。燒割等二無我，後來用這個無我來形容苦諦（duḥkha-satya，苦的真理）的道理等，說為真諦，即第三真諦。現在用它來對應一實真如（tathātā，事物的真實本性），真如不依靠可燒割等的詮釋之門來顯現，即勝義中的勝義，所以二無我等依靠詮釋來顯現真實，名為世俗。第四勝義被世俗所攝，否則這句話有什麼詮釋的道理？世尊（Bhagavān，佛陀）不說無意義的話。一實真如就是第四勝義中的勝義。第六種情況中，八苦相（aṣṭa duḥkha，八種苦難）等名稱為世俗等，之前用四諦（catvāri āryasatyāni，四聖諦）對應五蘊等名稱為真諦，現在用它來對應二無我等沒有八苦相的法，就成為世俗。第三證得世俗所攝的八苦，就是苦諦的道理，偏舉一苦來類比其餘三諦。這種情況應該在第五種情況中說，之前的第五種情況應該在第六種情況中說，因為言語方便，前後不定。第七種情況中所說的法喻，總的說明二諦（dve satye，真諦和俗諦）的體性沒有差別，隨著人的智慧以及對於法中的空有、事理、淺深詮釋旨趣，有四重二諦，勝劣相形成真俗的緣故。世人只知道父母所生名為世俗，出世之人知道因

【English Translation】 English version Even Junlin and others were initially worldly because they lacked a substantial 'self' (ātman, soul), resembling the most inferior. Correctly understanding this, there are only the five aggregates (skandha, the five elements constituting a person), and there are no real names or phrases, etc. This is the ultimate truth (paramārtha-satya, the highest truth). None of the four ultimate truths (paramārtha, ultimate meaning) mention the five worldly truths (saṃvṛti-satya, conventional truth), or these five are not actually present in the three categories (aggregates, sense bases, realms). This statement seems somewhat inverted because since it has already been said that the aggregates, sense bases, and realms (āyatana, sense organs and objects) penetrate the truth, it is feared that this useful but insubstantial dharma also penetrates the truth. To show that this is not the case, this doubt is explained, and therefore the five worldly truths are now discussed. The first two are the expressers (abhidhāna, that which expresses), the next two are the expressed (abhideya, that which is expressed), and the last one is the characteristic (lakṣaṇa, characteristic). It shows that both the expresser and the expressed, whether sentiment or matter, are provisionally established and not real, so a distinction is made, and there is no other meaning. In the fifth case, if burning, cutting, etc., are called worldly truths, this pair shows that the two non-selves (dvayanairātmya, the non-self of persons and the non-self of phenomena) are called worldly. Non-Buddhist (tīrthika, non-Buddhist practitioners) ordinary beings (pṛthagjana, common people) cling to the 'self' as permanent and singular, but the Buddha said it is non-existent. Because the five aggregates, etc., can be burned, cut, etc., and do not have the real, permanent characteristic of the 'self'. The two non-selves of burning and cutting are later used to describe the principle of the truth of suffering (duḥkha-satya, the truth of suffering), etc., and are said to be the truth, which is the third truth. Now it is used to correspond to the one real suchness (tathātā, the true nature of things), suchness does not rely on the gate of interpretation of burning and cutting to manifest, which is the ultimate of the ultimate, so the two non-selves, etc., rely on interpretation to manifest reality, which is called worldly. The fourth ultimate is included in the worldly, otherwise, what is the reason for this statement? The World-Honored One (Bhagavān, the Buddha) does not speak meaningless words. The one real suchness is the ultimate of the fourth ultimate. In the sixth case, the eight sufferings (aṣṭa duḥkha, eight kinds of suffering), etc., are called worldly, etc. Previously, the four noble truths (catvāri āryasatyāni, the four noble truths) were used to correspond to the five aggregates, etc., and were called the truth. Now, it is used to correspond to the two non-selves, etc., which do not have the characteristics of the eight sufferings, and it becomes worldly. The third attainment of the eight sufferings included in the worldly is the principle of the truth of suffering, and one suffering is cited to analogize the other three truths. This situation should be said in the fifth situation, and the previous fifth situation should be said in the sixth situation, because the words are convenient, and the order is uncertain. The dharma analogy mentioned in the seventh case generally explains that the nature of the two truths (dve satye, the truth and the conventional truth) is no different. Depending on the wisdom of the person and the emptiness and existence, principles and affairs, and the shallow and deep interpretations in the dharma, there are four levels of the two truths, and the superior and inferior aspects form the truth and the conventional. Worldly people only know that what is born of parents is called worldly, and those who leave the world know the cause

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緣生名第一義。此隨人智以分二諦。父母所生假事粗淺名為世俗。因緣生者實法細深名為勝義。此隨於法以分二諦。總明二諦差別法喻。更無別門。審觀經意。雖有七重。以義而推與論無別。經為根本義依法相以宣揚。論是末宗稟佛言而成理。豈復自為[矛*牟]楯。茍出胸襟而已哉。故知經論所說無別。但由解者分別不同。作此會經亦應允當。何以得知形無燒割等。即一實真如勝義勝義所攝。涅槃又說。文殊師利菩薩摩訶薩白佛言。世尊所言實諦其義云何。佛言。善男子。言實諦者名曰真法。善男子。若法非真不名實諦。善男子。實諦者無顛倒。無顛倒者乃名實諦。善男子。實諦者無有虛妄。有虛妄者不名實諦。善男子。實諦者名曰大乘。非大乘者不名實諦。善男子。實諦者是佛所說非魔所說。非佛說者不名實諦。善男子。實諦者一道清凈無有二也。善男子。有常．有樂．有我．有凈。是即名為實諦之義。此意即說無燒割等真如為諦。唯是勝義非俗諦攝。最殊勝故。文殊師利白佛言。世尊。若以真實為實諦者。此真實法即是如來虛空佛性。若如是者如來虛空及與佛性無有差別。佛告文殊師利。有苦有諦有實．有集有諦有實有滅有諦有實．有道有諦有實。善男子。如來非苦非諦是實。虛空非苦非諦是實。佛性非苦非諦

【現代漢語翻譯】 現代漢語譯本 緣起之法名為第一義諦（Paramārtha-satya，最高真理）。這根據人們智慧的不同而分為兩種諦（Satya，真理）：父母所生的虛假事物，粗淺易懂，稱為世俗諦（Saṃvṛti-satya，相對真理）；因緣所生的真實之法，精微深奧，稱為勝義諦（Paramārtha-satya，絕對真理）。這是根據法（Dharma，佛法）本身來區分兩種諦。總而言之，闡明兩種諦的差別，通過法和譬喻，沒有其他途徑。仔細觀察經文的含義，雖然有七重含義，但從義理上推斷，與論典（Shastra，論藏）沒有區別。經（Sutra，經藏）是根本，義理依據法相（Dharma-lakṣaṇa，法的特徵）來宣揚；論是末端，稟承佛陀的教言而成就道理。難道會自己製造矛盾嗎？如果只是出於個人見解而已。因此可知，經和論所說的沒有區別，只是由於理解的人分別不同。這樣來會通經文也應該是恰當的。 如何得知形體沒有燒割等現象，就是一實真如（Ekatva-tathatā，同一真如），屬於勝義諦所攝。涅槃經（Nirvana Sutra）又說：文殊師利菩薩摩訶薩（Mañjuśrī Bodhisattva Mahāsattva）問佛說：世尊所說的實諦（Satya，真理），它的含義是什麼？佛說：善男子，所說的實諦，名為真法（Satya-dharma，真實之法）。善男子，如果法不是真實的，就不能稱為實諦。善男子，實諦是沒有顛倒的，沒有顛倒的才稱為實諦。善男子，實諦是沒有虛妄的，有虛妄的就不能稱為實諦。善男子，實諦名為大乘（Mahāyāna，大乘佛法），不是大乘就不能稱為實諦。善男子，實諦是佛所說的，不是魔所說的，不是佛所說的就不能稱為實諦。善男子，實諦是一道清凈，沒有二。善男子，有常（Nitya，永恒）、有樂（Sukha，快樂）、有我（Ātman，真我）、有凈（Śubha，清凈），這就是實諦的含義。這個意思就是說沒有燒割等的真如是諦，唯有勝義諦所攝，因為是最殊勝的。 文殊師利菩薩問佛說：世尊，如果以真實為實諦，那麼這個真實法就是如來（Tathāgata，佛陀）的虛空（Ākāśa，空間）佛性（Buddha-dhātu，佛性）。如果這樣，如來、虛空以及佛性就沒有差別了。佛告訴文殊師利菩薩：有苦（Duḥkha，痛苦）有諦有實，有集（Samudaya，苦的根源）有諦有實，有滅（Nirodha，滅苦）有諦有實，有道（Mārga，滅苦之道）有諦有實。善男子，如來非苦非諦是實，虛空非苦非諦是實，佛性非苦非諦是實。

【English Translation】 English version The Dharma (law) arising from conditions is called the First Principle (Paramārtha-satya, ultimate truth). This is divided into two truths (Satya, truth) according to people's wisdom: the false and superficial things born of parents are called Conventional Truth (Saṃvṛti-satya, relative truth); the real and profound Dharma (Dharma, law) arising from conditions is called Ultimate Truth (Paramārtha-satya, absolute truth). This is to divide the two truths according to the Dharma itself. In short, to clarify the difference between the two truths, through Dharma and metaphors, there is no other way. Carefully observe the meaning of the scriptures, although there are seven layers of meaning, but inferred from the meaning, there is no difference from the treatises (Shastra, commentarial texts). The Sutra (Sutra, discourses of the Buddha) is the root, and the meaning is based on the Dharma-lakṣaṇa (characteristics of the Dharma) to propagate; the treatise is the end, inheriting the Buddha's teachings and achieving the truth. How can it create contradictions by itself? If it is just out of personal opinion. Therefore, it can be known that there is no difference between what the Sutras and treatises say, but only due to the different interpretations of the people who understand them. It should be appropriate to reconcile the scriptures in this way. How can we know that the form has no burning or cutting, etc., is the One True Suchness (Ekatva-tathatā, the oneness of suchness), which belongs to the Ultimate Truth. The Nirvana Sutra (Nirvana Sutra) also says: Mañjuśrī Bodhisattva Mahāsattva (Mañjuśrī Bodhisattva Mahāsattva) asked the Buddha: World Honored One, what is the meaning of the Real Truth (Satya, truth) that you speak of? The Buddha said: Good man, what is called Real Truth is called True Dharma (Satya-dharma, the true Dharma). Good man, if the Dharma is not true, it cannot be called Real Truth. Good man, Real Truth is without inversion, and what is without inversion is called Real Truth. Good man, Real Truth is without falsehood, and what is with falsehood cannot be called Real Truth. Good man, Real Truth is called Mahāyāna (Mahāyāna, the Great Vehicle), and what is not Mahāyāna cannot be called Real Truth. Good man, Real Truth is what the Buddha speaks, not what the demons speak, and what the Buddha does not speak cannot be called Real Truth. Good man, Real Truth is one path of purity, without two. Good man, having permanence (Nitya, eternal), having happiness (Sukha, happiness), having self (Ātman, true self), having purity (Śubha, purity), this is the meaning of Real Truth. This means that the True Suchness without burning or cutting is the Truth, and only the Ultimate Truth is included, because it is the most supreme. Mañjuśrī Bodhisattva asked the Buddha: World Honored One, if reality is taken as Real Truth, then this real Dharma is the Tathāgata's (Tathāgata, Buddha) emptiness (Ākāśa, space) Buddha-nature (Buddha-dhātu, Buddha-nature). If so, there is no difference between the Tathāgata, emptiness, and Buddha-nature. The Buddha told Mañjuśrī Bodhisattva: There is suffering (Duḥkha, suffering), there is truth, there is reality; there is accumulation (Samudaya, the origin of suffering), there is truth, there is reality; there is cessation (Nirodha, the cessation of suffering), there is truth, there is reality; there is the path (Mārga, the path to the cessation of suffering), there is truth, there is reality. Good man, the Tathāgata is neither suffering nor truth, but is reality; emptiness is neither suffering nor truth, but is reality; Buddha-nature is neither suffering nor truth, but is reality.

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是實。文殊師利所言苦者為無常相。是可斷相是為實諦。如來之性非苦非無常非可斷相。是故為實。虛空佛性亦復如是。此經文意。一實真如在纏名佛性。在果名如來。法性空如。亦因空顯故名虛空。非安立故非四諦攝。此經即是廢詮談旨一真法界。苦集滅道是四諦事。諦即四理。實為四如。由此真如非苦非諦但是實攝。又如前所引。瑜伽．顯揚說有二諦。但說俗有四與此四同。唯說真有一。即非安立。唯第四真。前三不離俗后三故。所以不說。又有差別名為安立。故說四俗。無有差別名非安立。故唯一真。成唯識論第九卷中四真具有。廣具顯故。示勝於俗亦有差別。勝鬘一諦第四真收。仁王二諦各自名攝。中邊論．顯揚．唯識第八。說此二諦各有三種。俗諦三者。一假世俗。二行世俗。三顯了世俗。如次應知即三自性。真諦三者。一義勝義謂真如。二得勝義謂涅槃。三行勝義謂聖道。此假世俗第一俗攝。唯有假名都無體故。此行世俗第二第三世俗所攝。有為事故。心上變似四諦相理。理不離事故依他攝。第二第三世俗攝也。顯了世俗第四俗攝。依二空門所顯了故。準義應入四勝義中。易可知也。其義勝義第四真攝。此得勝義第三真攝。因證顯故約得辨故。此行勝義第二真攝。無漏真智理稍勝故。若隨其事第一真攝。

【現代漢語翻譯】 現代漢語譯本 是這樣的。文殊師利（Manjushri，菩薩名）所說的『苦』是指無常的表象。這種可以斷除的表象才是真正的真諦。如來（Tathagata，佛的稱號）的自性既非苦，也非無常，也不是可以斷除的表象。因此，它是真實的。虛空和佛性也是如此。這段經文的意思是：一實真如（Ekavyavaharika-satya，唯一的真實）在被煩惱纏繞時稱為佛性，在證得果位時稱為如來。法性本空如也，也因為空性的顯現而被稱為虛空。因為它不是被安立的，所以不被四諦（catuh-satya，佛教的四個真理）所包含。這部經講的就是拋棄言語詮釋，直接談論一真法界。苦、集、滅、道是四諦的內容。諦指的是四種道理，實指的是四種如如不動的狀態。因此，真如既非苦，也非諦，而是被『實』所包含。又如前面所引用的《瑜伽師地論》（Yogacarabhumi-sastra）和《顯揚聖教論》（Abhisamayalankara）所說，有二諦。但所說的俗諦有四種，與此處的四諦相同。唯有真諦只有一種，即非安立的。只有第四種真諦，前三種真諦都離不開俗諦，所以沒有說。又有差別，名為安立，所以說有四種俗諦。沒有差別，名為非安立，所以只有一種真諦。《成唯識論》（Vijnaptimatrata-siddhi-sastra）第九卷中，四種真諦都具備，因為廣為顯現。顯示勝於俗諦，也有差別。《勝鬘經》（Srimala-devi-simhanada-sutra）的一諦被第四種真諦所包含。《仁王經》（Nioh-kyo）的二諦各自被其名稱所包含。《中邊分別論》（Madhyantavibhaga-bhasya）、《顯揚聖教論》、《成唯識論》第八卷說，這二諦各有三種。俗諦的三種是：一、假世俗，二、行世俗，三、顯了世俗。應該知道，它們依次對應於三種自性（trisvabhava）。真諦的三種是：一、義勝義，指的是真如；二、得勝義，指的是涅槃（Nirvana，解脫）；三、行勝義，指的是聖道。這種假世俗被第一種俗諦所包含，因為它只有假名，而沒有實體。這種行世俗被第二種和第三種俗諦所包含，因為它是有為法。心上變現出類似四諦的表象和道理，道理不離事，所以被依他起性（paratantra-svabhava）所包含。第二種和第三種世俗也包含於此。顯了世俗被第四種俗諦所包含，因為它是由二空門所顯現的。按照這個意思，應該歸入四種勝義諦中，這很容易理解。其中的義勝義被第四種真諦所包含。這種得勝義被第三種真諦所包含，因為它是通過證悟而顯現的，是根據證得來辨別的。這種行勝義被第二種真諦所包含，因為無漏真智在道理上稍微勝出。如果按照其事相來說，則被第一種真諦所包含。

【English Translation】 English version It is true. What Manjushri (Manjushri, name of a Bodhisattva) speaks of as 'suffering' refers to the aspect of impermanence. This aspect that can be severed is the true reality. The nature of the Tathagata (Tathagata, title of the Buddha) is neither suffering, nor impermanent, nor an aspect that can be severed. Therefore, it is real. The same is true of emptiness and Buddha-nature. The meaning of this sutra is: the One Real Suchness (Ekavyavaharika-satya, the only truth), when entangled by afflictions, is called Buddha-nature; when the fruit is attained, it is called Tathagata. The Dharma-nature is also empty like space, and it is also called emptiness because of the manifestation of emptiness. Because it is not established, it is not included in the Four Noble Truths (catuh-satya, the four truths of Buddhism). This sutra speaks of abandoning verbal interpretations and directly discussing the One Real Dharma Realm. Suffering, accumulation, cessation, and the path are the contents of the Four Noble Truths. 'Truth' refers to the four principles, and 'reality' refers to the four unchanging states. Therefore, Suchness is neither suffering nor truth, but is included in 'reality'. Furthermore, as quoted earlier from the Yogacarabhumi-sastra and the Abhisamayalankara, there are two truths. However, the conventional truth is said to have four aspects, which are the same as the four truths here. Only the ultimate truth is one, which is not established. Only the fourth ultimate truth, the first three truths cannot be separated from the conventional truth, so it is not mentioned. There are also differences, which are called establishment, so it is said that there are four conventional truths. There is no difference, which is called non-establishment, so there is only one ultimate truth. In the ninth volume of the Vijnaptimatrata-siddhi-sastra, all four ultimate truths are present, because they are widely manifested. Showing superiority over the conventional truth also has differences. The one truth of the Srimala-devi-simhanada-sutra is included in the fourth ultimate truth. The two truths of the Nioh-kyo are each included in their respective names. The Madhyantavibhaga-bhasya, the Abhisamayalankara, and the eighth volume of the Vijnaptimatrata-siddhi-sastra say that these two truths each have three aspects. The three aspects of the conventional truth are: first, the false conventional; second, the acting conventional; and third, the manifest conventional. It should be known that they correspond to the three natures (trisvabhava) in order. The three aspects of the ultimate truth are: first, the meaning of the ultimate, which refers to Suchness; second, the attainment of the ultimate, which refers to Nirvana (Nirvana, liberation); and third, the practice of the ultimate, which refers to the Noble Path. This false conventional is included in the first conventional truth, because it only has a false name and no substance. This acting conventional is included in the second and third conventional truths, because it is conditioned phenomena. The mind manifests appearances and principles similar to the Four Noble Truths, and the principles are inseparable from the phenomena, so it is included in the dependent nature (paratantra-svabhava). The second and third conventional truths are also included in this. The manifest conventional is included in the fourth conventional truth, because it is manifested by the two gates of emptiness. According to this meaning, it should be included in the four ultimate truths, which is easy to understand. The meaning of the ultimate is included in the fourth ultimate truth. This attainment of the ultimate is included in the third ultimate truth, because it is manifested through enlightenment and is distinguished according to attainment. This practice of the ultimate is included in the second ultimate truth, because the undefiled true wisdom is slightly superior in principle. If according to its phenomena, it is included in the first ultimate truth.

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隨其所應入四世俗。易可知也。若說四諦苦集滅道為得勝義。即第三俗第二真攝。論自說故。瑜伽第四十六云。何名諦施設建立。謂無量種。或立一諦。謂不虛妄諦。第四真攝。或立二諦。一世俗諦。二勝義諦。仁王般若。波斯匿王白言。世尊。世諦中有第一義諦不。若有者諦不應一。若無者智不應二。與瑜伽同隨名次第二諦所攝。或立三諦。一相諦。二語諦。三用諦。所詮能詮體用離合有差別故。相諦通真俗。語用初三俗。唯非真中后二所攝。或立四諦。一苦。二集。三滅。四道。如前已說。雜染清凈二類各有因果殊故。或立五諦。一因諦。二果諦。三智諦。四境諦。五勝諦。前四安立。后一非安立。安立之中能有．所有．心境異故。初因果諦。第三俗諦第二真攝。境通真俗。智唯第二第三俗諦。第一第二真攝。第五勝諦第四俗諦。第三第四真諦所攝。或初四種集苦道滅如次配攝。后一真如。或立六諦。一諦諦。二妄諦。三遍知諦。四應永斷諦。五應作證諦。六應修習諦。勝義世俗二類有殊。染凈因果兩各異故。諦諦通四真。義理皆勝故。妄諦通四俗。義理皆劣故。或諦諦是理。非初二俗。是后三真。妄諦如幻是初二俗真第一攝。后四如次即是四諦。第三俗諦第二真攝。或立七諦。一愛味諦。二過患諦。三出離諦。

【現代漢語翻譯】 現代漢語譯本 隨其所應進入四種世俗諦（Samvriti-satya，權宜的真理）。這很容易理解。如果說四聖諦（苦、集、滅、道）是爲了獲得勝義諦（Paramartha-satya，究竟的真理），那麼就屬於第三世俗諦和第二真諦所包含的範疇，因為論典是這樣說的。《瑜伽師地論》第四十六卷說：『什麼是諦的施設和建立？』有無量種。或者建立一諦，即不虛妄諦，屬於第四真諦所包含的範疇。或者建立二諦，即世俗諦和勝義諦。《仁王般若經》中，波斯匿王（Prasenajit）問：『世尊，在世俗諦中是否有第一義諦？如果有，那麼諦就不應該是一；如果沒有，那麼智就不應該是二。』這與《瑜伽師地論》相同，按照名稱的順序屬於第二諦所包含的範疇。 或者建立三諦，即相諦、語諦和用諦。因為所詮釋的、能詮釋的、本體和作用的離合有差別。相諦貫通真諦和俗諦，語諦和用諦屬於最初三個世俗諦，唯獨不屬於真諦，而屬於中間和後面的兩個世俗諦所包含的範疇。或者建立四諦，即苦諦、集諦、滅諦和道諦，如前所述。因為雜染和清凈兩類各有因果的差別。 或者建立五諦，即因諦、果諦、智諦、境諦和勝諦。前四個是安立諦，后一個是無安立諦。在安立諦中，能有、所有、心和境不同。最初的因諦和果諦屬於第三世俗諦和第二真諦所包含的範疇。境諦貫通真諦和俗諦，智諦唯獨屬於第二和第三世俗諦，以及第一和第二真諦所包含的範疇。第五勝諦屬於第四世俗諦，以及第三和第四真諦所包含的範疇。或者最初的四種（集、苦、道、滅）依次配攝，最後一個是真如（Tathata）。 或者建立六諦，即諦諦、妄諦、遍知諦、應永斷諦、應作證諦和應修習諦。勝義諦和世俗諦兩類有差別，染污和清凈的因果也各不相同。諦諦貫通四種真諦，因為義理都是殊勝的。妄諦貫通四種世俗諦，因為義理都是低劣的。或者諦諦是理，不屬於最初的兩個世俗諦，而屬於後面的三個真諦。妄諦如幻象，屬於最初的兩個世俗諦和第一真諦所包含的範疇。後面的四種依次就是四聖諦，第三世俗諦和第二真諦所包含的範疇。 或者建立七諦，即愛味諦、過患諦和出離諦。

【English Translation】 English version According to what is appropriate, one enters the four Samvriti-satyas (conventional truths). This is easy to understand. If one speaks of the Four Noble Truths (suffering, origin, cessation, path) to attain Paramartha-satya (ultimate truth), then it is included within the third Samvriti-satya and the second true truth, as the treatise itself states. Yoga, volume 46, says: 'What is the establishment and construction of truth?' There are countless kinds. Or one establishes one truth, namely the non-deceptive truth, which is included within the fourth true truth. Or one establishes two truths: one Samvriti-satya and two Paramartha-satya. In the Prajna of the King of Compassion, King Prasenajit asked: 'World Honored One, is there a first meaning truth within the Samvriti-satya? If there is, then the truth should not be one; if there is not, then wisdom should not be two.' This is the same as the Yoga, and according to the order of the names, it is included within the second truth. Or one establishes three truths: one aspect truth, two speech truth, and three function truth. Because there are differences in what is explained, what can explain, the essence, and the combination and separation of function. Aspect truth penetrates true and conventional truths. Speech and function truths belong to the first three conventional truths, but are not included in the true truth, but are included in the middle and later two conventional truths. Or one establishes four truths: one suffering, two origin, three cessation, and four path, as previously stated. Because the two categories of defilement and purification each have different causes and effects. Or one establishes five truths: one cause truth, two effect truth, three wisdom truth, four object truth, and five supreme truth. The first four are established truths, and the last one is a non-established truth. Among the established truths, there are differences in what can exist, what exists, mind, and object. The initial cause and effect truths belong to the third conventional truth and the second true truth. Object truth penetrates true and conventional truths. Wisdom truth belongs only to the second and third conventional truths, and the first and second true truths. The fifth supreme truth belongs to the fourth conventional truth, and the third and fourth true truths. Or the initial four types (origin, suffering, path, cessation) are sequentially matched, and the last one is Tathata (suchness). Or one establishes six truths: one truth truth, two delusion truth, three complete knowledge truth, four truth that should be permanently abandoned, five truth that should be realized, and six truth that should be cultivated. There are differences between the two categories of Paramartha-satya and Samvriti-satya, and the causes and effects of defilement and purity are also different. Truth truth penetrates the four true truths, because the meanings are all supreme. Delusion truth penetrates the four conventional truths, because the meanings are all inferior. Or truth truth is principle, not belonging to the initial two conventional truths, but belonging to the later three true truths. Delusion truth is like illusion, belonging to the initial two conventional truths and included in the first true truth. The later four are sequentially the Four Noble Truths, the third conventional truth and the second true truth are included. Or one establishes seven truths: one enjoyment truth, two fault truth, and three renunciation truth.

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四法性諦。五勝解諦。六聖諦。七非聖諦。集苦道滅次第初四。意解思惟聖凡所知種類異故。初四諦者第三俗諦第二真攝。意解思惟第四俗諦第三真攝。依詮行相二無我故。四真四俗皆是聖諦。聖知有無事理別故。凡於初俗堅著妄說以為實故。非二聖諦。聖知為無可初俗攝。余處或立七諦。愛味．過患．出離．應知．應斷．應證．應修。單重二觀觀於四諦。第二觀中除道諦故。亦第三俗第二真攝。或立八諦。一行苦性諦。二壞苦性諦。三苦苦性諦。四流轉諦。五還滅諦。六雜染諦。七清凈諦。八正加行諦。依於三苦．生死．涅槃．有無漏品．聖因別故。初四及第六第二第三俗諦第一第二真諦所攝。第五及第七第三俗諦第二真諦所攝。凈因果故。或第四俗第三第四真諦所攝。第八正加行諦。第三第四俗諦第二第三真諦所收。勝鬘經中亦說八諦。有作無作各有四種。對劣勝機說淺深理。種類別故。有作聲聞四諦。定屬第三俗諦第二真攝。無作四諦菩薩四諦第三俗諦第二真攝。或第四俗第三真攝。依詮顯旨非安立故。或說九諦。一無常諦。二苦諦。三空諦。四無我諦。五有愛諦。六無有愛諦。七彼斷方便諦。八有餘依涅槃諦。九無餘依涅槃諦。依苦四境後有常斷二種愛集一道二滅而分成故。此是四諦即第三俗第二真攝。或說

【現代漢語翻譯】 現代漢語譯本 四法性諦（四種關於事物本性的真理）。五勝解諦（五種殊勝理解的真理）。六聖諦（六種聖者的真理）。七非聖諦（七種非聖者的真理）。集（苦的根源）苦（痛苦）道（解脫之路）滅（涅槃）次第初四。意解思惟聖凡所知種類異故。初四諦者第三俗諦第二真攝。意解思惟第四俗諦第三真攝。依詮行相二無我故。四真四俗皆是聖諦。聖知有無事理別故。凡於初俗堅著妄說以為實故。非二聖諦。聖知為無可初俗攝。余處或立七諦。愛味（對快樂的貪戀）.過患（過失）.出離（解脫）.應知（應該瞭解的）.應斷（應該斷除的）.應證（應該證悟的）.應修（應該修習的）。單重二觀觀於四諦。第二觀中除道諦故。亦第三俗諦第二真攝。或立八諦。一行苦性諦（行蘊皆苦的真理）。二壞苦性諦（變壞之苦的真理）。三苦苦性諦（苦上加苦的真理）。四流轉諦（輪迴流轉的真理）。五還滅諦（還滅的真理）。六雜染諦（雜染的真理）。七清凈諦（清凈的真理）。八正加行諦（正確的修行方法的真理）。依於三苦（三種苦）.生死（生死輪迴）.涅槃（涅槃寂靜）.有無漏品（有漏和無漏的品類）.聖因別故。初四及第六第二第三俗諦第一第二真諦所攝。第五及第七第三俗諦第二真諦所攝。凈因果故。或第四俗諦第三第四真諦所攝。第八正加行諦。第三第四俗諦第二第三真諦所收。勝鬘經中亦說八諦。有作無作各有四種。對劣勝機說淺深理。種類別故。有作聲聞四諦。定屬第三俗諦第二真攝。無作四諦菩薩四諦第三俗諦第二真攝。或第四俗諦第三真攝。依詮顯旨非安立故。或說九諦。一無常諦（無常的真理）。二苦諦（痛苦的真理）。三空諦（空性的真理）。四無我諦（無我的真理）。五有愛諦（有愛的真理）。六無有愛諦（無有愛的真理）。七彼斷方便諦（斷除它們的方便的真理）。八有餘依涅槃諦（有餘涅槃的真理）。九無餘依涅槃諦（無餘涅槃的真理）。依苦四境後有常斷二種愛集一道二滅而分成故。此是四諦即第三俗諦第二真攝。或說

【English Translation】 English version The Four Truths of Dharma-nature. The Five Truths of Excellent Understanding. The Six Noble Truths. The Seven Non-Noble Truths. The first four in the order of Suffering, its Origin, its Cessation, and the Path. Because the types of knowledge known by intentional understanding and contemplation are different for the noble and the ordinary. The first four truths are contained within the third conventional truth and the second ultimate truth. Intentional understanding and contemplation, the fourth conventional truth is contained within the third ultimate truth. Because of the two aspects of no-self in terms of expression and characteristics. The four ultimate truths and four conventional truths are all Noble Truths. Because the noble knows the difference between existence and non-existence, and principle. Ordinary people cling to the initial conventional truths, falsely claiming them to be real. Therefore, they are not the two Noble Truths. The noble knows that there is nothing contained within the initial conventional truth. Elsewhere, seven truths may be established: Attachment to pleasure (love of taste), Faults (drawbacks), Renunciation (escape), What should be known, What should be abandoned, What should be realized, What should be cultivated. Single and multiple contemplations observe the Four Truths. In the second contemplation, the Truth of the Path is excluded. It is also contained within the third conventional truth and the second ultimate truth. Or eight truths may be established: The Truth of Suffering as Conditioned Existence, The Truth of Suffering from Change, The Truth of Suffering from Suffering, The Truth of Transmigration, The Truth of Cessation, The Truth of Defilement, The Truth of Purity, The Truth of Right Effort. Based on the Three Sufferings, Samsara, Nirvana, Conditioned and Unconditioned categories, and the difference in Noble causes. The first four and the sixth are contained within the second and third conventional truths and the first and second ultimate truths. The fifth and seventh are contained within the third conventional truth and the second ultimate truth. Because of pure causes and effects. Or the fourth conventional truth is contained within the third and fourth ultimate truths. The eighth, the Truth of Right Effort, is contained within the third and fourth conventional truths and the second and third ultimate truths. The Śrīmālādevī Siṃhanāda Sūtra also speaks of eight truths. There are four types of conditioned and unconditioned. Speaking of profound and shallow principles to inferior and superior capacities. Because the types are different. The Four Truths of the Śrāvakas (Hearers) are definitely contained within the third conventional truth and the second ultimate truth. The Four Unconditioned Truths and the Four Truths of the Bodhisattvas are contained within the third conventional truth and the second ultimate truth. Or the fourth conventional truth is contained within the third ultimate truth. Because the meaning is revealed through expression and not established. Or nine truths may be spoken of: The Truth of Impermanence, The Truth of Suffering, The Truth of Emptiness, The Truth of No-Self, The Truth of Attachment, The Truth of Non-Attachment, The Truth of the Means to Abandon Them, The Truth of Nirvana with Remainder, The Truth of Nirvana without Remainder. Based on the four realms of suffering, and the two types of attachment, eternal and non-eternal, in the later existence, one path of accumulation, and two paths of cessation, which are divided. These are the Four Truths, which are contained within the third conventional truth and the second ultimate truth. Or it is said

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十諦。一逼切苦諦。二財位匱乏苦諦。三界不平等苦諦。四所愛變壞苦諦。五粗重苦諦。六業諦。七煩惱諦。八聽聞正法如理作意諦。九正見諦。十正見果諦。初五有漏果。次二異熟因。次二出世道。后一無為滅。苦諦五中初一攝四苦。謂生老死怨憎會苦。第二即是求不得苦。第三是病苦。第四是愛別離苦。第五是略攝一切五取蘊苦。八苦二集兩道一滅有差別故。第三俗諦第二真攝。此中且略配諦相攝。鉅細義門皆應別說。頌曰。不虛．真．相．苦。因諦．及愛．行。無常與逼切。增十諦各初。

問答分別者。問曰雖說二諦四種不同。此中何者名為安立。何者名非安立。答顯揚論說。四種俗諦皆是安立。瑜伽論說。第四勝義是非安立。故前三真亦是安立。體即是俗后三諦故。問若是安立諦。已立為諦。何故復說非安立諦。答瑜伽論中六十四云。唯說安立離非安立。二種解脫不應理故。一者于相縛。二于粗重縛。若有行於諸安立諦。行皆有相。于諸相縛不得解脫。相不脫故。于粗重縛亦不解脫。若有行於非安立諦。不行於相。不行相故相縛解脫。相縛脫故於粗重縛亦得解脫。問若非安立已立為諦。何須復說安立諦耶。答六十四。說為令資糧及方便道得清凈故。有所厭舍。有所修習。有所進趣。有所了知。故立安立

【現代漢語翻譯】 現代漢語譯本 十諦：一、逼切苦諦（指由逼迫和切身感受產生的痛苦真理）。二、財位匱乏苦諦（指因財富和地位不足而產生的痛苦真理）。三、界不平等苦諦（指因眾生所處境界不平等而產生的痛苦真理）。四、所愛變壞苦諦（指所愛之物變遷損壞而產生的痛苦真理）。五、粗重苦諦（指身心沉重不自在而產生的痛苦真理）。六、業諦（指業力因果的真理）。七、煩惱諦（指煩惱的真理）。八、聽聞正法如理作意諦（指聽聞正法並如理思維的真理）。九、正見諦（指正確的見解的真理）。十、正見果諦（指正確見解所帶來的結果的真理）。 前五個是屬於有漏的果報。接著兩個是異熟因（指導致不同結果的原因）。接著兩個是出世之道（指脫離輪迴的道路）。最後一個是無為滅（指涅槃寂滅的境界）。苦諦的五種情況中，第一個包含了四種苦，即生、老、死、怨憎會苦。第二個就是求不得苦。第三個是病苦。第四個是愛別離苦。第五個是概括了所有五取蘊（色、受、想、行、識）的苦。 八苦、二集（集諦）、兩道（道諦）、一滅（滅諦）各有差別。第三個俗諦包含在第二個真諦中。這裡只是簡略地說明了諦的相互包含關係。更詳細的意義應該分別說明。頌曰：『不虛、真、相、苦，因諦及愛、行，無常與逼切，增十諦各初。』 問答分別：問：雖然說了二諦（俗諦和真諦）有四種不同，這裡面哪一種叫做安立諦（可以建立的真理），哪一種叫做非安立諦（不可以建立的真理）？答：《顯揚論》說，四種俗諦都是安立諦。《瑜伽論》說，第四種勝義諦（最殊勝的真理）是非安立諦。所以，前面的三種真諦也是安立諦，因為它們的本體就是俗諦；後面的三種諦是非安立諦。 問：如果是安立諦，已經被建立為諦，為什麼還要說非安立諦？答：《瑜伽論》第六十四卷說：『如果只說安立諦，而沒有非安立諦，那麼兩種解脫就不合理。』第一種是于相縛（對錶象的束縛），第二種是于粗重縛（對沉重負擔的束縛）。如果修行者執著于各種安立諦，那麼他的修行就會有表象，因此無法從對錶象的束縛中解脫。因為無法從表象的束縛中解脫，也就無法從沉重負擔的束縛中解脫。如果修行者修行非安立諦，就不會執著于表象。因為不執著于表象，所以對錶象的束縛就能解脫。因為對錶象的束縛解脫了，所以也能從沉重負擔的束縛中解脫。 問：如果非安立諦已經被建立為諦，為什麼還需要說安立諦呢？答：第六十四卷說：『爲了使資糧道（積累資糧的道路）和方便道（方便修行的道路）得到清凈，需要有所厭舍（厭惡和捨棄），有所修習（修行），有所進趣（進步），有所了知（瞭解），所以要建立安立諦。』

【English Translation】 English version The Ten Truths: 1. The Truth of Compelling Suffering (Bikche Kutidi) (the truth of suffering arising from compulsion and personal experience). 2. The Truth of Suffering from Lack of Wealth and Position (Caiwei Kuifa Kutidi) (the truth of suffering arising from insufficient wealth and status). 3. The Truth of Suffering from Unequal Realms (Jie Bu Pingdeng Kutidi) (the truth of suffering arising from the inequality of realms where beings reside). 4. The Truth of Suffering from the Change and Decay of Loved Ones (Suoai Bianhuai Kutidi) (the truth of suffering arising from the change and decay of loved things). 5. The Truth of Gross and Heavy Suffering (Cuzhong Kutidi) (the truth of suffering arising from the heaviness and discomfort of body and mind). 6. The Truth of Karma (Ye Di) (the truth of karmic cause and effect). 7. The Truth of Afflictions (Fannao Di) (the truth of afflictions). 8. The Truth of Hearing the Correct Dharma and Reflecting on it Properly (Tingwen Zhengfa Ruli Zuoyi Di) (the truth of hearing the correct Dharma and contemplating it properly). 9. The Truth of Right View (Zhengjian Di) (the truth of correct views). 10. The Truth of the Result of Right View (Zhengjian Guo Di) (the truth of the results brought about by correct views). The first five are the fruits of conditioned existence (with outflows). The next two are the causes of differentiated results (leading to different outcomes). The next two are the paths of transcendence (paths to escape samsara). The last one is unconditioned cessation (the state of Nirvana). Among the five aspects of the Truth of Suffering, the first includes the four sufferings: birth, old age, death, and encountering what is disliked. The second is the suffering of not obtaining what is sought. The third is the suffering of illness. The fourth is the suffering of separation from loved ones. The fifth is a summary of all the sufferings of the five aggregates (form, feeling, perception, mental formations, and consciousness). The eight sufferings, the two of accumulation (Samudaya Satya), the two of the path (Marga Satya), and the one of cessation (Nirodha Satya) are each different. The third conventional truth is contained within the second ultimate truth. Here, we only briefly explain the mutual containment of the truths. More detailed meanings should be explained separately. A verse says: 'Not false, true, aspect, suffering, cause truth, and love, action, impermanence, and compulsion, each adds to the beginning of the ten truths.' Question and Answer Differentiation: Question: Although it is said that the two truths (conventional truth and ultimate truth) have four different aspects, which of these is called an established truth (a truth that can be established), and which is called a non-established truth (a truth that cannot be established)? Answer: The Xianyang Lun says that all four conventional truths are established truths. The Yogacara-bhumi-sastra says that the fourth ultimate truth (the most supreme truth) is a non-established truth. Therefore, the first three truths are also established truths because their essence is conventional truth; the latter three truths are non-established truths. Question: If it is an established truth, and has already been established as a truth, why is it still necessary to speak of a non-established truth? Answer: Volume 64 of the Yogacara-bhumi-sastra says: 'If only established truths are spoken of, and there are no non-established truths, then two kinds of liberation would not be reasonable.' The first is bondage to appearances, and the second is bondage to heaviness. If a practitioner clings to various established truths, then their practice will have appearances, and therefore they will not be able to be liberated from the bondage to appearances. Because they cannot be liberated from the bondage to appearances, they also cannot be liberated from the bondage to heaviness. If a practitioner practices the non-established truth, they will not cling to appearances. Because they do not cling to appearances, the bondage to appearances can be liberated. Because the bondage to appearances is liberated, they can also be liberated from the bondage to heaviness. Question: If the non-established truth has already been established as a truth, why is it still necessary to speak of the established truth? Answer: Volume 64 says: 'In order to purify the path of accumulation and the path of skillful means, it is necessary to have aversion and abandonment, to have practice, to have progress, and to have understanding, therefore, established truths must be established.'

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。問若行有相。二縛解脫有何過失。答六十四說。有極善定心。依第四靜慮。于順抉擇分善法中轉。緣諸諦時。於二種縛應得解脫究竟清凈。以有相心相縛猶在。若能治心許有相者。與所治心竟有何別。又世出世道二種有殊。故行有相不得解脫。要依無相非安立諦。由此證知無分別智定無相分而能斷惑。問但立一俗一真即得。何須立四。答此諦但應攝行歸真總立一諦。勝鬘經說一實諦。是唯如來藏。是為一實。余有起盡。或是所取非一實故。若以事理安立非安立而論。但應立二。六十四說。一真法界名為勝義。餘名世俗。仁王經中說二亦爾。若隨人法有勝有劣。應各立二。涅槃經中隨人隨法亦說二諦。或俗及真皆有二諦。若以空．及事．理。義．得．行殊。顯揚論等二諦之中皆有三種。若以諸法有無．事理．淺深．詮旨。義各別故。二諦之中各說四重。又瑜伽釋言。世俗勝義皆有世間所成．道理所成．證得所成．真理所成。由是世俗及勝義諦各分四種。於劣法中世間所成等立四世俗。于勝法中世間所成等立四勝義。故非增減。問此二諦為同爲異。答亦同亦異。仁王經云。世諦之中無第一義。智不應二。若言有者智不應一。涅槃經言。世諦者即第一義。有別方便隨順眾生說有二諦。故不可說定同定異。第一世俗有名無體

【現代漢語翻譯】 現代漢語譯本：問：如果修行時執著于有相（指執著於事物的表象），那麼二縛（指煩惱障和所知障）的解脫會有什麼過失？ 答：在《瑜伽師地論》第六十四卷中說，如果有人具有極善的禪定之心，依靠第四禪定，在順抉擇分（指修行過程中逐漸明瞭真理的階段）的善法中運轉，在觀照諸諦（指苦、集、滅、道四聖諦）時，對於兩種束縛應該能夠得到解脫，達到究竟清凈。但是，如果以有相之心修行，那麼相的束縛仍然存在。如果允許能調伏煩惱的心本身也是有相的，那麼它與所要調伏的心又有什麼區別呢？ 而且，世間道和出世間道這兩種道路本來就有區別，所以修行時執著于有相是無法得到解脫的。必須要依靠無相（指不執著於事物的表象），不依賴於安立諦（指世俗諦），由此可以證明無分別智（指超越分別唸的智慧）的禪定，其無相的部分才能夠斷除煩惱。 問：只設立一個世俗諦和一個真諦就可以了嗎？為什麼需要設立四個諦？ 答：這個諦應該將修行歸於真諦，總的來說設立一個諦。《勝鬘經》中說一實諦（指唯一的真實），就是如來藏（指一切眾生本具的佛性），這是唯一的真實。其餘的都有生起和消滅，或者只是被認知的事物，不是唯一的真實。如果以事和理、安立和非安立來論述，那麼應該只設立兩個諦。《瑜伽師地論》第六十四卷中說，一真法界（指真實的宇宙本體）名為勝義諦（指真諦），其餘的名為世俗諦（指相對於真諦的世間現象）。《仁王經》中也這樣說。如果按照人和法有殊勝和低劣的差別，那麼應該各自設立兩個諦。《涅槃經》中按照人和法也說了二諦。或者世俗諦和真諦都有兩種。 如果以空和事、理，義、得、行不同，那麼《顯揚聖教論》等論典中，二諦之中都有三種。如果以諸法有無、事理、淺深、詮釋的旨意各有不同，那麼二諦之中各自說了四重。而且《瑜伽師地論》的解釋說，世俗諦和勝義諦都有世間所成、道理所成、證得所成、真理所成。因此世俗諦和勝義諦各自可以分為四種。在低劣的法中，世間所成等設立為四種世俗諦；在殊勝的法中，世間所成等設立為四種勝義諦。所以不是增加也不是減少。 問：這二諦是相同還是不同？ 答：既相同也不同。《仁王經》中說：『在世諦之中沒有第一義諦（指最高的真理），智慧不應該是二元的。如果說有二元，那麼智慧就不應該是一元的。』《涅槃經》中說：『世俗諦就是第一義諦，用不同的方便隨順眾生而說有二諦。』所以不能說一定是相同或一定是不同。第一種世俗諦有名無實。

【English Translation】 English version: Question: If one practices with attachment to characteristics (referring to attachment to the appearance of things), what faults arise in the liberation from the two bonds (referring to the afflictive obscurations and the cognitive obscurations)? Answer: The sixty-fourth fascicle [of the Yogācārabhūmi-śāstra] states that if someone possesses an extremely virtuous mind of meditative concentration, relying on the fourth dhyāna, and operates within the virtuous dharmas of the sequential discriminative factors (referring to the stage of gradually understanding the truth in the course of practice), when contemplating the truths (referring to the Four Noble Truths of suffering, origin, cessation, and path), they should be able to attain liberation from the two bonds and achieve ultimate purity. However, if one practices with a mind attached to characteristics, the bond of characteristics still remains. If it is permissible for the mind that subdues afflictions to itself be attached to characteristics, then what difference is there between it and the mind that is to be subdued? Moreover, the two paths of worldly and supramundane are inherently different, so practicing with attachment to characteristics cannot lead to liberation. One must rely on non-attachment to characteristics and not depend on the established truth (referring to conventional truth). From this, it can be proven that the samādhi of non-discriminating wisdom (referring to wisdom that transcends discriminatory thoughts), in its aspect of non-attachment, is able to sever afflictions. Question: Is it sufficient to establish only one conventional truth and one ultimate truth? Why is it necessary to establish four truths? Answer: This truth should bring practice back to the ultimate truth, and generally establish one truth. The Śrīmālādevī Siṃhanāda Sūtra states that the one true truth (referring to the sole reality) is the Tathāgatagarbha (referring to the Buddha-nature inherent in all beings), which is the only reality. The rest have arising and ceasing, or are merely objects of cognition, and are not the only reality. If discussing in terms of phenomena and principle, establishment and non-establishment, then only two truths should be established. The sixty-fourth fascicle [of the Yogācārabhūmi-śāstra] states that the one true dharmadhātu (referring to the true essence of the universe) is called the paramārtha-satya (referring to the ultimate truth), and the rest are called the saṃvṛti-satya (referring to the conventional truth, the mundane phenomena relative to the ultimate truth). The Renwang Jing (The Humane King Sutra) also states this way. If according to the differences between superior and inferior in people and dharmas, then two truths should be established for each. The Nirvana Sutra also speaks of two truths according to people and dharmas. Or both conventional truth and ultimate truth have two types. If based on the differences in emptiness and phenomena, principle, meaning, attainment, and practice, then in treatises such as the Abhidharmasamuccaya, there are three types within the two truths. If based on the differences in the existence and non-existence of dharmas, phenomena and principle, shallowness and depth, and the intent of the teachings, then four levels are spoken of within each of the two truths. Moreover, the explanation in the Yogācārabhūmi-śāstra states that both conventional truth and ultimate truth have those accomplished by the world, those accomplished by reason, those accomplished by realization, and those accomplished by truth. Therefore, conventional truth and ultimate truth can each be divided into four types. In inferior dharmas, those accomplished by the world, etc., are established as the four conventional truths; in superior dharmas, those accomplished by the world, etc., are established as the four ultimate truths. Therefore, it is neither an increase nor a decrease. Question: Are these two truths the same or different? Answer: They are both the same and different. The Renwang Jing (The Humane King Sutra) states: 'Within conventional truth, there is no ultimate meaning (referring to the highest truth), and wisdom should not be dualistic. If it is said to be dualistic, then wisdom should not be singular.' The Nirvana Sutra states: 'Conventional truth is the same as ultimate meaning, and two truths are spoken of using different skillful means to accord with sentient beings.' Therefore, it cannot be said that they are definitely the same or definitely different. The first type of conventional truth has a name but no substance.

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。俗中極劣無可過勝。假名安立。唯俗非真。是名為異。第四勝義體妙離言不可施設。真中極勝。超過一切。唯真非俗。是名為異。余可為同。由此二諦四句分別。有俗非真。謂第一俗。有真非俗謂第四真。有真亦俗。謂前三真俗后三諦。有非真俗。謂除前相。第四勝義不能自勝。待於四俗故名勝義。故前三真亦名為俗。第一世俗不能自俗。待於四真名為世俗。故后三俗亦名為真。第一勝義待一俗名勝。第二勝義待二俗名勝。第三勝義待三俗名勝。第四勝義待四俗名勝。第一世俗待四真名俗。第二世俗待三真名俗。第三世俗待二真名俗。第四世俗待一真名俗。故若有俗時亦必有真。若有真時亦必有俗。俗是真家俗。真是俗家真。有俗亦有真。無真亦無俗。故非遣依他而證圓成實。非無俗諦可得有真。真俗相依而建立故。如是所說四種二諦。經論雖有。諸德雖傳。然諸後學未能疏演。基隨翻譯之次。略纂所聞。其間委細后更咨審。所以編集以為一章。庶後學徒詳而易矣。可謂義高千葉。理光萬代。讚詠吟諷何以暢其歡情。所恨徒響伯牙之琴。虛盡卞和之璧耳。

大乘法苑義林章第二

治承五年六月三日此卷移點了聖玄大法師　　　　　生年六十八

傳領求法沙門信定

寬文

十二年(壬子)十月　日如形令修補了

清兼法印 大正藏第 45 冊 No. 1861 大乘法苑義林章

大乘法苑義林章卷第三

基撰

大種造色章

大種所造色。合以六門分別。一辨體。二釋名。三生等五因以明造相。四依因緣以辨大造。五同異大造相望辨造。六問答分別。

辨體者。順世外道。不別立有能造所造。俱是四大。然性是常。更無別物。吠世史迦。四大乃是實句。有礙。通常無常。眼根即火。耳根即空。鼻根即地。舌根即水。皮根即風。色．味．香．觸．聲德句所攝。然是無礙。聲．香唯無常。余通常無常。色等四種是四大德。四大非能造。色等非所造。地有色．味．香．觸。水有色．味．香．觸。火有色觸。風唯有觸。聲是空德。非四大德。僧佉師說。色等五種名五唯量。乃是能造地．水．等造。地水等方造眼等五根。能造所造雖皆是無常。然非生滅。是轉變無常。並皆有礙。然有別造。亦有通造。聲論師說。聲唯是常。餘四大種．及眼等根色．味．香．觸並是無常。聲或顯常。或是生常。大眾部說。四大為能造。四塵為所造。無別五根。即四塵故。俱通有漏及以無漏。許佛有故。成實論說。四塵為能造造於四大。四大

【現代漢語翻譯】 現代漢語譯本 十二年(壬子)十月，某日，按照形狀下令修補了。

清兼法印 大正藏第 45 冊 No. 1861 大乘法苑義林章

大乘法苑義林章卷第三

基 撰

大種造色章

大種所造色，總合起來用六個方面來分別：一、辨別它的體性；二、解釋它的名稱；三、用生等五因來說明構造的相狀；四、依靠因緣來辨別大種和所造；五、從相同和相異的角度，以大種和所造相互比較來辨別構造；六、用問答的方式來分別。

辨別體性方面：順世外道不分別設立能造和所造，認為都是四大（地、水、火、風），而且其性質是恒常的，沒有其他不同的事物。吠世史迦（Vaisheshika）認為，四大是實在的句義，有障礙，通常是無常的。眼根即是火，耳根即是空，鼻根即是地，舌根即是水，皮根即是風。色、味、香、觸、聲被攝屬於德句。然而，它們是沒有障礙的。聲和香只有無常，其餘的通常是無常的。色等四種是四大的德，四大不是能造，色等不是所造。地有色、味、香、觸，水有色、味、香、觸，火有色、觸，風只有觸。聲是空的德，不是四大的德。僧佉師（Samkhya）說，色等五種名為五唯量，是能造地、水等的。地水等方能造眼等五根。能造和所造雖然都是無常的，但不是生滅的，是轉變的無常，並且都有障礙。然而，有別造，也有通造。聲論師說，聲唯是常，其餘四大種以及眼等根、色、味、香、觸都是無常的。聲或者顯現為常，或者是由生而常。大眾部說，四大為能造，四塵為所造，沒有另外的五根，因為五根就是四塵。都通於有漏和無漏，因為承認佛有。成實論說，四塵為能造，造於四大，四大...

【English Translation】 English version Twelfth year (Renzi), tenth month, on a certain day, an order was given to repair it according to its shape.

Qingjian Dharma Seal Taisho Tripitaka Volume 45 No. 1861, The Meaning and Forest Chapter of the Great Vehicle Dharma Garden

The Meaning and Forest Chapter of the Great Vehicle Dharma Garden, Volume 3

Composed by Ji

Chapter on Materiality Created by the Great Elements

The materiality created by the great elements is comprehensively distinguished using six aspects: 1. Differentiating the substance; 2. Explaining the name; 3. Using the five causes of arising, etc., to clarify the appearance of creation; 4. Relying on conditions to distinguish the great elements and the created; 5. Distinguishing creation by comparing the similarities and differences between the great elements and the created; 6. Distinguishing through questions and answers.

Regarding differentiating the substance: The Lokayata (materialist) heretics do not separately establish the creator and the created, considering them all to be the four great elements (earth, water, fire, wind), and their nature is constant, with no other different things. The Vaisheshika (Vaisheshika) school believes that the four great elements are real categories, having obstruction, and are generally impermanent. The eye-faculty is fire, the ear-faculty is space, the nose-faculty is earth, the tongue-faculty is water, and the skin-faculty is wind. Form, taste, smell, touch, and sound are included in the category of qualities. However, they are without obstruction. Sound and smell are only impermanent, while the rest are generally impermanent. The four types of form, etc., are the qualities of the four great elements. The four great elements are not the creator, and form, etc., are not the created. Earth has form, taste, smell, and touch; water has form, taste, smell, and touch; fire has form and touch; wind only has touch. Sound is the quality of space, not the quality of the four great elements. The Samkhya (Samkhya) school says that the five types of form, etc., are called the five subtle elements, which are the creators of earth, water, etc. Earth, water, etc., can create the five faculties of eye, etc. Although the creator and the created are both impermanent, they are not subject to arising and ceasing, but are impermanent due to transformation, and they all have obstruction. However, there is separate creation and also common creation. The Sound school says that sound is only constant, while the other four great elements, as well as the faculties of eye, etc., form, taste, smell, and touch, are all impermanent. Sound either appears as constant or is constant due to arising. The Mahasanghika (Mahasanghika) school says that the four great elements are the creator, and the four dusts are the created. There are no separate five faculties, because the five faculties are the four dusts. They are all common to both defiled and undefiled, because they acknowledge that the Buddha has them. The Satyasiddhi (Satyasiddhi) school says that the four dusts are the creator, creating the four great elements, and the four great elements...

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成五根。五根唯所造。四塵唯能造。四大通二。聲亦唯所造。薩婆多師。四大為能造。唯有漏．有礙．觸處所攝。五根．五塵．及法處無表色為所造。五根五塵皆唯有礙。唯是有漏。法處無表說通無漏。是無礙攝。皆是實有。經部師說。能造．所造雖並有礙。皆通假實。極微是實。粗色是假。並皆有漏。無表假立。法處無色。不許色蘊有無表色。說假部說。能造所造若粗若細。在蘊門中體皆是實。義積聚故。體非積聚。在界．處門並皆是假。依．緣並皆體積聚故。通有無漏。一說部說。能造．所造唯有一名都無實體。說出世部說。能造．所造．若有漏者並皆是假。從顛倒起故。諸無漏者並皆是實。非倒生故。今依大乘。觸處法處皆是有大種。散．定別故。造色通於十一處有。大種造色隨應俱通依他圓成二性所攝。五法之中相及正智二法所收。通有漏．無漏．善無記性。有漏大造定屬依他。無漏大造亦通圓成．依他所攝。有漏造色唯無記性。假性通三。故瑜伽六十四說。色聲．表色假通善惡。實唯無記。無表既假。許通善惡。無漏大造一切唯善。大種唯實。造色通假。

釋名者。瑜伽第三說。由此大種其性大故。為種生故。名為大種。大有四義。一為所依故。與諸造色為所依處。二體性廣故。體性寬廣于造色故。

【現代漢語翻譯】 現代漢語譯本 產生五根（眼、耳、鼻、舌、身五種感覺器官）。五根都是所造色。四塵（色、聲、香、味四種感覺對像）都是能造色。四大（地、水、火、風）通於能造和所造。聲音也只是所造色。薩婆多部（一切有部）認為，四大是能造色，並且只有有漏、有礙、觸處所攝。五根、五塵以及法處所攝的無表色是所造色。五根五塵都是有礙，並且只有有漏。法處所攝的無表色則通於無漏，是無礙所攝。這些都是實有。經部師認為，能造色和所造色雖然都有礙，但都通於假和實。極微是實，粗色是假，並且都是有漏。無表色是假立的，法處沒有色，不承認色蘊中有無表色。說假部認為，能造色和所造色，無論是粗是細，在蘊門中體性都是實有，因為是意義的積聚。體性如果不是積聚，在界門和處門中就都是假，因為所依和所緣都是體積聚。通於有漏和無漏。一說部認為，能造色和所造色只有一個名稱，都沒有實體。說出世部認為，能造色和所造色，如果有漏，就都是假，因為是從顛倒產生的。如果無漏，就都是實，因為不是從顛倒產生的。現在依據大乘的觀點，觸處和法處都有大種，因為散和定不同。造色通於十一處（眼處、耳處、鼻處、舌處、身處、色處、聲處、香處、味處、觸處、法處）。大種和造色隨應都通於依他起性和圓成實性二性所攝。在五法（名、相、分別、正智、如如）之中，為相和正智二法所收。通於有漏、無漏、善、無記性。有漏的大種和造色一定是依他起性。無漏的大種和造色也通於圓成實性和依他起性所攝。有漏的造色只有無記性。假性通於善、惡、無記三性。所以《瑜伽師地論》第六十四卷說，色聲、表色，假性通於善和惡，實性只有無記。無表色既然是假，就允許通於善和惡。無漏的大種和造色一切都是善。大種是實，造色通於假。

解釋名稱。《瑜伽師地論》第三卷說，因為這些大種的體性廣大，並且是產生其他事物的種子，所以稱為大種。大有四種含義：一是作為所依處，與各種造色作為所依之處；二是體性寬廣，體性比造色寬廣。

【English Translation】 English version They generate the five roots (eye, ear, nose, tongue, and body sense organs). The five roots are only the produced. The four dusts (form, sound, smell, taste, the four sense objects) are only the producers. The four great elements (earth, water, fire, and wind) are common to both. Sound is also only the produced. The Sarvastivadins (Everything Exists school) believe that the four great elements are the producers, and are only included in the defiled, obstructive, and sense-sphere. The five roots, five dusts, and the unmanifested form included in the dharma-sphere are the produced. The five roots and five dusts are all obstructive and only defiled. The unmanifested form included in the dharma-sphere is said to be common to the undefiled and is included in the unobstructed. These are all truly existent. The Sautrantikas (Sutra school) believe that although both the producers and the produced are obstructive, they are common to both the provisional and the real. The ultimate particle is real, and the coarse form is provisional, and both are defiled. The unmanifested form is provisionally established, and the dharma-sphere has no form, and it does not recognize the unmanifested form in the form aggregate. The Bahusrutiyas (Much Hearing school) believe that whether the producers and the produced are coarse or fine, their nature is real in the aggregate-sphere because they are the accumulation of meaning. If the nature is not an accumulation, then they are all provisional in the sphere-gate and the place-gate because the support and the condition are both volume accumulations. They are common to both the defiled and the undefiled. The Ekavyavaharikas (One Expression school) believe that the producers and the produced have only a name and no substance. The Lokottaravadins (Transcendent school) believe that if the producers and the produced are defiled, then they are all provisional because they arise from inversion. If they are undefiled, then they are all real because they do not arise from inversion. Now, according to the Mahayana viewpoint, both the sense-sphere and the dharma-sphere have great elements because the scattered and the concentrated are different. The produced form is common to the eleven spheres (eye-sphere, ear-sphere, nose-sphere, tongue-sphere, body-sphere, form-sphere, sound-sphere, smell-sphere, taste-sphere, touch-sphere, dharma-sphere). The great elements and the produced form are correspondingly common to both the dependent nature and the perfectly accomplished nature. Among the five dharmas (name, form, discrimination, correct knowledge, suchness), they are collected by the form and correct knowledge. They are common to the defiled, the undefiled, the wholesome, and the neutral. The defiled great elements and the produced form are definitely of the dependent nature. The undefiled great elements and the produced form are also common to the perfectly accomplished nature and the dependent nature. The defiled produced form has only neutral nature. The provisional nature is common to the three natures: wholesome, unwholesome, and neutral. Therefore, the sixty-fourth volume of the 'Yogacarabhumi-sastra' says that form, sound, and manifested form, the provisional nature is common to the wholesome and the unwholesome, and the real nature is only neutral. Since the unmanifested form is provisional, it is allowed to be common to the wholesome and the unwholesome. All the undefiled great elements and the produced form are wholesome. The great elements are real, and the produced form is common to the provisional.

Explaining the name. The third volume of the 'Yogacarabhumi-sastra' says that because these great elements are vast in nature and are the seeds for generating other things, they are called great elements. Great has four meanings: first, as a support, it serves as a support for various produced forms; second, its nature is broad, and its nature is broader than that of produced forms.

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三形相大故。大地．大水．大火．大風。相狀大故。四起大用故。成壞世界作用大故。種者因義。或是類義。此四能為生等五因起眾色故。種類別故。虛空雖大不能為因。內種子等雖能為因體相非大。所餘諸法非大非種。由此地等亦大亦種故名大種。持業釋也。若言四大種。四是數名。即帶數釋。造色名者。顯揚第五說。謂依止大種即于大種處所有餘造色生。由是因故說四大種造所造色。所造即色。五十四云。是同一處攝持彼義名之為造。所造即色。持業為名。大所造色。依士為目。別名者。堅勁義是地義。流濕義是水義。溫熱義是火義。輕等動義是風義。其地即大。乃至風即是大。皆持業釋。造色別名至章中解。

生等五因以辨造者。對法第一說。所造者。謂以四大種為生依立持養因義。即依五因說名為造。生因者即是起因。謂離大種色不起故。諸所造色雖自種生。若離大種必不能起。瑜伽第三問云。諸法皆從自種而起。寧說大種能生諸色。乃至長養耶。彼自答云。由諸內外大種．造色種子。皆悉依附內相續心。諸大種子未生諸大。造色種子終不能生。要大種子先生大種。造色種子方生造色。為前導故。說彼能生。故名生因。第六十六說此同之。今應問曰。若爾別解脫及定道俱戒。既離大種應不得生。此隨所

【現代漢語翻譯】 現代漢語譯本 『三形相大』是因為大地（Prthivi，堅固性）、大水（Apas，流動性）、大火（Tejas，熱能）、大風（Vayu，運動性）的相狀廣大之故。相狀廣大，所以這四者能引發廣大的作用。因為它們能引發成壞世界的作用，所以作用廣大。『種』是因的意思，或者說是類的意思。這四者能作為生等五種原因，引發眾多的色法，所以說是種類別。虛空雖然廣大，但不能作為因。內在的種子等雖然能作為因，但其體相併非廣大。其餘諸法既非廣大，也非種子。因此，地等既廣大又是種子，所以稱為『大種』，這是持業釋。如果說是『四大種』，『四』是數名，這就是帶數釋。關於『造色』的名稱，在《顯揚聖教論》第五卷中說，是指依止於大種，即在大種所在之處，有其餘的造色產生。因為這個原因，所以說四大種能造作所造的色法。『所造』就是色，如《阿毗達磨集異門足論》第五十四卷所說：『在同一處攝持彼義，名為造。』所造就是色，這是持業釋。『大所造色』，依士釋為目。別名方面，堅勁的性質是地的性質，流濕的性質是水的性質，溫熱的性質是火的性質，輕等動搖的性質是風的性質。其地就是大種，乃至風就是大種，都是持業釋。造色的別名在後面的章節中解釋。

『生』等五因是爲了辨別造作的因素。《阿毗達磨法蘊足論》第一卷說：『所造』是指以四大種為生、依、立、持、養的因義。即依據這五種原因，稱之為『造』。『生因』就是起因，意思是說，離開大種，色法就不能生起。各種所造色雖然由自己的種子產生，但如果離開大種，必定不能生起。《瑜伽師地論》第三卷問道：『諸法都從自己的種子而生起，為什麼說大種能生諸色，乃至長養呢？』它自己回答說：『由於內外的大種、造色種子，都依附於內在相續的心。諸大種子未生出諸大種時，造色種子終究不能生起。必須大種子先生出大種，造色種子才能生出造色。』因為是前導的原因，所以說它們能夠生。因此稱為『生因』。《瑜伽師地論》第六十六卷也說了同樣的意思。現在應該問：『如果這樣，別解脫戒以及定道俱戒，既然離開了大種，應該不能生起。』此隨所

【English Translation】 English version 『The greatness of the three characteristics』 is because the characteristics of Earth (Prthivi, solidity), Water (Apas, fluidity), Fire (Tejas, heat), and Wind (Vayu, motion) are vast. Because their characteristics are vast, these four can initiate great functions. Because they can initiate the functions of world formation and destruction, their functions are vast. 『Seed』 means cause, or it means category. These four can act as the five causes of origination, etc., initiating numerous forms, so they are called seed categories. Although space is vast, it cannot act as a cause. Although internal seeds, etc., can act as causes, their substance is not vast. Other dharmas are neither vast nor seeds. Therefore, earth, etc., are both vast and seeds, so they are called 『Great Elements,』 which is a Karmadharaya compound. If we say 『Four Great Elements,』 『four』 is a numerical name, which is a numerical Tatpurusha compound. Regarding the name 『derived form,』 the fifth volume of the Yogacarabhumi-sastra says that it refers to the remaining derived forms that arise relying on the Great Elements, that is, in the place of the Great Elements. Because of this reason, it is said that the Four Great Elements create the derived forms. 『Derived』 is form, as the fifty-fourth volume of the Sangiti Paryaya says: 『Holding together that meaning in the same place is called creation.』 『Derived』 is form, which is a Karmadharaya compound. 『Great derived forms』 are named according to their function. Regarding the specific names, the characteristic of solidity is the characteristic of earth, the characteristic of fluidity is the characteristic of water, the characteristic of heat is the characteristic of fire, and the characteristic of lightness and motion is the characteristic of wind. That earth is the Great Element, and so on, up to wind being the Great Element, are all Karmadharaya compounds. The specific names of derived forms will be explained in later chapters.

The five causes of 『origination,』 etc., are to distinguish the factors of creation. The first volume of the Dharmaskandha says: 『Derived』 refers to the meaning of the Four Great Elements as the causes of origination, reliance, establishment, support, and nourishment. That is, based on these five causes, they are called 『creation.』 『Origination cause』 is the cause of arising, meaning that without the Great Elements, form cannot arise. Although various derived forms arise from their own seeds, they definitely cannot arise without the Great Elements. The third volume of the Yogacarabhumi-sastra asks: 『All dharmas arise from their own seeds, so why is it said that the Great Elements can generate forms, and even nourish them?』 It answers itself: 『Because the seeds of internal and external Great Elements and derived forms all rely on the mind in the internal continuum. When the seeds of the Great Elements have not yet generated the Great Elements, the seeds of the derived forms ultimately cannot generate them. The seeds of the Great Elements must first generate the Great Elements before the seeds of the derived forms can generate the derived forms.』 Because they are the forerunners, it is said that they can generate. Therefore, they are called 『origination cause.』 The sixty-sixth volume of the Yogacarabhumi-sastra also says the same thing. Now we should ask: 『If that is the case, the Pratimoksha precepts and the precepts associated with meditative paths, since they are separate from the Great Elements, should not be able to arise.』 This follows what

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游．所防名色。亦隨彼二假說大造。不離義有二。一定同處。二必假藉。別解脫戒等必藉大生。非定同處。亦名不離。離質聲．光皆亦如是。瑜伽論五十四說。勝定果色唯依勝定不依大種。彼如何通。彼自解云。然從緣彼種類影像三摩地發。說彼大造。非依彼生。說名為造。法處色章當具陳述。或復五因非遍一切。如離輪光等無所依因故。依因者。對法雲。即是轉因。謂舍大種諸所造色。無有功能據別處。故諸所造色依據大種方乃得生。故舍大種無別處住。瑜伽第三云。由造色生已不離大種處而轉故名依因。若爾如何五十四。說離輪光明。大種香等皆不可得。今依即質以辨依因。離質光等無依因義。故不相違。或說。彼光亦有大造。隨有光處有大造故。此釋不然。聲．香離質。何大所造。故前說善。立因者。即隨轉因。由大變異。能依造色隨變異故。能造．所造。安．危必同。故大變時造隨變異。瑜伽第三云。由大種損．益彼同安．危故。別解脫戒后相續生。表業變異如何相續。或說后時所依猶有。故不變異。如實義者。此隨所游．所防大造。不爾無色定道俱戒。無所依故應無此因。若爾所防久已斷滅。既無能造應無立因。不可防他說名為色。將他四大造自無表。此唯是彼遠分對治。義名為造。曾有類故。二定已上無

【現代漢語翻譯】 現代漢語譯本 游·所防名色（nama-rupa，名與色）。也隨著那兩種假說而產生大造色（mahābhūta，四大種）。不離義有二：一是必定同處，二是必須假借。別解脫戒等必須假借四大種而生，並非必定同處，也稱為不離。離開物質的聲音和光也是如此。《瑜伽師地論》第五十四卷說，殊勝禪定所生的色法只依靠殊勝禪定，不依靠四大種。這如何解釋呢？ 他們自己解釋說：『然而，是從緣彼種類影像的三摩地（samādhi，禪定）所引發，說那是大造色，並非依靠它而生，說是名為造。』法處色（dharmāyatana-rūpa，法處所攝之色法）的章節會詳細陳述。或者說，五因（pañca hetu，五種原因）並非普遍適用於一切，例如離開輪的光等就沒有所依因的緣故。所依因，對法論中說：『就是轉因（pariṇāmahetu，轉變因）。』意思是說，捨棄四大種，各種所造色（upādāyarūpa，由四大種所造之色法）就沒有能力在別處存在。因此，各種所造色依靠四大種才能產生。所以，捨棄四大種就沒有別處可住。《瑜伽師地論》第三卷說：『由於所造色生起后不離開四大種的處所而運轉，所以名為所依因。』 如果這樣，第五十四卷中說離開輪的光明，四大種的香等都不可得，又該如何解釋呢？現在依靠即質（物質）來辨別所依因。離開物質的光等沒有所依因的意義，所以不相違背。或者說，那種光也有四大種所造，因為有光的地方就有四大種的緣故。這種解釋不對。聲音和香離開物質，是什麼大種所造呢？所以之前的說法是好的。立因（sthāpanahetu，建立因），就是隨轉因（anuvartanāhetu，隨逐轉變因）。由於四大種變異，能依靠的所造色也隨著變異。能造和所造，安穩和危險必定相同。所以四大種變異時，所造色也隨著變異。《瑜伽師地論》第三卷說：『由於四大種損壞或增益，它們一同安穩或危險。』 別解脫戒（prātimokṣa-saṃvara-śīla，波羅提木叉律儀戒）後續相續產生，表業（vijñapti-karma，表色業）的變異如何相續呢？或者說，后時所依的四大種仍然存在，所以不變異。如實義是，這隨著所游、所防的大造色。否則，無色定（arūpa-samāpatti，無色界定）和道俱戒（mārga-samvara-śīla，道俱律儀戒），因為沒有所依，應該沒有這種因。如果這樣，所防的早已斷滅，既然沒有能造，應該沒有立因。不可防他說名為色，將他人的四大種造作自己的無表色（avijñapti-rūpa，無表色）。這只是對彼遠分（para-dūra，對治遠分）的對治，從意義上說是造作。曾經有類似的例子，二禪以上沒有。

【English Translation】 English version The nama-rupa (name and form) that is wandered and guarded. Also, the mahābhūta (the four great elements) are created following those two provisionalities. There are two meanings of 'not separated': one is 'necessarily in the same place', and the other is 'must be dependent'. The prātimokṣa-saṃvara-śīla (the precepts of individual liberation), etc., must be dependent on the mahābhūta to arise, but they are not necessarily in the same place, and are also called 'not separated'. Sound and light that are separated from matter are also like this. The Yogācārabhūmi-śāstra, in its fifty-fourth fascicle, says that the form produced by superior samādhi (concentration) relies only on superior samādhi and not on the mahābhūta. How can this be reconciled? They themselves explain: 'However, it is said that the mahābhūta is created from the samādhi (concentration) that arises from the image of that kind of condition, but it is not created relying on it, and is said to be named 'created'.' The chapter on dharmāyatana-rūpa (form belonging to the sphere of dharmas) will explain this in detail. Or, the pañca hetu (five causes) are not universally applicable to everything, such as the light separated from the wheel, etc., which do not have a cause of dependence. The cause of dependence, according to the Abhidharma, is: 'It is the pariṇāmahetu (cause of transformation).' This means that, abandoning the mahābhūta, the various upādāyarūpa (form derived from the four great elements) do not have the ability to exist elsewhere. Therefore, the various upādāyarūpa can only arise by relying on the mahābhūta. So, abandoning the mahābhūta, there is no other place to dwell. The Yogācārabhūmi-śāstra, in its third fascicle, says: 'Because the derived form, once arisen, does not leave the place of the mahābhūta and continues to function, it is called the cause of dependence.' If this is the case, how can it be explained that the light separated from the wheel, the fragrance of the mahābhūta, etc., are not obtainable, as stated in the fifty-fourth fascicle? Now, relying on the substance (matter) to distinguish the cause of dependence. Light, etc., separated from matter do not have the meaning of a cause of dependence, so there is no contradiction. Or, it is said that that light is also created by the mahābhūta, because wherever there is light, there is the mahābhūta. This explanation is not correct. Sound and fragrance are separated from matter, so what mahābhūta creates them? Therefore, the previous statement is good. The sthāpanahetu (cause of establishment) is the anuvartanāhetu (cause of following transformation). Because the mahābhūta changes, the derived form that relies on it also changes accordingly. The creator and the created, safety and danger, must be the same. So, when the mahābhūta changes, the derived form also changes accordingly. The Yogācārabhūmi-śāstra, in its third fascicle, says: 'Because the mahābhūta is damaged or increased, they are together safe or in danger.' How can the subsequent continuous arising of the prātimokṣa-saṃvara-śīla (the precepts of individual liberation) continue the transformation of the vijñapti-karma (manifest action)? Or, it is said that the mahābhūta on which it relies still exists in the later time, so it does not change. The true meaning is that this follows the mahābhūta that is wandered and guarded. Otherwise, the arūpa-samāpatti (formless absorption) and the mārga-samvara-śīla (precepts associated with the path), because they have no basis, should not have this cause. If this is the case, what is guarded has long been extinguished, and since there is no creator, there should be no cause of establishment. It is not possible to guard against him saying it is form, and to create one's own avijñapti-rūpa (non-manifest form) from the mahābhūta of others. This is only a treatment for the para-dūra (distant aspect of the other), and in terms of meaning, it is creation. There have been similar examples, and there are none above the second dhyana.

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表並然。論說防他。他四大造。此義不然。非已過故防不得故。應非對治。此義名色假名為造。遠分對治。故無有失。遠防自身曾有惡戒。即從過去大造今色。或無表戒等無立因義。依質實色具立因故。若取依身大種名造。無色聖者應無無表。便非大乘。亦違顯揚諸律儀色依不現行法建立色性。故以隨彼所防大造。持因者。即是住因。謂由大種諸所造色。相似相續生持令不絕故。造色續生由大持力。不爾造色應有間斷。瑜伽第三說。由隨大種等量不壞故名持因。又聲光等大小有異。如何但說等量不壞。對法依全分總說持因。瑜伽依小分故作是說。彼依即質造色說故。或瑜伽言等量不壞。非是大造二量齊等。等者前後相似之義。前說為善。養因者。即是長因。謂由大種養彼造色令增長故。由大親養造色增長。或長即因。或長之因。故名長因。瑜伽第三云。由因飲食．睡眠修習梵行。三摩地等。依彼造色倍復增廣。故說大種為彼養因。能養造色有因有緣。大為養因。彼為養緣。各據一說故不相違。又由彼緣先養大種。令造色增故無有失。或彼通養大．及造色．心心所等一切法因。此唯造色能養別因。由造性鈍不如心等。故藉二養。心等不爾。五十四。問諸行皆從自種而起。如何說大造所造耶。由彼變異而變異故。彼所建立

【現代漢語翻譯】 現代漢語譯本： 表和無表是這樣的。如果有人說要防止它，因為它是四大所造。這種說法是不對的。因為它已經過去了，所以無法防止。因此，它不應該被視為對治。這種說法認為名色只是假名，是四大所造，是對治的遠分，所以沒有過失。遠遠地防止自身曾經有過的惡戒，就是從過去的大種造出現在的色。或者無表戒等沒有成立原因的意義，因為是依靠真實的色來成立原因的。如果取依附身體的大種名為所造，那麼無色的聖者應該沒有無表，那就不是大乘了。也違背了《顯揚》中關於諸律儀色依附於不現行法而建立色性的說法。因此，以隨順所防止的大種作為持因。持因，就是住因。意思是說，由於大種，各種所造的色，相似地相續產生，保持它不間斷。所造的色能夠持續產生，是由於大種的保持力量。否則，所造的色應該會有間斷。《瑜伽師地論》第三卷說，由於隨順大種等量不壞，所以稱為持因。又聲音、光等大小有差異，為什麼只說等量不壞呢？《對法》是依據全部分總說持因，《瑜伽》是依據小部分，所以這樣說。它是依據即是真實的所造色說的。或者《瑜伽師地論》所說的等量不壞，不是指大種的二量齊等，等是指前後相似的意思。前一種說法是正確的。養因，就是長因。意思是說，由於大種滋養那些所造的色，使它們增長。由於大種親自滋養，所造的色才能增長。或者長就是因，或者長的原因，所以稱為長因。《瑜伽師地論》第三卷說，由於依靠飲食、睡眠、修習梵行、三摩地等，所造的色倍加增廣，所以說大種是它們的養因。能夠滋養所造的色，有因有緣，大種是養因，那些是養緣，各自依據一方面來說，所以不相違背。又由於那些緣先滋養大種，使所造的色增長，所以沒有過失。或者那些緣普遍滋養大種、以及所造的色、心心所等一切法的因。這裡只是所造的色能夠滋養的特別的因。由於所造的色的性質遲鈍，不如心等，所以需要兩種滋養，心等不是這樣。第五十四，問：諸行都是從自己的種子而生起的，為什麼說是由大種所造呢？因為它們隨著大種的變異而變異。它們是由大種所建立的。

【English Translation】 English version: The manifested and unmanifested are like this. If someone says to prevent it, because it is created by the four great elements (Mahabhuta - the four fundamental elements: earth, water, fire, and air). This statement is incorrect. Because it has already passed, it cannot be prevented. Therefore, it should not be considered an antidote. This statement considers name and form (Namarupa - mind and body) as merely provisional designations, created by the four great elements, and a distant aspect of the antidote, so there is no fault. To prevent oneself from past evil precepts from afar is to create present form from past great elements. Or the unmanifested precepts, etc., have no meaning of establishing a cause, because they rely on real form to establish a cause. If one takes the great elements that rely on the body as 'created,' then the formless saints should have no unmanifested, which would not be Mahayana. It also contradicts the statement in the Yogacarabhumi-sastra that the colors of the precepts rely on non-manifesting dharmas to establish the nature of color. Therefore, taking the great elements that are in accordance with what is being prevented as the sustaining cause (Dharana-hetu). The sustaining cause is the abiding cause. It means that due to the great elements, various created forms are produced in similar continuity, keeping it from being interrupted. The created forms can continue to arise due to the sustaining power of the great elements. Otherwise, the created forms should have interruptions. The third volume of the Yogacarabhumi-sastra says that it is called the sustaining cause because it follows the great elements in equal measure without decay. Furthermore, sounds, light, etc., have differences in size, so why only say equal measure without decay? The Abhidharma relies on the whole to generally speak of the sustaining cause, while the Yoga relies on a small part, so it speaks in this way. It is based on the real created form. Or the 'equal measure without decay' in the Yogacarabhumi-sastra does not mean that the two measures of the great elements are equal; 'equal' means similar before and after. The former statement is correct. The nourishing cause (Posana-hetu) is the growing cause. It means that due to the great elements, those created forms are nourished, causing them to grow. Because the great elements personally nourish, the created forms can grow. Or growth is the cause, or the cause of growth, so it is called the nourishing cause. The third volume of the Yogacarabhumi-sastra says that due to relying on food, sleep, practicing pure conduct (Brahmacarya), Samadhi, etc., the created forms are multiplied and expanded, so it is said that the great elements are their nourishing cause. Being able to nourish the created forms has causes and conditions; the great elements are the nourishing cause, and those are the nourishing conditions, each based on one aspect, so they do not contradict each other. Furthermore, because those conditions first nourish the great elements, causing the created forms to grow, so there is no fault. Or those conditions universally nourish the great elements, as well as the created forms, mental states (Citta) and mental factors (Caitasika), and the causes of all dharmas. Here, only the created forms can nourish the special cause. Because the nature of the created forms is dull, not like the mind, etc., so it needs two nourishments; the mind, etc., are not like this. Fifty-fourth, Question: All actions (Samskara) arise from their own seeds, so why say that they are created by the great elements? Because they change with the changes of the great elements. They are established by the great elements.

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及任持故。顯揚第五說。謂依大種有餘造色攝在一處名大所造。此義即顯相依而有。是為造義。非辨體者。現行相望增上緣故。

依因緣辨造者。初辨因造。后辨緣造。因造有二。一十因。二六因。十因造者。大望造色總有七因。一牽引因。二生起因。無記因中未潤已潤。外穀麥等望牙等故。三攝受因。士用依處所攝受故。四引發因。五定異因。引同類起．及自性故。六同事因。七不相違因。攝前諸因為此二故。其相違因互能相損。而為因故無相違因。大非言說無隨說因。觀待因疏無觀待因。有義為八。唯除隨說及相違因。亦通觀待立此二故。有義或九加相違因。造色望大能為八因。一隨說因。音聲言說詮辨大故。二觀待因。疏相待故。三牽引因。四生起因。染凈因中。律不律儀。及定俱戒。未潤．已潤為此二故。五攝受因。作用依處所攝受故。六定異因。定別能招自異熟故。七同事因。八不相違因。除引發者能引自類同品．勝品為彼因故。除相違者不相順故。或說有九加引發因。義亦得成。相引發故。或為十因。有相違故。六因造者現行六因。顯揚十八說皆增上緣。對法第四云。當知一切因皆能作因所攝。為顯差別義。復別建立餘五因。若依因緣辨六因者。攝大乘論唯識等說。種子望現為能作．俱有．相應．

【現代漢語翻譯】 現代漢語譯本 以及任持的緣故。《顯揚第五》中說，所謂依賴於大種（四大元素：地、水、火、風）而有剩餘的造色（由四大產生的色法）聚集在一處，名為大所造（由四大所造的物質）。這個意義就顯示了相互依賴而存在，這就是造的含義。而不是辨別本體的人所認為的那樣，因為現行（現在生起）的事物相互之間是增上緣的緣故。

依據因緣來辨別造作，首先辨別因造，然後辨別緣造。因造有兩種：一是十因，二是六因。十因造作，大種對於造色總共有七因：一是牽引因，二是生起因，無記因中未潤（未成熟）和已潤（已成熟），比如外面的穀物麥子等對於牙等來說就是如此。三是攝受因，士用（人的作用）依賴於處所而攝受的緣故。四是引發因，五是定異因，牽引同類生起以及自性的緣故。六是同事因，七是不相違因，總攝前面的諸因為這兩種因的緣故。那些相違的因相互能夠損害，而作為因的緣故沒有相違因。大種不是言說，沒有隨說因。觀待因疏遠，沒有觀待因。有的說法是八因，只除去隨說因和相違因。也通達觀待而建立這兩種因的緣故。有的說法或許是九因，加上相違因。造色對於大種能夠作為八因：一是隨說因，音聲言說詮釋辨別大種的緣故。二是觀待因，疏遠而相互對待的緣故。三是牽引因，四是生起因，染凈因中，律儀和不律儀，以及定俱戒，未潤和已潤為此二者的緣故。五是攝受因，作用依賴於處所而攝受的緣故。六是定異因，決定差別能夠招感各自的異熟果的緣故。七是同事因，八是不相違因，除去引發因，因為引發因能夠引發自類同品和勝品作為它們的因的緣故。除去相違因，因為不相順的緣故。或者說有九因，加上引發因，意義也能夠成立，因為相互引發的緣故。或者作為十因，因為有相違的緣故。六因造作，現行有六因。《顯揚十八》中說都是增上緣。《對法第四》中說，應當知道一切因都能夠被能作因所攝。爲了顯示差別義，又分別建立其餘五因。如果依據因緣來辨別六因，那麼《攝大乘論》、《唯識》等說，種子對於現行來說是能作因、俱有因、相應因。

【English Translation】 English version And because of holding. The fifth of the Xianyang (Yogācārabhūmi-śāstra) says: 'That which relies on the mahābhūta (the four great elements: earth, water, fire, and wind) and has remaining rūpa (form) gathered in one place is called mahābhūta-upādāyarūpa (matter derived from the four great elements).' This meaning shows that it exists dependently. This is the meaning of 'making'. It is not what those who distinguish the entity think, because the currently arising things are adhipati-pratyaya (dominant condition) to each other.

Distinguishing 'making' based on cause and condition, first distinguish hetu-ja (cause-making), then distinguish pratyaya-ja (condition-making). There are two types of hetu-ja: one is the ten causes, and the other is the six causes. For the ten causes of making, the mahābhūta has a total of seven causes for upādāyarūpa: one is ākarṣa-hetu (attracting cause), two is utpāda-hetu (producing cause), avyākṛta-hetu (neutral cause) includes anabhisaṃskṛta (unmatured) and abhisaṃskṛta (matured), such as external grains and wheat for teeth, etc. Three is parigraha-hetu (embracing cause), because the use of a person relies on the place to be embraced. Four is ādāna-hetu (leading cause), five is niyata-vipariṇāma-hetu (fixed-transformation cause), leading to the arising of similar kinds and self-nature. Six is sahakāri-hetu (co-operating cause), seven is avirodha-hetu (non-opposing cause), summarizing the previous causes into these two causes. Those opposing causes can harm each other, and because they are causes, there is no opposing cause. Mahābhūta is not speech, so there is no anuvyākhyāna-hetu (explaining cause). Pratītya-hetu (dependent cause) is distant, so there is no pratītya-hetu. Some say there are eight causes, only removing anuvyākhyāna-hetu and virodha-hetu (opposing cause). It also understands pratītya and establishes these two causes. Some say there may be nine causes, adding virodha-hetu. Upādāyarūpa can be eight causes for mahābhūta: one is anuvyākhyāna-hetu, because sound and speech explain and distinguish mahābhūta. Two is pratītya-hetu, because they are distant and treat each other. Three is ākarṣa-hetu, four is utpāda-hetu, in the causes of defilement and purity, śīla (precepts) and non-śīla, as well as dhyāna-sahita-śīla (precepts accompanied by meditation), anabhisaṃskṛta and abhisaṃskṛta are for these two. Five is parigraha-hetu, because the use relies on the place to be embraced. Six is niyata-vipariṇāma-hetu, because fixed differences can attract their own vipāka (result of action). Seven is sahakāri-hetu, eight is avirodha-hetu, removing ādāna-hetu, because ādāna-hetu can lead to similar kinds and superior kinds as their causes. Removing virodha-hetu, because they are not in harmony. Or it is said that there are nine causes, adding ādāna-hetu, and the meaning can also be established, because they lead each other. Or as ten causes, because there are opposing causes. Six causes of making, the current six causes. The eighteenth of Xianyang says that they are all adhipati-pratyaya. The fourth of Abhidharma says that it should be known that all causes can be included in kartṛ-hetu (doer cause). In order to show the difference in meaning, the remaining five causes are established separately. If distinguishing the six causes based on cause and condition, then Mahāyānasaṃgraha, Vijñaptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only), etc., say that the seed is kartṛ-hetu, sahabhū-hetu (co-existent cause), saṃprayuktaka-hetu (associated cause) for the current.

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遍行。種望于種亦為同類。然無異熟。非因緣故。大望造色皆非六因。造望大種為異熟因感彼果故。今依增上緣辨六因造者。大望造色唯有三因。一能作因。能與彼力不障礙故。二同類因。令增長故。對法文中依前熏種引後果生。亦依現行相望而說。非種望種。三俱有因。對法第四說。大種造色。必俱生故為俱有因。非是同得一果義故。非心心所無相應因。非善惡業無異熟因。非煩惱性故無遍行因。造色望大亦為三因。一能作因。此因寬故。二俱有因不相離故。三異熟因。律不律儀及定俱戒能招大故。或為四因。加同類因如引發故。無餘可知。此說同世非別世造。依處而有非異世故。唯律儀色。依不現行法。建立色性。亦異世造過去大種造現色故。有漏色聲唯無記性。若無漏位。大．造俱善。故但應如此中所說。應如是說。過為現因。非過未因。現為現因及未來因。未非未因。過未無故。此中不說過為未因。因果俱無故。亦非后際為前際因。倒因果故。辨因造已。緣造云何。大．造相望為一增上。現行相望非辨體故。非是因緣。生等五因增上緣故。非心等故。無餘二緣。此因緣造依總相說。依有無漏．及十二處．三性．三界。綺互相望。以大望大。或造望造。因緣多小皆如理思。

同異大．造相望辨造者。初以

【現代漢語翻譯】 現代漢語譯本： 遍行因（Sarvatraga-hetu）：大種（Mahabhuta，四大元素）的種子對大種的種子來說也是同類因（Sabhaga-hetu），但沒有異熟果（Vipaka-phala），因為它不是因緣（Hetu-pratyaya）。所有的大種和所造色（Upadaya-rupa，由四大元素所造的色法）都不是六因（Sad-hetu），因為大種希望所造色作為異熟因，以感受那樣的果報。現在依靠增上緣（Adhipati-pratyaya）來辨別六因的造作。大種希望所造色只有三種因：一是能作因（Karana-hetu），因為它能給予力量而不障礙；二是同類因，使之增長；《對法》（Abhidharma）的文句中，依靠先前的熏習種子引生後來的果報，也是依靠現行（Vartamana）的相互希望而說，不是種子希望種子。三是俱有因（Sahabhu-hetu），《對法》第四卷說，大種和所造色必定同時生起，所以是俱有因，不是共同得到一個果報的意義。不是心和心所（Citta-caitasika）所以沒有相應因（Samprayuktaka-hetu），不是善惡業所以沒有異熟因，不是煩惱的性質所以沒有遍行因。所造色希望大種也是三種因：一是能作因，因為這個因很寬泛；二是俱有因，因為不相分離；三是異熟因，因為律儀（Samvara，戒律）和不律儀（Asamvara，破戒）以及定俱戒（Samadhi-samvara，由禪定產生的戒律）能夠招感大種。或者有四種因，加上同類因，如引發一樣。沒有其餘可以知道的。這裡說的是同一世，不是不同世的造作，依靠處所而有，不是不同世的緣故。只有律儀色，依靠不現行法（Apratitya-samutpada-dharma，非因緣生法）建立色性，也是不同世的造作，過去的四大種造出現世的色法。有漏的色和聲只有無記性（Avyakrta，非善非惡）。如果是在無漏位（Anasrava，無煩惱），大種和所造色都是善的。所以只應當如此中所說。應當這樣說，過去是現在的因，不是過去是未來的因，現在是現在的因和未來的因，未來不是未來的因，因為過去和未來沒有體性。這裡不說過去是未來的因，因為因和果都沒有體性。也不是后際（Aparanta-koti，未來際）是前際（Purvanta-koti，過去際）的因，因為顛倒了因果。辨別了因的造作之後，緣的造作是怎樣的呢？大種和所造色相互希望是一種增上緣，現行相互希望不是辨別體性，所以不是因緣，生等五因是增上緣的緣故，不是心等，所以沒有其餘兩種緣。這種因緣造作是依靠總相來說的，依靠有漏和無漏，以及十二處（Dvadasayatana，內六處和外六處），三性（Trisvabhava，善、惡、無記），三界（Triloka，欲界、色界、無色界），綺互相望，以大種希望大種，或者所造色希望所造色，因緣的大小都應當如理思維。 同異的大種和所造色相互希望辨別造作，首先以...

【English Translation】 English version: Sarvatraga-hetu (Pervasive Cause): The seed of Mahabhuta (the four great elements) is also a Sabhaga-hetu (Cause of Similarity) for the seed of Mahabhuta, but there is no Vipaka-phala (Result of Maturation) because it is not a Hetu-pratyaya (Causal Condition). All Mahabhutas and Upadaya-rupa (derived form, the form produced by the four great elements) are not Sad-hetu (Six Causes), because Mahabhutas hope for Upadaya-rupa as a Vipaka-hetu to experience such a result. Now, relying on Adhipati-pratyaya (Dominant Condition) to distinguish the creation of the six causes. Mahabhutas hoping for Upadaya-rupa have only three causes: first, Karana-hetu (Efficient Cause), because it can give strength without obstruction; second, Sabhaga-hetu, to make it grow; in the Abhidharma texts, relying on the previous seeds of habituation to induce the subsequent fruit, it is also said relying on the mutual hope of the present moment, not the seed hoping for the seed. Third, Sahabhu-hetu (Coexistent Cause), the fourth volume of Abhidharma says that Mahabhutas and Upadaya-rupa must arise simultaneously, so it is a Sahabhu-hetu, not the meaning of jointly obtaining a result. It is not Citta-caitasika (mind and mental factors), so there is no Samprayuktaka-hetu (Associated Cause), it is not good or evil karma, so there is no Vipaka-hetu, it is not the nature of affliction, so there is no Sarvatraga-hetu. Upadaya-rupa hoping for Mahabhutas is also three causes: first, Karana-hetu, because this cause is very broad; second, Sahabhu-hetu, because they are inseparable; third, Vipaka-hetu, because Samvara (discipline, precepts) and Asamvara (lack of discipline, breaking precepts) and Samadhi-samvara (discipline arising from Samadhi, precepts arising from meditation) can attract Mahabhutas. Or there are four causes, plus Sabhaga-hetu, like induction. There is nothing else to know. This refers to the same lifetime, not the creation of different lifetimes, relying on the place to exist, not because of different lifetimes. Only Samvara-rupa (form of discipline), relying on Apratitya-samutpada-dharma (unconditioned dharma, dharma not arising from conditions) to establish the nature of form, is also the creation of different lifetimes, the past four great elements creating the present form. Defiled form and sound are only Avyakrta (indeterminate, neither good nor evil). If it is in the Anasrava (untainted, without afflictions) state, both Mahabhutas and Upadaya-rupa are good. So it should only be as said in this. It should be said that the past is the cause of the present, not the past is the cause of the future, the present is the cause of the present and the future, the future is not the cause of the future, because the past and the future have no substance. It is not said here that the past is the cause of the future, because both cause and effect have no substance. Nor is Aparanta-koti (future limit) the cause of Purvanta-koti (past limit), because it reverses cause and effect. After distinguishing the creation of causes, what is the creation of conditions? Mahabhutas and Upadaya-rupa mutually hoping is a kind of Adhipati-pratyaya, the mutual hope of the present moment is not distinguishing the substance, so it is not Hetu-pratyaya, the five causes such as birth are the reason for Adhipati-pratyaya, not mind, etc., so there are no other two conditions. This creation of cause and condition is said relying on the general characteristics, relying on defiled and undefiled, as well as the Dvadasayatana (twelve sense bases, the six internal and six external sense bases), Trisvabhava (three natures, good, evil, indeterminate), Triloka (three realms, desire realm, form realm, formless realm), mutually hoping, with Mahabhutas hoping for Mahabhutas, or Upadaya-rupa hoping for Upadaya-rupa, the size of the cause and condition should be thought of reasonably. Distinguishing the creation of mutual hope between similar and different Mahabhutas and Upadaya-rupa, first with...

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類異大造相望。后以即離大．造相望。類異大．造相望辨造者。瑜伽第三．五十四說。類異有三。一異熟類。此有二種。一業生。最初起者。二相續。初是總異熟。后是別異熟。或初是初剎那。后是后時者。二長養類。此亦有二。一處寬遍。飲食睡眠梵行等至之所長養。二相增盛。亦由食故。彼所依故。修勝作意故。長時淳熟故。云所長養。三等流類。此有四種。一異熟等流。二長養等流。即前二類皆等流故。三變異等流。四本性等流。異熟長養二種不攝皆后二故。五根唯有異熟．長養。離此二外無別等流。此依三類體別而說。非根諸色具有三類。或此不說聲界。聲非異熟故。除法處色。彼唯長養及等流故。離根諸色亦無異熟。於前色中具三類者。具二異熟．二種長養．四種等流。無三類者。五內色根具二異熟及二長養。法處諸色有後長養。無處寬遍。有後三等流。無是異熟者。諸心．心所雖具三類無初長養。色界諸蘊除由段食睡眠梵行之所長養。三界長養皆通等持。內外聚中。隨應或有三二一類大種造色。隨應說彼一切大種造一切色。相依而有是造義。故非辨體。故五十四說。依大種處有造色生說名為造。又此聚中有彼大種所造可得。當知此中即有彼法。故諸大種同聚所有一切造色相依有者。皆可名造。互得造義非

【現代漢語翻譯】 現代漢語譯本 『類異大造相望』。後來用『即離大造相望』來表達。『類異大造相望』辨別了『造』的含義。《瑜伽師地論》第三卷第五十四節對此進行了解釋。『類異』有三種：一是異熟類，這又分為兩種：一是業生，指最初產生的；二是相續，前者是總異熟，後者是別異熟。或者前者是最初的剎那，後者是之後的時間。二是長養類，這也有兩種：一是處寬遍，通過飲食、睡眠、梵行（ ब्रह्मचर्य，brahmacarya，禁慾或貞潔的生活）和等至（ समापत्ति，samāpatti，禪定）來長養；二是相增盛，也是由於飲食，以及所依賴的事物，通過修習殊勝的作意（मनस्कार，manaskāra，專注或注意），長時間的純熟而得到長養。三是等流類，這有四種：一是異熟等流，二是長養等流，即前兩種都屬於等流；三是變異等流，四是本性等流。異熟和長養兩種不包含在後兩種之中。五根只有異熟和長養，除了這兩種之外沒有其他的等流。這是根據三類的體性差別來說的。並非根的諸色具有三種類別。或者這裡沒有說聲界，因為聲音不是異熟。除了法處色（धर्मधातु，dharmadhātu，法界所攝之色），因為它們只有長養和等流。離開根的諸色也沒有異熟。在前面的色中，具有三種類別的，具有兩種異熟、兩種長養、四種等流。沒有三種類別的，五內色根具有兩種異熟和兩種長養。法處諸色有後面的長養，沒有處寬遍的長養，有後面的三種等流，沒有屬於異熟的。諸心和心所雖然具有三種類別，但是沒有最初的長養。諸蘊（स्कन्ध，skandha，構成要素）除了通過段食（粗糙的食物）、睡眠、梵行所長養的，三界的長養都通於等持（समाधि，samādhi，專注）。在內外聚中，根據情況或者有三種、兩種、一種類別的大種造色。根據情況說它們一切大種造一切色。相互依賴而有是『造』的含義。所以不是辨別體性。所以第五十四節說，依靠大種處有造色產生，說名為『造』。又在這個聚中有那個大種所造的可以得到，應當知道這裡面就有那個法。所以諸大種同聚所有的一切造色相互依賴而有的，都可以叫做『造』。互相得到『造』的含義。

【English Translation】 English version 'Class difference and great produced mutually regard'. Later, 'immediate separation, great produced mutually regard' is used. 'Class difference and great produced mutually regard' distinguishes the meaning of 'produced'. The third volume, fifty-fourth section of the Yogācārabhūmi-śāstra explains this. 'Class difference' has three types: first, the Vipāka (विपाक, result or consequence) class, which has two kinds: one is karma-born, referring to the initially arising; the other is continuous, the former being the general Vipāka, and the latter being the specific Vipāka. Or the former is the initial kshana (क्षण, moment), and the latter is the subsequent time. Second, the nourishment class, which also has two kinds: one is wide-ranging, nourished by food, sleep, brahmacarya (ब्रह्मचर्य, celibacy or chaste living), and samāpatti (समापत्ति, meditative absorption); the other is increasing in characteristics, also due to food, and the things it relies on, through cultivating superior manaskāra (मनस्कार, attention or focus), and prolonged familiarity. Third, the nisyanda (निष्यन्द, outflow or consequence) class, which has four kinds: one is Vipāka nisyanda, two is nourishment nisyanda, that is, the previous two types are all nisyanda; three is transformation nisyanda, four is essential nature nisyanda. The Vipāka and nourishment two types are not included in the latter two. The five roots only have Vipāka and nourishment, and there is no other nisyanda besides these two. This is based on the difference in nature of the three types. Not all rūpa (रूप, form) that are not roots have three categories. Or the sound realm is not mentioned here, because sound is not Vipāka. Except for dharmadhātu (धर्मधातु, the realm of phenomena) rūpa, because they only have nourishment and nisyanda. Rūpa that are not roots also do not have Vipāka. Among the previous rūpa, those with three categories have two Vipāka, two nourishment, and four nisyanda. Those without three categories, the five internal sense roots have two Vipāka and two nourishment. Dharmadhātu rūpa have the latter nourishment, without the wide-ranging nourishment, and have the latter three nisyanda, without belonging to Vipāka. Although the citta (चित्त, mind) and caitta (चैत्त, mental factors) have three categories, they do not have the initial nourishment. The skandha (स्कन्ध, aggregates) except for those nourished by coarse food, sleep, and brahmacarya, the nourishment of the three realms all connect to samādhi (समाधि, concentration). In the internal and external aggregates, depending on the situation, there may be three, two, or one category of mahābhūta (महाभूत, great elements) produced rūpa. Depending on the situation, it is said that all of their mahābhūta produce all rūpa. Mutual dependence and existence is the meaning of 'produced'. Therefore, it is not distinguishing the nature. Therefore, the fifty-fourth section says that relying on the mahābhūta place, produced rūpa arise, and it is called 'produced'. Also, in this aggregate, what is produced by that mahābhūta can be obtained, it should be known that there is that dharma (धर्म, law or teaching) in it. Therefore, all produced rūpa that all mahābhūta in the same aggregate have, mutually dependent and existing, can be called 'produced'. Mutually obtaining the meaning of 'produced'.

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定屬義。理異小乘不應別釋。此中或可大．造種子本性各異。後生現行各依自類。自類大種不生現行。此類造種終不生造。故自類造。此亦不然。相依而有說名為造。故同聚中所有大．造相依有者。隨應皆造。前說為善。即離大種相望辨造者。謂所造色與大種處不相離者。名即質造。若所造色與大種處體相離者。名離質造。五十四說。離輪光明。大種香等皆不可得。離質光．香．及與聲等。即以發處四大所造。無居處所依故言不可得。諸律儀戒。顯揚論說依不現行法建立色性。皆以所防欲界惡戒大種所造。不律儀戒顯揚論說依現行法建立色性。即以所發惡身語色大種所造名離質造。所餘皆名不相離造。其極略．極迥隨本質大。可名即質及離質造。遍計所起亦爾。無色界無表及佛身無表。以何大造。應以過去自身所有能造惡戒大種所造。義名懸造。如無表章。

問答分別者。問于欲界諸色聚中幾物可得。瑜伽第三說。或有聚中唯有一大。如石．末尼．江河．池沼．火焰．燈燭．有無塵風。或唯二大。如熱．末尼．雪．濕樹等。或唯三大。如濕熱樹．或樹搖濕。或四大俱。或唯有色如離輪光。或唯有聲離質聲等。或唯有香孤行香等。若有味．觸。必亦有香色。或唯有四外器除聲。或唯有五。外器有聲時。或有身根並

【現代漢語翻譯】 現代漢語譯本 關於『造』的定義。如果從小乘的角度來解釋，會產生不同的理解，因此不應該那樣做。在這裡，可以認為『大種』（mahābhūta, 四大元素：地、水、火、風）和『造色』（rūpa, 由四大組成的物質）的種子本性各不相同。後生的現行（manifestation）各自依賴於其所屬的類別。『自類大種』不會產生現行。同樣，『此類造色』最終也不會產生『造色』。因此說『自類造色』。但這種說法也是不正確的。因為『造色』是依賴於『大種』而存在的，所以才被稱為『造色』。因此，在同一個聚合體中，所有相互依賴的『大種』和『造色』，都應該被認為是『造色』。之前的說法是正確的。也就是說，如果從『大種』的角度來區分『造色』，那麼『所造色』與『大種』的處所不相分離的，就稱為『即質造』（即本質的造色）。如果『所造色』與『大種』的處所體性相分離的，就稱為『離質造』（非本質的造色）。《五十四說》中提到，離開輪的光明，『大種』的香等都是不可得的。離開本質的光、香以及聲音等，即以發出之處的四大所造，因為沒有固定的處所依賴，所以說不可得。各種律儀戒，如《顯揚論》所說，是依據不現行法建立色性，都是以所防止的欲界惡戒的『大種』所造。不律儀戒，如《顯揚論》所說，是依據現行法建立色性，即以所發起的惡身語色的『大種』所造，稱為『離質造』。其餘的都稱為『不相離造』。極其微小、極其遙遠的，隨著本質的大小，可以稱為『即質造』和『離質造』。遍計所起的也是如此。無表色（avijñapti-rūpa, 無表色）和佛身無表色，以什麼『大種』所造？應該以過去自身所有的能造惡戒的『大種』所造，從意義上來說稱為『懸造』，就像無表章一樣。

問答分別： 問：在欲界的各種色聚中，有多少種事物可以得到？《瑜伽師地論》第三卷說：有的聚中只有一種『大種』，如石頭、末尼（maṇi, 寶珠）、江河、池沼、火焰、燈燭、有塵風或無塵風。有的只有兩種『大種』，如熱末尼、雪、濕樹等。有的只有三種『大種』，如濕熱樹，或樹搖濕。有的四大俱全。有的只有色，如離輪光。有的只有聲，如離質聲等。有的只有香，如孤行香等。如果有味、觸，必定也有香、色。有的只有四種，如外器除去聲音。有的只有五種，如外器有聲音時。有的有身根並存。

【English Translation】 English version Defining 『made』 (造). Explaining it differently from the perspective of the Lesser Vehicle (小乘) would lead to different understandings, so it should not be done that way. Here, it can be considered that the seed nature of 『mahābhūta』 (大種, the four great elements: earth, water, fire, and wind) and 『rūpa』 (造色, form, matter composed of the four great elements) are different. Later manifestations each rely on their respective categories. 『Self-category mahābhūta』 does not produce manifestation. Similarly, 『this kind of made form』 will ultimately not produce 『made form.』 Therefore, it is said 『self-category made form.』 But this statement is also incorrect. Because 『made form』 exists in dependence on 『mahābhūta,』 it is called 『made form.』 Therefore, in the same aggregate, all 『mahābhūta』 and 『made form』 that are interdependent should be considered 『made form.』 The previous statement is correct. That is, if distinguishing 『made form』 from the perspective of 『mahābhūta,』 then 『what is made』 that is not separate from the location of 『mahābhūta』 is called 『immediate-substance made』 (即質造, made of essential substance). If 『what is made』 is separate in nature from the location of 『mahābhūta,』 it is called 『separate-substance made』 (離質造, made of non-essential substance). The 『Fifty-Four Sayings』 mention that apart from the light of the wheel, the fragrance of 『mahābhūta,』 etc., are unobtainable. Apart from essential light, fragrance, and sound, etc., which are made of the four great elements at the place of emission, because there is no fixed place to rely on, it is said to be unobtainable. Various precepts of discipline, as stated in the 『Exposition of the Teachings』 (顯揚論), establish the nature of form based on non-manifesting dharmas, all of which are made of the 『mahābhūta』 of evil precepts of the desire realm that are being prevented. Non-precepts of discipline, as stated in the 『Exposition of the Teachings,』 establish the nature of form based on manifesting dharmas, that is, made of the 『mahābhūta』 of evil bodily and verbal forms that are initiated, called 『separate-substance made.』 The rest are all called 『non-separate made.』 The extremely small and extremely distant, depending on the size of the essence, can be called 『immediate-substance made』 and 『separate-substance made.』 What arises from conceptual proliferation is also like this. What 『unmanifest form』 (avijñapti-rūpa, 無表色) and the 『unmanifest form of the Buddha's body』 are made of? They should be made of the 『mahābhūta』 of evil precepts that one possessed in the past, called 『suspended made』 in terms of meaning, just like unmanifest chapters.

Distinguishing through questions and answers: Question: In the various aggregates of form in the desire realm, how many things can be obtained? The third volume of the 『Yogācārabhūmi-śāstra』 (瑜伽師地論) says: Some aggregates have only one 『mahābhūta,』 such as stones, 『maṇi』 (末尼, jewels), rivers, ponds, flames, lamps, dusty or dust-free wind. Some have only two 『mahābhūta,』 such as hot 『maṇi,』 snow, wet trees, etc. Some have only three 『mahābhūta,』 such as wet and hot trees, or trees shaking wet. Some have all four. Some have only form, such as light apart from the wheel. Some have only sound, such as sound apart from substance. Some have only fragrance, such as solitary fragrance. If there is taste and touch, there must also be fragrance and form. Some have only four, such as external objects excluding sound. Some have only five, such as external objects with sound. Some have the body faculty present.

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色等四。或有唯六隨有眼根等並身等五。有聲為七。如上造色身增地為六。眼等增為七。加水．火．風為八。為九為十。增聲十一。離輪光等隨其所應。增四大種成其多小。六十四等說。若於此聚有大造可得。當知此聚即有此大種造色。若彼大造自相都無。當知此處無有彼法。不同余宗無彼現事有彼極微。諸廣問答皆如彼說。此中說相。或有或無。若約界攝隨應皆有。廣如彼論第三卷說。六十六說。欲界有地。亦有色香味。色界唯有色。色界系除香．味。及無色界色隨所應有。說彼可得。恐厭煩文故略應止。問于欲界身起色界大種。彼諸大種與地獄色同異處耶。答如水處沙。非異處住。由本識內有二類種。一純生。二雜生。引彼大起。純滅雜生故非異住。有義此為隨順理門。大乘同處如異類大。此二之色本不相礙。何須間住。故隨順門。問大種造色有對同處既無障礙。云何不說無對性耶。答互相順生不相礙故。又此類業增上所生。諸根遍彼共受用故。如中有等雖有對性而不相礙。此亦應爾。問大種造色云何而住。為有上下為內外處。為雜亂耶。六十五說。俱時而有互不相離。由彼種類因所成故。如一味團更相涉入遍一切處。非如麨稻末尼等聚。又此有三。一同處。二和雜。三相雜不相離。又瑜伽第三說。諸色處有二不

【現代漢語翻譯】 現代漢語譯本 色等四種（指地、水、火、風四大種）。或者只有六種，隨著眼根等以及身根等五根而有。有聲為七種。如上文所說，造色身增加地大為六種，眼等增加為七種，加上水、火、風為八種。為九種為十種。增加聲為十一種。離開輪光等，隨著它們所應有的，增加四大種，成就其多少。六十四等說。如果在這個聚合體中有大造可得，應當知道這個聚合體就有這個大種造色。如果那個大造的自相完全沒有，應當知道此處沒有那個法。不同於其他宗派，沒有那個顯現的事物，卻有那個極微。各種廣泛的問答都如他們所說。這裡說的是相。或者有或者沒有。如果按照界來攝取，隨著所應有的都有。詳細的在他們的論著第三卷說。六十六說。欲界有地，也有色香味。唯有。界系除了香、味，以及沒有色，隨著所應有的而有。說那些是可以得到的。恐怕厭煩文字，所以簡略應該停止。問：在欲界身中生起*四大種，那些大種與地獄色相同還是不同呢？答：就像水處在沙中，不是在不同的地方住。由於本識內有兩類種子，一類是純粹生起的，一類是雜亂生起的，引導那些大種生起。純粹生起的滅，雜亂生起的也滅，所以不是在不同的地方住。有一種觀點認為這是隨順理的門徑。大乘認為同處就像不同類的大種，這兩種色本來不互相妨礙，何須間隔而住。所以是隨順門。問：大種造色有對同處既然沒有障礙，為什麼不說無對性呢？答：互相順生，不互相妨礙的緣故。又因為這類業是增上所生的，諸根普遍存在於其中，共同受用，就像中有等，雖然有對性，但不互相妨礙，這裡也應該是這樣。問：大種造色如何而住？是有上下之分，還是有內外之處，還是雜亂的呢？六十五說。同時而有，互相不相分離。由於那些種類是因所成就的緣故。就像一個味道的團，互相涉入，遍及一切處。不像麥粉、稻米、末尼等聚集在一起。又這裡有三種，一是同處，二是和雜，三是相雜不相離。又《瑜伽師地論》第三說，諸色處有兩種不。

【English Translation】 English version Four elements such as color (referring to the four great elements of earth, water, fire, and wind). Or there are only six, depending on the eye faculty and the five faculties including the body faculty. Having sound makes it seven. As mentioned above, the material body increases by the earth element to make six, the eye and other faculties increase to make seven, adding water, fire, and wind makes eight. To nine, to ten. Adding sound makes eleven. Apart from the halo and light, etc., according to what they should have, adding the four great elements, accomplishing their quantity. Sixty-four and so on are mentioned. If a great creation can be obtained in this aggregate, it should be known that this aggregate has this great element of material form. If the self-nature of that great creation is completely absent, it should be known that there is no such dharma here. Unlike other schools, there is no manifested thing, but there is that ultimate particle. All kinds of extensive questions and answers are as they say. Here it speaks of characteristics. Either there is or there isn't. If according to the realm to be included, everything that should be there is there. Detailed in their treatise, volume three. Sixty-six says. The desire realm has earth, and also has color, smell, and taste. Only has. The realm system excludes smell and taste, and the absence of color, according to what should be there. Saying that those can be obtained. Fearing tedious text, so briefly it should stop. Question: In the desire realm body, the four great elements arise, are those great elements the same or different from the colors of the lower realm? Answer: Just like water is in sand, not dwelling in different places. Because within the fundamental consciousness there are two types of seeds, one is purely arising, and the other is mixed arising, guiding those great elements to arise. The purely arising cease, and the mixed arising also cease, so they do not dwell in different places. One view is that this is a path that follows reason. Mahayana believes that the same place is like different kinds of great elements, these two kinds of colors do not hinder each other, why should they dwell separately. So it is a path that follows. Question: Since the great element of material form having opposition and being in the same place has no obstacles, why not say it has no opposition? Answer: Because they mutually generate each other and do not hinder each other. Also, because this kind of karma is produced by increase, the faculties are universally present in it, and are jointly used, just like the intermediate existence, although there is opposition, they do not hinder each other, it should be the same here. Question: How do the great element of material form dwell? Is there an upper and lower distinction, or an inner and outer place, or is it mixed? Sixty-five says. They exist simultaneously and do not separate from each other. Because those kinds are accomplished by cause. Just like a ball of one flavor, mutually interpenetrating, pervading all places. Not like a gathering of wheat flour, rice, mani, etc. Also, there are three here, one is in the same place, two is mixed, and three is intermingled and inseparable. Also, the third of Yogacarabhumi-sastra* says, in the places of colors there are two not.

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相離。一同處不相離。二和雜不相離。同處不相離者。如一眼根阿拏色。四大阿拏與造色阿拏。隨應所有並相涉入合成一處。無別處所。即一阿拏色中有八阿拏。加聲為九。加身為十。隨余根為十一。或眼．身．地．色．香．味．觸七阿拏。一因一果同在一處互相涉入。非如薩婆多宗極微各別各成阿拏。亦不同經部合成阿拏。今者大乘本無極微。如色等微。至阿拏時隨其所應多少同在一處。諸根于彼能遍受用。以心知境故。爾由境生心故。然為同處不相離也。和雜不相離者。即前同處不相離阿拏色能造．所造相涉入者。雖在一處同處而住。而不相入合為一體。諸根得時各各別故。然不可說如胡麻豆等聚。可為分折得故。名和雜不相離。又解大．造同類相望同一處住。名同處不相離。異類大．造相望。亦同在此一處住。名和雜不相離。非如他宗同類異類極微各別非同一處。問異熟有時增長廣大。何故異熟非即長養。答由彼長養能攝能持。異熟相續現增長等。猶如外墎防援內城。故非即彼。問為一四大造一造色為造多耶。為多四大造多造色為造一耶。答相依而有。立以造名。造一造多理皆無妨。攝抉擇說。要大種生先據處所后造色起。不離彼處名為造故。日輪光等即小生多。因俱聲等即多生少。如是等類皆應準知。既無極

【現代漢語翻譯】 現代漢語譯本 相離：指事物彼此分離的狀態。 一同處不相離：指多個事物雖然處在同一位置，但彼此並不互相分離。 二和雜不相離：指兩種事物混合在一起，但彼此仍然保持各自的特性，沒有完全融合。 同處不相離者：例如眼根的阿拏色（組成眼根的微細色法），四大阿拏（地、水、火、風四種基本元素的微細單位）與造色阿拏（由四大產生的色法的微細單位），根據情況，所有這些都相互涉入，合成一處，沒有單獨的處所。即在一個阿拏色中包含八個阿拏。如果加上聲，就是九個；加上身，就是十個；根據其餘根的情況，可能是十一個。或者眼、身、地、色、香、味、觸七個阿拏，一個因一個果，同在一處，互相涉入。這不同於薩婆多宗（一切有部）認為極微各自獨立，各自形成阿拏，也不同於經部認為極微合成阿拏。現在大乘認為本來就沒有極微。像色等微細物質，到了阿拏的階段，根據情況，多少都同在一處。諸根對於這些能夠普遍地受用，因為心能夠認知外境。因為外境產生心。但這屬於同處不相離。 和雜不相離者：指前面所說的同處不相離的阿拏色，能造（四大）和所造（由四大產生的色法）相互涉入。雖然在同一處所，一同居住，但不相互融合，合為一體。因為諸根在起作用時，各自是獨立的。但也不能像胡麻豆等聚在一起那樣，可以被分開。所以稱為和雜不相離。另一種解釋是，大種（四大）和造色，同類之間相互觀察，在同一處所居住，稱為同處不相離。不同類的大種和造色相互觀察，也同樣在此一處所居住，稱為和雜不相離。這不同於其他宗派認為同類和異類的極微各自獨立，不在同一處所。 問：異熟果報有時增長廣大，為什麼異熟果報不是長養呢？ 答：因為長養能夠攝取和保持，異熟果報只是相續不斷地顯現增長等等，就像外城的城墻防禦內城一樣。所以異熟果報不是長養。 問：是一個四大造一個造色，還是造多個造色呢？是多個四大造多個造色，還是造一個造色呢？ 答：它們相互依存而存在，根據這種相互依存的關係而建立『造』這個名稱。造一個或造多個，在道理上都沒有妨礙。《攝抉擇》中說，要使大種產生，首先要佔據處所，然後造色才會產生，不離開那個處所，所以稱為『造』。例如日輪的光等，就是從小處產生很多。因俱聲等，就是從多處產生少量。像這些情況，都應該參照理解。既然沒有極微。

【English Translation】 English version Separation: Refers to the state of things being apart from each other. 'Together in the same place but not separated': Refers to multiple things being in the same location but not separating from each other. 'Mixed together but not separated': Refers to two kinds of things being mixed together, but each retaining its own characteristics without completely merging. 'Those together in the same place but not separated': For example, the āṇu-rūpa (subtle form element constituting the sense organ) of the eye-organ, the four great elements (mahābhūta) āṇus (subtle units of earth, water, fire, and wind), and the produced-form (upādāyarūpa) āṇus (subtle units of form produced by the four great elements). According to the situation, all of these interpenetrate each other, combining into one place without a separate location. That is, within one āṇu-rūpa, there are eight āṇus. If sound is added, it becomes nine; if body is added, it becomes ten; depending on the remaining sense organs, it may be eleven. Or the seven āṇus of eye, body, earth, form, smell, taste, and touch, one cause and one effect, are in the same place, interpenetrating each other. This is different from the Sarvāstivāda school, which believes that the ultimate particles (paramāṇu) are independent and each forms an āṇu, and also different from the Sautrāntika school, which believes that ultimate particles combine to form an āṇu. Now, Mahāyāna believes that there are no ultimate particles to begin with. Like subtle matter such as form, when it reaches the stage of āṇu, according to the situation, many or few are in the same place. The sense organs can universally experience these, because the mind can cognize external objects. Because external objects give rise to the mind. But this belongs to being together in the same place but not separated. 'Mixed and mingled but not separated': Refers to the previously mentioned āṇu-rūpa that are together in the same place but not separated, where the producing (the four great elements) and the produced (form produced by the four great elements) interpenetrate each other. Although they are in the same place and reside together, they do not merge into one entity. Because the sense organs are independent when they function. But it cannot be said that they are like sesame seeds or beans gathered together, which can be separated. Therefore, it is called mixed and mingled but not separated. Another explanation is that the great elements (mahābhūta) and produced-form, when viewed as being of the same kind, reside in the same place, which is called being together in the same place but not separated. When different kinds of great elements and produced-form are viewed, they also reside in this same place, which is called mixed and mingled but not separated. This is different from other schools that believe that ultimate particles of the same kind and different kinds are independent and not in the same place. Question: Sometimes the results of karmic maturation (vipāka) increase and become vast. Why is the result of karmic maturation not nourishment (poṣaṇa)? Answer: Because nourishment can gather and maintain, while the results of karmic maturation only continuously manifest increase, etc., just like the outer city wall defends the inner city. Therefore, the results of karmic maturation are not nourishment. Question: Does one four great element produce one produced-form, or does it produce multiple produced-forms? Do multiple four great elements produce multiple produced-forms, or do they produce one produced-form? Answer: They exist in dependence on each other, and the name 'producing' is established based on this interdependence. There is no obstacle in principle to producing one or producing many. The Saṃgrahaviniścaya says that in order for the great elements to arise, they must first occupy a location, and then the produced-form will arise, not leaving that location, so it is called 'producing'. For example, the light of the sun wheel, etc., is produced from a small place to many. The sound of cause-together, etc., is produced from many places to a few. These kinds of situations should all be understood by analogy. Since there are no ultimate particles.

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微故容皆得。

五根章

五根。合以五門分別。一諸宗不同。二出體性。三釋名字。四立通差別。五類異有殊。

諸宗不同者。順世外道說。一切法皆以地水火風四大為性。由此五根體即四大。勝論師說。眼根即火。耳根即空。鼻根即地。味根即水。皮根即風。五大俱是實句所攝。堅．濕．𤏙．動．皆性無礙。德句所攝。眼唯得三。但除風大。身根得四。亦得堅等。數論師說。自性成大。大成我執。我執成五唯。五唯成五大。五大成十一根。有說火成眼根。空成耳根。地造鼻根。水成舌根。風造皮根。心根有二說。一說是肉團。唯地大造。或五大共造。一說非色。其六根中耳唯無礙。說心根非色者亦無礙。余皆有礙。皆性是常。大眾部等體即四塵。肉團為性。無別凈色。不能取境。稍勝餘色故名清凈。薩婆多師。別有四大。生等五因為因緣造眼等五根。大唯身觸。根雖和集並實有體。成實論師名師子胄。本于數論法中出家。因立彼義云。四塵成四大。四大成五根。經部師說。根雖所造然通假實。極微是實。粗是假故。說假部說。亦通假實。在蘊門實。界處假故。一說部說。根唯有名都無色體。說出世部說。有漏根假。無漏根實。今依大乘中。略有四釋。出體門中當具顯示。

出體性者。唯識

【現代漢語翻譯】 微小的緣故都能包容。

五根章

五根，結合五個方面來分別：一、各宗派的觀點不同；二、闡述其體性；三、解釋其名稱；四、建立共通點和差異；五、區分種類上的不同。

各宗派的觀點不同：順世外道認為，一切法的體性都是由地、水、火、風四大組成。因此，五根的體性就是四大。勝論師認為，眼根即是火，耳根即是空，鼻根即是地，味根即是水，皮根即是風。五大都屬於實句所包含的，堅硬、潮濕、粗糙、流動，這些性質都沒有阻礙，屬於德句所包含的。眼根只能得到三種（性質），只是沒有風大。身根可以得到四種（性質），也可以得到堅硬等。數論師認為，自性產生大，大產生我執（Ahamkara），我執產生五唯（Tanmatras），五唯產生五大，五大產生十一根。有人說火產生眼根，空產生耳根，地造鼻根，水成舌根，風造皮根，心根有兩種說法，一種說法是肉團，唯有地大所造，或者五大共同所造；另一種說法是非色法。這六根中，只有耳根沒有阻礙。說心根非色法的說法也沒有阻礙，其餘都有阻礙，其性質都是常。大眾部等認為，五根的體性就是四塵，以肉團為體性，沒有另外的凈色，不能夠取境，稍微勝過其他色法，所以叫做清凈。薩婆多師認為，另外有四大，產生等五種因為因緣而造眼等五根，大唯有身觸。根雖然和合聚集，並且確實有體性。成實論師（Satyasiddhi-sastra）名叫師子胄，原本在數論法中出家，因此立彼義說，四塵成為四大，四大成為五根。經部師認為，根雖然是被造的，但是貫通假和實，極微是實，粗大是假。說假部認為，也貫通假和實，在蘊門中是實，在界處中是假。一說部認為，根只有名稱，都沒有色體。說出世部認為，有漏根是假，無漏根是實。現在依據大乘的觀點，大概有四種解釋，在闡述體性的一章中會具體顯示。

闡述體性：唯識

【English Translation】 Even the smallest things can be accommodated.

Chapter on the Five Roots

The five roots, to be distinguished by five aspects: 1. Differences among various schools; 2. Explaining the substance; 3. Explaining the names; 4. Establishing commonalities and differences; 5. Distinguishing differences in kind.

Differences among various schools: The Lokayata (materialist) school says that the nature of all dharmas is composed of the four great elements: earth, water, fire, and wind. Therefore, the substance of the five roots is the four great elements. The Vaisheshika school says that the eye-root is fire, the ear-root is space, the nose-root is earth, the taste-root is water, and the body-root is wind. The five great elements are all included in the 'reality' category, and hardness, wetness, roughness, and movement are all unimpeded in nature, included in the 'quality' category. The eye-root only obtains three (qualities), lacking only the wind element. The body-root can obtain four (qualities), including hardness, etc. The Samkhya school says that primordial nature (Prakriti) produces the great principle (Mahat), the great principle produces ego (Ahamkara), ego produces the five subtle elements (Tanmatras), the five subtle elements produce the five great elements, and the five great elements produce the eleven organs. Some say that fire produces the eye-root, space produces the ear-root, earth creates the nose-root, water forms the tongue-root, and wind creates the skin-root. There are two views on the mind-root: one view is that it is a lump of flesh, created only by the earth element, or created jointly by the five great elements; the other view is that it is non-material. Among these six roots, only the ear-root is unimpeded. The view that the mind-root is non-material is also unimpeded, while the rest are impeded, and their nature is permanent. The Mahasanghika school and others believe that the substance of the five roots is the four dusts, with a lump of flesh as their nature, without separate pure form, unable to grasp objects, slightly superior to other forms, hence called pure. The Sarvastivada school believes that there are separate four great elements, which produce the five roots such as the eye-root through the five causes as conditions. The great elements are only body-touch. Although the roots are harmoniously assembled, they truly have substance. The Satyasiddhi-sastra master, named Shi Zi Zhou, originally left home in the Samkhya school, hence he established the view that the four dusts become the four great elements, and the four great elements become the five roots. The Sautrantika school believes that although the roots are created, they encompass both the provisional and the real. The extremely small is real, while the coarse is provisional. The Say假部 school believes that it also encompasses both the provisional and the real. It is real in the skandha (aggregate) aspect, and provisional in the ayatana (sphere) and dhatu (element) aspects. The Ekavyavaharika school believes that the roots only have names and no material substance at all. The Lokottaravada school believes that the defiled roots are provisional, while the undefiled roots are real. Now, according to the Mahayana viewpoint, there are roughly four explanations, which will be specifically shown in the chapter on explaining the substance.

Explaining the substance: Vijnaptimatrata (consciousness-only)

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第四略有二說。一難陀師等說。唯是種子。無別現行凈色五根。此有四義。一唯見分五識種子。二唯相分五塵種子。三通取見．相二分種子。此三皆是難陀師義。四護法菩薩假為救言。取感五識增上業種名為五根。唯識第四說。眼等五識無別眼等為俱有依。眼等五根即種子故。二十唯識伽陀中言。識從自種生。似境相而轉。為成內外處。佛說彼為十。乃至廣引觀所緣論頌說云。彼頌意言。異熟識上能生眼等色識種子。名色功能。說為五根。無別眼等。種與色識常互為因。能熏與種遞為因故。又復彼云。有避前來所說過難。朋附彼執復轉救言。異熟識中能感五識增上業種名五色根。非作因緣生五識種。二護法等正義。別有現行凈色為其五根。故唯識云。五識俱依。定有四種。謂五色根．六．七．八識。隨關一種必不轉故。對法等云。眼根云何。謂四大種所造。眼識所依清凈色為體。乃至身根。身識所依凈色為體。唯識論云。此中且說不共所依。對法又云。眼界者謂眼曾現見色及此種子。積集異熟阿賴耶識。即取現種俱名眼界。餘四界皆然。問眼界．眼根二義何別。根唯取現不說種耶。答持．因稱界。種亦界名。增上名根。種非根攝。問現根增現識。現色得根名。根種增識種。應同現根攝。對法論云。由根種子生現根已。

【現代漢語翻譯】 現代漢語譯本 第四略（第四部分，關於五根的討論）有兩種說法。第一種是難陀（Nanda，一位佛教論師）等人的說法，他們認為五根僅僅是種子，沒有獨立的現行凈色五根（指眼、耳、鼻、舌、身五種感官）。這種觀點有四種解釋：一是隻有見分（認識作用的一部分）的五識（眼識、耳識、鼻識、舌識、身識）的種子；二是隻有相分（認識對象的一部分）的五塵（色、聲、香、味、觸）的種子；三是通取見分和相分兩種種子。這三種都是難陀師的觀點。四是護法菩薩（Dharmapala Bodhisattva，一位佛教論師）爲了辯護而提出的觀點，認為能夠感生五識的增上業種（強大的業力種子）稱為五根。 《唯識第四》（《成唯識論》的第四部分）說，眼等五識沒有獨立的眼等作為俱有依（共同存在的所依）。眼等五根就是種子。在《二十唯識伽陀》（《成唯識論》中的偈頌）中說：『識從自種生，似境相而轉，為成內外處，佛說彼為十。』乃至廣泛引用《觀所緣論頌》（一部關於禪修的論著）說：『彼頌意言，異熟識上能生眼等色識種子，名色功能，說為五根。無別眼等。種與色識常互為因，能熏與種遞為因故。』意思是說，異熟識（第八識，又稱阿賴耶識）上能夠產生眼等色識的種子，這種名色（物質和精神）的功能，就稱為五根，沒有獨立的眼等。種子和色識常常互相為因，能熏（具有熏習作用的事物）和種子也互相為因。 又說，有人爲了避免前面所說的過失和責難，附和難陀的觀點，進一步辯解說，異熟識中能夠感生五識的增上業種稱為五色根，而不是作為作因緣（直接產生作用的因緣）來產生五識的種子。 第二種是護法（Dharmapala，一位佛教論師）等人的正義，認為有獨立的現行凈色作為五根。《唯識論》說，五識的俱依，一定有四種，即五色根、第六識（意識）、第七識（末那識）、第八識（阿賴耶識）。缺少其中任何一種，五識都無法正常運作。《對法》（《阿毗達摩》的簡稱，指佛教的論藏）等說，眼根是什麼？是指由四大種（地、水、火、風）所造，眼識所依的清凈色為體。乃至身根，是指身識所依的清凈色為體。《唯識論》說，這裡只說不共所依（不與其他識共用的所依）。《對法》又說，眼界是指眼睛曾經見過的色，以及這些色的種子，積集在異熟阿賴耶識中。現行和種子都稱為眼界。其餘四界（耳界、鼻界、舌界、身界）也是如此。 問：眼界和眼根這兩種概念有什麼區別？根只取現行，不包括種子嗎？答：持（保持）、因（原因）稱為界，種子也屬於界。增上（增上緣，起主要作用的條件）稱為根，種子不屬於根。問：現行根能增益現行識，現行色得到根的名稱。根的種子增益識的種子，應該和現行根一樣被攝入根的範疇。《對法論》說，由根的種子產生現行根之後。

【English Translation】 English version The fourth section (regarding the five roots) has two explanations. The first is the view of Nanda (a Buddhist philosopher) and others, who believe that the five roots are merely seeds, without independent manifest pure material five roots (referring to the five sense organs: eye, ear, nose, tongue, and body). This view has four interpretations: first, only the seeds of the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) of the seeing-portion (part of the cognitive function); second, only the seeds of the five objects of sense (form, sound, smell, taste, touch) of the object-portion (part of the cognitive object); third, encompassing both the seeing-portion and the object-portion seeds. These three are all Nanda's views. Fourth, Dharmapala Bodhisattva (a Buddhist philosopher) offers a defense, stating that the dominant karmic seeds (powerful seeds of karma) that can generate the five consciousnesses are called the five roots. 'Vijnaptimatrata-siddhi Shastra, Section Four' (the fourth section of the 'Treatise on the Establishment of Consciousness-Only') states that the five consciousnesses, such as eye-consciousness, do not have independent eyes, etc., as co-existent supports. The five roots, such as the eye root, are seeds. In the 'Twenty Verses on Consciousness-Only' (verses in the 'Treatise on the Establishment of Consciousness-Only'), it says: 'Consciousness arises from its own seed, transforms into the likeness of an object, to form the internal and external realms, the Buddha called them ten.' Furthermore, it extensively quotes the 'Verses on the Object of Contemplation' (a treatise on meditation), saying: 'The meaning of those verses is that the seeds of form-consciousness, such as the eye, which can arise on the resultant consciousness (the eighth consciousness, also known as the Alaya-consciousness), the function of name and form, are called the five roots. There are no separate eyes, etc. Seeds and form-consciousness are always mutually causal, and the active influence and the seeds are mutually causal.' That is, the seeds of form-consciousness, such as the eye, which can arise on the resultant consciousness (the eighth consciousness, also known as the Alaya-consciousness), this function of name and form (matter and mind) is called the five roots, and there are no independent eyes, etc. Seeds and form-consciousness are often mutually causal, and the active influence (that which has the power to influence) and the seeds are also mutually causal. Furthermore, it says that some people, in order to avoid the aforementioned faults and criticisms, endorse Nanda's view and further argue that the dominant karmic seeds in the resultant consciousness that can generate the five consciousnesses are called the five material roots, rather than acting as the direct cause (the cause that directly produces an effect) to generate the seeds of the five consciousnesses. The second is the correct view of Dharmapala (a Buddhist philosopher) and others, who believe that there are independent manifest pure forms as the five roots. The 'Treatise on the Establishment of Consciousness-Only' states that the co-existent supports of the five consciousnesses must have four types, namely the five material roots, the sixth consciousness (mind-consciousness), the seventh consciousness (manas-consciousness), and the eighth consciousness (Alaya-consciousness). Without any one of these, the five consciousnesses cannot function properly. 'Abhidharma' (short for 'Abhidharma Pitaka', referring to the Buddhist commentarial texts) and others say, what is the eye root? It refers to the pure form, made of the four great elements (earth, water, fire, and wind), which is the support of eye-consciousness. And so on for the body root, which refers to the pure form, which is the support of body-consciousness. The 'Treatise on the Establishment of Consciousness-Only' states that here we only speak of the non-common support (the support not shared with other consciousnesses). 'Abhidharma' also says that the eye realm refers to the form that the eye has seen, and the seeds of these forms, accumulated in the resultant Alaya-consciousness. Both the manifest and the seeds are called the eye realm. The other four realms (ear realm, nose realm, tongue realm, body realm) are the same. Question: What is the difference between the two concepts of eye realm and eye root? Does the root only include the manifest and not the seeds? Answer: Holding (maintaining) and cause (reason) are called realms, and seeds also belong to the realm. Dominant (the dominant condition, the condition that plays a major role) is called the root, and seeds do not belong to the root. Question: The manifest root can increase the manifest consciousness, and the manifest form obtains the name of root. The seeds of the root increase the seeds of consciousness, and should be included in the category of root like the manifest root. The 'Abhidharma Treatise' says that after the manifest root is produced from the seeds of the root.

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識之種子方生現識故。答大種所造功用增上。現得根名。種非大造。用非增上。故非根攝。問現眼依大起。是眼亦稱根。大種亦為根種依。如何眼種非根攝。答此依顯相種子非根。據理依文種亦根攝。故抉擇說。眼等五根通現種故。

釋名者。諸論同說。根者增上義。出生義。是根義。與眼等識為威勢增上。為因出生故名為根。五是數名。即帶數釋。眼者照了導義。名之為眼。瑜伽第三云。屢觀眾色觀而復舍。故名為眼。梵云斫芻。斫者行義。芻者盡義。謂能于境行。盡見行。盡見諸色故名行盡。翻為眼者體用相當。依唐言譯。耳者能聞之義。梵云戍(輸聿反)縷多。此云能聞。如是我聞亦云戍縷多。故瑜伽云。數數於此聲至能聞。故名為耳。翻為耳者體用相當。依唐言譯。鼻者能嗅義。梵云揭邏拏。此云能嗅。故瑜伽云。數由此故能嗅于香。故名為鼻。翻為鼻者體義相當。依唐言譯。舌者能嘗．能吮．能除饑．渴義。梵云時乞縛。此云能嘗。除饑．渴。故瑜伽云。能除饑羸數發言論。表彰呼召故名為舌。然由世俗發言論者。是舌依處。故瑜伽中通以勝義．世俗二義俱名為舌。翻為舌者義相當故。依唐言譯。身者積聚義。依止義。雖諸根大造並皆積集。身根為彼多法依止。積集其中。獨得身稱。梵云迦耶。此云

【現代漢語翻譯】 現代漢語譯本 問：為什麼只有在識的種子生起現識時，才說是由大種所造的功用增上，從而得到根的名稱？種子不是由大種所造，功用也不是增上，所以不屬於根的範疇。 答：這是因為大種所造的功用增上，才有了根的名稱。種子不是大種所造，功用也不是增上，所以不屬於根的範疇。 問：現眼依賴大種而生起，現眼被稱為根，大種也作為根的種子所依賴的對象。為什麼眼種不屬於根的範疇？ 答：這是依據顯現的相來說，種子不是根。如果從道理上講，依據經文，種子也屬於根的範疇。所以《瑜伽師地論》中明確地說，眼等五根，通於現和種。

解釋名稱： 各種論典都說，根的含義是增上義、出生義。根的意義在於，對於眼等識來說，是威勢增上，是因和出生，所以稱為根。『五』是數名，即帶數解釋。眼的含義是照了和引導，所以名為眼。《瑜伽師地論》第三卷說，屢次觀看眾多的顏色，觀看之後又捨棄，所以名為眼。梵語叫Chakṣu（斫芻），『斫』的意思是行，『芻』的意思是盡，意思是能于境界中行，盡見所行，盡見諸色，所以名為行盡。翻譯成『眼』，是因為體和用相當。這是依據唐朝的語言翻譯的。耳的含義是能聞。梵語叫Śrotra（戍縷多），這裡的意思是能聞。如是我聞也叫Śrotra（戍縷多）。所以《瑜伽師地論》說，多次聽到聲音，能夠聽聞，所以名為耳。翻譯成『耳』，是因為體和用相當。這是依據唐朝的語言翻譯的。鼻的含義是能嗅。梵語叫Ghrāṇa（揭邏拏），這裡的意思是能嗅。所以《瑜伽師地論》說，多次由此能夠嗅到香味，所以名為鼻。翻譯成『鼻』，是因為體和義相當。這是依據唐朝的語言翻譯的。舌的含義是能嘗、能吮、能解除飢渴。梵語叫Jihvā（時乞縛），這裡的意思是能嘗，解除飢渴。所以《瑜伽師地論》說，能解除飢餓羸弱，多次發言論，表彰呼召，所以名為舌。然而由於世俗的發言論者，是舌的依處，所以在《瑜伽師地論》中，通以勝義和世俗兩種含義都稱為舌。翻譯成『舌』，是因為義相當。這是依據唐朝的語言翻譯的。身的含義是積聚義、依止義。雖然諸根都是大種所造，並且都積集在一起，但身根是眾多法的依止，積集在其中，唯獨得到身的名稱。梵語叫Kāya（迦耶），這裡的意思是

【English Translation】 English version Question: Why is it said that only when the seed of consciousness (識之種子, shí zhī zhǒng zi) arises as manifest consciousness (現識, xiàn shí), it is due to the augmented function (功用增上, gōng yòng zēng shàng) created by the great elements (大種, dà zhǒng), thereby obtaining the name of a root (根, gēn)? The seed is not created by the great elements, and the function is not augmented, so it is not included in the category of roots. Answer: It is because the function created by the great elements is augmented that the name of a root is obtained. The seed is not created by the great elements, and the function is not augmented, so it is not included in the category of roots. Question: The manifest eye (現眼, xiàn yǎn) arises relying on the great elements, and the manifest eye is called a root. The great elements are also what the seed of the root relies on. Why is the seed of the eye not included in the category of roots? Answer: This is according to the manifested appearance (顯相, xiǎn xiàng), the seed is not a root. If speaking according to principle, based on the text, the seed is also included in the category of roots. Therefore, the Yogācārabhūmi-śāstra (瑜伽師地論, Yújiā shī dì lùn) explicitly states that the five roots, such as the eye, are common to both the manifest and the seed.

Explanation of Names: Various treatises commonly say that the meaning of 'root' (根, gēn) is augmentation (增上義, zēng shàng yì) and origination (出生義, chū shēng yì). The meaning of 'root' lies in being an augmenting power (威勢增上, wēi shì zēng shàng) and a cause of origination (因出生, yīn chū shēng) for consciousnesses such as eye-consciousness. Therefore, it is called a root. 'Five' is a numerical name, that is, explained with a number. The meaning of 'eye' (眼, yǎn) is illumination (照了, zhào liǎo) and guidance (引導, yǐn dǎo), so it is named 'eye'. The third volume of the Yogācārabhūmi-śāstra says, 'Repeatedly viewing many colors, viewing and then abandoning, therefore it is named eye.' In Sanskrit, it is called Chakṣu (斫芻). 'Chak' means 'to go' (行義, xíng yì), and 'ṣu' means 'to exhaust' (盡義, jìn yì), meaning it can go to the object, exhaustively see what it goes to, exhaustively see all colors, so it is named 'going to exhaustion'. Translating it as 'eye' is because the substance and function are corresponding. This is translated according to the language of the Tang Dynasty. The meaning of 'ear' (耳, ěr) is 'able to hear' (能聞之義, néng wén zhī yì). In Sanskrit, it is called Śrotra (戍縷多), which means 'able to hear'. 'Thus I have heard' is also called Śrotra (戍縷多). Therefore, the Yogācārabhūmi-śāstra says, 'Repeatedly hearing sounds, being able to hear, therefore it is named ear.' Translating it as 'ear' is because the substance and function are corresponding. This is translated according to the language of the Tang Dynasty. The meaning of 'nose' (鼻, bí) is 'able to smell' (能嗅義, néng xiù yì). In Sanskrit, it is called Ghrāṇa (揭邏拏), which means 'able to smell'. Therefore, the Yogācārabhūmi-śāstra says, 'Repeatedly being able to smell fragrances by this, therefore it is named nose.' Translating it as 'nose' is because the substance and meaning are corresponding. This is translated according to the language of the Tang Dynasty. The meaning of 'tongue' (舌, shé) is 'able to taste' (能嘗, néng cháng), 'able to suck' (能吮, néng shǔn), and 'able to remove hunger and thirst' (能除饑．渴, néng chú jī. kě). In Sanskrit, it is called Jihvā (時乞縛), which means 'able to taste' and 'remove hunger and thirst'. Therefore, the Yogācārabhūmi-śāstra says, 'Able to remove hunger and weakness, repeatedly speaking words, expressing and summoning, therefore it is named tongue.' However, because worldly speakers are the reliance of the tongue, in the Yogācārabhūmi-śāstra, both the ultimate meaning (勝義, shèng yì) and the conventional meaning (世俗, shì sú) are commonly called tongue. Translating it as 'tongue' is because the meaning is corresponding. This is translated according to the language of the Tang Dynasty. The meaning of 'body' (身, shēn) is accumulation (積聚義, jī jù yì) and reliance (依止義, yī zhǐ yì). Although all the roots are created by the great elements and are all accumulated together, the body-root is the reliance of many dharmas, accumulated within it, uniquely obtaining the name of 'body'. In Sanskrit, it is called Kāya (迦耶), which means

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積聚故瑜伽云。諸根所隨周遍積集故名為身。雖復迦耶是積聚所依義。翻為身者體義相當。依唐言譯。此中眼體即是其根。乃至身根皆持業釋。皆有出生言增上義故。

立通差別者。此中眼．耳立之為通。餘三不立。夫言通者離擁障義。加之神名名六神通。離諸擁障妙用難測名曰神通。眼耳二根離質用遠。離擁義增妙用難測。故別立通。餘三不立。然此二種修方便生。除障擁得者名之為通。不爾用狹不與通稱。通者唯四禪有。非通者五地成。非通者各唯自地起。通者異地起。然下起上。非上起下。非修起故。其通者通有無漏。佛亦有故。然天眼通亦立為明。與生死智通為前導故。觀諸業色見因尋果勝天耳故。天耳非明。天耳不能除三際愚故。其欲界天等雖能徹視。作用不廣。不立為通。生得眼．耳非修斷擁之所得故。然有經中說。五色根在佛位中皆名為通。佛用勝故。余即不爾。今依三乘通得之通。故唯二根。

類異有殊者。瑜伽第三五十四說。類異有三。一異熟類。此有二種。一業生最初起者。二相續後時轉者。二長養類。此復有二。一處寬遍。由食睡眠．梵行．等至之所長養。二相增盛。亦由食故。彼所依故。修勝作意故。長時純熟故之所長養。三等流類。此有四種。一異熟等流。二長養等流。此二

【現代漢語翻譯】 現代漢語譯本：積聚是瑜伽（Yoga，意為結合、聯繫）的根本。諸根（indriya，意為感覺器官）所隨，周遍積集，因此稱為身（kaya，意為身體）。雖然『迦耶』（kaya）是積聚所依之義，翻譯為『身』，其體義也相當。這是依據唐朝的翻譯。這裡，眼體（caksu，意為眼睛）就是眼根（caksu-indriya，意為眼的感覺器官），乃至身根（kaya-indriya，意為身體的感覺器官），都是持業釋（一種梵文語法結構），都具有出生和增上的意義。

建立通（abhijna，意為神通）的差別在於：這裡，眼（caksu）和耳（srotra，意為耳朵）被立為通，其餘三個（鼻、舌、身）不立為通。所謂『通』，是遠離擁塞和障礙的意思。加上『神』字，稱為六神通（sadabhijna，意為六種超自然能力）。遠離各種擁塞和障礙，妙用難以測度，稱為神通。眼根和耳根，離物質遠，作用範圍廣，遠離擁塞的意義更加明顯，妙用難以測度，因此特別建立為通。其餘三個根不立為通。然而，這兩種通是通過修行方便而產生的。去除障礙和擁塞而得到的，才稱為通。否則，作用狹窄，不符合『通』的稱謂。通只在四禪（dhyana，意為禪定）中才有。非通在五地（bhumi，意為修行階段）成就。非通各自只在自己的地起作用。通可以在不同的地起作用，可以從下地向上地起，不能從上地向下地起，因為不是修習而得。通可以是有漏的，也可以是無漏的。佛（Buddha，意為覺悟者）也有通。天眼通（divyacaksu-abhijna，意為天眼）也被立為明（vidya，意為光明、智慧），因為它能引導生死智通（cyutyupapada-jnana-abhijna，意為知曉眾生死後往生何處的智慧）。觀察諸業的色（rupa，意為形態）相，能見到因（hetu，意為原因）和尋（vitarka，意為尋思），以及果（phala，意為結果），勝過天耳（divyasrotra-abhijna，意為天耳）。天耳不是明，因為天耳不能去除對過去、現在、未來三際的愚昧。欲界天（kama-dhatu-deva，意為欲界的天神）等雖然能徹視，但作用不廣，不立為通。生得的眼和耳，不是通過修行斷除擁塞而得到的。然而，有些經中說，五色根（panca-rupa-indriya，意為五種感覺器官）在佛的果位中都稱為通，因為佛的作用殊勝。其餘的則不是這樣。現在依據三乘（triyana，意為三種乘，即聲聞乘、緣覺乘、菩薩乘）通得的通，所以只有眼根和耳根。

類別差異在於：瑜伽（瑜伽師地論）第三十五十四說，類別差異有三種：一是異熟類（vipaka-jati，意為果報的類別）。這有二種：一是業（karma，意為行為）所生的最初生起者，二是相續（samtana，意為連續）的后時轉變者。二是長養類（ahara-jati，意為滋養的類別）。這又有二種：一是處寬遍，由飲食、睡眠、梵行（brahmacarya，意為清凈行）、等至（samapatti，意為等持）所長養。二是相增盛，也由飲食，以及飲食所依，修習殊勝作意（manaskara，意為作意），長時間純熟所長養。三是等流類（nisyanda-jati，意為等流果的類別）。這有四種：一是異熟等流，二是長養等流。

【English Translation】 English version: Accumulation is the root of Yoga (meaning union or connection). That which is followed by the sense organs (indriya), pervading and accumulating, is therefore called the body (kaya). Although 'kaya' means the basis of accumulation, translating it as 'body' is appropriate in terms of its essence. This is based on the Tang Dynasty translation. Here, the eye-entity (caksu) is the eye-sense-organ (caksu-indriya), and so on up to the body-sense-organ (kaya-indriya), all of which are possessive determinative compounds (a type of Sanskrit grammatical structure), all having the meaning of origination and increase.

The distinction in establishing the superknowledges (abhijna) lies in this: here, the eye (caksu) and ear (srotra) are established as superknowledges, while the other three (nose, tongue, body) are not. 'Superknowledge' means being free from obstruction and hindrance. Adding the word 'divine' (神), it is called the six superknowledges (sadabhijna). Being free from all obstructions and hindrances, with wondrous functions difficult to fathom, is called superknowledge. The eye and ear sense organs are far from material substance and have a wide range of function. The meaning of being free from obstruction is more evident, and their wondrous functions are difficult to fathom, therefore they are specifically established as superknowledges. The other three are not established as such. However, these two types of superknowledges arise through the practice of skillful means. That which is obtained by removing obstructions and hindrances is called superknowledge. Otherwise, its function is narrow and does not fit the designation of 'superknowledge'. Superknowledges are only present in the four dhyanas (meditative absorptions). Non-superknowledges are accomplished in the five bhumis (stages of practice). Non-superknowledges each only arise in their own respective bhumi. Superknowledges can arise in different bhumis, arising from a lower bhumi to a higher one, but not from a higher bhumi to a lower one, because they are not obtained through cultivation. Superknowledges can be with outflows (saasrava) or without outflows (anasrava). Buddhas (enlightened beings) also possess them. The divine eye (divyacaksu-abhijna) is also established as wisdom (vidya), because it guides the superknowledge of the wisdom of death and rebirth (cyutyupapada-jnana-abhijna). Observing the forms (rupa) of various karmas (actions), one can see the causes (hetu) and initial thoughts (vitarka), as well as the results (phala), surpassing the divine ear (divyasrotra-abhijna). The divine ear is not wisdom, because the divine ear cannot remove ignorance regarding the three times (past, present, future). Although the gods of the desire realm (kama-dhatu-deva) and others can see through things, their function is not broad, and they are not established as superknowledges. The eye and ear that are obtained by birth are not obtained through cultivation and the removal of obstructions. However, some sutras say that the five sense organs (panca-rupa-indriya) are all called superknowledges in the Buddha's state, because the Buddha's function is supreme. The others are not like this. Now, based on the superknowledges obtained through the three vehicles (triyana), therefore only the eye and ear sense organs are considered.

The differences in categories lie in this: the Yoga (Yogacarabhumi-sastra) thirty-fifth says that there are three types of differences in categories: first, the category of resultant maturation (vipaka-jati). This has two types: first, that which is initially arisen from karma (action), and second, that which is transformed later in the continuum (samtana). Second, the category of nourishment (ahara-jati). This again has two types: first, the expanse of the place, nourished by food, sleep, pure conduct (brahmacarya), and meditative attainments (samapatti). Second, the increase of characteristics, also nourished by food, as well as that which is based on food, cultivating superior attention (manaskara), and prolonged maturity. Third, the category of outflowing result (nisyanda-jati). This has four types: first, the outflowing result of resultant maturation, and second, the outflowing result of nourishment.

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即前二類所攝。三變異等流。四本性等流。異熟．長養二種不攝。皆后二故。五根唯有異熟．長養。離此二外無別等流。此依三類體別而說。此五色根具二異熟．及二長養。總說如是。其眼耳根。修果名天。余皆名肉。天唯長養具二養義。肉通異熟及長養二。養二皆具。天眼非業之所生故不通異熟。有異論師作雜心疏。時雖不用。亦謂自計當其深理。乃云說一切有部。身在下地起上身根。以雜心云極微在四根十種。應當知身根九。餘八。謂在有香地。此理不然。俱舍論云。欲微聚無聲無根有八事。有身根九事。十事有餘根。以欲標名。顯是欲界極微聚說非說上界微聚亦爾。起彼眼耳當成身等。又違發智婆沙所說。彼云頗有成就彼眼根不成就彼身根耶。答曰有。謂身在下起上天眼。不成彼地身根。如是等故。但是學不師授。文不遍尋。妄率胸情浪生穿鑿。應依典據以范後學耳。瑜伽第三複有類例。有一種眼。謂能見色。有二種眼。謂長養．異熟。乃至十一種眼。謂去．來．今．內．外．粗．細．劣．妙．遠．近。眼耳等亦爾。然有差別。論自顯之。有假眼實眼。義準應悉。恐厭繁文故略而止。廣如彼說。◎

◎表無表色章

表無表色合以十門分別。一辨名。二出體。三假實分別。四具支多少。五得舍分齊。

【現代漢語翻譯】 現代漢語譯本： 即屬於前兩類所包含的。三是變異等流（由於心識變化而產生的等流果）。四是本性等流（由事物本性產生的等流果）。異熟等流（由業力成熟產生的等流果）和長養等流（由食物滋養產生的等流果）這兩種不包括在內，因為它們屬於后兩種等流果。五根（眼、耳、鼻、舌、身五種感覺器官）只有異熟和長養兩種等流果，除了這兩種之外沒有其他的等流果。這是根據三類（變異、本性、異熟/長養）的體性差別而說的。這五種色根（構成感覺器官的物質）具有兩種異熟和兩種長養。總體上是這樣說的。其中的眼根和耳根，修習所得的果報稱為天眼、天耳，其餘的稱為肉眼、肉耳。天眼、天耳只有長養，具備兩種滋養的含義。肉眼、肉耳則通於異熟和長養兩種。兩種滋養都具備。天眼不是由業力所生，所以不通於異熟。有異論師在《雜心論》的疏解中，雖然當時沒有采用，但也認為自己推測的道理很深刻，於是說一切有部（Sarvāstivāda）的修行者在下地可以生起上地的身根。因為《雜心論》中說極微（最小的物質單位）存在於四根的十種事物中，應當知道身根有九種，其餘的根有八種，指的是在有香地（具有香味的境界）。這個道理是不對的。《俱舍論》（Abhidharmakośa）中說，欲界的極微聚沒有聲音，沒有根，有八種事物；有身根的有九種事物；有十種事物的是其餘的根。用『欲』來標明，顯示這是欲界的極微聚的說法，不是說上界的極微聚也是這樣。如果生起上界的眼根、耳根，就應當變成身根等。又違背了《發智論》（Jñānaprasthāna）和《婆沙論》（Vibhāṣā）所說。它們說：『有沒有成就彼眼根，但不成就彼身根呢？』回答說：『有。』指的是身在下地，生起上天的天眼，不成就彼地的身根。像這些原因。這只是學習時不向老師請教，文章沒有普遍尋查，隨意憑著自己的想法胡亂穿鑿。應當依據經典作為準則來規範後來的學習者。瑜伽行派的《瑜伽師地論》（Yogācārabhūmi-śāstra）第三卷中還有類似的例子。有一種眼，指的是能夠看見顏色的眼。有兩種眼，指的是長養眼和異熟眼。乃至有十一種眼，指的是過去、未來、現在、內在、外在、粗大、細微、低劣、美妙、遙遠、鄰近的眼。眼根、耳根等也是這樣，但有差別，論中自己會顯明。有假眼和實眼，按照這個意思應該全部知曉。恐怕厭煩繁瑣的文字，所以簡略地停止。詳細的可以參考《瑜伽師地論》。

◎表無表色章

表色（可以被表示出來的顏色）和無表色（無法被表示出來的顏色）合起來用十個方面來分別。一是辨別名稱。二是說明體性。三是假和實的分別。四是具備多少支分。五是得到和捨棄的界限。

【English Translation】 English version: That is, included in the first two categories. Third is Vipāka-niṣyanda (result flowing from transformation). Fourth is Prakṛti-niṣyanda (result flowing from inherent nature). Vipāka (result of maturation) and Puṣṭi (result of nourishment) are not included, because they belong to the latter two. The five indriya (sense organs) only have Vipāka and Puṣṭi. Apart from these two, there are no other niṣyanda. This is based on the distinction of the three types (transformation, inherent nature, maturation/nourishment). These five rūpa-indriya (material sense organs) have two Vipāka and two Puṣṭi. This is the general statement. Among them, the eye and ear indriya, the result of cultivation is called divya (heavenly), the rest are called māṃsa (fleshly). Divya only has Puṣṭi, possessing the meaning of two nourishments. Māṃsa is common to both Vipāka and Puṣṭi. Both nourishments are possessed. The divya eye is not born from karma, so it does not extend to Vipāka. There are different theorists who make commentaries on the Saṃyuktabhidharmasāra, although it is not used at the time, they also say that their own calculations are profound principles. They say that the Sarvāstivāda practitioner can generate the upper body indriya in the lower realm. Because the Saṃyuktabhidharmasāra says that paramāṇu (ultimate particles) exist in ten things of the four indriya, it should be known that the body indriya has nine, and the rest have eight, referring to the realm with fragrance. This reasoning is not correct. The Abhidharmakośa says that the paramāṇu aggregate of the desire realm has no sound, no indriya, and has eight things; the one with the body indriya has nine things; the one with ten things is the remaining indriya. Using 'desire' to mark, it shows that this is the statement of the paramāṇu aggregate of the desire realm, not saying that the paramāṇu aggregate of the upper realm is also like this. If the eye and ear indriya of the upper realm are generated, they should become body indriya, etc. It also violates what is said in the Jñānaprasthāna and Vibhāṣā. They say: 'Is there someone who has accomplished the eye indriya but has not accomplished the body indriya?' The answer is: 'Yes.' It refers to the body being in the lower realm, generating the heavenly eye of the upper realm, not accomplishing the body indriya of that realm. Like these reasons. This is just learning without seeking instruction from a teacher, not thoroughly searching the texts, arbitrarily relying on one's own thoughts to create interpretations. One should rely on the scriptures as a standard to regulate later learners. The third volume of the Yogācārabhūmi-śāstra of the Yogācāra school also has similar examples. There is one type of eye, referring to the eye that can see colors. There are two types of eyes, referring to the Puṣṭi eye and the Vipāka eye. And even eleven types of eyes, referring to the past, future, present, internal, external, coarse, fine, inferior, wonderful, distant, and near eyes. The eye and ear indriya, etc., are also like this, but there are differences, which the treatise itself will reveal. There are false eyes and real eyes, according to this meaning, everything should be known. Fearing tedious writing, it is briefly stopped. For details, refer to the Yogācārabhūmi-śāstra.

◎Chapter on Manifest and Non-manifest Rūpa (Form)

Manifest rūpa (form that can be expressed) and non-manifest rūpa (form that cannot be expressed) are combined and distinguished in ten aspects. First, distinguish the names. Second, explain the nature. Third, distinguish between false and real. Fourth, how many branches are possessed. Fifth, the limits of obtaining and abandoning.

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六依地有無。七四大造性。八應成差別。九先後得舍。十釋諸妨難。

第一辨名。于中有二。一列名。二釋名。列名者。一表色。二無表色。舊名作色．無作色。表色有二。一身表業。二語表業。此通三乘。若大乘說。有義表業亦有三種。更加意表。瑜伽論第五十三說。若有不欲表示於他。唯自起心。內意思擇不說語言。但發善．染污．無記法現行意表業。故有意表。其此意表發無表者。唯是善性。菩薩亦成。唯有三支依業道故。除染．無記。業增上者便發無表。余則不然。有義不善亦有無表。十惡業道極重方成。后三意表亦發無表理有何失。百行所攝俱名律儀。翻此乃是不律儀性。故知意三亦發無表。何容發身．語思種名無表。獨意猛思不名無表。故知三表皆有無表。三罰業中意罰重故。仙人意嫌殺多生故。二十唯識頌云。末蹬伽等空。云何由仙忿。意罰為大罪。此復云何成。意有無表通善．不善。非二無記。然意無表非是色性。不發現行身．語色故。發身．語者即彼攝故。有義意表總教雖然。不見別文說有無表。發身語思外彰最猛。熏種增上可發無表。意思內發唯自表知非最增猛。雖熏種子非用倍增。故唯身語方有無表。仙人意嫌說成意罰。縱成重罪豈有無表。此亦不是不律儀攝。若由律儀有百行故。意業

亦立有不律儀無表。何故百法不別說耶。若依此義。雖受十善十善種雖有十類功能名為律儀戒。但七支說有無表。律儀名通無表局故。非由名律儀皆有無表。故律儀之與無表義各別。故瑜伽五十三云。若遠離思與不律儀相違。由遠離增上力故。與五根俱行說名律儀。此說身．語遠前行思名為律儀。何必要是無表方名律儀。又彼卷說。律儀有八。一能起律儀。二攝受律儀。三防護律儀。四還引律儀。五下品律儀。六中品律儀。七上品律儀。八清凈律儀。若未正受先作是心。我當定受如是遠離。名能起律儀。若正攝受遠離戒時名攝受律儀。自後五根增上力故。與彼種子俱行。數生慚羞於罪不作。名防護律儀。失念有犯尋即悔除。說名還引律儀。若小分離．小時離。唯自離不勸他離。不讚嘆不慶慰。說名下品。若多分離多時離。自離亦勸他。然不讚嘆亦不慶慰。說名中品。若一切離盡壽離。自離亦勸他。亦讚歎慶慰。說名上品。靜慮無漏說名清凈。此初能起既名律儀。何必律儀必是無表。故雖百行皆名律儀。發無表者唯在前七。俱舍十四引經頌言。身律儀善哉。善哉語律儀。意律儀善哉。善哉遍律儀。意根亦說律儀之言。豈成無表。若依前二解。身語律儀．及不律儀。體是色性。無變礙故與色類異。故別處攝。此意俱思不同

【現代漢語翻譯】 現代漢語譯本： 也同樣安立了非律儀的無表色。為什麼在《百法明門論》中沒有單獨說明呢？如果按照這種說法，即使受持了十善業，十善業的種子雖然有十種不同的功能，可以稱為律儀戒，但只有七支戒（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語）才說有無表色。『律儀』這個名稱是通用的，而『無表』的範圍則比較侷限。因此，不能因為名稱是『律儀』就認為一定有無表色。所以，律儀和無表的含義是不同的。因此，《瑜伽師地論》第五十三卷說：『如果遠離了惡思，就與非律儀相反。由於遠離的增上力，與五根同時執行，這被稱為律儀。』這裡是說，身語遠離先前惡行的思心所被稱為律儀，為什麼一定要是無表色才能稱為律儀呢？ 又，該卷中說，律儀有八種：一是能起律儀，二是攝受律儀，三是防護律儀，四是還引律儀，五是下品律儀，六是中品律儀，七是上品律儀，八是清凈律儀。如果還沒有正式受戒，先發愿說：『我應當決定受持這樣的遠離。』這稱為能起律儀。如果正式攝受遠離惡行的戒律時，稱為攝受律儀。之後，由於五根的增上力，與戒律的種子同時執行，常常對罪惡感到慚愧羞恥而不去做，這稱為防護律儀。如果失念而犯戒，隨即懺悔消除，這稱為還引律儀。如果只是小範圍地、短時間地遠離惡行，只是自己遠離而不勸他人遠離，不讚嘆也不慶賀，這稱為下品律儀。如果大範圍地、長時間地遠離惡行，自己遠離也勸他人遠離，但不讚嘆也不慶賀，這稱為中品律儀。如果一切時處都遠離惡行，盡一生都遠離惡行，自己遠離也勸他人遠離，也讚歎慶賀，這稱為上品律儀。靜慮和無漏智稱為清凈律儀。』這最初的能起律儀既然也稱為律儀，為什麼律儀一定是無表色呢？所以，雖然很多行為都可以稱為律儀，但能引發無表色的只有前面的七種。 《俱舍論》第十四卷引用經文偈頌說：『身體的律儀真好啊！語言的律儀真好啊！意念的律儀真好啊！一切的律儀真好啊！』意根也被稱為律儀，難道意根也能成為無表色嗎？如果按照前面兩種解釋，身語的律儀以及非律儀，其體性是色法，因為有變礙的緣故，與其他的色法不同，所以被單獨歸類。而意根和思心所不同。

【English Translation】 English version: Also, non-restraint unmanifested matter is established. Why is it not separately explained in the Hundred Dharmas? If according to this meaning, even if one receives the ten wholesome actions, although the seeds of the ten wholesome actions have ten kinds of functions and are called the precepts of restraint (律儀戒, lǜ yí jiè), only the seven branches (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, and idle chatter) are said to have unmanifested matter. The name 'restraint' (律儀, lǜ yí) is general, while 'unmanifested' (無表, wú biǎo) is limited. Therefore, it is not because the name is 'restraint' that it necessarily has unmanifested matter. Thus, the meaning of restraint and unmanifested matter are different. Therefore, the Yogācārabhūmi-śāstra, in its fifty-third fascicle, says: 'If one is far from evil thoughts, it is contrary to non-restraint. Due to the power of being far away, it is said to be restraint when it occurs simultaneously with the five sense faculties.' This says that the thought of body and speech being far from previous evil actions is called restraint. Why must it be unmanifested matter to be called restraint? Furthermore, that fascicle says that there are eight kinds of restraint: first, the restraint that can arise (能起律儀, néng qǐ lǜ yí); second, the restraint that is received (攝受律儀, shè shòu lǜ yí); third, the restraint that protects (防護律儀, fáng hù lǜ yí); fourth, the restraint that restores (還引律儀, huán yǐn lǜ yí); fifth, inferior restraint (下品律儀, xià pǐn lǜ yí); sixth, middling restraint (中品律儀, zhōng pǐn lǜ yí); seventh, superior restraint (上品律儀, shàng pǐn lǜ yí); and eighth, pure restraint (清凈律儀, qīng jìng lǜ yí). If one has not yet formally received the precepts and first makes the vow, 'I shall definitely receive such abstention,' this is called the restraint that can arise. If one formally receives the precepts of abstaining from evil actions, this is called the restraint that is received. Afterwards, due to the power of the five sense faculties, it occurs simultaneously with the seeds of the precepts, and one often feels ashamed and embarrassed about sins and does not commit them; this is called the restraint that protects. If one is unmindful and violates the precepts, one immediately repents and eliminates the transgression; this is called the restraint that restores. If one abstains in a small way or for a short time, only abstaining oneself and not encouraging others to abstain, not praising or congratulating, this is called inferior restraint. If one abstains in a large way or for a long time, abstaining oneself and also encouraging others to abstain, but not praising or congratulating, this is called middling restraint. If one abstains at all times and places, abstaining for one's entire life, abstaining oneself and also encouraging others to abstain, and also praising and congratulating, this is called superior restraint. Dhyana and non-outflow wisdom are called pure restraint.' Since this initial restraint that can arise is also called restraint, why must restraint necessarily be unmanifested matter? Therefore, although many actions can be called restraint, only the first seven can give rise to unmanifested matter. The Abhidharmakośa-bhāṣya, in its fourteenth fascicle, quotes a verse from the sutras saying: 'The restraint of the body is good! The restraint of speech is good! The restraint of the mind is good! All restraint is good!' The mind-faculty is also called restraint; can the mind-faculty become unmanifested matter? If according to the previous two explanations, the restraint and non-restraint of body and speech are of the nature of matter, because they have obstruction and hindrance, they are different from other matter and are therefore classified separately. The mind-faculty and thought are different.

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于彼。不發於色。亦不遮色。不稱色名。既是緣慮現思所熏。但于思種義名無表。仍體是思。即行蘊攝。故於百法更不別說。如意邪見后彰身．語。身．語后彰既名不律儀。初之二思何故不名。如律儀中初二思故。縱意無表。但是處中。亦有何失。此三說內。最後為正。外彰身語令他表知有增猛故。無表色中略有三類。一律儀無表。二不律儀無表。三非律儀非不律儀無表。對法第八說。業有三。一律儀業。二不律儀業。三非律儀非不律儀業。非律儀非不律儀業者。謂彼所有善不善業。若佈施等。若歐擊等。律儀．不律儀所不攝業。皆此所收。抉擇五十三。說律儀不律儀已云。謂除如先所說律儀．不律儀業。所有善．不善等身．語．意業。當知一切皆是非律儀非不律儀所攝。五十四云。色用差別者。謂有表．無表。律儀．不律儀．非律儀非不律儀所攝作用。說佈施等為此業故。定知此業亦有無表。何因初說有表．無表唯在律儀不律儀中。不在處中。此有何意。故俱舍論第十四說。無表三。律儀。不律儀。非二。有義處中唯有表業。要上品思。熏種勢勝方有無表。顯揚第一．五十四等。說法處色有三。一律儀。二不律儀。三定自在。不說非二有無表故。雖諸處言有處中業。亦不分明說有無表。故處中表無無表色。若依初義

【現代漢語翻譯】 現代漢語譯本 對於它，不表現在臉色上，也不遮蓋臉色，不稱呼臉色的名稱。既然是被緣慮現思所熏習，但對於思種的義名來說是無表，其本體仍然是思，屬於行蘊所攝。因此在百法中不再另外說明。如同邪見之後才顯現身語（的行為），身語之後才顯現，既然名為不律儀，那麼最初的兩個思為什麼不稱為（不律儀）呢？如同律儀中的最初兩個思一樣。即使意無表只是處中（非律儀非不律儀），又有什麼損失呢？這三種說法中，最後一種是正確的。外在顯現的身語，讓別人知道有增猛的緣故。無表色中略有三類：一是律儀無表，二是不律儀無表，三是非律儀非不律儀無表。《對法》第八說，業有三種：一是律儀業（Śīla-karma），二是不律儀業（Duḥśīla-karma），三是非律儀非不律儀業。非律儀非不律儀業，是指他們所有的善不善業，如佈施等，或毆打等，不被律儀、不律儀所包含的業，都屬於此類。《抉擇》第五十三說，在說了律儀、不律儀之後說：『除了像先前所說的律儀、不律儀業，所有的善、不善等身、語、意業，應當知道一切都屬於非律儀非不律儀所攝。』第五十四說：『色用差別，是指有表、無表，律儀、不律儀、非律儀非不律儀所攝的作用。』說佈施等為此業的緣故，必定知道此業也有無表。為什麼最初說有表、無表只在律儀、不律儀中，不在處中（非律儀非不律儀）呢？這有什麼意義呢？所以《俱舍論》第十四說，無表有三種：律儀、不律儀、非二（非律儀非不律儀）。有一種觀點認為，處中只有有表業，需要上品思，熏習的勢力強大，才會有無表。《顯揚》第一、五十四等，說法處色有三種：一是律儀，二是不律儀，三是定自在。不說非二（非律儀非不律儀）有無表的原因。雖然各處都說有處中業，也不明確地說有無表。所以處中表沒有無表色。如果依照最初的意義。

【English Translation】 English version Regarding that, it is not expressed in the countenance, nor does it conceal the countenance, nor does it call the countenance by name. Since it is熏習(xūn xí, influenced) by緣慮現思(yuán lǜ xiàn sī, reflective present thought), it is無表(wú biǎo, non-revealing) only in terms of the meaning and name of the thought-seed, its essence is still thought, and it is included in the 行蘊(xíng yùn, Skandha of Volition). Therefore, it is not separately discussed in the Hundred Dharmas. Just as身語(shēn yǔ, bodily and verbal actions) are manifested after邪見(xié jiàn, wrong view), and since身語(shēn yǔ, bodily and verbal actions) are manifested later, and are called不律儀(bù lǜ yí, non-restraint), why are the first two thoughts not called (不律儀(bù lǜ yí, non-restraint))? Just like the first two thoughts in律儀(lǜ yí, restraint). Even if意無表(yì wú biǎo, non-revealing volition) is only處中(chǔ zhōng, neutral), what loss is there? Among these three views, the last one is correct. The external manifestation of身語(shēn yǔ, bodily and verbal actions) allows others to know that there is increased intensity. There are roughly three types of無表色(wú biǎo sè, non-revealing form): first,律儀無表(lǜ yí wú biǎo, non-revealing restraint); second,不律儀無表(bù lǜ yí wú biǎo, non-revealing non-restraint); third,非律儀非不律儀無表(fēi lǜ yí fēi bù lǜ yí wú biǎo, non-revealing neither restraint nor non-restraint). The eighth chapter of《對法》(Duì Fǎ, Abhidharma) says that there are three types of karma: first,律儀業(lǜ yí yè, Śīla-karma, karma of restraint); second,不律儀業(bù lǜ yí yè, Duḥśīla-karma, karma of non-restraint); third,非律儀非不律儀業(fēi lǜ yí fēi bù lǜ yí yè, karma of neither restraint nor non-restraint). 非律儀非不律儀業(fēi lǜ yí fēi bù lǜ yí yè, karma of neither restraint nor non-restraint) refers to all their good and bad karma, such as giving alms or beating, which are not included in律儀(lǜ yí, restraint) or不律儀(bù lǜ yí, non-restraint), and all belong to this category. The fifty-third chapter of《抉擇》(Jué Zé, Decision) says, after speaking of律儀(lǜ yí, restraint) and不律儀(bù lǜ yí, non-restraint): 『Apart from the律儀(lǜ yí, restraint) and不律儀業(bù lǜ yí yè, non-restraint karma) mentioned earlier, all good and bad身(shēn, body),語(yǔ, speech), and意業(yì yè, mental karma) should be known to be included in非律儀非不律儀(fēi lǜ yí fēi bù lǜ yí, neither restraint nor non-restraint).』 The fifty-fourth chapter says: 『The difference in the function of form refers to the function of有表(yǒu biǎo, revealing) and無表(wú biǎo, non-revealing), which are included in律儀(lǜ yí, restraint),不律儀(bù lǜ yí, non-restraint), and非律儀非不律儀(fēi lǜ yí fēi bù lǜ yí, neither restraint nor non-restraint).』 Because it is said that giving alms is this karma, it must be known that this karma also has無表(wú biǎo, non-revealing). Why is it initially said that有表(yǒu biǎo, revealing) and無表(wú biǎo, non-revealing) are only in律儀(lǜ yí, restraint) and不律儀(bù lǜ yí, non-restraint), and not in處中(chǔ zhōng, neutral) (非律儀非不律儀(fēi lǜ yí fēi bù lǜ yí, neither restraint nor non-restraint))? What is the meaning of this? Therefore, the fourteenth chapter of《俱舍論》(Jù Shě Lùn, Abhidharmakośa) says that there are three types of無表(wú biǎo, non-revealing):律儀(lǜ yí, restraint),不律儀(bù lǜ yí, non-restraint), and非二(fēi èr, neither of the two) (非律儀非不律儀(fēi lǜ yí fēi bù lǜ yí, neither restraint nor non-restraint)). One view is that處中(chǔ zhōng, neutral) only has有表業(yǒu biǎo yè, revealing karma), and only上品思(shàng pǐn sī, superior thought), whose熏習(xūn xí, influence) is strong, will have無表(wú biǎo, non-revealing). The first and fifty-fourth chapters of《顯揚》(Xiǎn Yáng, Exposition) and others say that there are three types of form in the place of Dharma: first,律儀(lǜ yí, restraint); second,不律儀(bù lǜ yí, non-restraint); third,定自在(dìng zì zài, Samādhi-自在, mastery of Samādhi). The reason why it is not said that非二(fēi èr, neither of the two) (非律儀非不律儀(fēi lǜ yí fēi bù lǜ yí, neither restraint nor non-restraint)) has無表(wú biǎo, non-revealing) is because, although it is said in various places that there is處中業(chǔ zhōng yè, neutral karma), it is not clearly said that there is無表(wú biǎo, non-revealing). Therefore,處中表(chǔ zhōng biǎo, neutral expression) does not have無表色(wú biǎo sè, non-revealing form). If according to the initial meaning.

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。何妨處中作誠勵意而有上思。律儀容容而有中思。何容熏種猛利義同。成於無表簡處中業。若以律儀及非律儀必具支故。思種熏勝得有無表。處中不然。即應百行非是律儀。亦有全分一分等故。許近事戒有小受故。諸處雖說法處無表但有二類。其處中業。性亦唯二攝屬於彼。即此二收更不別說。體非無也。若依后義。此亦不然。一切處中望律儀等。思皆下品。非處中業可有無表。於二說中既無顯文。亦任取捨。次釋名者。諸根大種造色和合。積集差別說名為身。五根．四塵。能造．所造。俱得身稱。但由身根諸法集處獨依身名。又依止義說名為身。唯識論云。體．依．聚義總說名身。亦由身根為眾多法所依止故。獨標身號。故瑜伽云。諸根所隨周遍積集。故名為身。雖標總稱即是別名。表謂表示。表自內心示於他故。舊云身作義不相應。無表亦有造作義故。表體即是色處表色。依身之表名為身表。依主釋也。業者造作義。若色處表色名身表業。依身之表名身表。身表即業名身表業。持業釋名。今取動身表思名身表業。動身表之業。乃依主釋。語謂語言。音聲為體。表義。業義。皆如前釋。此能表了所欲。宣說內心意樂。表示於他故名為語表。或復語者字等所依。由帶字等能詮表故。名之為語。語體即表。持業釋也。

【現代漢語翻譯】 現代漢語譯本：為什麼不能在處中業中以真誠的意念努力向上思考呢？為什麼不能在律儀中寬容地進行中等思考呢？為什麼熏習種子一定要猛利，才能產生無表業，從而成就處中業呢？如果因為律儀和非律儀都必須具備支分，所以思的種子熏習后殊勝，才能產生無表業，那麼處中業就不是這樣。這樣一來，所有的行為就不一定是律儀了，因為也有全分和一分等情況。允許近事戒有小受戒的情況。雖然在各個地方都說法處有無表業，但只有兩種型別。處中業的性質也只有兩種，歸屬於它們，不再單獨說明，其體性並非沒有。如果按照後面的說法，這也是不對的。一切處中業相對於律儀等來說，思都是下品，處中業不可能有無表業。對於這兩種說法，既然沒有明確的經文，也可以任意取捨。接下來解釋名稱。諸根（眼、耳、鼻、舌、身五種感覺器官）和大種（地、水、火、風四大元素）以及造色（由四大元素所產生的物質現象）和合，積聚差別，稱為身。五根和四塵（色、聲、香、味四種感覺對像），能造和所造，都可以稱為身。但由於身根是諸法聚集之處，所以單獨依身而得名。又因為依止的含義，所以稱為身。《唯識論》說：『體、依、聚的含義總稱為身。』也因為身根是眾多法所依止的地方，所以單獨標出身的名稱。所以《瑜伽師地論》說：『諸根所隨，周遍積集，所以名為身。』雖然標的是總稱，但實際上是別名。表，是表示的意思，表示自己的內心，向他人展示。舊的說法『身作』的含義不相應，因為無表業也有造作的含義。表的體性就是色處（物質現象）的表色（表達），依身而產生的表稱為身表，這是依主釋。業，是造作的意思。如果色處的表色稱為身表業，依身而產生的表稱為身表，身表就是業，稱為身表業，這是持業釋。現在我們取動身表達的思，稱為身表業。動身表達的業，是依主釋。語，是語言，以音聲為體。表義和業義，都如前面的解釋。這能表達所希望的，宣說內心的意樂，向他人表示，所以稱為語表。或者說，語是字等所依，因為帶有字等能詮釋表達，所以稱為語。語的體性就是表，這是持業釋。

【English Translation】 English version: Why can't we strive with sincerity and upward thinking in neutral karma (chuzhong ye)? Why can't we be tolerant and have moderate thinking in moral discipline (luyi)? Why must the seeds of habituation (xun xi zhong zi) be intense to produce non-revealing karma (wu biao ye), thereby accomplishing neutral karma? If, because both moral discipline and non-moral discipline must have components, the seeds of thought (si) are superior after habituation, then non-revealing karma can be produced, but neutral karma is not like this. In that case, all actions would not necessarily be moral discipline, because there are also complete and partial situations. It is allowed that the Upasaka vow (jin shi jie) has a small acceptance. Although it is said everywhere that the dharma realm (fa chu) has non-revealing karma, there are only two types. The nature of neutral karma is also only two types, belonging to them, and no separate explanation is given, and its essence is not non-existent. If according to the latter statement, this is also incorrect. For all neutral karma relative to moral discipline, etc., thoughts are all inferior, and neutral karma cannot have non-revealing karma. For these two statements, since there is no clear scripture, one can choose either. Next, explain the name. The faculties (zhugen) (the five sense organs: eyes, ears, nose, tongue, body) and the great elements (dazhong) (the four great elements: earth, water, fire, wind), as well as the produced form (zaose) (material phenomena produced by the four great elements) combine, accumulate differences, and are called body (shen). The five faculties and the four objects (sichen) (the four sense objects: form, sound, smell, taste), the producer and the produced, can both be called body. But because the body faculty is the place where all dharmas gather, it is named solely based on the body. Also, because of the meaning of reliance, it is called body. The Vijnaptimatrata-siddhi says: 'The meanings of essence, reliance, and aggregation are collectively called body.' Also because the body faculty is the place where many dharmas rely, the name of the body is specifically marked. Therefore, the Yoga-bhumi says: 'What the faculties follow, pervades and accumulates, is called body.' Although the general term is marked, it is actually a specific name. Expression (biao) means to express, to express one's own inner mind and show it to others. The old saying that the meaning of 'body action (shen zuo)' is not corresponding, because non-revealing karma also has the meaning of creation. The essence of expression is the expression of form in the form realm (se chu), and the expression produced by the body is called body expression (shen biao), which is a possessive compound. Karma (ye) means creation. If the expression of form in the form realm is called body expression karma (shen biao ye), the expression produced by the body is called body expression, and body expression is karma, called body expression karma, which is a determinative compound. Now we take the thought expressed by the moving body as body expression karma. The karma expressed by the moving body is a possessive compound. Speech (yu) is language, with sound as its essence. The meaning of expression and the meaning of karma are both as explained before. This can express what is desired, declare the inner intention, and express it to others, so it is called speech expression (yu biao). Or, speech is what words and the like rely on, because it carries words and the like that can explain and express, so it is called speech. The essence of speech is expression, which is a determinative compound.

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語表即業。業屬語聲。今取語表能發之思。名語表業。即發語表之業。名語表業。依士為釋。與意相應。作動于意。名為意表及名意業。皆鄰近釋。若云意表即業。乃持業釋。身．語．意三之無表。皆依主釋。成業等論文義皆顯。故不引之。律儀有三。一別解脫律儀。二靜慮律儀。先云定共戒。亦名禪律儀。三無漏律儀。亦名聖所愛戒。先名道共戒。別別防非名之為別。能防所防．皆得別稱。戒即解脫。解脫惡故。別之解脫。別屬所防。依士釋也。別即解脫。別屬能防。持業釋也。律謂法式。儀謂軌範。古有釋言。律者類也。儀者式也。種類法式名為律儀。皆通善惡。故說惡戒名不律儀。今解唯彼善戒得名。可為法式。可為軌範。故名律儀。如說調伏亦調亦伏。此亦如是。亦律亦儀。別解脫即律儀。皆持業釋。又解。別解脫者。此戒別名。律儀者諸戒通稱。為簡他故。應言別解脫之律儀。即依士釋。俱舍論第十四云。初剎那時名別解脫。亦名律儀。亦名根本業道。從第二念乃至未舍。不名別解脫名別解律儀。不名業道名為後起。今亦可然。靜慮等者。性離囂高．沉沒等障名靜。專思一慮籌度境門名慮。亦慮亦靜名靜慮。慮之靜名靜慮。二釋皆得。靜慮即是定之別名。瑜伽第十二。說定亦名等引．等持．等至．心一境性

【現代漢語翻譯】 現代漢語譯本 『語表』（Vāg-vijñapti，語言表達）即是『業』（karma，行為）。『業』屬於語言的聲音。現在取語言表達中能夠引發表達的思慮，稱之為『語表業』，也就是引發語言表達的行為，稱之為『語表業』。這是依士釋（依主釋）的解釋。與意念相應的，作用於意念的，稱為『意表』（manovijñapti，意念表達）以及稱為『意業』（manaskarma，意業），這些都是鄰近的解釋。如果說『意表即是業』，則是持業釋的解釋。身、語、意三者的『無表』（avijñapti，無表色），都是依主釋的解釋。關於『成業』等論文的意義都很明顯，所以不引用了。 『律儀』（saṃvara，戒律）有三種：一是『別解脫律儀』（prātimokṣa-saṃvara，波羅提木叉律儀），二是『靜慮律儀』（dhyāna-saṃvara，禪定律儀），先前稱為『定共戒』，也稱為『禪律儀』，三是『無漏律儀』（anāsrava-saṃvara，無漏律儀），也稱為『聖所愛戒』，先前稱為『道共戒』。 分別地防止過失，稱為『別』。能防止的和所防止的，都可以稱為『別』。『戒』即是『解脫』，因為能從惡中解脫。『別』的『解脫』，『別』屬於所防止的，是依士釋。『別』即是『解脫』，『別』屬於能防止的，是持業釋。『律』指的是法式，『儀』指的是軌範。古時候有解釋說，『律』是種類，『儀』是模式。種類法式稱為『律儀』，這可以通於善和惡，所以說惡戒稱為『不律儀』。現在解釋只有那些善戒才能稱為『律儀』，可以作為法式，可以作為軌範，所以稱為『律儀』。如同說『調伏』，既是調也是伏，這裡也是這樣，既是律也是儀。 『別解脫』即是『律儀』，都是持業釋。又解釋說，『別解脫』是這種戒的別名，『律儀』是各種戒的通稱。爲了簡別于其他的，應該說『別解脫的律儀』，就是依士釋。《俱舍論》第十四卷說，最初的剎那稱為『別解脫』，也稱為『律儀』，也稱為『根本業道』。從第二念開始直到捨棄，不稱為『別解脫』，稱為『別解律儀』，不稱為『業道』，稱為『後起』。現在也可以這樣理解。 『靜慮』等，性質上遠離喧囂高舉、沉沒等障礙，稱為『靜』。專一思慮，籌劃衡量境界之門，稱為『慮』。既是『慮』也是『靜』，稱為『靜慮』。『慮』的『靜』，稱為『靜慮』。兩種解釋都可以。『靜慮』是『定』的別名。《瑜伽師地論》第十二卷說，『定』也稱為『等引』（samāhita，等引）、『等持』（samādhāna，等持）、『等至』（samāpatti，等至）、『心一境性』（ekāgratā，心一境性）。

【English Translation】 English version 'Vāg-vijñapti' (verbal expression) is 'karma' (action). 'Karma' belongs to the sound of speech. Now, taking the thought in verbal expression that can trigger the expression, it is called 'Vāg-vijñapti-karma', which is the action that triggers verbal expression, called 'Vāg-vijñapti-karma'. This is an explanation according to the possessive compound (genitive Tatpuruṣa). Corresponding to the thought, acting on the thought, it is called 'manovijñapti' (mental expression) and called 'manaskarma' (mental karma), these are all adjacent explanations. If it is said that 'manovijñapti is karma', then it is an appositional compound (Karmadhāraya). The 'avijñapti' (non-manifestation) of body, speech, and mind are all explanations according to the possessive compound. The meaning of the essays on 'karma formation' and others are all obvious, so they are not quoted. 'Saṃvara' (discipline) has three types: first, 'prātimokṣa-saṃvara' (Prātimokṣa discipline), second, 'dhyāna-saṃvara' (meditative discipline), previously called 'samādhi-born precepts', also called 'dhyāna discipline', and third, 'anāsrava-saṃvara' (undefiled discipline), also called 'precepts loved by the noble ones', previously called 'path-born precepts'. Separately preventing faults is called 'separate'. Both what can prevent and what is prevented can be called 'separate'. 'Precept' is 'liberation', because it can liberate from evil. 'Liberation' of 'separate', 'separate' belongs to what is prevented, it is a possessive compound. 'Separate' is 'liberation', 'separate' belongs to what can prevent, it is an appositional compound. 'Law' refers to the legal system, 'discipline' refers to the norm. In ancient times, there was an explanation that 'law' is a category, and 'discipline' is a model. The category of legal systems is called 'discipline', which can apply to both good and evil, so it is said that evil precepts are called 'non-discipline'. Now it is explained that only those good precepts can be called 'discipline', which can be used as a legal system and can be used as a norm, so it is called 'discipline'. Just as it is said 'taming', it is both taming and subduing, it is the same here, it is both law and discipline. 'Prātimokṣa' is 'discipline', both are appositional compounds. Another explanation is that 'Prātimokṣa' is the specific name of this precept, and 'discipline' is the general term for various precepts. In order to distinguish it from others, it should be said 'the discipline of Prātimokṣa', which is a possessive compound. The fourteenth volume of the Abhidharmakośa says that the initial moment is called 'Prātimokṣa', also called 'discipline', also called 'fundamental karma path'. From the second thought until abandonment, it is not called 'Prātimokṣa', it is called 'Prātimokṣa discipline', it is not called 'karma path', it is called 'subsequent arising'. Now it can also be understood in this way. 'Dhyāna' and others, by nature, are far from the obstacles of noise and agitation, sinking, etc., called 'quiet'. Focusing on thinking, planning and measuring the gate of the realm, it is called 'contemplation'. Both 'contemplation' and 'quiet' are called 'dhyāna'. The 'quiet' of 'contemplation' is called 'dhyāna'. Both explanations are possible. 'Dhyāna' is another name for 'samādhi'. The twelfth volume of the Yogācārabhūmi-śāstra says that 'samādhi' is also called 'samāhita' (equanimity), 'samādhāna' (concentration), 'samāpatti' (attainment), and 'ekāgratā' (one-pointedness of mind).

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。亦名靜慮。故律儀是思。靜慮相應之律儀。鄰近為釋。無漏者離過義。如無貪等。不可六釋。若無漏屬聖道。體即無漏相應律儀。若無漏即律儀。思體是無漏故。通鄰近．持業兩釋。亦是聖者之所愛。聖所愛之戒。皆依士釋。不律儀者。不者非義。不義。非可法則。不可儀軌。名不律儀。如無明等。亦非六釋。不同於惡尸羅惡他尸羅。以尸羅為所惡。名惡尸羅即有財釋。尸羅梵語。此曰清涼。行惡之人惡于尸羅名惡尸羅。非尸羅惡名惡尸羅。古人解云。尸羅戒義。惡尸羅者即是惡戒。由此難言。防非以解戒。有戒不防非。造作以解思。有思非造作。今釋不然。不善解名故有此難。尸羅非熱惱。何得惡體是尸羅。若爾徴返。惡體非尸羅。惡于尸羅名惡尸羅。亦應惡體非是見。惡于見故名惡見。此難不齊。推求以解見。善惡並推求。清涼是尸羅。尸羅非惡體。由此不律儀非可軌則。不是惡軌則也。非律儀非不律儀者。不可儀軌同於律儀名非律儀。非不可則如不律儀名非不律儀。既有雙非。亦非六釋。又可解言。亦非律儀亦非不律儀。即持業釋。律儀等即無表。皆持業釋。律儀之無表。皆依主釋也。其定．道無表以別簡總。亦得依士。

第二齣體者。假身表業。以色處中表色為性。假語表業以聲為體。成業論．瑜伽

【現代漢語翻譯】 現代漢語譯本：也叫做靜慮（Dhyana，禪定）。因此，律儀（Śīla，戒律）是思（cetanā，意志）。與靜慮相應的律儀，鄰近地解釋。無漏（anāsrava，無煩惱）的意思是遠離過失，例如沒有貪慾等。不能用六種釋義來解釋。如果無漏屬於聖道（āryamārga，八正道），其本體就是與無漏相應的律儀。如果無漏就是律儀，那麼思的本體就是無漏的，因此可以採用鄰近和持業兩種解釋。也是聖者所喜愛的。聖者所喜愛的戒律，都依據士釋來解釋。不律儀（aśīla，非戒律）中，『不』是否定的意思。不義，不可作為法則，不可作為儀軌，叫做不律儀，例如無明等。也不是六種釋義。不同於惡尸羅（duḥśīla，惡戒）和惡他尸羅（dūṣṭa-śīla，被玷污的戒律），以尸羅為所厭惡的，叫做惡尸羅，即有財釋。尸羅是梵語，這裡的意思是清涼。行惡的人厭惡尸羅，叫做惡尸羅，不是尸羅本身是惡的，叫做惡尸羅。古人解釋說，尸羅是戒律的意思，惡尸羅就是惡戒。由此難以說通。用防非來解釋戒，有戒不能防止錯誤。用造作來解釋思，有思不是造作。現在解釋不是這樣。因為不善解說，所以有這個困難。尸羅不是熱惱，怎麼能說惡的本體是尸羅呢？如果這樣，反過來問，惡的本體不是尸羅，厭惡尸羅叫做惡尸羅。也應該說惡的本體不是見（dṛṣṭi，見解），因為厭惡見，所以叫做惡見。這個困難不對等。用推求來解釋見，善惡都要推求。清涼是尸羅，尸羅不是惡的本體。因此，不律儀是不可作為軌則的，不是惡的軌則。非律儀非不律儀，不可作為儀軌，與律儀相同，叫做非律儀。非不可作為法則，如不律儀，叫做非不律儀。既然有雙重否定，也不是六種釋義。又可以解釋說，既不是律儀也不是不律儀，即持業釋。律儀等就是無表（avijñapti，無表色），都是持業釋。律儀的無表，都是依主釋。其中的定（samādhi，禪定）、道（mārga，道路）的無表，用區別來簡別總的，也可以依據士釋。 第二，說明本體。假借身體的表業，以色處中的表色為性質。假借語言的表業，以聲音為本體。《成業論》（Karma-siddhi-śāstra）和《瑜伽》（Yoga）中...

【English Translation】 English version: It is also called Dhyana (meditative absorption). Therefore, Śīla (moral discipline) is cetanā (volition). Śīla corresponding to Dhyana is explained in proximity. Anāsrava (non-outflow, free from defilements) means to be away from faults, such as without greed, etc. It cannot be explained by the six types of interpretation. If anāsrava belongs to āryamārga (the Noble Path), its essence is the Śīla corresponding to anāsrava. If anāsrava is Śīla, then the essence of cetanā is anāsrava, so both proximity and possessive interpretations can be adopted. It is also beloved by the noble ones. The precepts beloved by the noble ones are all explained according to the agent interpretation. In aśīla (non-discipline), 'a' means negation. Non-righteousness, cannot be taken as a rule, cannot be taken as a norm, is called aśīla, such as ignorance, etc. It is also not one of the six interpretations. It is different from duḥśīla (immoral conduct) and dūṣṭa-śīla (defiled conduct), taking Śīla as what is detested is called duḥśīla, which is the possessive interpretation. Śīla is Sanskrit, here it means coolness. Those who do evil detest Śīla, called duḥśīla, not that Śīla itself is evil, called duḥśīla. The ancients explained that Śīla means precepts, duḥśīla is evil precepts. From this, it is difficult to explain. Using preventing wrongdoings to explain precepts, there are precepts that cannot prevent wrongdoings. Using creation to explain cetanā, there is cetanā that is not creation. The current explanation is not like this. Because of unskilled explanation, there is this difficulty. Śīla is not heat and vexation, how can it be said that the essence of evil is Śīla? If so, ask in return, the essence of evil is not Śīla, detesting Śīla is called duḥśīla. It should also be said that the essence of evil is not dṛṣṭi (view), because detesting view, it is called evil view. This difficulty is not equal. Using investigation to explain view, both good and evil must be investigated. Coolness is Śīla, Śīla is not the essence of evil. Therefore, aśīla cannot be taken as a norm, it is not an evil norm. Neither Śīla nor aśīla, cannot be taken as a norm, the same as Śīla, is called na śīla. Not not taking as a rule, like aśīla, is called na aśīla. Since there is double negation, it is also not one of the six interpretations. It can also be explained that it is neither Śīla nor aśīla, which is the possessive interpretation. Śīla, etc., are avijñapti (non-manifesting form), all are possessive interpretations. The avijñapti of Śīla is all the dependent-subject interpretation. The avijñapti of samādhi (concentration) and mārga (path) among them, using distinction to distinguish the general, can also be based on the agent interpretation. Secondly, explaining the substance. Borrowing the expressive action of the body, taking the expressive form in the realm of form as its nature. Borrowing the expressive action of speech, taking sound as its substance. In the Karma-siddhi-śāstra and Yoga...

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等說。有三種思。一審慮思。將發身．語先審慮故。二決定思。起決定心將欲作故。三動發勝思。正發身．語動作於事。身．語二表業唯取現行。第三動發善不善思以為自體。意表以前二思為體。故唯識云。能動身思說名身業。能發語思說名語業。審決二思意相應故。作動意故。說名意業。其不律儀唯是有漏。其處中業。有義唯有漏。佛等所有無漏五蘊皆律儀攝。無漏善法皆可法則故。有義處中亦通無漏。因余無漏及佛余善。通是彼故。前解為正。無漏善法皆可則故。不同小乘。若律儀業定通無漏。許佛等亦有無漏二表故。其別解脫律儀．及處中一分無表。以善思種子上。有防身語惡戒功能。及發身語善戒功能為體。其不律儀及處中一分無表。以不善思種子上。有發身．語不善功能。遮身語善戒功能為體。此上無表雖善．惡殊。並依思種別功能立。由愿制思有分限故取別功能。故唯識云。然依思．愿。善．惡分限假立無表。于理何違。又云。謂此或依發勝身．語善．惡思種增長位立。瑜伽成業說並同之。涅槃經云。菩薩有戒。雖非形色而可護持。雖無觸對善修方便可得具足。正與此同。又涅槃三十四云。往昔菩提王子作如是言。若有比丘護持禁戒。若發噁心當知是時失比丘戒。我時語言。菩提王子。戒有七種。從於身

【現代漢語翻譯】 等說：有三種思（思慮）。一是審慮思（預先考慮的思慮）。在將要發起身、語行為之前，先進行審慮。二是決定思（決定的思慮）。產生決定的心，將要去做某事。三是動發勝思（實際行動的思慮）。真正發起身、語的動作，去執行事情。身、語兩種表業只取決於當下的行為。第三種動發善或不善的思作為其自身。意表以前兩種思作為其本體。所以《唯識論》說：『能夠發動身體的思，稱為身業；能夠發動語言的思，稱為語業。』審慮和決定兩種思與意相應，產生行動的意圖，所以稱為意業。不律儀（不符合戒律的行為）只有有漏（受煩惱污染）的。處中業（非善非惡的行為），有的觀點認為只有有漏的。佛等所具有的無漏（不受煩惱污染）的五蘊都屬於律儀所攝，因為無漏的善法都可以作為法則。有的觀點認為處中業也通於無漏，因為其他的無漏法以及佛的其他善行，都屬於處中業。前一種解釋是正確的，因為無漏的善法都可以作為法則，這與小乘佛教不同。如果律儀業一定通於無漏，那麼就允許佛等也有無漏的二表（身表和語表）。別解脫律儀（防止惡行的戒律）以及處中業的一部分無表（無法察覺的行為），以善思的種子上，具有防止身語惡行的功能，以及發起身語善行的功能作為其本體。不律儀以及處中業的一部分無表，以不善思的種子上，具有發起身語不善的功能，遮蔽身語善行的功能作為其本體。以上這些無表，雖然善惡不同，但都是依據思的種子所具有的不同功能而建立的。由於願望的限制，思具有一定的範圍，所以取其不同的功能。所以《唯識論》說：『然而，依據思和願望，善惡的範圍，假立無表，在道理上有什麼違背呢？』又說：『這或者依據發起殊勝的身語善惡思的種子增長的階段而建立。』《瑜伽師地論》的成業說與此相同。《涅槃經》說：『菩薩有戒，雖然不是形色，但可以護持；雖然沒有觸對，善修方便可以得到具足。』這與此相同。又《涅槃經》第三十四卷說：『往昔菩提王子（Bodhi Prince）作這樣的表示，如果有的比丘護持禁戒，如果發起噁心，應當知道這時就失去了比丘戒。』我當時說：『菩提王子（Bodhi Prince），戒有七種，從身體開始……』

【English Translation】 It is said that there are three types of 'thought' (思, sī, thought, consideration). First, 'deliberative thought' (審慮思, shěnlǜ sī). Before initiating actions of body and speech, one first deliberates. Second, 'decisive thought' (決定思, juédìng sī). A decisive mind arises, intending to do something. Third, 'motivating dominant thought' (動發勝思, dòngfā shèng sī). This is the actual initiation of actions of body and speech, carrying out the matter. The two 'manifest karmas' (表業, biǎo yè) of body and speech are only taken from present actions. The third, motivating good or bad thought, is taken as its own essence. 'Unmanifest karma' (意表, yì biǎo) takes the previous two thoughts as its substance. Therefore, the Vijñaptimātratāsiddhi (唯識論, Wéishì lùn) says: 'The thought that can move the body is called 'body karma'; the thought that can initiate speech is called 'speech karma'.' Deliberative and decisive thoughts are in accordance with the mind, producing the intention to act, so they are called 'mind karma'. 'Non-restraint' (不律儀, bù lǜyí, actions not in accordance with precepts) is only 'defiled' (有漏, yǒulòu, subject to afflictions). 'Neutral karma' (處中業, chù zhōng yè, neither good nor bad actions), some argue, is only defiled. The 'undefiled' (無漏, wúlòu, free from afflictions) five aggregates possessed by Buddhas, etc., are all included within 'restraint' (律儀, lǜyí, actions in accordance with precepts), because undefiled good dharmas can all be taken as principles. Some argue that neutral karma also extends to the undefiled, because other undefiled dharmas and the other good deeds of Buddhas are all included within it. The former explanation is correct, because undefiled good dharmas can all be taken as principles, unlike the 'Small Vehicle' (小乘, Xiǎochéng, Hinayana). If restraint karma necessarily extends to the undefiled, then it is permissible for Buddhas, etc., to also have undefiled two manifestations (body and speech). 'Individual liberation restraint' (別解脫律儀, bié jiětuō lǜyí, vows of individual liberation) and a portion of neutral unmanifest karma take as their substance the seed of good thought, which has the function of preventing evil actions of body and speech, and the function of initiating good actions of body and speech. Non-restraint and a portion of neutral unmanifest karma take as their substance the seed of bad thought, which has the function of initiating bad actions of body and speech, and the function of obstructing good actions of body and speech. Although the above unmanifest karmas differ in good and bad, they are all established based on the different functions of the seeds of thought. Due to the limitations of vows, thought has a certain scope, so its different functions are taken. Therefore, the Vijñaptimātratāsiddhi (唯識論, Wéishì lùn) says: 'However, based on thought and vows, the scope of good and bad, unmanifest karma is provisionally established; what contradiction is there in principle?' It also says: 'This is perhaps established based on the stage of growth of the seeds of thought that initiate superior good or bad actions of body and speech.' The Yogācārabhūmi-śāstra (瑜伽師地論, Yújiā shī dìlùn) agrees with this in its explanation of karma. The Nirvana Sutra (涅槃經, Nièpán jīng) says: 'Bodhisattvas have precepts, although they are not form or color, they can be upheld; although there is no contact, by skillfully cultivating expedient means, they can be fully attained.' This is the same. Furthermore, the thirty-fourth chapter of the Nirvana Sutra (涅槃經, Nièpán jīng) says: 'In the past, Prince Bodhi (菩提王子, Pútí wángzǐ) made this statement: 'If there is a Bhiksu (比丘, bǐqiū, monk) who upholds the precepts, if he generates an evil thought, he should know that at that time he has lost the Bhiksu precepts.' At that time, I said: 'Prince Bodhi (菩提王子, Pútí wángzǐ), there are seven types of precepts, starting from the body...'

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．口有無作色。以是無作色因緣故。其心雖在惡．無記中不名失戒。猶名持戒。以何因緣名無作色。非實色因。不作實色因果。我諸弟子。聞是說已不解我意。唱言佛說有無作色。薩婆多依此說有實無作色。我于余經說如是言。戒者即是遮制惡法。若不作惡是名持戒。我諸弟子。聞是說已不解我意。唱言如來決定宣說無無作色。故經部等說無無作色。彼經意言。由發身．語業色之思。能防身．語惡戒色故。熏種成於無作戒色。由此思種防惡色用恒相續故。心雖設在惡．無記中不名失戒。此防惡身．語思種假名色。故不作實色因緣種子生於現色。亦非是實能造所造色之俱有．同類因果。非從彼生。不生彼故。故言有實無作色者應不解意。此思種子所生現行。發身．語故假名為色。遮于惡法名之為戒。若言都無無作戒者。亦不解意。故知無實。有假色者。名為解意。正合此文。靜慮無表以法爾一切上二界十七地中。有漏定俱現行思上。有防欲界惡戒功能為體。此說道俱無漏戒外靜慮律儀。故對法雲。以無色界粗色無故。略不建立色戒律儀。雖無色地實有定戒。不說有者略不立故。無漏律儀。以法爾一切上地所有無漏道俱現行思上。能斷欲界諸犯戒非功能為體。二界十地隨應有之。此二戒體俱現行思隨心轉故。成唯識云。或

依定中止身．語惡現行思立。余之無表皆不隨心。有心無心隨何性心定成就故。唯依種立。以能造作是思義故。業是造作。故唯取思不依余法。由此一切表無表戒皆依思立。

第三假實分別者。若表．無表二業三業皆是假立。然有差別。身．語二業假表業體。實是表色非是業性。顯揚等說。身．語二業表善．惡故假名善．惡。實是無記。故不能招當異熟果。從業為假。故唯識云。或身．語表．由思發故。假說為業。五十三說。一切表業皆是假有。其發身．語現行之思。實是業性招異熟故。而非身語。亦非是表。亦非是色。假名身．語表色。所發是表。所防．所發俱是色故。思假名色。其無表色實是無表。無所表示故。而體非色。亦從所發．所防假名為色。故顯揚云。諸律儀色依不現行法建立色性。此從所防故名為色。以決定故。不律儀色依現行法建立色性。定發身語故。然唯識云。謂此或依發勝身．語善．惡思種增長位立者。此有二義。一云。別解無表。能熏現思初位亦有發身．語。故顯揚據決定故。云依不現行法建立色性。二云顯揚依一切律儀故。依不現行建立色性。唯識依別解脫亦有所發。故不相違。唯識又云。然依思愿善惡分限假立無表。故皆假有。顯揚十八說七事無實。第六律儀。第七不律儀。故表無

表皆是假立。成業論同。

第四具支多少者。支有二義。一支分義。二支類義。支分義者。即廢立門。支類義者即體類義。支分義者。五十三云。苾芻律儀四支所攝。一受具足支。謂作表白第四羯磨。及略攝受隨粗學處。由具此故名初苾芻具苾芻戒。此意即顯。初受具戒。作白及為第四羯磨。說四波羅夷等。表受戒者意樂普廣。身語所得皆有止作。名為初支。創成苾芻。故十戒．六法。歸依說相皆即初支。二受隨法學處支。自初受后。于毗奈耶．別解脫中。所有隨順苾芻尸羅。若彼所引眾多學處。于彼一切守護奉行。由此得名守護別解脫律儀者。此意即顯。受戒已后廣律毗奈耶戒本別解脫中。隨順所受戒法。謂止持等諸性遮戒。及彼所引諸作持等性．遮戒相守護奉行。其正學．勤策．勤策女戒。及三千威儀等皆此所攝。三隨護他心支。由成前二軌則具足。所行具足。此意即顯。行．住．坐．臥等。如法威儀名軌則具足。不跳行入白衣舍。及如牛王行象王步等是。其估酒家．王家．旃荼羅．羯恥那等家。皆不應往。名所行具足。即獨與女人。屏處覆處可作淫處。坐說非法語等是。四隨護如所學處支。于微細罪中深見怖畏。于所學處諸學處中能不毀犯。設犯速出。謂由深見怖畏及聰睿故。此中意說。由怖畏故。及聰

【現代漢語翻譯】 現代漢語譯本： 表相皆是虛假安立的。這與《成業論》的觀點相同。

第四，關於具支的多少：『支』有兩種含義。一是支分義，二是支類義。支分義指的是廢立門。支類義指的是體類義。關於支分義，《五十三》中說，比丘的律儀由四支所攝。一是受具足支（Upasampadā-aṅga），即作表白第四羯磨（jñapti-caturtha-karma），以及略攝受隨粗學處（śikṣāpada）。由於具備這些，所以被稱為最初的比丘，具足比丘戒。這裡的含義是說，最初受具足戒時，作表白以及第四羯磨，宣說四波羅夷（pārājika）等，表明受戒者的意樂普遍廣大，身語所得皆有止作，這稱為初支，是最初成就比丘的階段。因此，十戒、六法、歸依的宣說都屬於初支。二是受隨法學處支，自從初受戒后，在毗奈耶（Vinaya）、別解脫（Prātimokṣa）中，所有隨順比丘尸羅（śīla）的，以及彼所引申的眾多學處，對於這一切都守護奉行。由此得名守護別解脫律儀者。這裡的含義是說，受戒以後，在廣律、毗奈耶戒本別解脫中，隨順所受的戒法，包括止持等諸性遮戒，以及彼所引申的諸作持等性遮戒相，都守護奉行。其中，正學、勤策（śrāmaṇera）、勤策女（śrāmaṇerikā）戒，以及三千威儀等都屬於此支。三是隨護他心支，由於成就前兩種軌則具足，所行具足。這裡的含義是說，行、住、坐、臥等如法的威儀名為軌則具足。不跳行進入白衣舍，以及如牛王行、象王步等。像估酒家、王家、旃荼羅（caṇḍāla，屠夫）、羯恥那（kaṭhina）等家，都不應該前往，這名為所行具足。即獨自與女人在隱蔽處、可作淫處坐說非法語等。四是隨護如所學處支，對於微細的罪過也深深地感到怖畏，對於所學處的諸學處中能夠不毀犯，即使犯了也能迅速地懺悔。這是因為深深的感到怖畏以及聰睿的緣故。這裡的意思是說，由於怖畏的緣故，以及聰睿

【English Translation】 English version: Appearances are all falsely established. This is in accordance with the Cheng Ye Lun (Treatise on the Establishment of Karma).

Fourth, regarding the number of Gunas (qualities): 『Guna』 has two meanings. One is the meaning of a component (aṅga), and the other is the meaning of a category (prakāra). The meaning of a component refers to the gate of abolishment and establishment. The meaning of a category refers to the meaning of the nature of the category. Regarding the meaning of a component, the Fifty-Three states that the bhikṣu』s (monk's) discipline is encompassed by four Gunas. First, the Upasampadā-aṅga (quality of full ordination), which is the performance of the jñapti-caturtha-karma (motion with three announcements), and the brief acceptance of the coarse śikṣāpada (precepts). Because of possessing these, one is called the initial bhikṣu, possessing the bhikṣu precepts. The meaning here is that, at the initial full ordination, the motion and three announcements are performed, and the four pārājika (defeats) etc. are proclaimed, indicating that the intention of the one receiving the precepts is universally vast, and that there is both cessation and action in what is obtained by body and speech. This is called the initial Guna, the stage of initially becoming a bhikṣu. Therefore, the ten precepts, the six dharmas, and the explanation of taking refuge all belong to the initial Guna. Second, the Anu-dharma-śikṣāpada-aṅga (quality of following the Dharma precepts), from the initial reception onwards, in the Vinaya (monastic discipline) and Prātimokṣa (code of monastic rules), all that accords with the bhikṣu』s śīla (moral conduct), and the numerous śikṣāpada derived from it, all of which are guarded and practiced. Hence, one is named as guarding the Prātimokṣa discipline. The meaning here is that, after receiving the precepts, in the extensive Vinaya, the Prātimokṣa code, all the precepts that accord with the received precepts, including the prohibitive precepts of cessation and maintenance, and the aspects of the permissive precepts of action and maintenance derived from them, are guarded and practiced. Among these, the śikṣā (training), śrāmaṇera (novice monk), śrāmaṇerikā (novice nun) precepts, and the three thousand īryāpatha (dignified behaviors) etc. all belong to this Guna. Third, the Anurakṣaṇa-para-citta-aṅga (quality of guarding the minds of others), due to accomplishing the previous two, being complete in conduct, and being complete in behavior. The meaning here is that, walking, standing, sitting, lying down, etc., the lawful dignified behavior is called being complete in conduct. Not jumping and entering the house of a layman, and walking like a bull king or an elephant king, etc. Places like the house of a wine seller, the house of a king, the house of a caṇḍāla (executioner), the house of a kaṭhina (cloth offering), etc., should not be visited. This is called being complete in behavior. That is, sitting and speaking unlawful words alone with a woman in a hidden place, a place where sexual acts can be performed, etc. Fourth, the Anurakṣaṇa-yathā-śikṣita-aṅga (quality of guarding according to what has been learned), deeply fearing even the slightest offenses, and being able to not violate the various śikṣāpada among the śikṣāpada that have been learned, and quickly confessing even if one has violated them. This is because of deeply fearing and being intelligent. The meaning here is that, due to fear and intelligence

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睿故。深怖諸罪而不敢犯。設犯能出。今此分別律中性遮一切戒相。以類而論說之為支。故由此四。諸出家者于性遮戒。皆等護持不減不增。此說大戒。故略為四。瑜伽本地分聲聞地第二十二卷及顯揚第七。說有七支。如律中說。若諸苾芻尸羅成熟為第一住。守別解脫律儀為第二。軌則所行悉皆具足為第三．第四。于微細罪深見怖畏為第五。受學學處為第六。名具戒者。彼第六即此初二。彼第三四即此第三。彼第一．第二．第五即此第四。增減名數體性無異。此六支相。廣如顯揚第七等解。近事律儀三支所攝。一受遠離最勝損他事支。即離殺生．損壞他財．損他妻妾。此三損他故。二違越所受重修行支。即離妄語。若有妄語于已所。犯不肯重修故。三不越所受支。即離諸酒眾放逸處。若開飲酒。於前所受便多違越而犯戒故。近住律儀五支所攝。一受遠離損害他支。即離殺生損壞他財。二受遠離損害自他支。即離非梵行。由離此者。不染自妻不染他妻。非如近事開自妻故。三違越所受重修行支。即離妄語。四不越所受正念住支。即是三種。一歌舞伎樂涂冠香鬘。二升高大床。三非時飲食。此三種常所串習。若遠離彼。數數自憶我今安住決定齋戒。於一切時堅守正念。如孝子等。離諸樂具不受大床遠離諸傲。不數飲食。潔

己憶持便能住戒。故於所受不越正念。五不壞正念支。即離諸酒眾放逸處。彼雖安住正憶念支。謂我今住決定齋戒。若為諸酒所醉。便發狂亂不自在轉。故應遮止。此中出家五眾諸戒合一處明。五十三中釋上支已云。今於此中。若苾芻尼若正學勤策勤策女律儀。皆在出家品所攝故。當知攝屬苾芻律儀。復正學等戒體雖狹。皆等護持與苾芻同。故廢立中五眾合說。若近事女律儀。墮在家品攝故。相似學所顯故。當知攝屬近事律儀。不說靜慮及聖所愛戒。並不律儀。處中戒十善戒等具支多少。此中意說。七眾戒中論其別類不同所由。非余戒中有此增減。釋此所由故明支分。若說支類並須別說。其苾芻尼中。正學．勤策女分三。苾芻分二。及近住．勤策等戒之開合。下問答中自當廣辨。上說支分。支類者何。其苾芻．苾芻尼戒。唯有身三．語四七支律儀。苾芻等心意樂。普遮色性罪故。身．語業相雖復無窮。據重根本皆七所攝。不過七故。所餘但為護此而受。非有別類。故涅槃云。戒有七種。從於身．語生於無作。然通防彼加行．根本．後起三種。義亦可言皆防三世。于現在法立於過未。既防現法故義遮三。不同小乘。彼唯防現故此不爾。定道二心生即順理而能益物。法爾破惡故亦具七。既無支遮。亦可說言通防三時加行．

【現代漢語翻譯】 現代漢語譯本 能夠憶持並安住于戒律，因此對於所受持的戒律不會偏離正念。這五種不壞的正念支，就是遠離各種酒類以及會令人放逸的地方。即使安住于正憶念支，想著『我現在安住于決定的齋戒』，如果被酒所迷惑，就會發狂錯亂，不能自主。所以應當禁止飲酒。這裡將出家五眾（苾芻、苾芻尼、正學女、勤策男、勤策女）的戒律合在一起說明。在五十三中解釋前面的支分時已經說過，現在這裡，無論是苾芻尼、正學女、勤策男、勤策女的律儀，都屬於出家眾所攝，所以應當知道是屬於苾芻的律儀。而且正學女等的戒體雖然範圍較窄，但都同樣護持，與苾芻相同。所以在廢立（廢除或建立戒律）中，將五眾合在一起說。如果是近事女的律儀，則屬於在家眾所攝，因為相似學所顯示的緣故，應當知道是屬於近事律儀。這裡沒有說靜慮戒（禪定之戒）以及聖所愛戒（聖者所喜愛的戒），也沒有說不律儀（不持戒）和處中戒（介於持戒與不持戒之間），以及十善戒等戒律的支分多少。這裡的意思是說，在七眾戒（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）中，討論它們類別不同的原因，而不是說其他的戒律中有這些增減。解釋這些原因，所以要說明支分。如果說支類，就必須分別說明。其中，苾芻尼中，正學女、勤策女分為三類，苾芻分為二類，以及近住戒、勤策戒等的開合。下面的問答中自然會詳細辨析。上面說的是支分，支類是什麼呢？苾芻、苾芻尼的戒律，只有身三（不殺生、不偷盜、不邪淫）、語四（不妄語、不兩舌、不惡口、不綺語）這七支律儀。苾芻等的心意樂，普遍遮止色性罪（本質上是惡的罪行），所以身語的業相雖然無窮無盡，但根據最重的根本罪行，都包含在這七支之中，不會超過這七支。其餘的戒律只是爲了守護這七支而受持，沒有其他的類別。所以《涅槃經》說，戒有七種，從身語產生無作戒（不作惡的戒）。然而，通用於防止加行（開始行動）、根本（根本行為）、後起（行為之後的影響）這三種。從意義上也可以說，都能防止三世（過去、現在、未來）。在現在的法中建立於過去和未來。既然防止現在的法，所以從意義上遮止三世。這與小乘不同，小乘只防止現在。定道二心（禪定和智慧之心）產生，就順應道理而能夠利益眾生，自然而然地破除惡行，所以也具備七支。既然沒有支分的遮止，也可以說能通用於防止三時（過去、現在、未來）的加行。

【English Translation】 English version Having the ability to remember and abide by the precepts, one does not deviate from right mindfulness regarding what has been undertaken. These five uncorrupted supports of right mindfulness are to stay away from all kinds of alcohol and places of dissipation. Even while abiding in the support of right mindfulness, thinking, 'I am now abiding in the determined fast,' if one is deluded by alcohol, one will become mad and deranged, unable to control oneself. Therefore, one should abstain from alcohol. Here, the precepts of the five assemblies of renunciants (Bhikkhus, Bhikkhunis, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās) are explained together. In the fifty-three, when explaining the preceding supports, it was already said that here, whether it is the discipline of Bhikkhunis, Śikṣamāṇās, Śrāmaṇeras, or Śrāmaṇerikās, all are included within the assembly of renunciants, so it should be known that they belong to the discipline of Bhikkhus. Moreover, although the scope of the precepts of Śikṣamāṇās, etc., is narrower, they are all equally upheld, the same as Bhikkhus. Therefore, in the abolishment and establishment (of precepts), the five assemblies are spoken of together. If it is the discipline of a female lay follower (Upāsikā), then it belongs to the assembly of laypeople, because it is shown by similar learning, it should be known that it belongs to the discipline of lay followers. Here, there is no mention of the precepts of meditative absorption (dhyāna-śīla) and the precepts beloved by the noble ones (ārya-priya-śīla), nor of non-discipline (a-śīla) and intermediate discipline (madhya-śīla), as well as the number of supports of the ten wholesome precepts, etc. The intention here is to discuss the reasons for the differences in the categories of the seven assemblies' precepts (Bhikkhu, Bhikkhuni, Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerikā, Upāsaka, Upāsikā), and not to say that other precepts have these additions or subtractions. Explaining these reasons, therefore, it is necessary to explain the supports. If one speaks of categories of supports, then one must explain them separately. Among them, for Bhikkhunis, Śikṣamāṇās and Śrāmaṇerikās are divided into three categories, Bhikkhus are divided into two categories, as well as the opening and closing of the precepts of near-dwelling (upavāsa-śīla) and Śrāmaṇeras, etc. The answers below will naturally explain this in detail. The above speaks of supports, what are the categories of supports? The precepts of Bhikkhus and Bhikkhunis only have the seven branches of discipline: the three of body (not killing, not stealing, not engaging in sexual misconduct) and the four of speech (not lying, not divisive speech, not harsh speech, not idle chatter). The intention of Bhikkhus, etc., universally prevents offenses that are evil in nature (prakṛti-sāvadya), so although the actions of body and speech are endless, according to the heaviest fundamental offenses, they are all contained within these seven branches, and do not exceed these seven. The remaining precepts are only undertaken to protect these seven, and there are no other categories. Therefore, the 'Nirvana Sutra' says that there are seven kinds of precepts, arising from body and speech, producing non-action precepts (asaṃvara-śīla). However, it applies to preventing the three types of preliminary action (prayoga), fundamental action (mūla), and subsequent action (prṣṭha). In terms of meaning, it can also be said that they all prevent the three times (past, present, future). In the present dharma, it is established in the past and future. Since it prevents the present dharma, therefore, in meaning, it prevents the three times. This is different from the Hinayana, which only prevents the present. The two minds of meditation and the path (dhyāna-citta and mārga-citta) arise, then they accord with reason and are able to benefit beings, naturally breaking down evil actions, so they also possess the seven branches. Since there is no prevention of branches, it can also be said that it universally prevents the preliminary action of the three times.

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根本．後起之非。若起彼時三皆滅故。亦可說言破三世惡。此上二類實唯防現在。去．來二世無自體故。義可通之。定戒唯根本。性定對敵故。其勤策．勤策女．及正學．近事．近住。皆唯四支。身三．語一。謂不妄語。令其漸學。意樂未普。更不受多。此四性戒。余為防此非別有體。以上一切出家之戒。既為道器必須具受具持方成。近事．近住則不如是。方便誘故。五十三云。百行所攝律儀。謂於十種不善業道。小分遠離。多分遠離。全分遠離。小時遠離。多時遠離。盡壽遠離。自遠離。勸他離。稱讚離。慶悅離。是名十十。既說律儀。許有小多分時而離。故知近住．近事二戒有缺有全。受及持一分亦成近事等。雜集第八云。問若唯修學鄔波索迦一分學處。為說成就鄔波索迦律儀。為說不成就耶。答應說成就。而名犯戒。此說具受后便少持。故成犯戒。非初少受而後少持可名有犯。先既不受。后何可犯。故知缺受具受。為后具持及少持亦成彼二。有義近事初雖全受。可一分持成近事性。既言成就而名犯戒。故知可一分持非不全受。近住不然。以時促故。受持俱全。俱舍第十四說。七因緣故受近住律儀。頌曰。近住于晨旦。下座從師受。隨教說具支。離嚴飾晝夜。一要晨旦。一晝夜持故。若先有邀期月八日等受。晨旦

【現代漢語翻譯】 現代漢語譯本 根本和後起的『非』（指戒律中的違犯行為）。如果違犯行為發生時，過去、現在、未來三世都已滅盡，也可以說破除了三世的惡業。以上兩種情況實際上只是爲了防止現在的違犯行為。因為過去和未來二世沒有自體，所以可以這樣理解。定戒（指根本戒）只有根本，因為它的性質是直接對抗煩惱。勤策（Śrāmaṇera，沙彌）、勤策女（Śrāmaṇerikā，沙彌尼）、正學女（Śikṣamāṇā，式叉摩尼）、近事男（Upāsaka，優婆塞）、近事女（Upāsikā，優婆夷）、近住男/女（Upavāsa，八關齋戒），都只有四支戒。即身三（不殺生、不偷盜、不邪淫）、語一（不妄語）。這是爲了讓他們逐漸學習，因為他們的意樂還不普遍，所以不接受更多的戒律。這四條是性戒（根本戒），其餘的戒律是爲了防止違犯這些根本戒，並非獨立存在。以上所有出家人的戒律，既然是成道的工具，就必須全部受持才能成就。近事和近住則不是這樣，是爲了方便引導他們。五十三卷《瑜伽師地論》中說：『百行所攝律儀』，是指對於十種不善業道，小部分遠離、大部分遠離、完全遠離；短時間遠離、長時間遠離、盡一生遠離；自己遠離、勸他人遠離、稱讚遠離、慶悅遠離。這稱為十十。既然說是律儀，就允許有小部分或大部分時間遠離，因此可知近住和近事二戒可以有缺失或完整。受持一部分戒律也能成為近事等。雜集第八卷中說：『問：如果只修學鄔波索迦（Upāsaka，優婆塞）的一部分學處，是說成就了鄔波索迦（Upāsaka，優婆塞）的律儀，還是說沒有成就呢？答：應該說成就了，但名為犯戒。』這說明全部受戒后，如果少部分持戒，就構成了犯戒。如果一開始就只受少部分戒，然後少部分持戒，就不能稱為犯戒。因為一開始就沒有全部受戒，之後又怎麼能犯戒呢？因此可知，缺少受戒和全部受戒，對於之後全部持戒或少部分持戒，都能成就近事或近住的身份。有一種觀點認為，近事（Upāsaka，優婆塞）最初即使全部受戒，也可以只持一部分戒，仍然具有近事的性質。既然說『成就了，但名為犯戒』，可知可以只持一部分戒，但不能不全部受戒。近住（Upavāsa，八關齋戒）則不然，因為時間很短，所以受戒和持戒都必須全部做到。《俱舍論》第十四卷說，有七種因緣受持近住律儀。頌文說：『近住于晨旦，下座從師受，隨教說具支，離嚴飾晝夜。』一是必須在早晨，因為只持一日一夜。如果事先約定在某月八日等受戒，也必須在早晨。

【English Translation】 English version The 'non-' of fundamental and subsequent arising (referring to violations of precepts). If the violation occurs when the past, present, and future are all extinguished, it can also be said to break the evil of the three times. The above two types are actually only to prevent present violations. Because the past and future do not have self-nature, this can be understood. Fixed precepts (referring to fundamental precepts) only have a root, because their nature is to directly confront afflictions. Śrāmaṇera (novice monk), Śrāmaṇerikā (novice nun), Śikṣamāṇā (probationary nun), Upāsaka (male lay follower), Upāsikā (female lay follower), Upavāsa (one-day monastic observance), all only have four branches. That is, three of body (not killing, not stealing, not engaging in sexual misconduct), and one of speech (not lying). This is to allow them to gradually learn, because their intention is not yet universal, so they do not receive more precepts. These four are fundamental precepts, and the remaining precepts are to prevent violations of these fundamental precepts, and do not exist independently. All the precepts of the ordained, since they are tools for attaining the path, must be fully received and upheld in order to be accomplished. This is not the case for Upāsaka and Upavāsa, as it is to facilitate their guidance. Volume 53 of the Yogācārabhūmi-śāstra says: 'The precepts included in the hundred practices' refers to the ten non-virtuous karmic paths, partially abandoning, mostly abandoning, completely abandoning; abandoning for a short time, abandoning for a long time, abandoning for a lifetime; abandoning oneself, encouraging others to abandon, praising abandonment, rejoicing in abandonment. This is called ten tens. Since it is said to be precepts, it is permissible to abandon for a small or large part of the time, so it can be known that the two precepts of Upavāsa and Upāsaka can be deficient or complete. Receiving and upholding a part of the precepts can also become an Upāsaka, etc. Volume 8 of the Abhidharmasamuccaya says: 'Question: If one only studies a part of the precepts of an Upāsaka, is it said that one has accomplished the precepts of an Upāsaka, or is it said that one has not accomplished them? Answer: It should be said that one has accomplished them, but it is called a violation.' This shows that after receiving all the precepts, if one upholds only a small part of them, it constitutes a violation. If one initially receives only a small part of the precepts, and then upholds only a small part of them, it cannot be called a violation. Because one did not receive all the precepts initially, how can one violate them later? Therefore, it can be known that lacking reception and complete reception, for later complete upholding or partial upholding, can both accomplish the status of Upāsaka or Upavāsa. One view is that even if an Upāsaka initially receives all the precepts, he can still have the nature of an Upāsaka by upholding only a part of them. Since it is said 'accomplished, but called a violation,' it can be known that one can uphold only a part of the precepts, but one cannot not receive all of them. This is not the case for Upavāsa, because the time is short, so both receiving and upholding must be done completely. Volume 14 of the Abhidharmakośa says that there are seven causes for receiving and upholding the Upavāsa precepts. The verse says: 'Upavāsa in the morning, receive from the teacher from the seat, follow the teaching to say the complete branches, abandon adornments day and night.' One is that it must be in the morning, because it is only upheld for one day and one night. If it is agreed in advance to receive the precepts on the eighth day of a certain month, etc., it must also be in the morning.

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有緣礙。齋竟亦得受。二在卑劣座。唯除病等。三必從師。四應隨師教受者后說。不同五戒。此不問答。逐師連環而受戒故。五具受八支方成近住。六必離嚴飾。憍逸處故。常嚴身具不必須舍。不生憍逸如新受故。七必須晝夜。猶至明旦日初出時。若不依法。但得妙行不得律儀。今則不然。但有六緣。無必從師。義如下說。論說近事有一分等。不須具支。智度論說。受一戒者名一分優婆塞。若受二三四戒者。名多分優婆塞。具受五者名滿分優婆塞。又涅槃三十五說。我往一時住迦毗羅衛尼拘律陀林時。釋摩男來至我所作如是言。云何名為優婆塞也。我即為說。若善男子善女人。諸根完具受三歸依。是則名為優婆塞也。釋摩男言。云何名為一分優婆塞也。我言若受三歸及受一戒。是名一分優婆塞也。我諸弟子。聞是說已不解我意。唱言。如來說優婆塞戒不具受持。我於一時住恒河邊。時迦旃延來至我所作如是言。世尊。我教眾生令受齋法。或一日或一夜。或一時或一念。如是之人成齋不耶。我言。比丘。是人得善不名持齋。我諸弟子聞是說已不解我意。唱言。如來說八戒齋具受乃得。準彼經文。世尊先說若受三歸及受一戒。是名一分優婆塞者。近事戒也。若近住戒有一分者名不解意。后說若但一日無夜。若但一夜無日。

【現代漢語翻譯】 現代漢語譯本 有緣才能避免障礙。齋戒完畢后也可以受（近住戒）。 二、要在卑下的座位上受戒。除非生病等特殊情況。 三、必須跟隨一位老師（受戒）。 四、應該遵從老師的教導，在受戒后聽老師講解。這與五戒不同，五戒有問答環節。近住戒因為是跟隨老師連環相授，所以沒有問答。 五、必須全部受持八支戒，才能成為近住。 六、必須遠離華麗的裝飾和放縱的地方。因為這些地方容易使人生起驕慢之心。平時穿戴的衣物不一定要捨棄，因為不一定會生起驕慢之心，就像新受戒一樣。 七、必須晝夜受持。直到第二天早晨太陽初升的時候。如果不按照這個方法，只能得到妙行，得不到律儀。現在的情況則不同，只要有六種因緣即可，不一定非要跟隨老師。道理如下文所述。 《瑜伽師地論》說，近事戒有一分等說法，不須具足八支。《大智度論》說，受一條戒的稱為一分優婆塞，受二、三、四條戒的稱為多分優婆塞，全部受持五戒的稱為滿分優婆塞。 又《涅槃經》第三十五卷說：『我過去曾經住在迦毗羅衛（Kapilavastu，地名）的尼拘律陀林（Nigrodha Park，地名）時，釋摩男（釋迦族人，梵文Śākyamāna）來到我這裡，這樣問我：『什麼叫做優婆塞（Upāsaka，男居士）呢？』我便為他說：『如果善男子、善女人，諸根完具，受三歸依（皈依佛、法、僧），這就叫做優婆塞。』釋摩男說：『什麼叫做一分優婆塞呢？』我說：『如果受三歸依，並且受一條戒，這就叫做一分優婆塞。』我的弟子們聽了這些話后，不理解我的意思，就說：『如來說優婆塞戒不必全部受持。』 我曾經住在恒河（Ganges，河流名）邊，當時迦旃延（Kātyāyana，佛陀弟子）來到我這裡，這樣問我：『世尊，我教導眾生受持齋法，或者一日一夜，或者一時一念，這樣的人能成就齋戒嗎？』我回答說：『比丘，這個人得到善行，但不能稱為持齋。』我的弟子們聽了這些話后，不理解我的意思，就說：『如來說八戒齋必須全部受持才能得到。』根據那部經的經文，世尊先說如果受三歸依並且受一條戒，就叫做一分優婆塞，這是指近事戒。如果近住戒有一分，就不能理解（佛陀的）意思。後來又說如果只有一天沒有一夜，或者只有一夜沒有一天。

【English Translation】 English version Affinity is necessary to avoid obstacles. One can also receive (the Upavāsa, close dwelling precepts) after completing the fast. Second, one should receive the precepts on a humble seat, except in cases of illness or similar circumstances. Third, one must follow a teacher (to receive the precepts). Fourth, one should follow the teacher's instructions and listen to the teacher's explanation after receiving the precepts. This is different from the five precepts, which involve a question-and-answer session. The Upavāsa precepts are received in a continuous manner following the teacher, so there is no question-and-answer. Fifth, one must fully observe all eight precepts to become a close dweller (Upavāsa). Sixth, one must stay away from ornate decorations and places of indulgence, as these places easily give rise to pride. Everyday clothing does not necessarily need to be discarded, as it may not give rise to pride, just like when newly receiving the precepts. Seventh, one must observe them day and night, until the first sunrise of the next morning. If one does not follow this method, one can only attain good conduct but not the precepts themselves. The current situation is different; as long as there are six conditions, it is not necessary to follow a teacher. The reasoning is explained below. The Yogācārabhūmi-śāstra says that there are statements such as having a portion of the Upāsaka precepts, so it is not necessary to have all eight branches. The Mahāprajñāpāramitāśāstra says that one who takes one precept is called a 'one-part Upāsaka'; one who takes two, three, or four precepts is called a 'many-part Upāsaka'; and one who takes all five precepts is called a 'full-part Upāsaka'. Furthermore, the thirty-fifth chapter of the Nirvana Sutra says: 'In the past, when I was staying in the Nigrodha Park (Nigrodha Park, a place name) in Kapilavastu (Kapilavastu, a place name), Śākyamāna (Śākyamāna, a member of the Shakya clan) came to me and asked: 'What is called an Upāsaka (Upāsaka, a male lay follower)?' I then said to him: 'If a good man or good woman, with complete faculties, takes the Three Refuges (refuge in the Buddha, Dharma, and Sangha), this is called an Upāsaka.' Śākyamāna said: 'What is called a one-part Upāsaka?' I said: 'If one takes the Three Refuges and takes one precept, this is called a one-part Upāsaka.' My disciples, after hearing these words, did not understand my meaning and said: 'The Tathagata says that the Upāsaka precepts do not need to be fully observed.' I once stayed by the Ganges River (Ganges, a river name). At that time, Kātyāyana (Kātyāyana, a disciple of the Buddha) came to me and asked: 'World Honored One, I teach sentient beings to observe the fast, either for one day and one night, or for one hour or one moment. Can such a person accomplish the fast?' I replied: 'Bhikkhu, this person attains good deeds, but cannot be called one who observes the fast.' My disciples, after hearing these words, did not understand my meaning and said: 'The Tathagata says that the eight precepts of the fast must be fully observed to be attained.' According to the text of that sutra, the World Honored One first said that if one takes the Three Refuges and takes one precept, it is called a one-part Upāsaka, which refers to the Upāsaka precepts. If the Upavāsa precepts have one part, then one cannot understand (the Buddha's) meaning. Later, it was said that if there is only one day without a night, or only one night without a day.

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或一時。或一念。皆不成齋。要盡一晝一夜。不非時食。持成齋故。我只但言齋必盡日夜。弟子不解。必具八支方成於齋。故知近住戒不具受不得。近事戒者不具受得。前師即以此文為正。近事．近住皆通具受及不具受。一切皆得。說不具得名不解我意者。引攝初根許一分受。非引久根。亦受一分漸漸化令必具受故。故唯受一分。無全受者名不解意。若必全受無一分者。亦不解意。對法且據具受少持。非遮亦有少受少持。由此準知。不律儀亦有具七支。及缺支者。世間現見。邀期盡壽。唯行殺生而自存活。未必皆具前七業道。豈彼非是不律儀耶。律儀既爾。對之定然。受持愿盡壽名不律儀。但雖盡壽不邀期者處中所攝。有義不律儀要七支具。惡法易成。意樂廣故。隨順亦行彼七事故。若不具七。雖期盡壽處中所攝。不同律儀。律儀難成。意樂難廣。故有缺支。不律儀不爾。故必具七支。此二解中隨情取捨。處中業道多少不定。隨其愿樂而作事故。由此亦準。近事得少時。近住得多時。多分．少分．多時．少時。誰障其戒。但至明旦。要至命終。方得方舍。準義得成。十善律儀故。出家戒不爾。非初攝受。簡擇方取為道器故。有義不爾。別受近事無少時。近住無多時。少分多分等不同百行律儀。此分限局。近事但有盡形

舍。近住但有日出舍。不許余時故。若菩薩戒中雜既可爾。今釋不然。論據三乘通行。令諸受者不解。多分為論。不說受者意樂短長。舍戒時故。何故許有少分持。不許少時受。其十善律儀通攝初眾。即許少多分等。近事等何故不爾。前說為善。十善即善業道。既許意有無表。即具十支。菩薩律儀制十支故。性罪治故。色支唯七。后三非色。其菩薩戒期心廣故。必須具受。亦非初位引攝之故。

第五得舍分齊。于中有二。一得。二舍。得中又二。一得緣。二時節。得緣復二。一差別緣。二無差別緣。初差別緣唯在具足別解脫戒。無差別緣通在一切。差別緣有二。一得具足別解脫緣。二羯磨得別解脫緣。初緣通在佛及弟子。羯磨非佛及與獨覺。然二皆通現在．滅后。且得具足別解脫緣。諸教不同。四律五論諸宗異說。四律者。一十誦律。是薩婆多宗同俱舍第十四。律毗婆沙．並雜心論．及順正理．顯宗．大毗婆沙。十誦律云。佛在竹園。告諸比丘。十種受具足。一自然得。謂佛．獨覺。盡智心位自然得之。問何故許有羅漢沙彌得通無戒。不許獨覺亦通無戒。皆自然得。以利根故。二見諦得。俱舍等云。謂入正性離生。即五苾芻。問何故苾芻初入見道有初得戒。諸尼初得無見諦者。勝．劣異故。若爾。即應由佛勝故

【現代漢語翻譯】 現代漢語譯本：舍戒。如果只是近住戒，只允許在日出時舍戒，不允許在其他時間舍戒。如果菩薩戒中可以混雜其他戒律，那還可以理解。但現在解釋並非如此。論據是三乘（聲聞乘、緣覺乘、菩薩乘）通行的戒律，讓受戒者難以理解。大多是根據論典，沒有說明受戒者的意樂長短。所以才規定舍戒的時間。為什麼允許有少分持戒，卻不允許少時受戒？因為十善律儀可以涵蓋最初的受戒者，所以允許少分、多分等情況。近事戒等為什麼不行？前面已經說了，因為十善就是善業道。既然允許有意無表，就具備了十支。菩薩律儀制定了十支，因為性罪會受到懲治。色蘊只有七支，后三非色蘊。菩薩戒因為期心廣大，所以必須全部接受。也不是爲了引導初學者。

第五部分是關於獲得和捨棄的分界線。其中有兩部分：一是獲得，二是捨棄。獲得又分為兩種：一是得緣，二是時節。得緣又分為兩種：一是差別緣，二是無差別緣。最初的差別緣只存在於具足別解脫戒中，無差別緣通行於一切情況。差別緣有兩種：一是獲得具足別解脫的緣，二是羯磨（羯磨，佛教儀式）獲得別解脫的緣。第一個緣通行於佛和弟子，羯磨則不適用于佛和獨覺。然而，兩者都通行於現在和滅度之後。首先，關於獲得具足別解脫的緣，各個教派的說法不同。四律五論等各宗派的說法也不同。四律指的是：一是《十誦律》，是薩婆多部（薩婆多部，佛教部派之一）的觀點，與《俱舍論》第十四卷相同。《律毗婆沙》、以及《雜心論》、《順正理論》、《顯宗論》、《大毗婆沙論》等也持此觀點。《十誦律》中說：佛在竹園時，告訴眾比丘，有十種獲得具足戒的方式。一是自然得，指的是佛和獨覺（獨覺，不依師自悟的修行者），在盡智心位時自然獲得。問：為什麼允許有阿羅漢沙彌（沙彌，佛教出家男子）可以沒有戒律，卻不允許獨覺也可以沒有戒律？因為他們都是自然獲得的。因為他們根器銳利。二是見諦得，《俱舍論》等說，指的是進入正性離生（正性離生，佛教術語），也就是五比丘（五比丘，佛陀最初度化的五位弟子）。問：為什麼比丘初入見道時有初次得戒，而比丘尼初次得戒卻沒有見諦者？因為勝劣不同。如果這樣，就應該因為佛陀的殊勝

【English Translation】 English version: Abandoning precepts. If it's just the Upavasatha (Upavasatha, a type of Buddhist observance) precepts, it's only allowed to be abandoned at sunrise, not at other times. If mixing other precepts within the Bodhisattva precepts is permissible, then it could be understood. But the current explanation is not like that. The argument is based on the precepts common to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), making it difficult for those receiving the precepts to understand. Mostly based on treatises, without specifying the length of the recipient's intention. That's why the time for abandoning precepts is stipulated. Why is it allowed to uphold a small portion of the precepts, but not allowed to receive them for a short time? Because the ten wholesome precepts can encompass the initial recipients, so small portions, large portions, etc., are allowed. Why aren't Upāsakas (Upāsaka, a male lay follower) and others like that? It was said earlier that the ten wholesome deeds are the path of wholesome karma. Since it's allowed to have intentional and non-intentional actions, it possesses the ten branches. The Bodhisattva precepts establish the ten branches because the inherently sinful acts will be punished. The form aggregate only has seven branches, the last three are not form. Because the Bodhisattva precepts have a broad intention, they must be received in full. It's also not for guiding beginners.

The fifth part is about the boundaries of obtaining and abandoning. Within this, there are two parts: one is obtaining, and the other is abandoning. Obtaining is further divided into two types: one is the condition for obtaining, and the other is the time. The condition for obtaining is further divided into two types: one is the differentiated condition, and the other is the undifferentiated condition. The initial differentiated condition only exists in the fully ordained Prātimokṣa (Prātimokṣa, code of monastic discipline) precepts, while the undifferentiated condition is common to all situations. There are two types of differentiated conditions: one is the condition for obtaining the fully ordained Prātimokṣa, and the other is obtaining the Prātimokṣa through Karma (Karma, ritual act). The first condition is common to the Buddha and disciples, while Karma is not applicable to the Buddha and Pratyekabuddhas (Pratyekabuddha, a solitary enlightened being). However, both are common in the present and after Parinirvana (Parinirvana, the death of an enlightened being). First, regarding the condition for obtaining the fully ordained Prātimokṣa, the teachings of various schools differ. The views of the Four Vinayas (Four Vinayas, four major versions of the monastic code) and Five Treatises also differ. The Four Vinayas refer to: one is the Daśabhāṇavāra-vinaya (Daśabhāṇavāra-vinaya, a version of the monastic code), which is the view of the Sarvāstivāda (Sarvāstivāda, an early Buddhist school), the same as the fourteenth volume of the Abhidharmakośa (Abhidharmakośa, a major Buddhist text). The Vinaya-vibhāṣā, as well as the Abhidharma-hṛdaya, the Nyāyānusāra-śāstra, the Vijñaptimātratāsiddhi-śāstra, and the Mahāvibhāṣā-śāstra also hold this view. The Daśabhāṇavāra-vinaya says: When the Buddha was in the Bamboo Grove, he told the monks that there are ten ways to obtain full ordination. One is natural attainment, referring to the Buddha and Pratyekabuddhas, who naturally obtain it at the stage of the mind of exhaustive knowledge. Question: Why is it allowed for Arhat Śrāmaṇeras (Śrāmaṇera, a novice monk) to be without precepts, but not allowed for Pratyekabuddhas to be without precepts? Because they are all naturally obtained. Because they have sharp faculties. Two is attainment through seeing the truth, the Abhidharmakośa and others say, referring to entering the stage of being rightly fixed, which is the five Bhikṣus (Bhikṣu, a fully ordained monk). Question: Why do Bhikṣus have the initial attainment of precepts when they first enter the path of seeing, while Bhikṣuṇīs (Bhikṣuṇī, a fully ordained nun) do not have those who see the truth when they first attain the precepts? Because the superior and inferior are different. If so, it should be because of the Buddha's superiority.

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見諦時得。弟子劣故無學時得。何故。佛及獨覺唯盡智時得。初轉法輪見諦時得。彼初解法信法增故。余則不爾。三善來得。俱舍等云。佛命善來。謂耶舍等。唯佛自作非余所能。滿道被故。四自誓得。俱舍等云。信佛為大師。謂大迦葉。何故四分。迦葉自云佛建立善根上受具足。以宗別故。餘人何故不自誓得。信不增故。五論議得。俱舍等云。善巧酬答所問。謂蘇陀夷。其年七歲。佛問言。汝家何在。彼答佛言。三界無家。佛嘆聰明善答所問。雖年未滿令僧為受。非由答時即便得戒。何故鹙子不令爾耶。命善來故。西域記中。目連．鹙子皆善來得。六受重法。俱舍等云。敬受八尊重法。謂大生主。十誦律云。優婆離問。波阇受重法。即是出家成比丘尼。余尼云何。佛言。應現前作白四羯磨。若爾於時眾既未滿。諸尼云何后時得戒。若許初受八尊重法更有餘尼。便違十誦令作羯磨。薩婆多師云何釋此。薩婆多論。十四年前八敬度女。十四年後羯磨度之。便無是失。五分亦云。五百尼眾亦八敬得。七遣信得。俱舍等云。謂法授尼。五分律云。淫女半迦尸。欲往蘭若住處受具戒。賊欲逆路伺取彼女。女聞此事時不敢去。佛聽遙遣為受具戒。先尼眾中作本法竟。置受戒人於一處所。將十尼眾往蘭若處禮僧眾足。尼羯磨師為從

僧乞戒。僧羯磨師乃至為作白四羯磨已。和上阇梨將十尼眾還至本處所。呼受戒人令禮眾足。在羯磨師前䠒跪合掌。為說僧眾白四羯磨。令其聽已具說二八．兩四。謂八墮．四喻．八不可越．四依。乃至余所未知者。和上當為說。八邊五得。俱舍等云。持律為第五人。此有釋云。以無僧故。極少猶五。四人成僧。一人羯磨故。名持律為第五人。和上不入其數。同僧祇律。若減不成。闕法事故。既爾即應四人羯磨一人表白大德僧聽餘三非僧。或應白自。以要四人方成僧故。故五人中。一持羯磨。一為和上。羯磨牒名。餘三僧體正所和白故。邊地極少猶五人辨法事。摩得勒伽論。邊地多僧。但取五人得名受具。僧得可呵罪九羯磨。俱舍等云。十眾謂于中國。彼律通說僧尼得戒。故云羯磨。以尼受中二部極少猶須各十。犯戒緣多。必須二部對受方得。簡擇所宜令生羞恥不敢犯故。論唯據僧故言十眾。又依論說二部各十合名十眾。如邊地五亦不相違。十三歸。俱舍等云。三說歸佛．法．僧。謂六十賢部。謂有六十仁賢眾類共集。佛遣無學為說三歸。便得具足。毗尼母云。諸阿羅漢。教令剃髮染衣憑伏三寶。歸依心成即發具足。故名三歸得。亦名三語得。何故諸尼無三歸得。無賢眾故。二四分律是法藏部。五種得戒。一善來。二

【現代漢語翻譯】 現代漢語譯本 僧人受戒。羯磨師完成白四羯磨（通過四次宣告完成的儀式）后，和尚和戒師帶領十位比丘尼回到原來的地方。召喚受戒者禮拜大眾，在羯磨師面前跪下合掌。為他們宣說僧眾的白四羯磨，讓他們聽完后詳細說明二八、兩四，即八墮（八種導致墮落的罪行）、四喻（四種比喻）、八不可越（八種不可違越的戒律）、四依（四種依靠）。乃至其餘他們所不知道的，和尚應當為他們講解。八邊五得（在邊遠地區，至少需要五個人才能完成受戒）。《俱舍論》等記載，持律者為第五人。對此有一種解釋說，因為沒有僧眾，所以最少也要五個人。四個人構成僧眾，一個人主持羯磨，所以稱持律者為第五人。和尚不包括在其中，如同《僧祇律》所說。如果人數減少則不能成立，因為缺少必要的條件。既然如此，就應該是四個人羯磨，一個人宣告，大德僧眾聽取，其餘三人不是僧眾。或者應該自己宣告，因為需要四個人才能構成僧眾。所以五個人中，一人主持羯磨，一人作為和尚，羯磨中唱名，其餘三人是僧眾的組成部分，是羯磨所針對的對象。邊遠地區最少也要五個人才能辨別處理事務。《摩得勒伽論》說，邊遠地區僧眾眾多，但選取五個人就可以完成受具足戒。僧眾可以呵責的罪行有九種羯磨。《俱舍論》等記載，十眾是指在中國。該律普遍認為僧尼都可以得戒，所以說是羯磨。因為比丘尼受戒時，兩部（指比丘僧團和比丘尼僧團）最少都需要各有十人。犯戒的因緣很多，必須兩部共同進行才能完成。選擇合適的，使她們產生羞恥心，不敢違犯。論中只根據僧眾的情況，所以說十眾。又根據論的說法，兩部各有十人合起來稱為十眾。如同邊遠地區五人一樣，並不矛盾。十三歸。《俱舍論》等記載，三次宣告皈依佛、法、僧。即六十賢部，指有六十位仁賢之士共同聚集。佛陀派遣無學（指阿羅漢）為他們宣說三歸依，他們便得到了具足戒。《毗尼母經》說，諸位阿羅漢教導他們剃髮染衣，依靠三寶，歸依之心成就，就得到了具足戒。所以稱為三歸得，也稱為三語得。為什麼比丘尼沒有三歸得？因為沒有賢眾的緣故。《二四分律》是法藏部的，有五種得戒方式：一、善來（佛陀以『善來比丘』的方式允許出家）；二

【English Translation】 English version The monk receives the precepts. After the Karmacharya (officiating teacher) completes the white four karmas (a ritual completed through four declarations), the Upadhyaya (preceptor) and Acharya (teacher) lead the ten nuns back to their original place. They summon the person receiving the precepts to bow to the assembly, kneeling and joining their palms before the Karmacharya. They explain the Sangha's white four karmas to them, and after they have listened, they explain in detail the two eights and two fours, namely the eight defeats (eight offenses leading to expulsion), the four similes, the eight unpardonable offenses, and the four supports. Furthermore, the Upadhyaya should explain to them anything else they do not know. Eight borders and five attainments (in remote areas, at least five people are needed to complete the ordination). The Abhidharmakosha and other texts record that the Vinaya master is the fifth person. There is an explanation for this, saying that because there is no Sangha, at least five people are needed. Four people constitute a Sangha, and one person presides over the karma, so the Vinaya master is called the fifth person. The Upadhyaya is not included in this number, as stated in the Mahasanghika Vinaya. If the number is reduced, it cannot be established because the necessary conditions are lacking. Since this is the case, it should be that four people perform the karma, one person makes the announcement, the virtuous Sangha listens, and the remaining three are not Sangha. Or one should announce it oneself, because four people are needed to constitute a Sangha. Therefore, among the five people, one presides over the karma, one acts as the Upadhyaya, the names are announced in the karma, and the remaining three are the components of the Sangha, the objects of the karma. In remote areas, at least five people are needed to discern and handle matters. The Matrika states that in remote areas, there are many Sanghas, but selecting five people can complete the full ordination. There are nine karmas for offenses that the Sangha can censure. The Abhidharmakosha and other texts record that ten assemblies refer to China. This Vinaya generally believes that both monks and nuns can receive the precepts, so it is called karma. Because when nuns receive the precepts, both assemblies (referring to the Bhikshu Sangha and the Bhikshuni Sangha) need to have at least ten people each. There are many causes for offenses, and it must be carried out jointly by both assemblies to be completed. Choose appropriately, so that they develop a sense of shame and dare not violate. The treatise only refers to the situation of the Sangha, so it says ten assemblies. Also, according to the treatise, the two assemblies of ten people each are collectively called ten assemblies. Like the five people in remote areas, it is not contradictory. Thirteen refuges. The Abhidharmakosha and other texts record that the three declarations of taking refuge in the Buddha, Dharma, and Sangha. That is, the sixty virtuous sections, referring to the gathering of sixty virtuous and wise people. The Buddha sent the non-learners (referring to Arhats) to declare the three refuges to them, and they obtained full ordination. The Vinaya-matrika says that the Arhats taught them to shave their heads, dye their robes, rely on the Three Jewels, and when the mind of refuge is accomplished, they obtain full ordination. Therefore, it is called attainment through the three refuges, also called attainment through the three utterances. Why do nuns not have attainment through the three refuges? Because there is no virtuous assembly. The Dharmaguptaka Vinaya is of the Dharmaguptaka school, and there are five ways to obtain the precepts: 1. Welcome (the Buddha allows ordination by saying 'Welcome, Bhikshu'); 2.

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上法。古來相傳解。謂成無學證有餘滅名為上法。即便得戒。故四分云。若修道成阿羅漢果。即名出家受具足戒。羅漢沙彌非此宗義。三三歸。四八敬。五羯磨。彼宗意說。自然即上法。得無學果成受具故。不唯屬在佛及獨覺。其見諦得即是善來。律中自云。六群比丘互論。迦葉不如憍陳善來受戒。不如毗舍離跋耆子三歸受戒。亦不如婆盧波斯那羯磨受戒。云何與諸比丘布薩羯磨。迦葉答言。我在多子塔邊。世尊為我建立善根。第一受具足故。初見諦即是善來。由此亦無信佛為大師。迦葉自言上法得故。其問答．遣信邊五．中十。俱作羯磨。皆羯磨攝。故唯說五。三僧祇律是大眾部。四種得戒。彼律云。成道五年比丘清凈。自是已后漸漸為非。隨事制立說木叉戒四種受具足法。一自覺具足。謂佛自覺。初證菩提善受具足。二善來。佛自覺已。在竹林園告諸比丘。如來處處度人。汝等當效如來度人。諸比丘由此亦善來度人。時諸比丘善來度人不能如法。為世所譏。身子默然舉以請佛。俱名善來。有如．不如。云何令比丘善具具足皆悉如法。佛因於此而制十眾。三十眾。彼律云。和上十眾內不名受具。合十一人。四分等但言十眾。和上在中。四五眾。彼律初標。雖言四種受具足戒。乃言。愛道尼言。佛為尼制八法。我等得

廣聞不。佛為具說八相。八相之中。初六與四分別。后二法同。以此理推應有第五受八重法。不爾諸尼初云何得。前唯說僧。是故唯四。此宗意說。見諦．信佛為大師二。亦自覺得。得阿羅漢成受具故。從佛為名名為自覺。其問答．遣信不異中十。俱十眾故。無三歸得。所以不說。四五分律。是化地部。律有五受具足。一自然。二善來。三三歸。四八不可越。五羯磨其八不可越。彼律兼有五百尼眾。彼律云。為汝制八不可越。若能行者即是受具足戒。大愛道言。若佛說八不可越。我及五百當共頂受。又佛言。愛道及舍夷諸尼。亦得戒。此宗意說。見諦．信佛為大師二種皆自然得。其問答．遣信．邊五．中十。四種皆即羯磨。更不別說。此中自然與上受具足。名字雖殊。義推亦與四分稍同。五論別者。一毗尼母論。二眾各五。總即為十。比丘五者。一善來。二建立善根上受具足。謂得阿羅漢果。三敕聽謂論議。言下即得。四三語。謂三歸。五羯磨。其見諦信佛為大師。自然皆上受所攝。邊五．中十即羯磨故。尼亦五者。一善來。二上受具足。三師法。謂八敬。四遣信。五羯磨。合有七種。一善來。二上受。三敕聽。四三歸。五八敬。六遣信。七羯磨。二磨得勒伽論。十種得戒。一無師即自然。二見諦。三問答謂須陀夷。

【現代漢語翻譯】 廣聞不（是否廣泛聽聞）。佛為具說八相（佛陀詳細解說八相成道）。八相之中（在八相成道之中）。初六與四分別（最初的六相和第四相有所區別）。后二法同（最後的兩相法則相同）。以此理推應有第五受八重法（按照這個道理推斷，應該有第五種接受八重法的方式）。不爾諸尼初云何得（否則，眾比丘尼最初是如何獲得戒律的）。前唯說僧（之前只說了僧眾）。是故唯四（所以只有四種）。此宗意說（這個宗派的意思是說）。見諦（證悟真諦）、信佛為大師二（相信佛陀是偉大的導師這兩種方式）。亦自覺得（也能自己覺悟）。得阿羅漢成受具故（因為證得阿羅漢果就等於接受了具足戒）。從佛為名名為自覺（從佛陀那裡獲得名號，名為自覺）。其問答（通過問答）、遣信（派遣使者）不異中十（與十位比丘尼的儀式沒有區別）。俱十眾故（因為都需要十位僧眾）。無三歸得（沒有通過三歸依而獲得戒律）。所以不說（所以沒有提及）。 四五分律（《四分律》和《五分律》）。是化地部（是化地部的律典）。律有五受具足（律典中有五種接受具足戒的方式）。一自然（自然獲得）。二善來（佛陀以『善來』的方式接納）。三三歸（通過三歸依）。四八不可越（遵守八不可越法）。五羯磨（通過羯磨儀式）。其八不可越（其中的八不可越法）。彼律兼有五百尼眾（該律典也包括五百位比丘尼）。彼律云（該律典說）。為汝制八不可越（為你們制定八不可越法）。若能行者即是受具足戒（如果能夠遵守這些，就是接受了具足戒）。大愛道言（大愛道說）。若佛說八不可越（如果佛陀宣說八不可越法）。我及五百當共頂受（我和五百位比丘尼都將共同遵奉）。又佛言（佛陀又說）。愛道及舍夷諸尼（愛道和舍夷等比丘尼）。亦得戒（也能獲得戒律）。 此宗意說（這個宗派的意思是說）。見諦（證悟真諦）、信佛為大師二種皆自然得（證悟真諦和相信佛陀是偉大的導師這兩種方式都是自然獲得的）。其問答（通過問答）、遣信（派遣使者）、邊五（邊地五人僧團）、中十（中央十人僧團）。四種皆即羯磨（這四種方式都是通過羯磨儀式）。更不別說（不再單獨說明）。此中自然與上受具足（這裡所說的自然獲得與上面所說的接受具足戒）。名字雖殊（名字雖然不同）。義推亦與四分稍同（但意義上推斷也與《四分律》稍有相同）。 五論別者（五部論典的區別在於）。一毗尼母論（《毗尼母論》）。二眾各五（比丘和比丘尼各有五種）。總即為十（總共就是十種）。比丘五者（比丘的五種方式是）。一善來（佛陀以『善來』的方式接納）。二建立善根上受具足（建立善根後接受具足戒）。謂得阿羅漢果（也就是證得阿羅漢果）。三敕聽謂論議（通過佛陀的敕令聽聞教誨）。言下即得（當下就能獲得戒律）。四三語（通過三歸依）。五羯磨（通過羯磨儀式）。其見諦信佛為大師（證悟真諦和相信佛陀是偉大的導師）。自然皆上受所攝（自然都包含在上面所說的接受具足戒之中）。邊五（邊地五人僧團）、中十（中央十人僧團）即羯磨故（就是通過羯磨儀式）。 尼亦五者（比丘尼也有五種方式）。一善來（佛陀以『善來』的方式接納）。二上受具足（接受具足戒）。三師法（遵循師長的教法）。謂八敬（也就是八敬法）。四遣信（派遣使者）。五羯磨（通過羯磨儀式）。合有七種（總共有七種）。一善來（佛陀以『善來』的方式接納）。二上受（接受具足戒）。三敕聽（通過佛陀的敕令聽聞教誨）。四三歸（通過三歸依）。五八敬（遵守八敬法）。六遣信（派遣使者）。七羯磨（通過羯磨儀式）。二磨得勒伽論（《磨得勒伽論》）。十種得戒（有十種獲得戒律的方式）。一無師即自然（沒有老師，自然獲得）。二見諦（證悟真諦）。三問答謂須陀夷（通過問答，例如須陀夷）。

【English Translation】 Guang Wen Bu (Have you heard widely)? The Buddha explained in detail the Eight Aspects (Buddha fully explained the eight aspects of enlightenment). Among the Eight Aspects (Within the eight aspects of enlightenment). The first six are different from the fourth (The first six aspects are different from the fourth aspect). The last two are the same in Dharma (The last two aspects are the same in principle). According to this principle, there should be a fifth way to receive the Eight Heavy Dharmas (According to this reasoning, there should be a fifth way to receive the eight heavy dharmas). Otherwise, how did the nuns initially obtain them (Otherwise, how did the Bhikkhunis initially obtain the precepts)? Previously, only the Sangha was mentioned (Previously, only the Sangha was mentioned). Therefore, there are only four (Therefore, there are only four). This sect's intention is to say (This sect's intention is to say). Seeing the Truth (Realizing the truth), and believing that the Buddha is the great teacher are two (believing that the Buddha is a great teacher are two ways). One can also realize it oneself (One can also realize it oneself). Because attaining Arhatship is equivalent to receiving full ordination (Because attaining Arhatship is equivalent to receiving full ordination). Receiving the name from the Buddha is called self-realization (Receiving the name from the Buddha is called self-realization). The question and answer (Through questions and answers), and sending messengers (sending messengers) are no different from the ten in the middle (are no different from the ceremony of ten Bhikkhunis). Because both require ten Sanghas (Because both require ten Sanghas). There is no obtaining through the Three Refuges (There is no obtaining through the Three Refuges). Therefore, it is not mentioned (Therefore, it is not mentioned). The Four and Five-Part Vinayas (The 'Four-Part Vinaya' and 'Five-Part Vinaya'). Belong to the Mahisasaka school (Belong to the Mahisasaka school of Vinaya). The Vinaya has five ways to receive full ordination (The Vinaya has five ways to receive full ordination). First, naturally (Naturally obtained). Second, 'Welcome' (The Buddha accepts with 'Welcome'). Third, the Three Refuges (Through the Three Refuges). Fourth, the Eight Unbreakable Rules (Observing the Eight Unbreakable Rules). Fifth, Karma (Through Karma rituals). The Eight Unbreakable Rules (Among them, the Eight Unbreakable Rules). That Vinaya also includes five hundred nuns (That Vinaya also includes five hundred nuns). That Vinaya says (That Vinaya says). I establish the Eight Unbreakable Rules for you (I establish the Eight Unbreakable Rules for you). If one can practice them, it is receiving full ordination (If one can practice them, it is receiving full ordination). Mahapajapati said (Mahapajapati said). If the Buddha speaks of the Eight Unbreakable Rules (If the Buddha speaks of the Eight Unbreakable Rules). I and the five hundred will respectfully accept them together (I and the five hundred Bhikkhunis will respectfully accept them together). Also, the Buddha said (Also, the Buddha said). Pajapati and the nuns of Shakya (Pajapati and the nuns of Shakya). Also obtain the precepts (Also obtain the precepts). This sect's intention is to say (This sect's intention is to say). Seeing the Truth (Realizing the truth), and believing that the Buddha is the great teacher are both naturally obtained (believing that the Buddha is a great teacher are both naturally obtained). The question and answer (Through questions and answers), sending messengers (sending messengers), the five in the border region (the five-member Sangha in the border region), and the ten in the central region (the ten-member Sangha in the central region). All four are Karma (All four are through Karma rituals). No further explanation is needed (No further explanation is needed). The natural obtaining here and the above receiving full ordination (The natural obtaining here and the above receiving full ordination). Although the names are different (Although the names are different). The meaning is inferred to be slightly the same as the Four-Part Vinaya (The meaning is inferred to be slightly the same as the 'Four-Part Vinaya'). The differences in the Five Treatises are (The differences in the Five Treatises are). First, the Vinaya-Matrika (The 'Vinaya-Matrika'). Each of the two groups has five (Each of the Bhikkhus and Bhikkhunis has five). In total, there are ten (In total, there are ten). The five for Bhikkhus are (The five ways for Bhikkhus are). First, 'Welcome' (The Buddha accepts with 'Welcome'). Second, establishing good roots and receiving full ordination (Establishing good roots and receiving full ordination). Which means attaining Arhatship (Which means attaining Arhatship). Third, being instructed to listen, which means discussing (Being instructed to listen, which means discussing). Obtaining the precepts immediately upon hearing (Obtaining the precepts immediately upon hearing). Fourth, the Three Words (Through the Three Refuges). Fifth, Karma (Through Karma rituals). Seeing the Truth and believing that the Buddha is the great teacher (Seeing the Truth and believing that the Buddha is the great teacher). Are naturally included in the above receiving (Are naturally included in the above receiving). The five in the border region and the ten in the central region (The five in the border region and the ten in the central region) are Karma (are through Karma rituals). The five for Bhikkhunis are also (The five for Bhikkhunis are also). First, 'Welcome' (The Buddha accepts with 'Welcome'). Second, receiving full ordination (Receiving full ordination). Third, the teacher's Dharma (Following the teacher's Dharma). Which means the Eight Respects (Which means the Eight Respects). Fourth, sending messengers (Sending messengers). Fifth, Karma (Through Karma rituals). There are a total of seven (There are a total of seven). First, 'Welcome' (The Buddha accepts with 'Welcome'). Second, receiving (Receiving full ordination). Third, being instructed to listen (Being instructed to listen). Fourth, the Three Refuges (Through the Three Refuges). Fifth, the Eight Respects (Following the Eight Respects). Sixth, sending messengers (Sending messengers). Seventh, Karma (Through Karma rituals). Second, the Matrika (The 'Matrika'). Ten ways to obtain the precepts (There are ten ways to obtain the precepts). First, without a teacher, it is natural (Without a teacher, it is natural). Second, seeing the Truth (Realizing the truth). Third, question and answer, such as Sudaya (Through question and answer, such as Sudaya).

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四三歸。五自誓謂迦葉。六五眾。七十眾。八八重法謂大生主。九遣信。十二部謂諸尼。此宗乍觀同薩婆多。然無善來。來舍俗相后更與受故。邊五中十唯在僧中。故尼加二部眾。即是十眾二十眾也。三善見論。八種得戒。一善來。二三歸。三敬授。即見諦。因佛教已敬受佛語便得戒故。四問答。五受重法。六遣使。七八語。謂尼。於二部中。義推遣信即十二語。八白四羯磨白四即四語。此說弟子無自然。信佛為大師即羯磨。羯磨已方得戒故。或信佛為大師即敬受得。邊五中十即羯磨故。四薩婆多論。七種受具。一見諦。二善來。三三語。四三歸。五自誓。六八法。七白四。此說弟子故無自然。三語即遣信。此初一至彼一來后一。其問答．邊五．中十。皆白四故。此是薩婆多宗。與俱舍等同。增減數異。體性不殊。五明瞭論。三乘得戒合有九圓德。圓德者四萬二千功德無不具滿。稱曰圓德。聲聞有七。比丘有四。一善來。二三歸。三略羯磨。四廣羯磨。略羯磨者。佛初成時。聞法得戒故名略羯磨。即見諦得。其信佛為大師．及論議邊五中十。皆廣羯磨攝。尼有其三。一善來。二遣使。即法授尼。瞿婁多達磨敬尊重法。遣阿難傳語遙為授故。三廣羯磨。即遣信．二部等。上來七種聲聞得戒。第八獨覺有量功德至得。九佛

【現代漢語翻譯】 四三歸（皈依佛、法、僧三寶）。五自誓，謂迦葉（Mahakasyapa，摩訶迦葉）。六五眾（五位比丘）。七十眾（十位比丘）。八八重法，謂大生主（Mahaprajapati，摩訶波阇波提）。九遣信（派遣使者）。十二部，謂諸尼（比丘尼）。此宗乍觀同薩婆多（Sarvastivada，一切有部），然無善來（歡迎加入）。來舍俗相后更與受故。邊五中十唯在僧中。故尼加二部眾，即是十眾二十眾也。三善見論。八種得戒。一善來。二三歸。三敬授，即見諦（Darsana，見道）。因佛教已敬受佛語便得戒故。四問答。五受重法。六遣使。七八語，謂尼。於二部中。義推遣信即十二語。八白四羯磨（白四羯磨），白四即四語。此說弟子無自然。信佛為大師即羯磨。羯磨已方得戒故。或信佛為大師即敬受得。邊五中十即羯磨故。四薩婆多論。七種受具。一見諦。二善來。三三語。四三歸。五自誓。六八法。七白四。此說弟子故無自然。三語即遣信。此初一至彼一來后一。其問答．邊五．中十。皆白四故。此是薩婆多宗，與俱舍等同。增減數異。體性不殊。五明瞭論。三乘得戒合有九圓德。圓德者四萬二千功德無不具滿。稱曰圓德。聲聞有七。比丘有四。一善來。二三歸。三略羯磨。四廣羯磨。略羯磨者。佛初成時。聞法得戒故名略羯磨。即見諦得。其信佛為大師．及論議邊五中十。皆廣羯磨攝。尼有其三。一善來。二遣使，即法授尼。瞿婁多達磨（Gurudharma，重法）敬尊重法。遣阿難（Ananda，阿難陀）傳語遙為授故。三廣羯磨。即遣信．二部等。上來七種聲聞得戒。第八獨覺有量功德至得。九佛

【English Translation】 Four are the three refuges (taking refuge in the Buddha, Dharma, and Sangha). Five are self-vows, referring to Mahakasyapa (摩訶迦葉). Six are the five assemblies (five monks). Seven are the ten assemblies (ten monks). Eight are the eight heavy rules, referring to Mahaprajapati (摩訶波阇波提). Nine are sending messengers. Twelve are the sections, referring to the Bhikkhunis (比丘尼). This school initially appears similar to Sarvastivada (一切有部), but lacks 'welcome' (善來). Because after coming to renounce the lay life, ordination is conferred again. The five at the edge and ten in the middle are only within the Sangha. Therefore, the Bhikkhunis add two assemblies, which are the ten assembly and twenty assembly. Three is the Samantapasadika. Eight kinds of obtaining precepts: 1. 'Welcome'. 2. Three Refuges. 3. Respectful bestowal, which is seeing the truth (Darsana, 見道). Because having respected and received the Buddha's words, one obtains the precepts. 4. Questions and answers. 5. Receiving the heavy rules. 6. Sending messengers. 7. Eight words, referring to the Bhikkhunis. Within the two assemblies, inferring from sending messengers, there are twelve words. 8. White four Karmas (白四羯磨), white four are four words. This says that disciples do not have natural (ordination). Believing in the Buddha as the master is the Karma. Only after the Karma is completed does one obtain the precepts. Or believing in the Buddha as the master is respectful reception. The five at the edge and ten in the middle are the Karma. Four is the Sarvastivada school. Seven kinds of receiving full ordination: 1. Seeing the truth. 2. 'Welcome'. 3. Three words. 4. Three Refuges. 5. Self-vows. 6. Eight rules. 7. White four. This says that disciples do not have natural (ordination). Three words are sending messengers. This is the first one to that one coming and the last one. The questions and answers, the five at the edge, and the ten in the middle are all white four. This is the Sarvastivada school, similar to the Abhidharmakosa. The increase and decrease in numbers are different, but the essence is not different. Five is the Abhidharmasamuccaya. The three vehicles obtaining precepts together have nine perfect virtues. Perfect virtues are the complete fulfillment of forty-two thousand virtues. Called perfect virtues. The Sravakas have seven. The Bhikkhus have four: 1. 'Welcome'. 2. Three Refuges. 3. Brief Karma. 4. Extensive Karma. Brief Karma is when the Buddha first attained enlightenment. Hearing the Dharma and obtaining the precepts is called brief Karma. That is, obtaining through seeing the truth. Believing in the Buddha as the master and the discussion of the five at the edge and ten in the middle are all included in the extensive Karma. The Bhikkhunis have three: 1. 'Welcome'. 2. Sending messengers, which is Dharma transmission to the Bhikkhunis. Gurudharma (重法) respectfully values the heavy rules. Sending Ananda (阿難陀) to transmit words remotely to bestow them. 3. Extensive Karma. That is, sending messengers, the two assemblies, etc. The above seven kinds are the Sravakas obtaining precepts. Eighth, the Pratyekabuddhas attain through limited merit. Ninth, the Buddha.

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無量功德至得。此二皆自然。大乘之中無別教文。多分且用薩婆多宗十種得戒。然敬受八法不唯大生主。非但同彼薩婆多論。亦同五分律。佛言。愛道及舍夷諸尼。亦敬受八不可越得戒。上得具足別解脫緣。次羯磨得別解脫緣者。昔來相傳四分律具四緣。八比丘中解。一羯磨者。比丘若受大戒者僧數。滿足緣。二白四羯磨如法成就。教法成就緣。三得處所者。結界成就。界內不別眾緣。四住比丘法中者。年歲滿足身無遮難緣。要具此四是大比丘得成大戒。亦即滅諍五法現前中。除其滅諍。別所為者具四現前。一能秉僧。二所秉法。三秉法處所。即界現前。四所為事。謂人現前。今此受戒即別所為。故具此四即能發戒。僧祇律六緣。即是釋八比丘文。毗尼母論五緣。一和上如法。二阇梨如法。三七僧清凈。四羯磨稱文。五界內和合不別。此之五緣。四中初三攝。初三是第一緣。次一教法緣。次一不別眾緣。今依四分四緣具足。於前四緣中第四身無遮難之中。瑜伽五十三云。由六因故不應為授苾芻律儀。即是解彼遮難所以。恐文繁廣至后當釋。于第一僧數滿足緣中。瑜伽又云。又除闕減能作羯磨。阿遮利耶．鄔波托耶。住清凈戒圓滿僧眾。此中義意。其上坐部．及薩婆多師。犯重不捨戒。故受戒時。阇梨．大眾必須清凈。

【現代漢語翻譯】 現代漢語譯本 獲得無量功德。這兩種功德都是自然而然產生的。在大乘佛教中，沒有特別的教義條文。大多情況下，採用說一切有部（Sarvastivada）的十種得戒方法。然而，恭敬地接受八敬法（Asta-garudhamma）不僅僅是大生主（Mahaprajapati Gotami）的做法。這不僅與說一切有部的論典相同，也與五分律相同。佛陀說：『愛道（Mahaprajapati Gotami）以及舍夷（Sakyan）的諸位比丘尼，也恭敬地接受了八條不可違越的得戒方法。』 以上是獲得具足戒（Upasampada）的別解脫（Pratimoksha）之緣。接下來是通過羯磨（Karma，儀式）獲得別解脫之緣。過去相傳，四分律具備四種因緣。在八位比丘中解釋如下：第一，羯磨的僧眾數量滿足因緣。如果比丘要受大戒，僧侶的數量必須滿足要求。第二，白四羯磨如法成就，這是教法成就的因緣。第三，獲得處所，即結界成就。在結界範圍內，沒有其他不同的僧眾。第四，住在比丘法中，即年齡滿足，身體沒有遮難的因緣。必須具備這四種因緣，才能成為大比丘，獲得大戒。這也與滅諍五法現前中的四種相同，只是去除了滅諍。別所為者具備四種現前：一，能夠秉持僧團；二，所秉持的法；三，秉持法的處所，即結界現前；四，所為之事，即受戒的人現前。現在這種受戒就是別所為，所以具備這四種條件就能引發戒體。 僧祇律（Mahasanghika Vinaya）的六種因緣，是對八位比丘文的解釋。毗尼母論（Vinaya-matrika）的五種因緣是：一，和尚（Upadhyaya）如法；二，阿阇梨（Acharya）如法；三，七位僧侶清凈；四，羯磨符合文義；五，在結界內和合，沒有其他不同的僧眾。這五種因緣，四分律中包含了前三種。前三種是第一種因緣，接下來是教法因緣，再接下來是沒有其他不同僧眾的因緣。現在依據四分律，四種因緣都具備。在前面的四種因緣中，第四種是身體沒有遮難。瑜伽師地論（Yogacarabhumi-sastra）第五十三卷說，由於六種原因，不應該為他人授予比丘律儀，這就是解釋遮難的原因。恐怕文字繁瑣，將在後面解釋。在第一種僧眾數量滿足的因緣中，瑜伽師地論又說：『此外，還要排除缺少能夠進行羯磨的阿阇梨和鄔波托耶（Upadhyaya），以及住在清凈戒律中的圓滿僧眾。』這裡的意思是，上座部（Sthavira）和說一切有部的老師認為，犯重罪的人不捨戒，所以在受戒時，阿阇梨和大眾必須清凈。

【English Translation】 English version Attaining immeasurable merits. Both of these arise naturally. Within Mahayana Buddhism, there are no distinct doctrinal texts. For the most part, the ten methods of receiving precepts from the Sarvastivada school are used. However, respectfully accepting the Eight Garudhamma (Asta-garudhamma) is not exclusive to Mahaprajapati Gotami (Mahaprajapati Gotami). It aligns not only with the Sarvastivada treatises but also with the Vinaya-matrika. The Buddha stated: 'Mahaprajapati Gotami (Mahaprajapati Gotami) and the Sakyan (Sakyan) bhikshunis also respectfully accepted the eight irreversible precepts.' The above pertains to the conditions for obtaining Pratimoksha (Pratimoksha) through Upasampada (Upasampada). Next are the conditions for obtaining Pratimoksha through Karma (Karma, ritual). Traditionally, the Dharmaguptaka Vinaya (四分律) possesses four conditions, explained among the eight bhikkus: First, the condition of fulfilling the quorum of the Sangha for the Karma. If a bhikku is to receive the great precepts, the number of monks must meet the requirement. Second, the proper accomplishment of the white four Karmas, which is the condition of fulfilling the Dharma. Third, obtaining the location, which is the accomplishment of the boundary (結界). Within the established boundary, there are no other separate assemblies. Fourth, residing within the Dharma of the bhikkus, which is the condition of fulfilling the age requirement and being free from impediments. These four conditions must be met to become a great bhikku and obtain the great precepts. This also aligns with four of the five methods for settling disputes (滅諍五法現前), except for the settling of disputes. 'Besuo wei zhe' (別所為者) possesses four 'xian qian' (現前): First, the ability to uphold the Sangha; second, the Dharma being upheld; third, the location where the Dharma is upheld, which is the boundary being present; fourth, the matter at hand, which is the person receiving the precepts being present. This present act of receiving precepts is 'besuo wei', so possessing these four conditions enables the generation of the precepts. The six conditions of the Mahasanghika Vinaya (僧祇律) are an explanation of the text concerning the eight bhikkus. The five conditions of the Vinaya-matrika (毗尼母論) are: First, the Upadhyaya (和尚) being in accordance with the Dharma; second, the Acharya (阿阇梨) being in accordance with the Dharma; third, the seven monks being pure; fourth, the Karma being in accordance with the text; fifth, being in harmony within the boundary, without other separate assemblies. The Dharmaguptaka Vinaya encompasses the first three of these five conditions. The first three are the first condition, followed by the condition of the Dharma, and then the condition of not having other separate assemblies. Now, according to the Dharmaguptaka Vinaya, all four conditions are met. Among the preceding four conditions, the fourth is being free from impediments in the body. The Yogacarabhumi-sastra (瑜伽師地論) in its fifty-third fascicle states that due to six reasons, one should not bestow the bhikku precepts on others, which explains the reasons for impediments. Fearing that the text would be too lengthy, it will be explained later. In the first condition of fulfilling the quorum of the Sangha, the Yogacarabhumi-sastra also states: 'Furthermore, one must exclude the Acharya and Upadhyaya (鄔波托耶) who lack the ability to perform the Karma, as well as the complete Sangha residing in pure precepts.' The meaning here is that the Sthavira (上座部) and Sarvastivada teachers believe that those who have committed grave offenses do not relinquish their precepts, so the Acharya and the assembly must be pure when receiving the precepts.

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和合與戒發戒勝緣。故和上不定。其受戒時除去和上外。彼受戒者名．及諸難名．三衣名等。若不牒標有所虧闕則不得戒。大眾撿驗有所闕故。非和合故。其和上名牒．與不牒。及在眾內不在眾內。若清凈不清凈。並悉得戒。大眾但知某為和上。令其攝錄所受戒者。非要發戒之勝緣故。然具牒和上名。身在眾內戒清凈即無罪。若不牒名及不在眾。若知和上無戒破戒與他受戒。彼雖得戒。現前大眾得突吉羅。羯磨但言今從眾僧乞受具足戒。不言從和上乞受戒故。設復和上戒德清凈。大眾阇梨有所闕少。戒德有犯。即不得戒。無勝緣故。制多山部等並同此說。又有諸部說。但和上清凈。大眾不凈。亦得大戒。和上勝緣發其心故。大眾但是訪委受者無遮難罪。和合與之令墮僧數。故羯磨云今從眾僧乞受具足戒。非是發起彼勝心緣。何要清凈。其大眾部律。和上大眾並須清凈。然始得戒。和上親教最是勝緣。發彼勝心亦由和上。又若持戒便是眾僧。犯戒非僧。何得教誨成師資道。又戒從僧乞。僧和合方得。眾既戒行不清凈。先非墮入僧數。何得辨其法事輒說戒律之言。又僧亦是受者勝緣。僧既犯戒不發彼心。豈是受者之勝緣也。故要和上及大眾清凈。受者方得大戒。今者大乘略有二說。一者三品心犯重皆失戒。二者中下品心犯

重不失戒。上品心犯重即失戒。若依后義。和上不清凈。但大眾清凈即得戒。從彼乞故。法事辦故。和上但是教授之緣。設知不清凈不從彼乞戒。何故不得。若依初義。和上眾僧必須清凈方可得戒。和上是勝教授之緣。未體僧前。已從和上乞大戒故。且如邊方。僧眾滿四人法事故。與戒緣故。闕一犯重俱為不可。無僧非僧與戒故。瑜伽云鄔波拖耶住清凈戒圓滿僧眾。住凈戒言。上屬和上。下屬僧眾。兩俱須故。上來所說。佛在及滅一切弟子。除獨覺果余受具戒。非謂一切。上來所辨有差別緣。無差別緣。有諸戒通緣。應說頌曰。苾芻非自受。從他簡擇故。近住等諸戒。自受亦從他。表業名從他。無表唯自受。自受唯意表。無表示他故。是別解脫戒。瑜伽五十三云。此中或有由他由自而受律儀。或復有一。唯自然受。除苾芻律儀。何以故。由苾芻律儀非一切堪受故。若苾芻律儀非要從他受者。若堪出家。若不堪出家。但欲出家者。便應一切隨其所欲自然出家。如是聖教便無軌範。亦無善說法毗奈耶而可了知。是故苾芻律儀無有自然受義。以簡擇故必從他受。此除自然及見諦二。或可。除信佛為大師。餘一切得別解脫戒。彼無簡擇故。然彼亦由無遮難等事。方可自然見諦等得。故俱舍論說十種得戒已云。如是所得別解脫戒

【現代漢語翻譯】 現代漢語譯本 重不失戒：如果按照上品的發心，犯重罪就會失去戒體。如果按照後面的觀點，即使和尚（Upadhyaya，戒師）不清凈，只要僧眾清凈，就可以得戒，因為是從他們那裡乞戒，法事才能完成。和尚只是教授的因緣，即使知道和尚不清凈，不從他那裡乞戒，為什麼就不能得戒呢？如果按照最初的觀點，和尚和僧眾都必須清凈才能得戒，和尚是殊勝的教授因緣，在面對僧眾之前，已經從和尚那裡乞求了大戒。比如在邊遠地區，僧眾滿四人就可以進行法事，給予戒律，缺少一人或犯重罪都不可以。沒有僧眾或不是僧眾就給予戒律也是不行的。《瑜伽師地論》中說：『鄔波拖耶（Upadhyaya，戒師）住在清凈戒圓滿的僧眾中。』『住凈戒』這句話，上面指和尚，下面指僧眾，兩方面都必須具備。上面所說，佛在世和涅槃后，一切弟子，除了獨覺果位，其餘都可以受具足戒，但並非指所有情況。上面所辨析的有差別因緣和無差別因緣，以及各種戒律的共通因緣。應該說頌：『比丘不能自己受戒，必須從他人那裡經過簡擇才能受戒。近住等諸戒，可以自己受，也可以從他人那裡受。表業（可見的行為）是從他人那裡得來的，無表業（內心的力量）只能自己受。自己受戒只能通過意念表達，沒有表示就無法讓他人知道。』這就是別解脫戒。《瑜伽師地論》第五十三卷說：『這裡面或者有通過他人或自己而受律儀，或者有一種，唯有自然而受。除了比丘律儀。』為什麼呢？因為比丘律儀不是所有人都堪能受持的。如果比丘律儀不是一定要從他人那裡受，那麼無論堪能出家還是不堪能出家，只要想出家，就應該一切隨其所欲自然出家。這樣聖教就沒有規範，也沒有善說法毗奈耶可以瞭解。所以比丘律儀沒有自然受的說法，因為經過簡擇，必須從他人那裡受。這裡排除了自然和見諦兩種情況。或者可以排除信佛為大師的情況，其餘一切都可以得到別解脫戒，因為他們沒有簡擇。然而他們也必須在沒有遮難等事情的情況下，才可以自然見諦等。所以《俱舍論》說十種得戒后說：『這樣所得的別解脫戒。』

【English Translation】 English version 』Heavy』 does not mean losing the precepts: If one commits a grave offense with an intention of the highest quality, one immediately loses the precepts. According to the latter view, even if the Upadhyaya (preceptor) is not pure, one can still receive the precepts as long as the Sangha is pure, because one is requesting the precepts from them, and the Dharma affairs can be completed. The Upadhyaya is merely the condition for instruction. Even if one knows the Upadhyaya is not pure, why can't one receive the precepts if one does not request them from him? According to the initial view, both the Upadhyaya and the Sangha must be pure for one to receive the precepts. The Upadhyaya is the superior condition for instruction. Before facing the Sangha, one has already requested the great precepts from the Upadhyaya. For example, in remote areas, if the Sangha is complete with four members, Dharma affairs can be conducted, and precepts can be given. Lacking one member or having someone who has committed a grave offense makes it impossible. Giving precepts without a Sangha or to non-Sangha members is also not permissible. The Yogacarabhumi-sastra states: 'The Upadhyaya (preceptor) dwells in a pure and complete Sangha.' The phrase 'dwells in purity' refers to the Upadhyaya above and the Sangha below, both of which are necessary. What has been said above applies to all disciples, both when the Buddha is present and after his Nirvana, except for those who have attained the Pratyekabuddha fruit; they can receive the full precepts, but this does not apply to all situations. The distinctions made above concern conditions with and without differences, as well as the common conditions for various precepts. A verse should be recited: 'A Bhikshu cannot receive precepts by himself; he must receive them from others after selection. Precepts such as the Upavasatha can be received by oneself or from others. Observable actions are received from others, while unobservable actions can only be received by oneself. Receiving precepts by oneself can only be expressed through intention; without expression, others cannot know.' This is the Pratimoksha (individual liberation) precept. The 53rd volume of the Yogacarabhumi-sastra states: 'Here, there are those who receive the precepts through others or by themselves, or there is one who receives them naturally. This excludes the Bhikshu precepts.' Why? Because not everyone is capable of receiving the Bhikshu precepts. If Bhikshu precepts did not necessarily have to be received from others, then whether one is capable of leaving home or not, as long as one desires to leave home, one should be able to leave home naturally according to one's wishes. In that case, the Holy Teaching would have no norms, and there would be no well-spoken Dharma Vinaya to understand. Therefore, there is no such thing as naturally receiving Bhikshu precepts; because of the selection process, they must be received from others. This excludes the two cases of natural attainment and seeing the truth. Or perhaps it excludes believing in the Buddha as the master; all others can receive the Pratimoksha precepts because they have no selection process. However, even they can only naturally attain seeing the truth, etc., if there are no obstacles. Therefore, the Abhidharmakosa says after mentioning the ten ways of obtaining precepts: 'Thus, the Pratimoksha precepts are obtained.'

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。非必定依表業而發。何況從他。即許除苾芻戒。餘一切戒自受亦從他。故瑜伽問。若除苾芻律儀所餘律儀有自然受。何因緣故復從他受。答由有二種遠離惡戒受隨護支。所謂慚．愧。若於他處及於自處。現行罪時深生羞恥。如是。于離惡戒受隨護支。乃能具受。故從他受。此中意說。由有慚故於自處現行罪時深生羞恥。由有愧故於他處現行罪時深生羞恥。或由慚故於他自處作罪之時。顧身生羞崇重賢．善。或由愧故於他．自處作罪之時。顧世生羞輕拒暴惡。故愧現前非必有慚。必有慚者必定有愧。是故慚法最為強勝。若有如自所受而深護持。當知所生福德等無差別。由慚顧自必愧顧他。有愧顧他未必顧自慚起。雖護世名不顧己故。此說出家五眾之戒。近事．近住．及菩薩戒。皆通二受。不同余宗其近住戒必從師受。故菩薩地第四十云。若有欲於三種戒藏勤修學者。若在家．出家先於無上菩提。發弘願已。當審訪求同法菩薩。已發大愿有智有力。于語表義能授．能開。于如是等功德具足勝菩薩所。先禮雙足。乃至廣說受戒五相。第四十一云。若不會遇具足功德補特伽羅。爾時應對如來像前。自受菩薩凈律儀。四十又云。若雖聰慧于戒無信解。不善思惟。有慳貪者。大欲無足。毀戒慢緩。忿恨不忍。不耐他犯。懶墮懈怠

多耽倚臥好合徒侶樂談喜話。心多散亂。下至不能構牛乳頃。善心一緣住修習者。闇昧愚癡。劣心誹謗菩薩藏者。不應從受。是名菩薩戒師之緣。瓔珞經云。若千里內無戒師時。方得自受者。令尊重戒千里尋師。非要定爾。如一女人身不自在。或貧病身欲受菩薩戒。豈要千里。故知但是一相之語。瑜伽不論處近遠故但許自受。此上諸戒。若從他受必有表無表。表示他故。若自受者唯有意表。無身語表。可成無表。故瑜伽言。若自然受者。唯有意表業。縱有傍人見其自受。非是師長慚愧緣故。定無表業。或亦有表。論說傍邊一人亦無自然受者。唯有無表業。如今對眾發露受戒自誓邀期。定有表業。定道無表準對法說。法處五色中名受所引。遠前方便亦從他受。正起無表。亦有從他義。如佛為說法得入見道。遠塵離垢得入三昧即便得戒。若爾亦應說有表業。此亦不然。此思不發外身．語故。是無漏故。無有表業。故唯可說有無表業。然正得道定無表之時。無心外緣。云何受得。從遠方便得彼受名。五十三說。若即於此所受律儀。能無缺犯。以為依止。修無悔等。乃至具足入初靜慮。由奢摩他能損伏力。損伏一切犯戒種子。是名靜慮律儀。此說如苾芻等。受律儀已。能無缺犯。以為依止。由無犯故無悔。無悔故心喜。心喜故

心樂。心樂故心安。心安故得定。若有所犯終不得定。大集經中。佛言。我本無數劫中處在凡夫。字遮他陀。在加倫羅國。作賈客販賣虛妄無實。造諸惡行不可具說。是時愚癡害父淫母。舉國知之。與六畜無別。國王欲殺。吾怖往投異方。作沙門三十七年。以五逆罪障心不得定。后因乞食。拾得一缽。缽中有此陀羅尼。名集法咒舍苦難。經一年餘誦持不絕。方得禪定。其苾芻等犯重禁已。心悔故心憂。心憂故不樂。不樂故不安。不安故不得禪定。故持戒等得禪律儀緣。若所持戒。於此身中犯重禁已。必不得定。不善思廣損障深故。由咒威神。先在俗位犯五逆罪。今身可得。上說因戒而得定者。亦有初定不由戒者。如劫壞時最初一人所得禪定。法爾初故。故定律儀亦有他緣。亦有不由。其道共戒。瑜伽又說。若即於此尸羅律儀無有缺犯。又復依止靜慮律儀。入諦現觀得不還果。爾時一切惡戒種子皆悉永害。若依未至定證得初果。爾時一切能往惡趣惑皆悉永害。此說得超越第三果。並次第人依根本定及未至。說諸得道戒必先凈定以為其緣。其四善根色界系故。其不律儀及處中戒。若生彼家。不生彼家。自發期心。或父子等自相教習。故得外緣。或不由他得。二皆無失。不同小宗。不律儀不從他得。上說得緣。得時節者。初

【現代漢語翻譯】 現代漢語譯本 心樂（對佛法的喜悅）。心樂的緣故內心安寧。內心安寧的緣故能夠得定。如果有所違犯，最終不能得定。《大集經》中，佛說：『我過去無數劫中，身為凡夫，名字叫遮他陀（姓名），在加倫羅國（國名），做商人販賣虛假不實之物，所造的各種惡行無法一一述說。當時愚癡，殺害了父母。全國都知道這件事，和六畜沒有區別。國王想要殺我，我害怕就逃往其他地方。做了沙門三十七年，因為五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的罪障，內心不得安定。後來因為乞食，拾到一個缽，缽中有這個陀羅尼（總持），名字叫集法咒舍苦難。經過一年多的誦持不間斷，才得到禪定。』那些比丘等犯了重禁之後，內心後悔所以憂愁。內心憂愁所以不快樂。不快樂所以不安寧。不安寧所以不能得到禪定。所以持戒等得到禪律儀的因緣。如果所持的戒律，在此身中犯了重禁之後，必定不能得定。因為不善的思慮廣泛地損害，障礙深重。由於咒語的威神力，先前在俗家犯了五逆罪，今生也可以得到禪定。上面說因為戒律而得到禪定，也有最初的禪定不是因為戒律而得到的。比如劫壞的時候最初一個人所得到的禪定，是自然而然的。所以定律儀也有其他的因緣，也有不是因為其他因緣的。其道共戒，《瑜伽師地論》又說：『如果對於此尸羅律儀（戒律）沒有缺犯，又依靠靜慮律儀（禪定），進入諦現觀（對真理的現觀），得到不還果（阿那含果）。那時一切惡戒的種子都永遠斷除。』如果依靠未至定（一種禪定）證得初果（須陀洹果），那時一切能夠前往惡趣的迷惑都永遠斷除。這裡說得到超越第三果（阿那含果），並且次第修證的人依靠根本定（根本禪定）以及未至定，說諸位得到道果的人，戒律必定先清凈，禪定作為它的因緣。其四善根（暖、頂、忍、世第一）是系屬的緣故。其不律儀（不持戒）以及處中戒（非律儀非不律儀），如果生在這樣的家庭，不生在這樣的家庭，自己發起誓願，或者父子等互相教習，所以得到外緣，或者不是因為他人而得到。這兩種都沒有過失。不同於小乘宗派，不律儀不是從他人那裡得到的。上面說得到因緣，得到時節，最初。

【English Translation】 English version Xin Le (Joy in the Dharma). Because of Xin Le, the mind is at peace. Because the mind is at peace, one can attain Samadhi (concentration). If there is any transgression, one will ultimately not attain Samadhi. In the Mahasamghata Sutra, the Buddha said: 'In countless past kalpas, I was an ordinary person named Zheta Tuo (name), in the country of Jialunluo (country name), working as a merchant selling false and unreal goods, and the various evil deeds I committed cannot be fully described. At that time, I was ignorant and killed my parents. The whole country knew about this, and I was no different from livestock. The king wanted to kill me, so I fled in fear to other places. I became a Shramana (ascetic) for thirty-seven years, but because of the karmic obstacles of the five heinous crimes (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), my mind could not be at peace. Later, while begging for food, I picked up a bowl, and in the bowl was this Dharani (mantra), named 'Gathering Dharma Mantra to Relieve Suffering'. After more than a year of continuous recitation, I finally attained Samadhi.' Those Bhikshus (monks) who have committed serious prohibitions are remorseful, so they are worried. Because they are worried, they are not happy. Because they are not happy, they are not at peace. Because they are not at peace, they cannot attain Samadhi. Therefore, upholding the precepts and so on, one obtains the conditions for the Vinaya (discipline) of Samadhi. If the precepts that are upheld are violated by committing serious prohibitions in this life, one will certainly not attain Samadhi. Because unwholesome thoughts extensively damage and the obstacles are deep. Due to the power of the mantra, even if one committed the five heinous crimes in lay life, one can still attain Samadhi in this life. The above says that Samadhi is attained through precepts, but there are also initial Samadhis that are not attained through precepts. For example, the Samadhi attained by the first person at the time of the destruction of a kalpa is natural. Therefore, the Vinaya of Samadhi also has other conditions, and also does not depend on other conditions. Its Dao Gong precepts, the Yoga-bhumi Sastra also says: 'If there is no violation of this Shila Vinaya (precepts), and one relies on Dhyana Vinaya (meditation), enters the realization of truth, and attains the Anagami fruit (non-returner). At that time, all the seeds of evil precepts are forever destroyed.' If one relies on the Unborn Samadhi (a type of Samadhi) to attain the first fruit (Srotapanna), then all the delusions that can lead to evil realms are forever destroyed. This says that those who attain beyond the third fruit (Anagami), and those who cultivate in sequence, rely on the Root Samadhi (fundamental Samadhi) and the Unborn Samadhi, saying that those who attain the Dao fruit must first have pure precepts, with Samadhi as its condition. Its four roots of goodness (warmth, peak, forbearance, and the best in the world) are bound. Its non-Vinaya (non-observance of precepts) and the intermediate precepts (neither Vinaya nor non-Vinaya), if born in such a family, not born in such a family, one makes a vow oneself, or father and son teach each other, so one obtains external conditions, or one does not obtain it because of others. Both are without fault. Different from the Hinayana sects, non-Vinaya is not obtained from others. The above says that one obtains the conditions, obtains the time, the beginning.

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說得表時。后說得無表時。且說苾芻。苾芻尼得表時者。謂從僧眾乞戒時得。五十三云。又若起心往趣師所。慇勤勸請。方便發起禮敬等業。以正威儀在師前住。又以語言表宣所欲。造作勝業是名身表及語表業。成業論同。不能繁引。要現行思近因等起。正發身．語為轉因者。是表業體。故要此時。若說前位從僧乞時心。上中下以判于業。祈願滿足。要第三羯磨時。方得表者。此小乘義。非今所宗。表業非是形色攝故。唯發身語現思攝故。其時無心。或染．無記。或異緣故。準此自余出家三眾．近住．近事。皆從師前禮拜等受得表戒。此等后時雖隨師言。不必有心在。而未必善。亦不決定。乃是隨轉非轉心故。若對人前許自然受。有身語表及意表者。即于佛前求禮時得。其菩薩戒即請受時。第三週了慈悲故字時得。以決定故。定道唯無表。不說得表時。其不律儀。要作事時。或處分時。方得表業。五十三云。若有生在不律儀家。有所了別自發期心。謂我當以此活命事而自存活。又於此活命事重複起心欲樂忍可。爾時說名不律儀者。由不律儀所攝故。極重不如理作意損害心所攝故。但成廣大諸不善根。然未成就殺生所生及余不善業道所生諸不善業。乃至所期事未現行。此意說言。若生彼家不生彼家。發心忍可即由成彼不

【現代漢語翻譯】 現代漢語譯本： 關於獲得『表』（表業，即通過身語表達的有表業）的時機。之後會說到獲得『無表』（無表業，即無法通過身語直接表達的無表業）的時機。現在先說比丘（Bhikkhu，佛教僧侶）和比丘尼（Bhikkhuni，佛教女僧侶）獲得『表』的時機。他們是在僧團中請求受戒時獲得的。五十三卷中說：『如果發起心念前往導師處，慇勤勸請，方便發起禮敬等行為，以端正的威儀站在導師面前，又用語言表達自己的願望，造作殊勝的善業，這被稱為身表和語表業。』《成業論》也是同樣的觀點，這裡就不一一引用了。重要的是，要有現行的思（Cetanā，意志）作為近因等才能生起。以正式的身語表達作為轉因，這就是表業的本體。所以關鍵就在於這個時刻。如果說之前在僧團請求受戒時的心念，以上中下三種來判斷業，祈願滿足，要到第三次羯磨（Kamma，業）時才能獲得『表』，這是小乘的觀點，不是我們現在所宗的。表業不是形色所攝，只是由發起身語的現行思所攝。那個時候如果沒有心念，或者是有染污心、無記心，或者是因為其他原因。按照這個類推，其餘的出家三眾（沙彌、沙彌尼、式叉摩那），近住（Upavāsa，八關齋戒）、近事（Upāsaka/Upāsikā，在家男女信徒），都是從在導師面前禮拜等行為中獲得『表戒』。這些人之後雖然跟隨導師的言語，但不一定有心念在，而且未必是善念，也不一定是決定的，只是隨順轉動而不是主動用心。如果對著人許諾自然受，有身語表和意表，那麼就是在佛前求懺悔時獲得。菩薩戒（Bodhisattva vows）就是在請受時，第三週圓滿慈悲故字時獲得，因為是決定的。定道唯有無表，所以不說獲得『表』的時機。至於不律儀（不善的行為），要在作事時，或者處分時，才能獲得表業。五十三卷中說：『如果有人生在不律儀的家庭，有所瞭解，自己發起心念，說我應當用這個活命的事情來維持生活。又對這個活命的事情重複發起心念，想要、喜好、認可，這時就稱為不律儀者。』因為被不律儀所攝，被極重的不如理作意損害心所攝，所以只是成就廣大的諸不善根，但還沒有成就殺生所生以及其餘不善業道所生的諸不善業。乃至所期望的事情還沒有實現。這裡的意思是說，如果生在那個家庭或者不生在那個家庭，發起心念認可，就由此成就那個不律儀。

【English Translation】 English version: Concerning the time of obtaining 『manifestation』 (表, biao - manifest karma, i.e., karma expressed through body and speech). Afterwards, we will discuss the time of obtaining 『non-manifestation』 (無表, wu biao - non-manifest karma, i.e., karma not directly expressed through body and speech). Now, let's talk about when a Bhikkhu (比丘, bi qiu - Buddhist monk) and Bhikkhuni (比丘尼, bi qiu ni - Buddhist nun) obtain 『manifestation』. They obtain it when requesting precepts from the Sangha (僧眾, seng zhong - monastic community). Volume 53 says: 『Furthermore, if one initiates the thought of going to the teacher, diligently entreats, skillfully initiates acts of reverence, etc., stands before the teacher with proper demeanor, and expresses their desires with language, creating excellent virtuous deeds, this is called bodily manifestation and verbal manifestation karma.』 The Cheng Ye Lun (成業論, Treatise on the Completion of Karma) holds the same view, so I won't quote it extensively here. What's important is that there must be a present thought (思, si - volition) as a proximate cause, etc., for it to arise. Taking the formal expression of body and speech as the transforming cause, this is the substance of manifest karma. Therefore, the key lies in this moment. If we say that the thought at the time of requesting precepts from the Sangha is judged as superior, middling, or inferior to determine the karma, and the prayer is fulfilled, it is only at the third Kamma (羯磨, jie mo - act, deed) that one obtains 『manifestation』. This is the view of the Hinayana (小乘, xiao cheng - Smaller Vehicle), which is not what we adhere to now. Manifest karma is not included in form and color; it is only included in the present thought that initiates body and speech. If there is no thought at that time, or if there is defiled thought, neutral thought, or other reasons. According to this analogy, the remaining three groups of renunciants (novice monks, novice nuns, and siksamana), those observing the eight precepts (近住, jin zhu - Upavasa), and lay followers (近事, jin shi - Upāsaka/Upāsikā), all obtain 『manifest precepts』 from acts of reverence, etc., before the teacher. Although these people follow the teacher's words later, they may not necessarily have thought in mind, and it may not necessarily be virtuous, nor is it necessarily decisive; it is merely following along rather than actively engaging the mind. If one promises to receive naturally before people, with bodily, verbal, and mental manifestations, then it is obtained when seeking repentance before the Buddha. The Bodhisattva vows (菩薩戒, pu sa jie) are obtained when requesting to receive them, at the third completion of the phrase 『because of compassion』. Because it is decisive. The path of fixedness only has non-manifestation, so it does not speak of the time of obtaining 『manifestation』. As for unwholesome conduct (不律儀, bu lü yi - immoral behavior), one only obtains manifest karma when doing something or giving instructions. Volume 53 says: 『If someone is born into a family of unwholesome conduct, has some understanding, and initiates the thought, saying, 「I should use this means of livelihood to sustain myself.」 And repeatedly initiates the thought, desiring, liking, and approving of this means of livelihood, then they are called a person of unwholesome conduct.』 Because they are included in unwholesome conduct, and included in the extremely heavy, irrational, and harmful mind, they only accomplish vast roots of unwholesomeness, but have not yet accomplished the unwholesome karma arising from killing and the other unwholesome paths of karma. Until the desired thing is realized. The meaning here is that whether one is born into that family or not, initiating the thought of approval accomplishes that unwholesome conduct.

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善根故。從當所起為名。即名不律儀者。彼論又云。后若現行若少若多。隨其所應更復成就諸不善業。此意說言。后若自作。若處分他作少多事。雖未命斷等。即成殺生若身若語不善表業。若后彼事自．他作已。前生命斷等少多遂心滿本願故。方成無表。不同他宗前事究竟。表與無表俱時發得。初發勝思起身語業。即是表業。其事究竟是隨轉非轉。得無表故。得名不律儀。表業如今說。處中表業或發期愿。或處分時。或作方得。上說身．語二表得時。其意表業舉心即得。上說得表。得無表者。別解脫無表得有三類。一出家大戒。第三羯磨竟是事如是持時得。其菩薩戒。亦第三羯磨答言能持時得。先發期心所邀勝顏今滿足故。僧眾法事此時具故。雖由前位思表熏種。法事今竟。雖或無心．或別緣心。由彼先期今愿滿故。從初念後防惡思種用。倍倍增名為得戒。有說思種體。倍倍增名為得戒。此亦不然。法事竟時。彼或無心．或異性緣。既無現思現表熏習。如何種子體忽爾得新生。由此故知。隨彼遇緣新．舊種子。若別若總。現行緣因思所熏種。今緣會滿。用倍倍增名得無表。以隨心戒雖唸唸中是未曾得。若非用增是體增者。豈唸唸中皆現熏種。定．道無表既是現思。無一心中有多思故。準此別解脫無表亦非體增。初剎那

位一七用增。第二剎那即二七支。乃至未舍運運增長。抉擇第六十云。不善業道若到究竟。即此亦名由涂染過成於重惡。成大不善能引增上不可愛果。何以故。若有用染污心能引發他不可愛樂欣悅之苦。彼隨苦心威勢力故能引發苦。補特伽羅思便觸得廣大之罪。是故名為涂染過失。此意說言。若身自作。若令他作不善業道。令他命斷等。事究竟時法爾威勢。能自行者及處分者思。便觸得廣大之罪。先心今滿他苦亦滿。故自觸罪名為涂染。彼論又云。彼雖不發如是想心。諸能引發我之苦者當觸大罪。然彼法爾觸于大罪。譬如磁石雖不作意諸所有鐵來附於我。然彼法爾所有近鐵。不由功用來附磁石。此中道理當知亦爾。日珠等喻亦如是知。又于思上無別有法。彼威勢生。來相依附說名涂染。當知唯是此思轉變。由彼威力之所發起。此意說言。即思種子由前期心今時滿足。他苦圓滿。功用便增名思轉變。更無別物。猶如魔王惑媚無量娑梨藥迦諸婆羅門長者等心。令於世尊變異暴惡。非於彼心更增別法。說名惑媚。唯除魔王加行威勢生彼諸心令其轉變成極暴惡。此亦如是。翻惡業道有此善故。故成涂染。用倍倍增方成無表。十種得戒中。佛自然得者。有諸菩薩初地即得變易生死。或八地得更不經生。其別解脫乃至有種一得不捨

【現代漢語翻譯】 現代漢語譯本 位一七用增：位置一七處以增進使用。 第二剎那即二七支：第二個剎那便是二七個分支。 乃至未舍運運增長：乃至沒有捨棄，便會不斷增長。 抉擇第六十云：抉擇第六十中說， 不善業道若到究竟，即此亦名由涂染過成於重惡：不善的業如果到了最終完成，這也被稱為由於涂染的過失而成為嚴重的罪惡。 成大不善能引增上不可愛果：造成極大的不善，能夠引來更加令人不悅的果報。 何以故：為什麼呢？ 若有用染污心能引發他不可愛樂欣悅之苦，彼隨苦心威勢力故能引發苦：如果用染污的心引發他人不喜愛、不快樂的痛苦，那麼隨著這種痛苦的心，憑藉其威勢力量，就能引發痛苦。 補特伽羅（pudgala，人）思便觸得廣大之罪：補特伽羅（pudgala，人）的思緒便會觸及到廣大的罪過。 是故名為涂染過失：所以這被稱為涂染的過失。 此意說言：這裡的意思是說， 若身自作，若令他作不善業道，令他命斷等，事究竟時法爾威勢：如果自己親自做，或者讓他人做不善的業，使他人喪命等等，事情到了最終完成的時候，自然而然地會產生威勢。 能自行者及處分者思，便觸得廣大之罪：能對實行者和處分者產生影響，他們的思緒便會觸及到廣大的罪過。 先心今滿他苦亦滿，故自觸罪名為涂染：先前的想法現在已經滿足，他人的痛苦也已經圓滿，所以自己觸及罪過被稱為涂染。 彼論又云：那部論典又說， 彼雖不發如是想心，諸能引發我之苦者當觸大罪，然彼法爾觸于大罪：他們即使沒有發出這樣的想法，那些能夠引發我痛苦的人應當觸及大罪，然而他們自然而然地會觸及大罪。 譬如磁石雖不作意諸所有鐵來附於我，然彼法爾所有近鐵，不由功用來附磁石：譬如磁石雖然沒有特意讓所有的鐵來依附於我，然而自然而然地，所有靠近的鐵，不需要任何功用，就會依附於磁石。 此中道理當知亦爾：其中的道理應當知道也是這樣。 日珠等喻亦如是知：日珠等等的比喻也應當這樣理解。 又于思上無別有法，彼威勢生，來相依附說名涂染：而且在思緒之上沒有其他的法，那種威勢產生，前來相互依附，這被稱為涂染。 當知唯是此思轉變，由彼威力之所發起：應當知道這僅僅是思緒的轉變，由那種威力的作用所發起。 此意說言：這裡的意思是說， 即思種子由前期心今時滿足，他苦圓滿，功用便增名思轉變：就是思緒的種子由前期的心現在得到滿足，他人的痛苦圓滿，功用便會增加，這叫做思緒的轉變。 更無別物：沒有其他的東西。 猶如魔王惑媚無量娑梨藥迦（Śāliyaka）諸婆羅門長者等心，令於世尊變異暴惡：譬如魔王迷惑了無數娑梨藥迦（Śāliyaka）的婆羅門、長者等等的心，使他們對世尊產生變異和暴惡的想法。 非於彼心更增別法，說名惑媚：並不是在他們的心中增加了其他的法，才叫做迷惑。 唯除魔王加行威勢生彼諸心令其轉變成極暴惡：只是魔王施加的威勢，使他們的心轉變成為極其暴惡。 此亦如是：這裡也是這樣。 翻惡業道有此善故，故成涂染：翻轉惡業的道路，因為有這種善，所以成就了涂染。 用倍倍增方成無表：使用倍增的方式才能成就無表。 十種得戒中，佛自然得者：在十種獲得戒律的方式中，佛是自然獲得的。 有諸菩薩初地即得變易生死，或八地得更不經生：有些菩薩在初地就獲得了變易生死，或者在八地獲得，不再經歷生死。 其別解脫乃至有種一得不捨：他們的別解脫乃至有種子，一旦獲得就不會捨棄。

【English Translation】 English version Position one seven increases use: Position one seven places to increase use. The second kshana (moment) is the two seven branches: The second kshana (moment) is the two seven branches. Even if not abandoned, it will grow: Even if not abandoned, it will continue to grow. Discernment sixtieth says: Discernment sixtieth says, If an unwholesome karma path reaches its end, it is also called a heavy evil due to the stain of defilement: If an unwholesome karma path reaches its end, it is also called a heavy evil due to the stain of defilement. Becoming great unwholesomeness can lead to increased undesirable results: Becoming great unwholesomeness can lead to increased undesirable results. Why is that?: Why is that? If using a defiled mind can cause others to dislike joy and happiness, then following the power of the suffering mind can cause suffering: If using a defiled mind can cause others to dislike joy and happiness, then following the power of the suffering mind can cause suffering. Pudgala (person) thinking then touches great sin: Pudgala (person) thinking then touches great sin. Therefore, it is called the fault of staining: Therefore, it is called the fault of staining. The meaning here is: The meaning here is, If the body does it itself, or causes others to do unwholesome karma, causing others to lose their lives, etc., when the matter is completed, it is naturally powerful: If the body does it itself, or causes others to do unwholesome karma, causing others to lose their lives, etc., when the matter is completed, it is naturally powerful. Those who can act and those who dispose of it think, then touch great sin: Those who can act and those who dispose of it think, then touch great sin. The previous mind is now full and the suffering of others is also full, so touching sin is called staining: The previous mind is now full and the suffering of others is also full, so touching sin is called staining. That treatise also says: That treatise also says, Although they do not have such thoughts, those who can cause my suffering should touch great sin, but they naturally touch great sin: Although they do not have such thoughts, those who can cause my suffering should touch great sin, but they naturally touch great sin. For example, although the magnet does not intend for all the iron to come and attach to me, naturally all the nearby iron will attach to the magnet without any effort: For example, although the magnet does not intend for all the iron to come and attach to me, naturally all the nearby iron will attach to the magnet without any effort. The principle here should also be known to be the same: The principle here should also be known to be the same. The metaphors of sun beads, etc., should also be understood in the same way: The metaphors of sun beads, etc., should also be understood in the same way. Moreover, there is no other dharma (law, teaching) above thought, that power arises, comes to rely on and is called staining: Moreover, there is no other dharma (law, teaching) above thought, that power arises, comes to rely on and is called staining. It should be known that this is only a change of thought, initiated by that power: It should be known that this is only a change of thought, initiated by that power. The meaning here is: The meaning here is, That is, the seed of thought is satisfied by the previous mind, the suffering of others is complete, and the function increases, which is called the change of thought: That is, the seed of thought is satisfied by the previous mind, the suffering of others is complete, and the function increases, which is called the change of thought. There is nothing else: There is nothing else. For example, the demon king bewitched the minds of countless Śāliyaka (Śāliyaka) Brahmins, elders, etc., causing them to have different and violent thoughts about the World Honored One: For example, the demon king bewitched the minds of countless Śāliyaka (Śāliyaka) Brahmins, elders, etc., causing them to have different and violent thoughts about the World Honored One. It is not that other dharmas (laws, teachings) are added to their minds, which is called bewitchment: It is not that other dharmas (laws, teachings) are added to their minds, which is called bewitchment. Only the power of the demon king's actions caused those minds to transform into extreme violence: Only the power of the demon king's actions caused those minds to transform into extreme violence. This is also the case here: This is also the case here. Turning the path of evil karma, because there is this goodness, it becomes staining: Turning the path of evil karma, because there is this goodness, it becomes staining. Using double the increase can achieve non-manifestation: Using double the increase can achieve non-manifestation. Among the ten ways to obtain precepts, the Buddha obtains them naturally: Among the ten ways to obtain precepts, the Buddha obtains them naturally. Some Bodhisattvas (enlightenment beings) obtain the change of life and death in the first bhumi (stage), or obtain it in the eighth bhumi (stage) and no longer experience birth: Some Bodhisattvas (enlightenment beings) obtain the change of life and death in the first bhumi (stage), or obtain it in the eighth bhumi (stage) and no longer experience birth. Their individual liberation, even if there is a seed, once obtained, will not be abandoned: Their individual liberation, even if there is a seed, once obtained, will not be abandoned.

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。轉成圓滿無漏之法。不定種姓聲聞無學回心向大受變易生。亦復如是。此說別受別解脫戒。非菩薩戒中律儀戒也。何故得名自然得戒。若約成佛之位。現非受得。亦名自然得。自然得者解脫道時即得無表。設有表業非發無表。成佛已后不熏習故。獨覺之心解脫道位。猶不發身語。何處得有表。見道得戒亦復如是。五人見諦亦無表業。初入見諦即得無表。此初時有非於后時。後有僧故初未有故。善來耶舍言之下即得無表業。此等眾多但喚善來。鬢髮自落袈裟變成為沙門者。皆是此類。信佛為師者。猶未見佛。遙聞即信。信時即得。亦無表業。有說見佛信忍為師方得無表。非未見時。問答得者。唯蘇陀夷一人言下即得。亦無表業。亦有說言。年未滿二十。因其問答佛令為授。敬八尊重法者。時無尼故。聞教敬授時便得無表。未有尼故可言無表與表俱時。亦言別時。初表后無表唯初非后。遣使受者。表在遣時得無表者。在所使尼彼受竟時。五眾十眾即從師受。如前已說。三歸表發。在初歸依創求禮時。無表得在三歸竟時。此十皆是佛在有之。佛無之後唯有三種。一自然獨覺。二十眾。三持律為第五人。余非無佛可得有之。上初類說。第二類者。其出家三眾．近事得無表。即三歸竟得。俱舍論云。起殷凈心。發誠諦語。自稱

【現代漢語翻譯】 現代漢語譯本 將（不定種姓的）聲聞無學，迴心向大乘，轉變為受變易生（菩薩）。也是如此。這裡說的是別受別解脫戒（比丘、比丘尼戒），不是菩薩戒中的律儀戒。 為什麼得名『自然得戒』？如果從成佛的果位來說，現在並非通過受戒而得，也可以稱為『自然得』。『自然得』是指在解脫道時就得到了無表色（無形的戒體）。即使有表業（身語行為），也不會引發無表色。成佛之後，因為不再熏習（煩惱），所以不會引發新的無表色。獨覺（辟支佛）在解脫道位，尚且不發起身語（業），哪裡會有表業呢？ 見道（證得初果）得戒也是如此。五比丘見諦（證得真理）時，也沒有無表業。初入見諦時就得到無表色，這只是最初的時候有，而不是之後一直有。因為之後有了僧團，而最初沒有僧團。佛陀說『善來耶舍』，耶舍當下就得到了無表業。像這樣，僅僅是佛陀說『善來』，他們的頭髮自然脫落，袈裟自動變成沙門（出家人）的衣服，都屬於這種情況。 那些以佛為師，但尚未見到佛的人，只是遙遠地聽聞佛法就生起信心，在生起信心的時候就得到了無表業，也沒有表業。有人說，見到佛，生起信忍（對佛法的堅定信念），以佛為師，才能得到無表色，在未見到佛的時候是得不到的。 通過問答而得戒的，只有蘇陀夷一人，在佛陀回答之後當下就得到了無表業。也有人說，年齡未滿二十歲的人，因為（通過）問答，佛陀就讓他們為（其）授戒。那些敬重八尊重法（比丘尼應遵守的八條戒律）的人，當時沒有比丘尼，聽聞佛陀的教導而敬重（八尊重法）時，就得到了無表色。因為沒有比丘尼，所以可以說無表色和表業同時產生，也可以說是不同時產生，最初有表業，之後才有無表色，只有最初有表業，之後沒有。 通過派遣使者（去比丘尼處）受戒的，表業發生在派遣使者的時候，得到無表色發生在使者到達比丘尼處，比丘尼授戒完畢的時候。比丘五眾（指比丘通過不同方式組成的僧團）和比丘尼十眾（指比丘尼通過不同方式組成的僧團）從師受戒，如前文已經說過。 三歸依的表業，發生在最初歸依，開始尋求禮拜的時候，無表色發生在三歸依結束的時候。以上這十種情況都是佛陀在世時才有的。佛陀涅槃之後，只有三種情況：一是自然獨覺（辟支佛），二是（比丘）十眾，三是持律的比丘作為第五人（為比丘尼授戒）。其餘的情況在沒有佛陀的情況下是不會發生的。以上是第一類情況的說明。 第二類情況是，出家三眾（比丘、比丘尼、沙彌或沙彌尼）和近事（優婆塞、優婆夷）得到無表色，都是在三歸依結束時得到的。《俱舍論》說：『生起殷重清凈的心，發出誠實不虛的語言，自稱……』 （不定種姓：指不確定是否具有修行潛質的人。聲聞無學：指已證得阿羅漢果位的聲聞乘修行者，已無需再學習。受變易生：指菩薩道的修行者，其身心會隨著修行而不斷變化。別解脫戒：又稱波羅提木叉，是比丘、比丘尼等出家眾所受持的戒律。律儀戒：指防止身口意三業造惡的戒律。無表色：指一種無形的戒體，由受戒時的身口行為所引發，具有防止造惡的作用。表業：指通過身語行為表達出來的意願。獨覺：又稱辟支佛，不依賴佛陀的教導，通過自身修行而證悟真理的人。見道：指證得初果須陀洹的階段。五比丘：指最初跟隨佛陀修行的五位比丘。見諦：指證悟真理。善來：佛陀度化眾生時常說的話，意為『歡迎你來出家』。沙門：指佛教的出家修行者。信忍：對佛法的堅定信念。八尊重法：比丘尼應遵守的八條戒律。蘇陀夷：人名。三歸依：歸依佛、歸依法、歸依僧。近事：指優婆塞（男居士）和優婆夷（女居士）。）

【English Translation】 English version Transforming the Sravaka-Arhat (those of uncertain lineage) who turn their minds towards the Mahayana into beings undergoing transformation (Bodhisattvas). It is also like this. This refers to the separate Pratimoksha vows (for monks and nuns), not the ethical vows within the Bodhisattva precepts. Why is it called 'naturally obtained precepts'? If considering the state of Buddhahood, it is not obtained through receiving precepts now, but can also be called 'natural attainment'. 'Natural attainment' means that one obtains the Avijñapti-rupa (unmanifested form of the precepts) at the time of the path of liberation. Even if there are manifested actions (of body and speech), they do not generate Avijñapti-rupa. After becoming a Buddha, because one no longer cultivates (afflictions), new Avijñapti-rupa are not generated. The Pratyekabuddha (Solitary Buddha) in the state of the path of liberation, does not even generate actions of body and speech, so where would there be manifested actions? Obtaining precepts upon seeing the path (attaining the first fruit) is also like this. The five Bhikkhus, upon seeing the truth (realizing the truth), did not have Avijñapti-rupa either. One obtains Avijñapti-rupa upon initially entering the seeing of the path; this is only at the beginning, not continuously afterwards. Because there is a Sangha afterwards, but not at the beginning. When the Buddha said 'Welcome, Yasa', Yasa immediately obtained Avijñapti-rupa. Like this, merely by the Buddha saying 'Welcome', their hair naturally fell off, and their garments automatically transformed into those of a Sramana (Buddhist renunciate); all of these belong to this category. Those who take the Buddha as their teacher, but have not yet seen the Buddha, merely hear the Dharma from afar and generate faith; they obtain Avijñapti-rupa at the time of generating faith, without manifested actions. Some say that one obtains Avijñapti-rupa upon seeing the Buddha, generating faith and acceptance, and taking the Buddha as their teacher, not before seeing the Buddha. Only Sudaya obtained the precepts through questioning and answering; he immediately obtained Avijñapti-rupa after the Buddha's response. Some also say that for those under the age of twenty, because of (through) questioning and answering, the Buddha had them ordained. Those who respect the eight Garudhammas (eight strict rules for nuns), at that time there were no nuns, upon hearing the Buddha's teachings and respecting (the eight Garudhammas), they obtained Avijñapti-rupa. Because there were no nuns, it can be said that Avijñapti-rupa and manifested actions arise simultaneously, or it can be said that they arise at different times; there are manifested actions initially, and then Avijñapti-rupa, only the former exists, not the latter. For those who receive ordination through sending a messenger (to the nuns), the manifested actions occur at the time of sending the messenger, and the obtaining of Avijñapti-rupa occurs when the messenger arrives at the nuns' place and the nuns complete the ordination. The five groups of Bhikkhus (referring to the Sangha of Bhikkhus formed through different methods) and the ten groups of Bhikkhunis (referring to the Sangha of Bhikkhunis formed through different methods) receive ordination from a teacher, as previously mentioned. The manifested actions of the Three Refuges occur at the time of initially taking refuge, beginning to seek to prostrate, and Avijñapti-rupa occurs at the time of completing the Three Refuges. All of the above ten situations only exist when the Buddha is in the world. After the Buddha's Nirvana, there are only three situations: one is the natural Pratyekabuddha (Solitary Buddha), two is the (Bhikkhu) ten groups, and three is the Vinaya-holding Bhikkhu as the fifth person (ordaining Bhikkhunis). The remaining situations cannot occur without the Buddha. The above is the explanation of the first category of situations. The second category of situations is that the three groups of renunciates (Bhikkhus, Bhikkhunis, Sramaneras or Sramanerikas) and the Upasakas (male lay followers) and Upasikas (female lay followers) obtain Avijñapti-rupa at the time of completing the Three Refuges. The Abhidharmakosa says: 'Generate a sincere and pure mind, utter truthful and unwavering words, proclaiming oneself...' (Avijñapti-rupa: A non-manifested form, a subtle force arising from virtuous actions, particularly vows, that unconsciously influences behavior towards good. Pratyekabuddha: A solitary Buddha who attains enlightenment independently without a teacher in an age without the Buddha's teachings. Sramana: A wandering ascetic or renunciate. Garudhammas: Eight strict rules for nuns. Upasaka/Upasika: A male/female lay follower.)

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我是鄔波素迦愿尊。憶持慈悲護念。爾時即發近事律儀。出家三眾后說戒相非發無表。無表亦是三歸竟得。第三類者。其近住戒有二義。一云三歸竟得。與近事無別。二云若爾何故俱舍不說三歸竟即得近住戒。何故說相不同近事。近事別說五戒之相。近住連環三週說相。又彼頌云隨教說具支。不說近事亦隨教說。故知近住非三歸得。其心廣遮一日夜。故非前即得。由此故知隨師后說。第三週竟方發無表。靜慮無表。初起上地初未至地一品之心。即名初得。后隨所起何地根本未至定心皆名成就。對法第八說。靜慮律儀所攝業者。謂能損害發起犯戒煩惱種子。離欲界欲者所有遠離。離初．二．三靜慮欲者所有遠離。彼自釋言。離欲界欲者。謂由伏對治力。或小分離欲。或全分離欲。唯初未至於犯戒非。是斷對治。已上皆是遠分對治。且七作意初六是未至地。其了相勝解二作意。為損伏對治。猶未斷惑遠離作意方始斷惑。此有二釋。一言了相猶為聞思間雜。創觀欲界為粗。上地為靜。未能斷障。勝解於此數數思惟。從此已往一向修相。此二作意故名厭壞。至第三遠離作意方斷上三品。猶損伏對治。已是修慧。故了相勝解俱已得定戒。上三品斷惑要至第三作意。故說遠離方能斷惑。二云了相斷上上。勝解斷上中。遠離斷上下品

【現代漢語翻譯】 現代漢語譯本 我是鄔波素迦愿尊（Upasaka，優婆塞，男居士）。請您慈悲憶念並加以護念。當時我便發起了近事律儀（Upasaka Sila，優婆塞戒）。出家三眾（比丘、比丘尼、沙彌）之後再說戒相，並非發起無表色（Avijñapti-rupa，一種不可見的業力）。無表色也是在受三歸依（Trisarana，皈依佛、法、僧）之後才能獲得的。第三種情況，近住戒（Upavasatha Sila，八關齋戒）有兩種解釋。一種說法是受三歸依后即可獲得，與近事戒沒有區別。另一種說法是，如果這樣，為什麼《俱舍論》（Abhidharmakośa，一部重要的佛教論著）沒有說受三歸依后就能獲得近住戒？為什麼它的戒相與近事戒不同？近事戒單獨說明五戒的戒相，而近住戒則連續三週說明戒相。而且那首偈頌說，『隨教說具支』，沒有說近事戒也隨教說。因此可知近住戒不是受三歸依就能獲得的。因為其心廣大，遮止一日一夜的惡行，所以不是之前就能獲得的。因此可知，是跟隨師父之後才說的。第三週結束時才發起無表色。靜慮無表（Dhyana-avijñapti，禪定所生的無表色），最初生起上地（指色界和無色界）的初未至定（Prathamadhyana-anāgamya，初禪未到地定）的一品心時，就叫做初得。之後隨所生起的任何地的根本定（Dhyana，禪定）和未至定心，都叫做成就。《對法論》（Abhidharma）第八卷說，靜慮律儀所攝的業，是指能夠損害發起犯戒煩惱種子的業。遠離欲界欲者，所有遠離。遠離初禪、二禪、三禪欲者，所有遠離。它自己解釋說，『遠離欲界欲者』，是指通過伏對治力（通過壓伏煩惱來對治），或者小部分分離欲，或者完全分離欲。只有初未至定才能對犯戒起到非斷對治的作用。以上都是遠分對治。而且七作意（Saptākāra-manasikāra，七種作意）中，前六種是未至地。其中的了相作意（Yathālakṣaṇa-manasikāra，如相作意）和勝解作意（Adhimokṣa-manasikāra，勝解作意），是爲了損害和壓伏對治。還沒有斷惑，只有遠離作意（Parivarjana-manasikāra，遠離作意）才能斷惑。對此有兩種解釋。一種說法是，了相作意仍然與聞思（Śruta-cintā，聽聞和思考）夾雜，最初觀察欲界是粗糙的，上地是寂靜的，還不能斷除障礙。勝解作意對此數數思惟。從此以後，才一向修相。這兩種作意因此叫做厭壞。到第三個遠離作意才能斷除上三品（指上品的貪、嗔、癡）。仍然是損害和壓伏對治。已經是修慧（Bhāvanā-prajñā，修所成慧）。因此了相作意和勝解作意都已經得到定戒。上三品斷惑要到第三個作意。所以說遠離才能斷惑。另一種說法是，了相作意斷上上品，勝解作意斷上中品，遠離作意斷上下品。

【English Translation】 English version I am Upasaka (layman) Uposaka. Please remember with compassion and protect me. At that time, I then initiated the Upasaka Sila (layman's precepts). After the three assemblies of renunciants (bhikshus, bhikshunis, and sramaneras) further explain the precepts, it is not the initiation of Avijñapti-rupa (non-revealing form, a kind of invisible karmic force). Avijñapti-rupa is also obtained after taking the Trisarana (Three Refuges: Buddha, Dharma, Sangha). In the third case, there are two interpretations of Upavasatha Sila (one-day precepts). One says that it is obtained after taking the Three Refuges, and there is no difference from Upasaka Sila. The other says, if so, why doesn't the Abhidharmakośa (a major Buddhist treatise) say that Upavasatha Sila can be obtained after taking the Three Refuges? Why is its precept form different from Upasaka Sila? Upasaka Sila separately explains the form of the five precepts, while Upavasatha Sila continuously explains the form in three rounds. Moreover, that verse says, 'According to the teachings, the complete branches are explained,' and it does not say that Upasaka Sila is also explained according to the teachings. Therefore, it can be known that Upavasatha Sila is not obtained by taking the Three Refuges. Because its mind is vast, preventing evil deeds for one day and one night, it cannot be obtained before. Therefore, it can be known that it is spoken after following the teacher. Avijñapti-rupa is initiated only after the end of the third round. Dhyana-avijñapti (non-revealing form born of meditation), when the first mind of the first Anāgamya (non-returner) of the upper realms (referring to the Form Realm and Formless Realm) arises, it is called the first attainment. Afterwards, any fundamental Dhyana (meditation) and Anāgamya mind that arises in any realm are called accomplishment. The eighth volume of Abhidharma says that the karma included in Dhyana Sila refers to the karma that can harm the seeds of defilements that initiate transgression. Those who are separated from the desire of the Desire Realm, all separation. Those who are separated from the desire of the first, second, and third Dhyanas, all separation. It explains itself, 'Those who are separated from the desire of the Desire Realm' refers to separating from desire through the power of suppression and counteraction, either partially or completely. Only the first Anāgamya can play a non-severing counteractive role against transgression. The above are all distant counteractions. Moreover, among the seven Ākāra-manasikāra (seven types of attention), the first six are Anāgamya. Among them, Yathālakṣaṇa-manasikāra (attention to characteristics) and Adhimokṣa-manasikāra (resolute attention) are for harming and suppressing counteraction. There is still no cutting off of delusion, only Parivarjana-manasikāra (avoiding attention) can cut off delusion. There are two explanations for this. One says that Yathālakṣaṇa-manasikāra is still mixed with Śruta-cintā (hearing and thinking), initially observing that the Desire Realm is coarse and the upper realms are tranquil, and cannot yet cut off obstacles. Adhimokṣa-manasikāra repeatedly thinks about this. From then on, it is only cultivating the form. These two attentions are therefore called厭壞 (disgusting and destructive). Only the third Parivarjana-manasikāra can cut off the upper three grades (referring to the upper grades of greed, hatred, and delusion). It is still harming and suppressing counteraction. It is already Bhāvanā-prajñā (wisdom born of cultivation). Therefore, both Yathālakṣaṇa-manasikāra and Adhimokṣa-manasikāra have already obtained the precepts of meditation. Cutting off delusion in the upper three grades requires reaching the third attention. Therefore, it is said that avoiding can cut off delusion. Another explanation is that Yathālakṣaṇa-manasikāra cuts off the highest grade, Adhimokṣa-manasikāra cuts off the upper middle grade, and Parivarjana-manasikāra cuts off the upper and lower grades.

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惑。上品都盡得其斷名。非了相中不伏煩惱。故定俱戒初心即得。亦無妨難。應說頌曰。定戒唯無表。初近分名斷。余持遠分性。是名定律儀。若無漏無表。初得見道無間道俱即名為得。色界五地得入見道。皆斷對治。余色無色皆成遠分。此長徒義。若依色界六地．無色下三種。預流果超證第四果。猶如刈竹。橫斷煩惱。于欲界中修道煩惱。有斷對治。餘名遠分。雖有經說依未至地得此初果。更不進修上無漏義。非定唯爾。可如前說。不爾無色無斷對治。此定．道戒應隨心轉。但得彼心即名為得。不待表發。法爾定道．性違于惡。故此二俱必有無表。不律儀無表得者。其不律儀依瑜伽第九。有十二種。一屠羊。二販雞。三販豬。四捕鳥五。罝兔。六盜賊。七魁膾。八守獄。九讒刺。十斷獄。十一縛象。十二咒龍。對法第八有十五種。一屠羊。二養雞。三養豬。四捕鳥。五捕魚。六獵鹿。七罝兔。八劫盜。九魁膾。十害牛。十一縛象。十二立壇咒龍。十三守獄。十四讒構。十五好為損等。涅槃經中說十六種。牛．羊．豬．雞為利故買肥已轉賣為四。為利故買買已屠殺即為八種。捕鳥．捕魚．獵師．劫盜．魁膾．兩舌．獄卒．咒龍復為八故。雜心說十二。非此所宗。此皆意樂損害即廣。即與其名。非唯定爾故對法言樂為損

【現代漢語翻譯】 惑：上品（指最高等級）都能夠完全斷除煩惱的名稱。如果不是在真正理解實相的情況下，煩惱是無法被降伏的。因此，禪定和戒律同時修習，即使是初學者也能立即獲得成果，並且不會遇到障礙。應該用偈頌來說明：『禪定和戒律都屬於無表色（無形的業力），最初的近分定（接近初禪的禪定）就稱為斷。其餘的則具有遠分性（逐漸遠離煩惱的性質），這就是所謂的定律儀（戒律的規範）。』如果是有漏的無表色，在初次證得見道（聖道的第一階段）的無間道（見道中的一個階段）時，就立即稱為獲得。五地（指五種禪定境界）證入見道，都能斷除對治品（與煩惱相對立的善法）。其餘的色界和無色界都成為遠分。這是長徒（長期修行者）的觀點。如果依據六地（指六種禪定境界）以及無色界下三種禪定，預流果（須陀洹果，小乘初果）可以超越證得第四果（阿羅漢果），就像砍竹子一樣，橫向截斷煩惱。在欲界中，修道所產生的煩惱，可以通過斷除對治品來解決，其餘的則稱為遠分。雖然有經典說，依據未至定（未到地定）可以獲得初果，但不再進一步修習上層的無漏法義。這並非只有禪定才能做到，可以像前面所說的那樣。否則，無色界就沒有斷除對治品的方法了。這種禪定和道戒應該隨著心念而轉變，只要獲得那種心念，就稱為獲得，不需要通過外在的行為表現。法爾（自然而然）地，禪定和道戒的性質是與惡行相違背的，因此這兩者都必然具有無表色。不律儀（不符合戒律的行為）的無表色獲得者，其不律儀依據《瑜伽師地論》第九卷，有十二種：一是屠羊，二是販雞，三是販豬，四是捕鳥，五是罝兔（用網捕捉兔子），六是盜賊，七是魁膾（屠夫），八是守獄（獄卒），九是讒刺（誹謗），十是斷獄（判決罪犯），十一是縛象（馴象），十二是咒龍（用咒語控制龍）。《對法論》第八卷有十五種：一是屠羊，二是養雞，三是養豬，四是捕鳥，五是捕魚，六是獵鹿，七是罝兔，八是劫盜，九是魁膾，十是害牛，十一是縛象，十二是立壇咒龍，十三是守獄，十四是讒構（挑撥離間），十五是好為損害等。《涅槃經》中說了十六種：牛、羊、豬、雞，爲了利益而買肥后再轉賣，這是四種。爲了利益而購買后屠殺，這就是八種。捕鳥、捕魚、獵師、劫盜、魁膾、兩舌（挑撥離間）、獄卒、咒龍，又是八種。雜心論說了十二種，但這不是我們所宗的。這些都是因為意樂（意願）想要損害他人，所以才被稱為這些名稱。並非只有禪定才是這樣，所以《對法論》說，樂於損害他人。

【English Translation】 Modern Chinese Translation: Modern Chinese Translation: Doubts: The highest level can completely cut off the name of afflictions. If one does not truly understand the nature of reality, afflictions cannot be subdued. Therefore, when meditation and precepts are practiced simultaneously, even beginners can immediately achieve results and will not encounter obstacles. It should be explained with a verse: 'Meditation and precepts both belong to non-revealing form (invisible karma). The initial near-absorption (close to the first dhyana) is called cutting off. The rest have the nature of distance (gradually moving away from afflictions). This is called the law of discipline.' If it is a defiled non-revealing form, when one first attains the uninterrupted path of the path of seeing (the first stage of the holy path), it is immediately called attainment. The five grounds (referring to five levels of meditative states) entering the path of seeing can all cut off the opposing factors (wholesome qualities that oppose afflictions). The remaining form realm and formless realm all become distant. This is the view of long-term practitioners. If based on the six grounds (referring to six levels of meditative states) and the lower three formless realms, the stream-enterer fruit (Sotapanna, the first fruit of the small vehicle) can surpass and attain the fourth fruit (Arhat), just like cutting bamboo, horizontally cutting off afflictions. In the desire realm, the afflictions arising from the path of cultivation can be resolved by cutting off the opposing factors, and the rest are called distant. Although there are sutras that say that based on the unreached concentration (unreached ground concentration), one can obtain the first fruit, but no further practice of the upper undefiled Dharma is done. This is not only achieved through meditation, but can be as previously stated. Otherwise, the formless realm would have no way to cut off the opposing factors. This meditation and path precepts should change with the mind. As long as that mind is obtained, it is called attainment, without the need for external behavior. Naturally, the nature of meditation and path precepts is contrary to evil deeds, so both of these necessarily have non-revealing form. Those who obtain non-disciplinary (behavior that does not conform to precepts) non-revealing form, their non-disciplinary behavior, according to the ninth volume of the Yogacarabhumi-sastra, has twelve types: first, slaughtering sheep; second, selling chickens; third, selling pigs; fourth, catching birds; fifth, trapping rabbits; sixth, thieves; seventh, butchers; eighth, prison guards; ninth, slanderers; tenth, judging prisoners; eleventh, taming elephants; twelfth, cursing dragons. The eighth volume of the Abhidharmasamuccaya has fifteen types: first, slaughtering sheep; second, raising chickens; third, raising pigs; fourth, catching birds; fifth, catching fish; sixth, hunting deer; seventh, trapping rabbits; eighth, robbery; ninth, butchers; tenth, harming cattle; eleventh, taming elephants; twelfth, setting up altars and cursing dragons; thirteenth, prison guards; fourteenth, sowing discord; fifteenth, liking to harm others, etc. The Nirvana Sutra speaks of sixteen types: cattle, sheep, pigs, and chickens, buying them fat for profit and then reselling them, these are four types. Buying them for profit and then slaughtering them, these are eight types. Catching birds, catching fish, hunters, robbers, butchers, double-tongued (sowing discord), prison guards, and cursing dragons, these are another eight types. The Samayuktabhidharmahdaya speaks of twelve types, but this is not what we adhere to. These are all because of the intention to harm others, so they are called by these names. It is not only meditation that is like this, so the Abhidharmasamuccaya says, 'Delighting in harming others.'

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等。此等無表得之時者由前表引。至后滿遂其宿心已即成無表。故對法雲。所期現行彼業決定者。謂身語方便為先。決定要期現行彼業。故表在前後行彼業。殺令命斷。盜令離處。變異覆藏養成屬己。捕入罝網。皆名現行。定成無表。處中無表要自作時。或初發愿。或處分時。事滿本心即得無表。如遣殺生。生後命斷方成無表。名涂染過。義如前說。

上辨得。下辨舍。舍中分二。一舍相。二舍緣。舍相者。初得功能唸唸增長。令不新長但順舊住。不同前位。更不新生。即名為舍。非舍昔者曾得體無名舍。不同小乘無得屬己。其身語二表。發無表者。初念名得。第二念中即名為舍。雖有相續不名發無表之表。但是隨轉非定轉故。不由於此發身語故有之。三性皆不定故。佛即不爾。非佛已外皆未曾得。唸唸新生。佛是曾得。但順舊住。由但不萎歇故不名舍戒。故唯識云。依于思愿善惡分限假立無表。佛愿無萎故不名舍。不同因位。不爾諸佛功德應非圓滿。唸唸新生有未曾得故。不爾前後諸佛應有勝劣。前佛戒多后佛小故。發無表之表唯在於初。自余表業非無表因。其無表業。且別解脫無表。五十三說苾芻五眾律儀五緣故舍。一由舍所學處故。二由犯根本罪故。三由形沒二形生故。四由善根斷故。五由棄捨眾同分故

【現代漢語翻譯】 現代漢語譯本：等等。這些無表業在產生的時候，是由之前的表業引導的。直到後來滿足了最初的宿願，就形成了無表業。所以《對法論》說：『所期望的現行，彼業是決定的。』意思是說，身語的方便行為是先導，決定要期望現行那個業。所以表業在前，行為在後，完成那個業。比如殺生，使生命斷絕；偷盜，使物品離開原處；改變、掩蓋，使之成為自己的；捕捉入網，這些都叫做現行，必定會形成無表業。處中無表業，要在自己親自做的時候，或者最初發愿的時候，或者處分（安排）的時候，事情滿足了本來的心願，就能得到無表業。比如派遣他人去殺生，在生命斷絕之後，才能形成無表業，這叫做涂染過失，意義和前面說的一樣。

上面辨析了『得』（獲得），下面辨析『舍』（捨棄）。捨棄分為兩個方面：一是捨棄的相狀，二是捨棄的因緣。捨棄的相狀是：最初獲得的功能，唸唸增長，使它不再新增長，只是順著舊有的狀態保持，和之前的狀態不同，不再新生，這就叫做捨棄。不是捨棄過去曾經獲得的體性，沒有捨棄的名稱。這和小乘不同，小乘認為沒有獲得，都屬於自己。身語二表，發起無表業，最初一念叫做獲得，第二念中就叫做捨棄。雖然有相續，但不叫做發起無表業的表業，只是隨之運轉，不是決定性的運轉。不是由於這個而發起身語，因為它的三性都不確定。佛陀就不是這樣，佛陀以外的人都沒有曾經獲得，唸唸新生。佛陀是曾經獲得，只是順著舊有的狀態保持，因為只是不衰退，所以不叫做舍戒。所以《唯識論》說：『依據于思愿，善惡有分限，假立無表業。』佛陀的願力沒有衰退，所以不叫做捨棄，和因位不同。如果這樣，諸佛的功德就不應該圓滿，因爲念念新生，有未曾獲得的緣故。如果這樣，前後的諸佛應該有勝劣，前佛的戒律多，后佛的戒律少。發起無表業的表業只在于最初，其餘的表業不是無表業的因。那個無表業，且說別解脫無表業，五十三說，比丘五眾的律儀，有五個因緣會捨棄：一是因為捨棄所學之處；二是因為犯了根本罪；三是因為形體消失，或者出現兩性；四是因為善根斷絕；五是因為捨棄了眾生的同分。

【English Translation】 English version: And so on. These unmanifested karmas (wu biao ye) [unseen karmic forces] are initiated by the preceding manifested karmas (biao ye) [visible actions] at the time of their arising. Only when the initial aspiration is fulfilled later does it form the unmanifested karma. Therefore, the Abhidharma says: 'The expected present action, that karma is determined.' This means that the expedient actions of body and speech are the precursors, determining the expectation that the present action will occur. Thus, the manifested karma precedes, and the action follows, completing that karma. For example, killing causes the termination of life; stealing causes objects to leave their place; altering, concealing, and making it one's own; capturing into nets—these are all called present actions, and they will certainly form unmanifested karma. Intermediate unmanifested karma arises when one personally performs the action, or at the time of the initial vow, or at the time of arrangement (instruction). When the matter fulfills the original intention, one obtains unmanifested karma. For example, sending someone to kill; only after the life is terminated does the unmanifested karma form. This is called the stained fault, and the meaning is as previously explained.

Above, we have distinguished 'attainment' (de) [acquisition]; below, we distinguish 'abandonment' (she) [renunciation]. Abandonment is divided into two aspects: first, the characteristics of abandonment; second, the conditions for abandonment. The characteristics of abandonment are: the initially attained function increases moment by moment, causing it to no longer newly increase, but simply to maintain its old state, different from the previous state, no longer newly arising. This is called abandonment. It is not abandoning the nature of what was previously attained; there is no name for abandonment. This is different from the Hinayana, which believes that there is no attainment, and everything belongs to oneself. The manifested karmas of body and speech, initiating unmanifested karma, the first thought is called attainment, and the second thought is called abandonment. Although there is continuity, it is not called the manifested karma that initiates unmanifested karma, but simply follows its course, not a decisive turning. It is not due to this that body and speech are initiated, because its three natures are uncertain. The Buddha is not like this; those other than the Buddha have never attained, arising newly moment by moment. The Buddha has attained, simply maintaining the old state, because it simply does not wither, so it is not called abandoning the precepts. Therefore, the Vijnaptimatrata says: 'Based on thought and aspiration, good and evil have limits, falsely establishing unmanifested karma.' The Buddha's vow does not wither, so it is not called abandonment, different from the causal stage. If so, the merits of all Buddhas should not be complete, because they arise newly moment by moment, and there is a reason for not having attained. If so, the Buddhas before and after should have superiority and inferiority, the former Buddha's precepts being many, and the latter Buddha's precepts being few. The manifested karma that initiates unmanifested karma is only at the beginning; the remaining manifested karmas are not the cause of unmanifested karma. That unmanifested karma, let's talk about the Pratimoksha (bie jie tuo) [individual liberation] unmanifested karma, fifty-three say that the Vinaya (lu yi) [disciplinary rules] of the five groups of Bhikshus (bi qiu) [monks] has five conditions for abandonment: first, because of abandoning the place of learning; second, because of committing a fundamental offense; third, because the form disappears, or two sexes appear; fourth, because the roots of goodness are severed; fifth, because of abandoning the commonality of beings.

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。舍所學處者。謂律中說作法棄捨。謂對比丘互跪作法起棄語言。戒方成舍。若作舍心雖起語言。不對比丘依法言舍。但名戒羸。其戒不捨。後作罪時。乃名污戒沙門所攝。非為白衣。由此苾芻名舍學處。近事．近住各起不同分心。非作對他方成舍故。犯根本罪者。依十輪經第四卷說犯重不捨。彼云。善男子若有苾芻。于諸根本性重罪中。隨犯一罪。雖名破戒惡行苾芻。而於親教和合僧中。所得律儀猶不斷絕。乃至棄捨所學尸羅。猶有白法香氣隨逐。國王大臣諸在家者。無有律儀不應輕慢及加擿罰。如是苾芻雖非法器。退失聖法。穢雜清眾。破壞一切沙門法事。不得受用四方僧物。而於親教和合僧中。所得律儀不棄捨故。猶勝一切在家白衣。犯性罪者尚應如是。況犯其餘諸小遮罪。是故不許國王大臣諸在家者輕慢及加摘罰。此有二釋。瑜伽第四十釋菩薩戒中雲。若起上纏犯根本罪即便舍戒。無慚愧故。尚令焚滅一切善根。況所受戒上品纏者。于本四罪數數現行。都無慚愧深生愛樂。見是功德說名上纏。非暫現行即名棄捨。然不共住治罰法故。非失戒義。中下纏犯其戒不捨。瑜伽據彼上品纏犯。十輪但據中下纏犯。故涅槃經第三十四卷。迦葉菩薩問當來世二十一對諍論之義。此當第十八對。至第三十五卷中。佛為釋云。

【現代漢語翻譯】 現代漢語譯本 舍所學處者（放棄所學之處）：指律宗中所說的通過作法儀式來放棄。也就是對比丘（bhiksu，佛教出家人）互相跪著，通過作法儀式說出放棄的語言，戒律才算真正放棄。如果只是產生了放棄的想法，雖然說出了放棄的語言，但沒有對比丘依法進行舍戒，只能算是戒律衰弱，戒律並沒有真正捨棄。之後再犯戒時，才算是玷污了戒律，仍然屬於沙門（sramana，出家修行者）的範疇，而不是白衣（在家居士）。因此，這樣的比丘才算是放棄了所學之處。 近事（upasaka，親近三寶的男居士）、近住（upavasatha，八關齋戒）各自產生不同的想法，不是通過作法儀式對他人才算完成舍戒。 犯根本罪者：依據《十輪經》第四卷所說，犯根本重罪並不算舍戒。經中說：『善男子，如果有比丘在根本性的重罪中，隨便犯了一種，雖然被稱為破戒惡行的比丘，但在親教師和合僧團中，所得到的律儀仍然沒有斷絕，甚至放棄了所學的戒律，仍然有白法的香氣跟隨。國王大臣和各位在家居士，因為沒有律儀，不應該輕慢和加以指責懲罰。這樣的比丘雖然不是法器，退失了聖法，玷污了清凈的僧眾，破壞了一切沙門的法事，不能受用四方僧團的物品，但因為在親教師和合僧團中，所得到的律儀沒有捨棄，仍然勝過一切在家白衣。』犯了性罪尚且應該這樣，更何況是犯了其他的各種小遮罪。 因此，不允許國王大臣和各位在家居士輕慢和加以指責懲罰。對此有兩種解釋。《瑜伽師地論》第四十卷解釋菩薩戒時說：『如果生起了上品纏（強烈的煩惱）而犯了根本罪，就會捨棄戒律，因為沒有慚愧心。甚至會焚滅一切善根，更何況是受了戒的人，對於根本四罪（殺、盜、淫、妄）屢次現行，都毫無慚愧，深深地喜愛這些罪行，認為這是功德，這就叫做上品纏。』不是暫時犯一次就叫做捨棄。然而，因為不共同居住，進行懲罰，所以並沒有失去戒律的意義。中品和下品纏犯戒，戒律不會捨棄。《瑜伽師地論》是根據上品纏犯戒的情況來說的，《十輪經》只是根據中品和下品纏犯戒的情況來說的。所以《涅槃經》第三十四卷中，迦葉菩薩問當來世二十一對諍論的意義，這裡是第十八對。到第三十五卷中，佛為他解釋說：

【English Translation】 English version 『Abandoning the place of learning』 refers to the abandonment through the prescribed procedure in the Vinaya (rules of monastic discipline). Specifically, it means that when a bhiksu (monk) kneels before another bhiksu and recites the words of renunciation according to the prescribed procedure, the precepts are truly abandoned. If one only has the thought of abandoning and utters the words of renunciation without following the prescribed procedure before another bhiksu, it is only considered a weakening of the precepts, and the precepts are not truly abandoned. If one commits offenses afterward, it is considered defiling the precepts and one is still considered within the category of a sramana (ascetic), not a layperson (upasaka). Therefore, such a bhiksu is considered to have abandoned the place of learning. Upasakas (male lay devotees) and upavasathas (observers of the eight precepts) each have different intentions; abandoning precepts is not accomplished merely by performing the procedure towards another person. 『Committing a root offense』 According to the fourth volume of the Dasacakra Sutra (Ten Wheels Sutra), committing a fundamental offense does not constitute abandoning the precepts. The sutra states: 『Good man, if a bhiksu commits any of the fundamental grave offenses, although he is called a precept-breaking and evil-doing bhiksu, the precepts he received in the presence of his preceptor and the Sangha (community) are not severed. Even if he abandons the precepts he has learned, the fragrance of white dharma (pure teachings) still follows him. Kings, ministers, and all laypeople, because they do not have precepts, should not be disrespectful or subject him to criticism and punishment. Although such a bhiksu is not a vessel of the Dharma, has lost the sacred Dharma, defiles the pure Sangha, and destroys all the affairs of the sramana, and cannot use the property of the Sangha from the four directions, because the precepts he received in the presence of his preceptor and the Sangha have not been abandoned, he is still superior to all laypeople.』 Even if one commits a nature offense (inherently evil act), it should be treated this way, let alone committing other minor prohibitive offenses. Therefore, kings, ministers, and all laypeople are not allowed to be disrespectful or subject him to criticism and punishment. There are two explanations for this. The fortieth volume of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) explains the Bodhisattva precepts, saying: 『If one commits a fundamental offense with an upper-level entanglement (strong affliction), one will abandon the precepts because one has no shame. It will even burn all good roots, let alone someone who has received the precepts and repeatedly engages in the four root offenses (killing, stealing, sexual misconduct, and lying), has no shame at all, deeply loves these offenses, and considers them to be meritorious; this is called an upper-level entanglement.』 It is not that committing an offense once temporarily is called abandoning. However, because one does not live together and is subject to punishment, the meaning of losing the precepts is not lost. Committing offenses with middle-level and lower-level entanglements does not result in abandoning the precepts. The Yogacarabhumi-sastra speaks from the perspective of committing offenses with upper-level entanglements, while the Dasacakra Sutra speaks only from the perspective of committing offenses with middle-level and lower-level entanglements. Therefore, in the thirty-fourth volume of the Nirvana Sutra, Bodhisattva Kasyapa asked about the meaning of the twenty-one pairs of disputes in the future, and this is the eighteenth pair. In the thirty-fifth volume, the Buddha explained it to him, saying:

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善男子我于經中作如是說。若有比丘犯四重。已不名比丘。名破比丘亡失比丘。不復能生善芽種子。譬如焦種不生果實。如多羅樹頭若斷壞即不生果。犯重比丘亦復如是。我諸弟子聞是說已。不解我意唱如是言。如來說諸比丘犯重禁已失比丘戒。善男子。我于經中為純陀說四種比丘。一者究竟到道。俱舍云勝道沙門。二者示道。三者受道。新云命道。四者污道。犯四重者即是污道。我諸弟子聞是說已。不解我意唱言。如來說諸比丘犯四重已不失禁戒。準觀文意。若犯四重一向失戒。則應解意。一向不失亦應解意。云何不解。故知上下二品心犯。有其失不失別。雖諸經中多說若有犯四重禁。誦持此咒罪皆消滅。不說戒體重還生不生。其大方等陀羅尼經第四卷說。文殊師利白佛言。若有比丘于佛滅后毀犯四重。若比丘尼毀八重。若菩薩．及沙彌尼．優婆塞．優婆夷。若毀如是一一諸戒。當云何滅如是等過。佛言若惡比丘毀四重禁。默然受于供養而不改悔。當知是比丘必受地獄苦。而無疑也。我今當出良藥救彼比丘。

離波離波帝。仇呵仇呵帝。陀羅離帝。尼呵羅帝。毗摩離帝。莎呵

是三世七佛之所宣說。救末世惡律儀比丘。令其堅固住清凈地。若犯四重。至心憶念此陀羅尼。誦千四百遍。乃一懺悔。請一比

【現代漢語翻譯】 現代漢語譯本： 善男子，我在經典中這樣說：『如果有比丘（bhiksu，佛教出家男眾）犯了四重禁（catasrah parajikah，比丘戒中最重的四條戒律），就不再稱為比丘，而是破戒比丘、失去比丘資格的比丘，不能再生長善的種子。』譬如焦枯的種子不能生長果實，如同多羅樹（tala，一種棕櫚樹）的樹頭如果斷壞，就不能結果。犯重禁的比丘也是這樣。我的弟子們聽了這些話后，不理解我的意思，就說：『如來（tathagata，佛陀的稱號）說諸位比丘犯了重禁，就已經失去了比丘戒。』 善男子，我在經典中為純陀（Cunda，人名）說了四種比丘：第一種是究竟到達道的比丘，俱舍（kosa，佛教術語，意為『倉庫』）中稱為勝道沙門（sramana，佛教出家修行者）；第二種是示道的比丘；第三種是受道的比丘，新譯為命道的比丘；第四種是污道的比丘。犯四重禁的比丘就是污道的比丘。我的弟子們聽了這些話后，不理解我的意思，就說：『如來說諸位比丘犯了四重禁，並沒有失去禁戒。』 按照文意來觀察，如果犯了四重禁就一定失去戒律，就應該理解為失去戒律；如果一定不失去戒律，也應該理解為不失去戒律。為什麼不理解呢？所以知道上下兩種情況，內心所犯的罪行，有失去戒律和不失去戒律的區別。雖然很多經典中都說，如果有人犯了四重禁，誦持這個咒語，罪業都會消滅，但沒有說戒體是否重新生起。 《大方等陀羅尼經》第四卷說，文殊師利（Manjusri，菩薩名）問佛說：『如果有比丘在佛陀滅度后毀犯四重禁，如果有比丘尼（bhiksuni，佛教出家女眾）毀犯八重禁，如果有菩薩（bodhisattva，發菩提心，立志成佛的修行者）、沙彌尼（sramaneri，未成年出家女眾）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），如果毀犯了這些戒律，應當如何消滅這些罪過？』 佛說：『如果惡比丘毀犯四重禁，默默地接受供養而不懺悔，應當知道這個比丘必定會遭受地獄的苦難，這是毫無疑問的。我現在當拿出良藥來救治這些比丘。』 『離波離波帝。仇呵仇呵帝。陀羅離帝。尼呵羅帝。毗摩離帝。莎呵（soha，咒語結尾常用語，表示圓滿）』 這是三世七佛（過去、現在、未來七位佛陀）所宣說的，用來救度末世惡律儀的比丘，使他們能夠堅定地住在清凈之地。如果犯了四重禁，至誠地憶念這個陀羅尼（dharani，總持法門，通常指咒語），誦唸一千四百遍，就進行一次懺悔，請一位比丘。

【English Translation】 English version: Good son, I have said in the scriptures thus: 'If a bhiksu (Buddhist monk) commits the four parajikas (the four heaviest precepts for monks), he is no longer called a bhiksu, but a broken bhiksu, a lost bhiksu, and he can no longer produce seeds of goodness.' Just as a scorched seed cannot produce fruit, like the top of a tala tree (a type of palm tree) if broken, it will not bear fruit. A bhiksu who commits a heavy offense is also like this. My disciples, after hearing these words, did not understand my meaning and said: 'The Tathagata (Buddha's title) said that bhiksus who have committed heavy offenses have already lost their bhiksu precepts.' Good son, in the scriptures, I spoke to Cunda (a personal name) about four types of bhiksus: the first is the bhiksu who has ultimately reached the path, called a superior sramana (Buddhist renunciate) in the kosa (treasury); the second is the bhiksu who shows the path; the third is the bhiksu who receives the path, newly translated as the bhiksu who lives the path; the fourth is the bhiksu who defiles the path. A bhiksu who commits the four parajikas is the bhiksu who defiles the path. My disciples, after hearing these words, did not understand my meaning and said: 'The Tathagata said that bhiksus who have committed the four parajikas have not lost their precepts.' According to the meaning of the text, if committing the four parajikas certainly leads to the loss of precepts, it should be understood as losing the precepts; if it certainly does not lead to the loss of precepts, it should also be understood as not losing the precepts. Why is there a lack of understanding? Therefore, it is known that in both cases, the offenses committed in the mind have distinctions between losing and not losing the precepts. Although many scriptures say that if someone commits the four parajikas, reciting this mantra will eliminate all sins, they do not say whether the body of precepts is reborn or not. The fourth volume of the Great Vaipulya Dharani Sutra says that Manjusri (a Bodhisattva's name) asked the Buddha: 'If a bhiksu violates the four parajikas after the Buddha's parinirvana (death), if a bhiksuni (Buddhist nun) violates the eight parajikas, if a Bodhisattva (one who aspires to Buddhahood), a sramaneri (novice nun), an upasaka (layman), or an upasika (laywoman) violates these precepts, how should these transgressions be eliminated?' The Buddha said: 'If an evil bhiksu violates the four parajikas, silently accepts offerings without repentance, know that this bhiksu will certainly suffer the torments of hell, without a doubt. Now I will bring forth a good medicine to save these bhiksus.' 'Lipa lipa di. Qiu he qiu he di. Tuo luo li di. Ni he luo di. Pi mo li di. Soha (a common ending in mantras, indicating completion)' This is what the Seven Buddhas of the Three Times (past, present, and future) have proclaimed, to save the bhiksus of the degenerate age who have bad discipline, so that they can firmly dwell in a pure land. If one has committed the four parajikas, sincerely remember this dharani (a type of mantra), recite it one thousand four hundred times, and then perform one repentance, and invite one bhiksu.

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丘以為證人自陳其罪。向形像前如是次第八十七日懺悔已。是諸戒根。若不還生無有是處。彼人於八十七日已若不堅固無上菩提。亦無是處。云何知得住清凈戒。若於夢中見有師長手摩其頭。若父母．婆羅門。耆舊．有德。如是等人。若與飲食．衣服．臥具．湯藥。當知是人住清凈戒。若比丘尼犯八種罪。應誦此陀羅尼。咒曰。

阿疑離波。其羅帝。羅帝婆。摩羅帝呵。摩羅帝。莎呵

九十七日誦四十九遍乃一懺悔。廣說菩薩及沙彌等滅罪之法。彼經第一卷中。說陀羅尼亦言。犯比丘戒比丘尼戒等。當一懺悔。若不還生無有是處。除不至心。故知犯重而不失戒但名污戒。若不爾者。云何還得已后清凈。佛名經中說亦大同。就四分律同薩婆多犯重不失。不共住者。是治罰法。非失戒義。二云犯重不問何心決定失戒。五十三云犯重舍故。菩薩地第四十解菩薩戒云。若用耎中品纏。毀犯四種他勝處法。不捨菩薩凈戒律儀。上品纏犯即名為舍。若諸菩薩毀犯四種他勝處法。數數現行都無慚愧。深生愛樂見是功德。當知說名上品纏犯。非諸菩薩暫一現行他勝處法。便舍菩薩凈戒律儀。如諸苾芻犯他勝法。即便棄捨別解脫戒。此中意說。菩薩凈戒上纏犯失。非諸菩薩中下纏犯亦名為失。如諸苾芻犯重便失。此即翻顯苾

【現代漢語翻譯】 現代漢語譯本：丘（Qiu，人名）認為證人自己陳述其罪行。面向佛像前這樣次第地懺悔了八十七天後，這些戒律的根本，如果不再生起（指罪業），是沒有這樣的道理的。那個人在八十七天後，如果不堅固無上菩提之心，也是沒有這樣的道理的。如何知道自己安住于清凈戒律呢？如果在夢中見到有師長用手摩他的頭，或者父母、婆羅門（Brahman，印度教祭司）、年長而有德行的人，像這樣的人，如果給予飲食、衣服、臥具、湯藥，應當知道這個人安住于清凈戒律。如果比丘尼（Bhikkhuni，佛教女出家人）犯了八種罪，應當誦持這個陀羅尼（Dharani，總持，咒語）。咒語是： 阿疑離波。其羅帝。羅帝婆。摩羅帝呵。摩羅帝。莎呵 九十七天誦四十九遍才懺悔一次。廣泛地講述了菩薩（Bodhisattva，立志成佛的修行者）以及沙彌（Sramanera，佛教小沙彌）等滅罪的方法。那部經的第一卷中，說陀羅尼也說：『犯比丘（Bhikkhu，佛教出家人）戒、比丘尼戒等，應當懺悔一次，如果不再生起（指罪業），是沒有這樣的道理的。』除非不至誠。所以知道犯重罪而不失去戒律，只是名為污染了戒律。如果不是這樣，怎麼還能得到以後的清凈呢？《佛名經》中說的也大致相同。就《四分律》來說，和《薩婆多論》相同，犯重罪不失去戒律，不共住，是懲罰的方法，不是失去戒律的意思。第二種說法是，犯重罪不論什麼心，決定失去戒律。第五十三種說法是，犯重罪就捨棄了。菩薩地第四十解釋菩薩戒說：『如果用下品或中品的煩惱纏縛，毀犯四種他勝處法（Parajika，斷頭罪），不捨棄菩薩清凈戒律儀。上品煩惱纏縛犯戒，就名為捨棄。如果各位菩薩毀犯四種他勝處法，屢次現行，都無慚愧，深深地愛樂，認為這是功德，應當知道這叫做上品煩惱纏縛犯戒。不是各位菩薩暫時一次現行他勝處法，就捨棄菩薩清凈戒律儀。像各位比丘犯了他勝法，就立即捨棄別解脫戒（Pratimoksha，戒律）。』這裡的意思是說，菩薩清凈戒是上品煩惱纏縛才失去，不是各位菩薩中品或下品煩惱纏縛也名為失去。像各位比丘犯重罪就失去戒律，這也就是反過來顯示比丘……

【English Translation】 English version: Qiu (Qiu, a personal name) believes that the witness confesses his own crimes. After repenting in front of the Buddha image in this order for eighty-seven days, these roots of precepts, if they do not arise again (referring to sinful karma), there is no such reason. If that person does not strengthen the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) after eighty-seven days, there is also no such reason. How can one know that one abides in pure precepts? If in a dream one sees a teacher stroking his head, or parents, Brahmins (Brahman, Hindu priests), elders, or virtuous people, if such people give food, clothing, bedding, or medicine, one should know that this person abides in pure precepts. If a Bhikkhuni (Bhikkhuni, Buddhist nun) commits eight kinds of offenses, she should recite this Dharani (Dharani, a mantra). The mantra is: A yi li bo. Qi luo di. Luo di po. Mo luo di he. Mo luo di. Suo he. One repents only once after reciting it forty-nine times for ninety-seven days. It extensively explains the methods for Bodhisattvas (Bodhisattva, a being who aspires to become a Buddha) and Sramaneras (Sramanera, Buddhist novice monks) to extinguish sins. In the first volume of that scripture, it is also said in the Dharani: 'If one violates the precepts of a Bhikkhu (Bhikkhu, Buddhist monk), the precepts of a Bhikkhuni, etc., one should repent once, and if they do not arise again (referring to sinful karma), there is no such reason.' Unless one is not sincere. Therefore, it is known that committing a serious offense does not mean losing the precepts, but is merely called defiling the precepts. If it were not so, how could one obtain purity afterward? The 'Buddha Names Sutra' also says much the same. According to the 'Four-Part Vinaya', it is the same as the 'Sarvastivada Vinaya', committing a serious offense does not mean losing the precepts; not living together is a method of punishment, not the meaning of losing the precepts. The second view is that committing a serious offense, regardless of the intention, definitely means losing the precepts. The fifty-third view is that committing a serious offense means abandoning them. The fortieth chapter of the 'Bodhisattva-bhumi' explains the Bodhisattva precepts, saying: 'If one uses inferior or middling afflictions to violate the four Parajika (Parajika, defeat) offenses, one does not abandon the Bodhisattva's pure precepts. Committing offenses with superior afflictions is called abandoning them. If the Bodhisattvas violate the four Parajika offenses, repeatedly engage in them, have no shame, deeply love them, and see them as merits, it should be known that this is called committing offenses with superior afflictions. It is not that the Bodhisattvas temporarily engage in the Parajika offenses once and then abandon the Bodhisattva's pure precepts. Like the Bhikkhus who commit the Parajika offenses, they immediately abandon the Pratimoksha (Pratimoksha, precepts).』 The meaning here is that the Bodhisattva's pure precepts are lost only when committed with superior afflictions, not that the Bodhisattvas' precepts are lost when committed with middling or inferior afflictions. Like the Bhikkhus who commit serious offenses and then lose the precepts, this is the reverse of showing the Bhikkhus...

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芻犯重中下品心亦即失戒。菩薩不爾。故云非諸菩薩暫一現行即名為犯等。長讀論文義道亦遠。故知菩薩犯重有失不失。破戒苾芻犯重決定失戒。不可以菩薩戒犯重有失不失證苾芻同。苾芻意樂廣大深遠為法器故。菩薩種種皆引攝故。故四十云。由此菩薩犯重失戒今生得受。苾芻現生不任更受。惡意樂思損善器故。若二形生及斷善根作法棄捨而失戒者。后無前事今生得受。不污戒故。十輪經等護末法僧。息謗化俗故言不失。非實不失。涅槃由此犯重實失息謗不失。故言定失決定不失皆不解意。方等經中但是懺悔犯重罪滅。言更生者是引接語。亦不相違。故經中說。犯重之人。世尊不許食僧祇食下至一摶。踐毗訶羅一足跟地。擯出一切苾芻業事。故佛又言。應速拔除稻禾稗秀。應速簡擇[木*腐]朽棟樑。應速簸揚種中糠秕。應速除擯似稱苾芻。故知犯重定成失戒。律中自云不犯者。最初未制戒。癡狂心亂病惱所纏。雖有此解言不失戒。文多理正。又犯戒者實有三心。何因一類是令失戒。故前解善。形沒二形生者。形沒有二解。一云。一形沒。無形時不失戒。如入聖人。雖有失形而戒不失。雖知聖人不作無形。如凡時得戒后被蟲食。蟲食之時即入見諦。當時先戒悉皆不失。入見諦已不失戒故。可失形故。言形沒者。二形

【現代漢語翻譯】 現代漢語譯本 芻犯（指比丘）犯根本重罪，如果是下品或中品心，也會因此失去戒體。但菩薩並非如此。所以說，不能因為菩薩偶爾一次現行犯重罪，就認為他們也立即失去戒體。如果長篇累牘地解讀論文，反而會離真義越來越遠。因此可知，菩薩犯根本重罪，有失去戒體和不失去戒體兩種情況。而破戒的比丘犯根本重罪，則必定失去戒體。不能用菩薩戒犯重罪有失去和不失去兩種情況，來證明比丘也一樣。因為比丘的意樂廣大深遠，堪為法器；而菩薩則需要以種種方式來引導和攝受。所以《四十品經》中說，因此，菩薩犯根本重罪失去戒體后，今生還可以重新受戒。而比丘現生則不能再次受戒，因為惡意的樂思會損害作為善法的法器。如果是因為二形人（指具有男女兩性特徵的人）或者斷善根，或者通過作法捨棄戒體而失去戒體，那麼因為之後沒有之前的事情（指恢復正常），今生還可以重新受戒，因為沒有玷污戒體。而《十輪經》等經典是爲了護持末法時期的僧人，平息誹謗，教化世俗，所以才說不失去戒體，並非真的不失去戒體。《涅槃經》認為，犯根本重罪確實會失去戒體，而說平息誹謗就不會失去戒體。所以說，認為『必定失去』和『決定不失去』都是不理解經義。《方等經》中說，只要懺悔，犯根本重罪的罪業就能滅除，而說『更生』是引導接引之語，並不矛盾。所以經中說，犯根本重罪的人，世尊不允許他食用僧眾的食物，哪怕只是一小團；不允許他踏入僧伽藍（Vihara）一足跟的土地；要將他驅逐出一切比丘的事務。所以佛又說，應該迅速拔除稻田中的稗草，應該迅速揀選腐朽的棟樑，應該迅速簸揚種子中的糠秕，應該迅速除擯那些貌似比丘的人。所以可知，犯根本重罪必定會失去戒體。律中自己說不犯戒的情況，是指最初沒有制定戒律時，或者癡狂、心亂、被疾病困擾的情況。雖然有這種解釋說不失去戒體，但經文多而道理正。而且犯戒的人實際上有三種心，為什麼只有一種情況會導致失去戒體？所以之前的解釋是正確的。至於『形沒二形生』，『形沒』有兩種解釋。一種說法是，一形消失，在沒有形體的時候不失去戒體。如同進入聖人的境界，即使失去形體，戒體也不會失去。雖然知道聖人不會變成無形，但如同凡夫時得到戒體后被蟲子吃掉，蟲子吃掉的時候就進入見諦（Darsana-marga），當時之前的戒體都不會失去。因為進入見諦后不會失去戒體，所以可以失去形體。所謂『形沒』，是指二形人。

【English Translation】 English version If a bhiksu (monk) commits a parajika (root downfall) with a mind of inferior or middling quality, he also loses his precepts. This is not the case for bodhisattvas. Therefore, it is said that a bodhisattva does not immediately lose his precepts upon a single instance of committing a parajika. Lengthy interpretations of treatises can lead one far from the true meaning. Thus, it is known that a bodhisattva who commits a parajika may either lose or not lose his precepts. A bhiksu who breaks the precepts and commits a parajika definitely loses his precepts. One cannot use the example of a bodhisattva committing a parajika and either losing or not losing his precepts to argue that bhiksus are the same. This is because the intention and aspiration of a bhiksu are vast and profound, making him a vessel for the Dharma, while bodhisattvas need to be guided and embraced in various ways. Therefore, the Forty Fascicle Sutra says, 'Because of this, a bodhisattva who commits a parajika and loses his precepts can receive them again in this life. A bhiksu cannot receive them again in this life because malicious thoughts damage the vessel for goodness.' If one loses the precepts due to being a hermaphrodite, severing roots of virtue, or formally renouncing them, then one can receive them again in this life because the previous state no longer exists and the precepts are not defiled. The Dasacakra Sutra (Ten Wheels Sutra) and other scriptures protect the sangha (community) in the Dharma-ending age, quell slander, and transform customs, so they say that the precepts are not lost, but this is not actually the case. The Nirvana Sutra states that committing a parajika truly results in the loss of precepts, while quelling slander does not result in the loss of precepts. Therefore, saying 'definitely lost' and 'definitely not lost' both misunderstand the meaning. In the Vaipulya Sutras (Expansive Sutras), it is said that merely repenting can extinguish the sins of committing a parajika, and the statement 'rebirth' is a guiding and welcoming phrase, which is not contradictory. Therefore, the sutra says that the Tathagata (Thus Come One) does not allow a person who has committed a parajika to eat the food of the sangha, not even a small morsel; he is not allowed to step even one heel into the vihara (monastery); he must be expelled from all the affairs of the bhiksus. Therefore, the Buddha also said, 'One should quickly pull out the weeds from the rice fields, one should quickly select the rotten beams, one should quickly winnow the chaff from the seeds, one should quickly expel those who only resemble bhiksus.' Therefore, it is known that committing a parajika definitely results in the loss of precepts. The Vinaya (monastic rules) itself states that there is no offense in cases where the precepts were not initially established, or in cases of insanity, mental confusion, or illness. Although there is this explanation that the precepts are not lost, the texts are numerous and the reasoning is sound. Moreover, a person who violates the precepts actually has three types of mind. Why is it that only one type of mind leads to the loss of precepts? Therefore, the previous explanation is correct. As for 'form disappears and a hermaphrodite is born,' there are two explanations for 'form disappears.' One explanation is that one form disappears, and the precepts are not lost when there is no form. This is like entering the state of a arya (noble one); even if the form is lost, the precepts are not lost. Although it is known that a arya does not become formless, it is like a common person who receives the precepts and is then eaten by insects. When the insects eat him, he enters the darsana-marga (path of seeing). At that time, all the previous precepts are not lost. Because the precepts are not lost after entering the darsana-marga, the form can be lost. The so-called 'form disappears' refers to a hermaphrodite.

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生時先唯一形。必轉沒故方成二形。非是無形而便失戒。若先無形受大戒不得者。意樂劣故。非道器故。受戒已后可無形故。意不劣故。二云應六緣舍。一形沒時戒必舍故。二形後生先一形在。云何名沒。然俱．非形而失戒故。論一處說。其實六緣。無入見諦而許蟲食。不可以小乘而亂大義。若爾諸有漸命終者先從下死。豈過形已即便失戒。后得重蘇須更受戒。此亦何爽。先無形時戒已舍故。何要命終。若爾此處初生此處后舍。瑜伽第一說。末後心方死。死位一切先皆無形。何得更有命終舍也。二形先有受戒不得。后二形生亦定舍戒。無形不爾。先有不得。後生不捨。二形器惡。男女煩惱恒俱現前。障法器故。無形初有其理亦同。後有不失。不壞本性。不障聖故。二形便壞。障聖位故。故俱舍說。成就未知當知根定成就十三。謂信等五．身．命．意．四受除憂根。並未知當知根。不言定成男．女隨一。故知諸聖亦有無形。斷善根者。有二心受戒．謂生得．加行。斷生得善非加行善。加行善心受者。斷善根前加行道其戒已失。斷善為緣。亦名斷善。若生得心受。要邪見起現在前其戒方失。然戒通有三品心受。邪見九品方斷善盡其戒亦爾。但言斷善舍。不言初舍故。棄眾同分者。謂命終舍。末後一念正命終心在現在世。戒

亦現在。未名已舍。可名正舍。如第一法舍異生性。若命終已戒入過去。現住中有等。已舍戒故名舍。隔異生故。此說別受苾芻等戒非菩薩戒之律儀戒。五十三說。若正法毀壞正法隱沒。雖無新受苾芻律儀。先已受得。當知不捨。所以者何。由於爾時壞劫正起。無一有情不損意樂能受具戒。況當有證沙門果者。故受不得。先戒不失。近事律儀由三緣舍。一起不同分心。此攝限勢。期限多少年歲。受舍。許有少時．多時．盡形之近事故。二善根斷。三棄眾同分。正法隱沒如苾芻律儀。道理當知。無犯重舍。亦無形沒．二形生舍。對法第八云。問若唯修學鄔婆素迦一分學處。為說成就鄔婆素迦律儀。為說不成就耶。答應說成就而名犯戒。故知犯重不失近事戒。彼卷又問。扇搋迦．半擇迦等。為遮彼受近事戒。為不遮耶。答不遮彼受近事律儀。然遮彼性。不堪承事二出家眾故。二形亦爾。男女煩惱恒俱現行。不堪親近承事二眾。故不別說。五十三云。何故扇搋．半擇。雖受歸依。亦能隨護諸近事男所有學處。而不得名近事男耶。答近事男者。各能親近承事苾芻苾芻尼眾。彼雖能護所受律儀。而不應數親近承事出家二眾。出家二眾。亦復不應親近攝受若摩若觸如是種類。又亦不應如近事男而相親近。是故不得名近事男。然其受

【現代漢語翻譯】 現代漢語譯本 也包括現在。未命名的已經捨棄，可命名的正在捨棄。例如，第一法捨棄了異生性（與聖者不同的凡夫狀態）。如果命終之後，戒律進入過去，或者現在處於中陰身等狀態，因為已經捨棄了戒律，所以稱為捨棄。因為隔絕了異生性。這裡說的是個別受持的比丘等戒律，而不是菩薩戒的律儀戒。《五十三》中說，如果正法毀壞，正法隱沒，即使沒有新受持的比丘律儀，先前已經受持的，應當知道不會捨棄。為什麼呢？因為在那個時候，壞劫正在發生，沒有一個有情能夠不損害意樂而受持具足戒，更何況能夠證得沙門果位呢？所以受持不了，先前的戒律也不會失去。近事（Upasaka，優婆塞，在家男居士）律儀由三種因緣捨棄：一是生起不同分的心，這裡包括限定期限的，期限多少年歲，受持后捨棄。允許有少時、多時、盡形的近事故。二是善根斷絕。三是捨棄與大眾的共同分。正法隱沒的情況，如同比丘律儀，道理應當知道。沒有犯重罪而捨棄的情況，也沒有形體消失、二形人生起而捨棄的情況。《對法》第八卷說：『問：如果僅僅修學鄔婆素迦（Upasaka，優婆塞，在家男居士）的一部分學處，是說成就了鄔婆素迦律儀，還是說沒有成就呢？答：應當說成就了，但名為犯戒。』所以知道犯重罪不會失去近事戒。那一卷又問：『扇搋迦（Pandaka，半擇迦，無性人）、半擇迦（Pandaka，半擇迦，無性人）等，是遮止他們受持近事戒，還是不遮止呢？』答：不遮止他們受持近事律儀，然而遮止他們的性，不堪承事二出家眾的緣故。二形人也是如此，男女煩惱恒常一起現行，不堪親近承事二眾，所以不另外說明。《五十三》中說：『為什麼扇搋（Pandaka，半擇迦，無性人）、半擇（Pandaka，半擇迦，無性人），即使受了歸依，也能隨順守護諸近事男（Upasaka，優婆塞，在家男居士）所有的學處，卻不能得名為近事男呢？』答：近事男（Upasaka，優婆塞，在家男居士）的定義是，各自能夠親近承事比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）眾。他們雖然能夠守護所受的律儀，但不應該算作親近承事出家二眾的人。出家二眾，也不應該親近攝受，或者觸控這樣的種類。又也不應該像近事男那樣互相親近。所以不能得名為近事男。然而他們受持了

【English Translation】 English version It also includes the present. The unnamed is already abandoned, and the nameable is being abandoned. For example, the first dharma abandons the state of being a different being (the state of a common person different from a sage). If, after death, the precepts enter the past, or are currently in the intermediate state, etc., it is called abandonment because the precepts have been abandoned. Because it isolates the state of being a different being. This refers to the precepts of individual Bhikkhus (monks) etc., not the precepts of the Bodhisattva precepts. The Fifty-Three says, 'If the right dharma is destroyed and the right dharma is hidden, even if there are no newly received Bhikkhu (monk) precepts, those previously received should be known not to be abandoned. Why? Because at that time, the destructive kalpa (aeon) is occurring, and no sentient being can receive the full precepts without harming their intention, let alone attain the fruit of a Shramana (ascetic). Therefore, they cannot receive them, and the previous precepts will not be lost. The Upasaka (layman) precepts are abandoned by three conditions: first, arising a mind of a different category, which includes limited periods, the number of years, and abandonment after receiving them. It is permissible to have short, long, or lifelong lay affairs. Second, the severance of roots of virtue. Third, abandoning the commonality with the assembly. The situation of the right dharma being hidden is like the Bhikkhu (monk) precepts, and the principle should be understood. There is no abandonment due to committing a serious offense, nor is there abandonment due to the disappearance of form or the arising of a person with two forms. The eighth volume of the Abhidharma (treatise) says: 'Question: If one only studies a portion of the Upasaka (layman) precepts, is it said that they have achieved the Upasaka precepts, or that they have not achieved them?' Answer: 'It should be said that they have achieved them, but it is called a transgression.' Therefore, it is known that committing a serious offense does not lose the Upasaka precepts. That volume also asks: 'Are Pandakas (neuters), etc., prevented from receiving the Upasaka precepts, or are they not prevented?' Answer: 'They are not prevented from receiving the Upasaka precepts, but their nature is prevented because they are not capable of serving the two monastic communities.' The same is true for those with two forms; male and female afflictions constantly arise together, making them incapable of closely serving the two communities, so it is not mentioned separately. The Fifty-Three says: 'Why is it that Pandakas (neuters), even if they have taken refuge, can still follow and protect all the precepts of the Upasakas (laymen), but are not called Upasakas?' Answer: 'The definition of an Upasaka (layman) is that each is able to closely serve the Bhikkhu (monk) and Bhikkhuni (nun) communities. Although they are able to protect the precepts they have received, they should not be counted as those who closely serve the two monastic communities. The two monastic communities should also not closely accept or touch such types. Nor should they be as close to each other as Upasakas are. Therefore, they cannot be called Upasakas. However, they have received

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護所有學處。當知福德等無差別。故知形沒二形生時。亦不失近事戒。近住律儀亦三緣舍。一由日出已后此但引接一類初根。無別一法遮礙戒故。若心期滿。設期多日。何義不得。故知但是佛教施設化初根也。二由發起不同分心。三舍眾同分。無犯重舍及形沒二形生。義如前說。無斷善舍者。此有二說。一云理應四緣。此中起不同分心。攝二種舍。一起棄捨心。棄捨心者。起不持想不同苾芻一向作法。二斷善根。以近事戒無日出舍。近住即有故。合二種俱名起不同分心。隱顯影彰亦無過失。如先已起邪見方便。而猶未斷。今日受戒即便斷善。故信應有四。而此說為三。二云但有三緣。以一日夜時極促故。不假別起斷善方便。故無此舍。先起方便不能受戒。中下品心設受不得。必上品心方發戒故。上品邪見方斷善故。其菩薩戒。第四十說。二緣故舍。一者棄捨無上正等菩提大愿。二者現行上品纏。犯他勝處法。抉擇分第七十五說。又舍因緣略有四緣。一決定發起不同分心作休舍意。二于有識別丈夫前故。意發起棄捨語言。發言對舍。三總別毀犯四種他勝處法。起根本罪。四若以上品纏。總．別毀犯隨順四種他勝處法。犯隨順罪。又云。此三種戒。由律儀戒之所攝持。令其和合。若能於此精勤守護。亦能護余。若此不能余

【現代漢語翻譯】 現代漢語譯本 守護所有學處（śikṣāpada）。應當知道福德（puṇya）相等沒有差別。因此可知，形沒（性機能喪失）和二形生（變成雙性人）時，也不會失去近事戒（upāsaka-śīla）。近住律儀（upavāsa-samvara）也由三種因緣捨棄：一是由日出之後，這只是引導一類初根（最初的根器），沒有別的法遮礙戒律的緣故。如果心期已滿，即使期望多日，又有什麼理由不能得到呢？因此可知，這只是佛教施設教化初根。二是由發起不同分心（不同的心念）。三是捨棄眾同分（與大眾相同的行為）。沒有犯重舍（犯根本戒而舍戒）以及形沒、二形生的情況，道理如前所說。沒有斷善舍（斷絕善根而舍戒）的情況，對此有兩種說法。一種說法是，理應有四種因緣。其中，起不同分心包含了兩種捨棄：一是起棄捨心（放棄戒律的心）。起棄捨心是指，發起不持戒的想法，不同於比丘（bhikkhu）一向作法（如法行事）。二是斷善根（斷絕善根）。因為近事戒沒有日出舍（日出時自動舍戒）的情況，近住律儀就有，所以合二種情況都稱為起不同分心。隱顯影彰也沒有過失。例如，先前已經生起邪見方便（邪見的手段），但還沒有斷絕善根，今天受戒就會斷絕善根。因此相信應該有四種因緣，而這裡說為三種。另一種說法是，只有三種因緣。因為一日一夜時間非常短促，不需要另外生起斷善方便。因此沒有這種捨棄。先前生起方便不能受戒，中下品心即使受戒也得不到戒體，必須上品心才能發起戒體，上品邪見才能斷絕善根。關於菩薩戒（bodhisattva-śīla），第四十品說，由兩種因緣捨棄：一是棄捨無上正等菩提大愿（anuttarā-samyak-saṃbodhi-mahā-praṇidhāna）。二是現行上品纏（強烈的煩惱），犯他勝處法（pārājika-dharma）。《抉擇分》第七十五品說，捨棄的因緣略有四種：一是決定發起不同分心，作出休舍的意願。二是在有識別能力的丈夫面前，故意發起棄捨的語言，發言對舍。三是總別毀犯四種他勝處法，起根本罪。四是如果以上品纏，總別毀犯隨順四種他勝處法，犯隨順罪。又說，這三種戒，由律儀戒（saṃvara-śīla）所攝持，使它們和合。如果能夠對此精勤守護，也能守護其餘戒律。如果對此不能守護，其餘戒律也難以守護。

【English Translation】 English version Protect all the śikṣāpada (precepts). Know that puṇya (merit) is equal and without difference. Therefore, know that when there is a loss of sexual function and the arising of two forms (becoming hermaphrodite), the upāsaka-śīla (lay vows) is not lost. The upavāsa-samvara (one-day vows) is also abandoned due to three conditions: one is after sunrise, which only guides a category of initial roots (initial faculties), and there is no other dharma (teaching) that obstructs the precepts. If the intended period is fulfilled, even if it is expected for many days, what reason is there not to obtain it? Therefore, know that this is only the Buddha's teaching to transform initial roots. The second is due to arising different thoughts. The third is abandoning the commonality with the assembly. There is no abandonment due to committing a pārājika (root downfall) or due to loss of sexual function or the arising of two forms, as explained earlier. There is no abandonment due to severing roots of goodness. There are two views on this. One view is that there should be four conditions. Among them, arising different thoughts includes two types of abandonment: one is arising the thought of abandonment. Arising the thought of abandonment refers to generating the thought of not upholding the precepts, which is different from the consistent practice of a bhikkhu (monk). The second is severing roots of goodness. Because the upāsaka-śīla (lay vows) is not abandoned at sunrise, but the upavāsa-samvara (one-day vows) is, so both conditions together are called arising different thoughts. There is no fault in the hidden and manifest. For example, if one has previously generated the means of wrong view, but has not yet severed the roots of goodness, receiving the precepts today will sever the roots of goodness. Therefore, it is believed that there should be four conditions, but here it is said to be three. The other view is that there are only three conditions. Because the time of one day and one night is very short, there is no need to separately generate the means of severing roots of goodness. Therefore, there is no such abandonment. Generating the means beforehand cannot receive the precepts, and even if those with middling or lower minds receive the precepts, they will not obtain the precepts. Only those with superior minds can generate the precepts, and only superior wrong views can sever the roots of goodness. Regarding the bodhisattva-śīla (bodhisattva vows), the fortieth chapter says that it is abandoned due to two conditions: one is abandoning the anuttarā-samyak-saṃbodhi-mahā-praṇidhāna (great vow of unsurpassed perfect enlightenment). The second is currently engaging in strong afflictions, committing a pārājika-dharma (defeating act). The seventy-fifth chapter of the Vyavasthāna says that the causes of abandonment are roughly four: one is decisively generating different thoughts, making the intention to cease and abandon. The second is intentionally uttering words of abandonment in front of a discerning man, speaking to abandon. The third is generally and specifically violating the four pārājika-dharma (defeating acts), committing a fundamental offense. The fourth is if, with strong afflictions, one generally and specifically violates the corresponding four pārājika-dharma (defeating acts), committing a corresponding offense. It is also said that these three types of precepts are upheld by the saṃvara-śīla (vows of restraint), causing them to be harmonious. If one can diligently protect this, one can also protect the remaining precepts. If one cannot protect this, it will be difficult to protect the remaining precepts.

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亦不能。是故若有毀律儀戒。名毀一切菩薩律儀。故犯四重。及犯隨順。即失戒者。皆犯律儀。律儀戒者是根本故。若有不捨。當知餘生亦得隨轉。其菩薩地退菩提心。即攝抉擇四中初二上品纏犯即攝后二。但上品纏犯四根本及隨順四。皆失戒也。其斷善根起不同分心中所攝。所以不論。又退菩提心前已失戒故。斷善時更不說舍。抉擇分云。此菩薩戒若有不捨。當知餘生亦得隨轉。第四十云。若諸菩薩。雖復轉身遍十方世界。在在生處不捨菩薩凈戒律儀。由是菩薩不捨菩提大愿。亦不。現行上纏犯故。雖轉餘生忘失本念。值遇善友還得覺悟菩薩戒念。雖數重受而非新受。亦不新得。以受願心盡未來故心寬漫故。余皆不得心願狹故。設作寬心勢亦不得。準此苾芻．近事．近住今生未舍。重受亦得非為新得。四十一說。若上纏犯他勝處法失戒律儀。發露悔滅應當更受。發露之法如中纏犯。若中纏犯他勝處法。應對於三。或過是數。于語表義能覺能受。小乘大乘補特伽羅。發露悔滅除惡作法。乃至廣說。若下品纏犯他勝處。及余違犯。應對於一如前德者發露除悔。若無此德可對發露。應凈意樂起自誓心。我當決定防護當來終不重犯。如是于犯還出還凈。其不犯者狂亂．苦逼作重罪者。不名為犯。準此近事。近住二類犯戒不捨

。應對有德能開受者。或自誓言。發露自誓。還出其罪還凈其戒。四他勝處及隨順法。如新所譯彌勒所造菩薩戒等中說。無形．二形不遮受戒。攝受廣故。亦不說舍。準此等理。菩薩戒中苾芻等戒。命終．二形．日出等時皆不捨也。心寬漫故。別受不得。靜慮律儀。四緣故舍。一止息舍。謂出彼定起異分心。隨心戒故。二不行舍。謂易地舍。從下上地生上下地時。三失用舍。四永無舍。入無餘涅槃。一切皆舍永不成就。退靜慮等更不成故。無漏律儀有五緣舍。一止息舍。謂出彼心起異分心。隨心轉故。二暫無舍。謂退故舍。慧解脫及身證者。退現法樂住．滅盡定等。生下地等時。非退聖果起諸煩惱。上二名暫舍。今身還引現前。三得果舍。對法第十四說。于諸現觀位。證得后勝品道時。舍前所得下劣品道。如證得此果所攝道時。即舍此向所攝道。以不復現前故。四練根舍。抉擇五十七說。幾補特伽羅有練根耶。答一切有學及無學五退．思護．住堪達種姓。非諸獨覺。亦非菩薩。性利根故。對法第十四云。若諸菩薩性是利根。云何復令修練根耶。謂令依利耎根引利中根。依利中根復引上利根故。彼自會云。前說菩薩性是利根。而後復說於時時中應修練根者。由於自種類復有耎等三品。後後相引說名練根。不爾利根應唯一

【現代漢語翻譯】 現代漢語譯本： 應該為有德行和能力接受戒律的人傳授。或者自己發誓，坦白自己的誓言，從而恢復清凈的戒律。關於四種他勝處（根本戒）以及隨順法，就像新翻譯的彌勒菩薩所造的《菩薩戒》等中所說的那樣。無形（沒有性器官）和二形（雙性人）不應被阻止受戒，因為攝受範圍廣泛。也沒有說舍戒的情況。根據這些道理，菩薩戒中的比丘（bhiksu，出家男眾）等戒，在命終、變為二形、日出等時候都不會捨棄。因為心量寬廣無邊。不能另外受戒。靜慮（dhyāna，禪定）的律儀，因為四種原因而捨棄：一是止息舍，即從那個禪定中出來，生起不同的心念。因為戒律隨心而轉。二是不行舍，即改變所處之地而捨棄。從下地向上地生，或者從上地向下地生的時候。三是失用舍。四是永無舍，即進入無餘涅槃（nirvāna，寂滅），一切都捨棄，永遠不再成就。因為退出了靜慮等，就不能再成就。無漏律儀有五種因緣捨棄：一是止息舍，即從那個心中出來，生起不同的心念。因為隨心而轉。二是暫無舍，即因為退失而捨棄。慧解脫（prajñā-vimukti，智慧解脫）以及身證者，退出現法樂住、滅盡定（nirodha-samāpatti，滅盡定）等，或者生到下地等時候。不是退失聖果而生起各種煩惱。以上兩種情況名為暫舍，今生還能再次引發顯現。三是得果舍，對法（Abhidharma，阿毗達摩）第十四卷說，在各種現觀位（abhisamaya，現觀）中，證得后勝品的道的時候，捨棄先前所得的下劣品道。比如證得此果所攝的道的時候，就捨棄此向所攝的道。因為不再顯現的緣故。四是練根舍，抉擇（Viniscaya，抉擇）第五十七卷說，有多少補特伽羅（pudgala，補特伽羅）有練根呢？回答是，一切有學和無學五退、思護、住堪達種姓，不是各種獨覺（pratyekabuddha，辟支佛），也不是菩薩（bodhisattva，菩薩），因為他們本性是利根。對法第十四卷說，如果各種菩薩本性是利根，為什麼還要讓他們修練根呢？這是爲了讓他們依靠利耎根引發利中根，依靠利中根再次引發上利根的緣故。他們自己解釋說，前面說菩薩本性是利根，而後面又說在時時中應該修練根，這是因為在自己的種類中還有耎等三種品類。後後相互引發，稱為練根。否則，利根應該只有一種。

【English Translation】 English version: It should be taught to those who have the virtue and ability to receive the precepts. Or, they can make a vow themselves, confess their own vows, and thus restore the purity of the precepts. Regarding the four pārājikas (fundamental transgressions) and the corresponding laws, as stated in the newly translated Bodhisattva Precepts composed by Maitreya (Maitreya, the future Buddha) and others. Those without sexual organs (eunuchs) and those with two sexual forms (hermaphrodites) should not be prevented from receiving the precepts, because the scope of acceptance is broad. There is also no mention of abandoning the precepts. According to these principles, the precepts of bhiksus (bhiksu, ordained male monks) and others in the Bodhisattva precepts are not abandoned at the time of death, becoming hermaphrodites, or sunrise, etc., because the mind is vast and boundless. One cannot receive precepts separately. The discipline of dhyāna (dhyāna, meditation) is abandoned for four reasons: first, cessation abandonment, which means coming out of that samadhi (samādhi, meditative state) and generating different thoughts, because the precepts follow the mind. Second, non-practice abandonment, which means abandoning by changing the place where one is. When being born from a lower realm to a higher realm, or from a higher realm to a lower realm. Third, loss of function abandonment. Fourth, permanent abandonment, which means entering nirvana (nirvāṇa, cessation), everything is abandoned, and will never be achieved again, because having retreated from dhyāna, etc., one cannot achieve it again. The undefiled discipline is abandoned for five reasons: first, cessation abandonment, which means coming out of that mind and generating different thoughts, because it follows the mind. Second, temporary abandonment, which means abandoning due to regression. Those who have wisdom liberation (prajñā-vimukti, liberation through wisdom) and those who have attained bodily realization, retreat from the dwelling in the pleasure of the present life, nirodha-samāpatti (nirodha-samāpatti, cessation attainment), etc., or are born into lower realms, etc. It is not abandoning the holy fruit and generating various afflictions. The above two situations are called temporary abandonment, and can be manifested again in this life. Third, attainment abandonment, the Abhidharma (Abhidharma, higher teachings) Volume 14 says that in the various abhisamaya (abhisamaya, direct realization) positions, when attaining the superior path of the later stage, one abandons the inferior path of the previous stage. For example, when attaining the path included in this fruit, one abandons the path included in this direction, because it no longer appears. Fourth, root refinement abandonment, Viniscaya (Viniscaya, ascertainment) Volume 57 says, how many pudgalas (pudgala, person) have root refinement? The answer is that all learners and non-learners who have the five retreats, mindful protection, and dwelling capable of attaining the lineage, are not various pratyekabuddhas (pratyekabuddha, solitary realizer), nor bodhisattvas (bodhisattva, enlightened being), because their nature is sharp. Abhidharma Volume 14 says, if the nature of various bodhisattvas is sharp, why should they refine their roots? This is to enable them to use sharp, soft roots to generate sharp, medium roots, and to use sharp, medium roots to generate sharp, superior roots. They themselves explain that the previous statement that the nature of bodhisattvas is sharp, and the later statement that one should refine the roots from time to time, is because there are three categories such as soft in their own kind. The later ones generate each other, which is called root refinement. Otherwise, there should only be one type of sharp root.

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品。五十七說不動獨覺不練根者。不進自乘。菩薩不練者不進他乘。非不動法及獨覺不進他乘。亦非菩薩不進自乘。五十七云。預流練根亦得一來。一來練根不得不還。對治難得。所得大故。不還練根但進離欲不得無學。如前應知。有五義故須練。一少善不具。二為引勝定。三為植多聞力。四為植論議抉擇力。五為植觀察甚深法忍力。故須練根。故除得果。亦有練根舍道共戒。五入無餘涅槃一切永舍。下之三舍種更不成就。雖知四緣說靜慮舍。雖復五緣說無漏舍。總類一緣。謂起異心一切皆舍。由現行思是無表故。故於諸緣前方便中已說舍故。今說種類于現續生。故說四緣五緣故舍。不律儀戒。雖無正文。由四緣舍。一誓願舍。于佛等處。自邀期愿永不復作。如舍律儀舍彼思故。二受戒舍。若受出家及近事戒。一切永舍。若受近住戒作永舍思。亦復永舍。若心勢舍。過於明旦。舍近住戒已還復相續。由彼惡思不永舍故。三得定舍。諸定．道戒。性違惡故。四命終舍。邀期息故。有說形沒二形生亦舍。所依變故。有說不然。許此二種不捨律儀受得律儀。況不律儀唯惡意樂。彼器亦爾。故無此舍。五十三云。當知此人乃至不律儀思未舍已來。常得說名不律儀者。于日日分彼不善思廣積集故。彼不善業多現行故。當知非福運

【現代漢語翻譯】 現代漢語譯本 品第五十七說的是不修習根器的獨覺（Pratyekabuddha，不依賴他人教導，獨自悟道的修行者），他們不會進步到自乘（Svatantra-yāna，小乘或聲聞乘）。菩薩（Bodhisattva，為救度眾生而發菩提心者）不修習根器，就不會進步到他乘（Paratra-yāna，大乘）。不動法（Acala-dharma，指證得阿羅漢果位后不再退轉的法）和獨覺不會進步到他乘，菩薩也不會進步到自乘。 第五十七品中說，預流果（Srota-āpanna，入流者，初果）修習根器也能證得一來果（Sakṛdāgāmin，一來者，二果），一來果修習根器必定能證得不還果（Anāgāmin，不還者，三果）。對治（Pratipakṣa，克服煩惱的方法）很難獲得，因為所得的利益巨大。不還果修習根器只能進步到離欲（Vītarāga，脫離慾望）的境界，不能證得無學果（Aśaikṣa，阿羅漢果，四果）。如前文所說，有五種原因需要修習根器：一是善根少而不具足；二是為引生殊勝的禪定（Dhyāna）；三是為培養廣博的聞法能力；四是為培養論議抉擇的能力；五是為培養觀察甚深法忍（Gambhīra-dharma-kṣānti，對甚深佛法的忍耐和接受）的能力。所以需要修習根器。因此，除了證得果位，也有修習根器而捨棄道共戒（Mārga-sādhāraṇa-śīla，與道相應的戒律）的情況。五入無餘涅槃（Nirupadhiśeṣa-nirvāṇa，無餘涅槃）時，一切都永遠捨棄，地獄的三種舍（指欲界、色界、無色界的舍）的種子不再成就。雖然知道四緣（Catuḥ-pratyaya，四種因緣）說的是靜慮舍（Dhyāna-tyāga，捨棄禪定），雖然五緣（Pañca-pratyaya，五種因緣）說的是無漏舍（Anāsrava-tyāga，捨棄無漏法），總的來說都是因為一個因緣，即生起異心（異樣的想法）時，一切都會捨棄。由於現行思（Pravṛtti-cetanā，當下的思緒）是無表（Avijñapti，無表色，無法表達的色法）的緣故。所以在各種因緣的前方便中已經說了捨棄，現在說的是種類，在於現世的延續和產生。所以說四緣和五緣導致捨棄。 不律儀戒（Asaṃvara-śīla，不持戒的行為），雖然沒有明確的經文說明，但可以通過四種因緣捨棄：一是誓願舍（Praṇidhāna-tyāga，捨棄誓願），在佛等處，自己發誓永遠不再做，如同捨棄律儀（Saṃvara-śīla，戒律）一樣，捨棄了那種思緒。二是受戒舍（Śīla-samādāna-tyāga，捨棄受戒），如果受了出家戒（Pravrajyā-śīla）或近事戒（Upāsaka-śīla），一切都永遠捨棄。如果受了近住戒（Upavāsa-śīla），並作了永遠捨棄的念頭，也會永遠捨棄。如果心勢（Citta-vega，心的力量）捨棄，超過了第二天早上，捨棄的近住戒又會重新相續，因為那種惡思（Pāpa-cetanā，不善的思緒）沒有永遠捨棄的緣故。三是得定舍（Samādhi-lābha-tyāga，獲得禪定而捨棄），各種禪定和道戒，其性質與惡行相違背。四是命終舍（Jīvita-tyāga，捨棄生命），因為邀期的停止。有人說，形沒（身體消失）和二形生（變成兩種性別）也會捨棄，因為所依賴的身體發生了變化。有人說不是這樣，允許這兩種情況不捨棄律儀，反而能受得律儀，何況不律儀只是惡意的快樂，他們的身體也是如此，所以沒有這種捨棄。第五十三品中說，應當知道這個人，乃至不律儀的思緒沒有捨棄之前，常常可以被稱為不律儀者，因為每天都在廣泛地積累不善的思緒，因為那些不善的業常常顯現出來。應當知道這不是福運。

【English Translation】 English version Chapter 57 speaks of the non-practicing Pratyekabuddhas (those who attain enlightenment independently without relying on the teachings of others), who do not advance to Svatantra-yāna (the Lesser Vehicle or Śrāvakayāna). Bodhisattvas (those who generate Bodhicitta to save sentient beings) who do not practice their faculties do not advance to Paratra-yāna (the Great Vehicle). Acala-dharma (immovable Dharma, referring to the state of non-retrogression after attaining Arhatship) and Pratyekabuddhas do not advance to Paratra-yāna, nor do Bodhisattvas advance to Svatantra-yāna. Chapter 57 states that a Stream-enterer (Srota-āpanna, the first fruit) who practices their faculties can also attain the Once-returner (Sakṛdāgāmin, the second fruit), and a Once-returner who practices their faculties will definitely attain the Non-returner (Anāgāmin, the third fruit). Counteracting (Pratipakṣa, methods to overcome afflictions) is difficult to obtain because the benefits gained are immense. A Non-returner who practices their faculties can only advance to the state of detachment (Vītarāga), and cannot attain the state of no-more-learning (Aśaikṣa, Arhatship, the fourth fruit). As mentioned earlier, there are five reasons to practice one's faculties: first, because one's roots of goodness are few and incomplete; second, to generate superior meditative states (Dhyāna); third, to cultivate the ability to hear the Dharma extensively; fourth, to cultivate the ability to debate and discern; and fifth, to cultivate the ability to observe and endure profound Dharma (Gambhīra-dharma-kṣānti, patience and acceptance towards profound Buddhist teachings). Therefore, it is necessary to practice one's faculties. Thus, besides attaining the fruits, there are also cases of abandoning the path-common precepts (Mārga-sādhāraṇa-śīla, precepts associated with the path) while practicing one's faculties. Upon entering Nirupadhiśeṣa-nirvāṇa (Nirvana without remainder), everything is abandoned forever, and the seeds of the three abandonments (referring to the abandonments of the desire realm, form realm, and formless realm) of the lower realms will no longer be realized. Although it is known that the four conditions (Catuḥ-pratyaya) refer to the abandonment of meditative states (Dhyāna-tyāga), and the five conditions (Pañca-pratyaya) refer to the abandonment of undefiled states (Anāsrava-tyāga), generally speaking, it is all due to one condition, which is that when a different thought arises, everything is abandoned. Because the current thought (Pravṛtti-cetanā) is unmanifest (Avijñapti, unmanifest form, form that cannot be expressed). Therefore, the abandonment has already been mentioned in the preliminary practices of various conditions, and now it is speaking of the types, in the continuation and arising of the present life. Thus, it is said that the four and five conditions lead to abandonment. Non-restraint precepts (Asaṃvara-śīla, actions of not upholding precepts), although there is no explicit scriptural explanation, can be abandoned through four conditions: first, abandonment of vows (Praṇidhāna-tyāga), in the presence of the Buddha, etc., one vows never to do it again, just like abandoning the restraint precepts (Saṃvara-śīla), abandoning that thought. Second, abandonment of taking precepts (Śīla-samādāna-tyāga), if one has taken the monastic precepts (Pravrajyā-śīla) or the lay precepts (Upāsaka-śīla), everything is abandoned forever. If one has taken the one-day precepts (Upavāsa-śīla) and has the thought of abandoning them forever, they will also be abandoned forever. If the force of mind (Citta-vega) abandons them, exceeding the next morning, the abandoned one-day precepts will continue again, because that evil thought (Pāpa-cetanā, unwholesome thought) has not been abandoned forever. Third, abandonment upon attaining meditative states (Samādhi-lābha-tyāga), various meditative states and path precepts are contrary in nature to evil deeds. Fourth, abandonment upon death (Jīvita-tyāga), because the agreed-upon time has ended. Some say that the disappearance of the body and the arising of two genders will also be abandoned, because the body on which they depend has changed. Some say it is not so, allowing these two situations not to abandon the restraint precepts, but rather to be able to receive the restraint precepts, let alone non-restraint precepts which are merely the pleasure of evil intentions, their bodies are also like that, so there is no such abandonment. Chapter 53 says that one should know that this person, until the thought of non-restraint is not abandoned, can often be called a non-restrainer, because every day they are extensively accumulating unwholesome thoughts, because those unwholesome karmas often manifest. One should know that this is not good fortune.

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運增長。故知如前四舍為善。有說無有誓願舍。如不服藥病終難愈。故要受戒．得定．命終。此亦不然。其思舍故。如舍律儀。故前說善。處中無表若立有者。此無正文。依俱舍論第十五說六緣故舍。一受心斷壞故舍。謂舍所受。作是念言。我從今時棄先所受。二勢力斷壞。謂由凈信．煩惱勢力限勢斷壞。如所放箭。陶家輪等勢盡便斷。三作業斷壞。謂如所受后更不作。四事物斷壞。謂所舍施四事什物罝網等事。五壽命斷壞。謂所依止有轉易故。六善根斷壞。謂起加行斷善根時。便舍善根所引無表。十善業道表與無表支類雖殊。多分說與近事戒同。然于舍中加期限滿。或一日夜等。時分長短期限滿故。即便棄捨。

第六依地有無者。善身語律儀表。唯欲色二界。欲界初定有尋伺故。能發身．語表。意表通三界。有義身表通上三定。尋伺不是身之因故。出入二息身之因故。業通四禪。何不許有。其無漏身．語表或通四定。不爾頓悟八地以去菩薩及佛。但居第四定。應無身．語善。如鼻．舌識有漏上地無。無漏即言有。身語業應爾。不善二表唯欲界。處中善表身語通二界。意地表通九地。律儀無表中別脫無表。可依欲．色二界依身得。既許色界回趣大乘。豈彼世尊無別脫戒。此別脫戒若菩薩時。雖復依彼。定是無漏

【現代漢語翻譯】 現代漢語譯本：增長。因此可知，像前面所說的四種捨棄是好的。有人說沒有誓願的捨棄，就像不吃藥病終究難以痊癒。所以需要受戒、得定、命終才能捨棄。這種說法不對，因為有思舍（通過思考而捨棄）的緣故，就像捨棄律儀一樣。所以前面的說法是好的。處於中間狀態的無表，如果立為有，則沒有正文依據。依據《俱舍論》第十五的說法，有六種因緣導致捨棄：一、受心斷壞而捨棄，即捨棄所受持的，心中想著：『我從現在開始，放棄先前所受持的。』二、勢力斷壞，即由於凈信、煩惱的勢力，或者期限已滿，導致勢力斷壞。就像射出去的箭，陶工轉動的輪子，勢力用盡就會停止。三、作業斷壞，即像所受持的，之後不再去做。四、事物斷壞，即所捨棄的施捨物，如四事什物、罝網等。五、壽命斷壞，即所依止的有情發生轉變。六、善根斷壞，即發起加行斷除善根時，便捨棄善根所引發的無表。十善業道的表業和無表業，支類雖然不同，但大多說與近事戒相同。然而在捨棄中，加上期限已滿，或者一日一夜等，時間長短期限已滿，就立即捨棄。

第六，依據地而有或無。善的身語律儀表，只有欲界和色界才有。欲界初禪有尋伺，所以能引發身語表業。意表業通於三界。有義認為身表業通於上三禪定，因為尋伺不是身的因。出入二息是身的因，業通於四禪，為什麼不允許有呢？其無漏身語表業，或者通於四禪定。否則，頓悟八地以上的菩薩以及佛，只住在第四禪定，應該沒有身語善業。就像鼻識、舌識，有漏在上地沒有，無漏就說有。身語業也應該如此。不善的二表業只有欲界才有。處於中間狀態的善表業，身語通於二界，意地表業通於九地。律儀無表中，別解脫無表可以依據欲界、色界依身而得。既然允許**回趣大乘，難道彼世尊沒有別解脫戒嗎？此別解脫戒，如果是菩薩時，即使依據它，也一定是無漏的。

【English Translation】 English version: increases. Therefore, it is known that the aforementioned four types of abandonment are good. Some say that abandonment without a vow is like not taking medicine, and the illness will eventually be difficult to cure. Therefore, one needs to receive precepts, attain samadhi, and die in order to abandon. This statement is incorrect because of 'thoughtful abandonment' (abandonment through thinking), just like abandoning the Vinaya. Therefore, the previous statement is good. The indeterminate unmanifested karma, if established as existent, has no textual basis. According to the fifteenth chapter of the Abhidharmakośabhāṣya, there are six conditions that lead to abandonment: 1. Abandonment due to the cessation of the mind of acceptance, which is abandoning what has been accepted, thinking in the mind: 'From now on, I abandon what I have previously accepted.' 2. Abandonment due to the cessation of power, which is due to the power of pure faith, afflictions, or the expiration of the time limit, leading to the cessation of power. It is like an arrow that has been shot, or a potter's wheel that is spinning, when the power is exhausted, it will stop. 3. Abandonment due to the cessation of action, which is like what has been accepted, and then no longer doing it. 4. Abandonment due to the cessation of things, which is the abandoned offering, such as the four requisites, snares, etc. 5. Abandonment due to the cessation of lifespan, which is the transformation of the sentient being on which it depends. 6. Abandonment due to the cessation of wholesome roots, which is when initiating the effort to cut off wholesome roots, one abandons the unmanifested karma caused by the wholesome roots. Although the manifested and unmanifested karmas of the ten wholesome paths of action are different in their categories, they are mostly said to be the same as the upāsaka (lay practitioner) precepts. However, in abandonment, adding the expiration of the time limit, or one day and one night, etc., when the length of time has expired, it is immediately abandoned.

Sixth, depending on whether it exists in a realm or not. Good physical and verbal Vinaya forms only exist in the Desire Realm and the Form Realm. The first dhyana (meditative state) of the Desire Realm has vitarka (initial application of thought) and vicara (sustained application of thought), so it can generate physical and verbal manifested karma. Mental manifested karma pervades the Three Realms. Some argue that physical manifested karma pervades the upper three dhyanas, because vitarka and vicara are not the cause of the body. Inhaling and exhaling are the cause of the body, and karma pervades the four dhyanas, so why not allow it? The undefiled physical and verbal manifested karma may pervade the four dhyanas. Otherwise, Bodhisattvas and Buddhas who attain enlightenment beyond the eighth bhumi (stage), only reside in the fourth dhyana, and should not have good physical and verbal karma. Just like nose consciousness and tongue consciousness, defiled ones do not exist in the higher realms, but undefiled ones are said to exist. Physical and verbal karma should also be like this. Unwholesome manifested karma only exists in the Desire Realm. Indeterminate wholesome manifested karma, physical and verbal, pervades the two realms, and mental manifested karma pervades the nine realms. Among the Vinaya unmanifested karmas, the Pratimoksha (individual liberation) unmanifested karma can be obtained based on the body in the Desire Realm and the Form Realm. Since it is allowed that ** (missing text, possibly referring to a specific individual or concept) returns to the Mahayana, how could that World-Honored One not have the Pratimoksha precepts? This Pratimoksha precept, if it is during the time of a Bodhisattva, even if it depends on it, it must be undefiled.

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。依色界身。準此無有有漏別脫。盧舍那佛化十八梵天等。俱能解語。皆悉受持菩薩戒法。亦得別脫。不得別受別脫之戒。別受別脫除諸聖者。上界依身心非極厭。由此不得。既許鬼畜得別脫戒。色天許得於理何違。既許欲天有住梵行。亦有欲天得別脫戒。畜生鬼趣得受五八戒。但非彼性。如扇𢮎．半擇迦。故有別脫非菩薩戒。地獄無由得別脫戒。菩薩戒勝可攝於彼。或彼亦得五八等戒。地藏菩薩等與其受戒。瑜伽但遮意樂及俱形損受近事戒。不遮畜生等故。由此亦顯欲天色天得五八戒。于理無違。然非有漏出家之戒。于理無違。靜慮律儀。通色界九地．無色八地。唯初未至離欲界欲。或小分或全分是斷對治。損伏于彼發起犯戒煩惱種子故。第九解脫道入根本初定。可是持對治。已上皆是遠分對治。瑜伽第九云。律儀所攝業。或靜慮等至果斷律儀所攝。等至即是四無色定。不爾靜慮色定已周。何須等至。果斷即是此二律儀斷犯戒非。定生果故。對法第八及五十三唯說四靜慮。尚不說四等至。何況無色。對法第八．卷會云。由無色界粗色無故。略不建立色戒律儀。由此故知。無色亦有靜慮律儀。此但所防假名為色。何必要藉有所依身。故以根本及以方便中間。皆有能伏欲界犯戒非失。法爾靜慮皆能伏非。非唯色界有此律

【現代漢語翻譯】 現代漢語譯本 依據身（指依附於身體的事物）。由此推斷，沒有有漏的別解脫戒。盧舍那佛（Vairocana Buddha）所化的十八梵天等，都能夠理解語言，全都受持菩薩戒法，也因此得到別解脫戒，但不能另外再受別解脫戒。能夠另外受別解脫戒的，只有諸位聖者。上界眾生依附的身體和心識並非極度厭離，因此不能（受別解脫戒）。既然允許鬼道和畜生道眾生得到別解脫戒，那麼色界天眾生允許得到別解脫戒，在道理上有什麼違背呢？既然允許欲界天眾生有安住于梵行的，也有欲界天眾生得到別解脫戒。畜生道和鬼道眾生可以受持五戒和八戒，但這並非他們的本性，就像扇搋（eunuch）和半擇迦（hermaphrodite）。因此有別解脫戒，但不是菩薩戒。地獄眾生沒有機會得到別解脫戒，因為菩薩戒更為殊勝，可以涵蓋他們。或者他們也可以得到五戒和八戒，由地藏菩薩等為他們授戒。《瑜伽師地論》只是遮止意樂不具足以及俱形有損傷的人受近事戒，並沒有遮止畜生等，因此由此也顯示欲界天和色界天可以得到五戒和八戒，在道理上沒有違背。然而，這不是有漏的出家戒，在道理上沒有違背。靜慮律儀，貫通九地（指色界四禪天和無色界四空天，加上未至定）和無色界八地。只有最初的未至定離開欲界的慾望，或者小部分或者全部分是斷除對治，損害和降伏那些發起犯戒煩惱的種子。第九解脫道進入根本初禪，可以作為持戒的對治。以上都是遠分對治。《瑜伽師地論》第九卷說：『律儀所攝的業，或者靜慮等至果斷律儀所攝。』等至就是四無色定。如果不是這樣，靜慮色界定已經完備，為什麼還需要等至？果斷就是這兩種律儀斷除犯戒的非行，因為定能生果。對法藏第八卷和第五十三卷只說了四靜慮，尚且沒有說四等至，更何況無色界。對法藏第八卷說：『由於沒有粗色（指沒有粗顯的色法）的緣故，略而不建立色戒律儀。』由此可知，無色界也有靜慮律儀。這只是所防止的假名為色，何必要憑藉有所依的身。因此，以根本和方便中間，都有能夠降伏欲界犯戒的非行缺失。法爾靜慮都能降伏非行，並非只有有這種能力。

【English Translation】 English version Based on the body (referring to things attached to the body). From this, it can be inferred that there is no separate liberation vow with outflows. The eighteen Brahma heavens transformed by Vairocana Buddha, etc., are all able to understand language and all uphold the Bodhisattva precepts, thus obtaining separate liberation vows, but they cannot separately receive separate liberation vows. Those who can separately receive separate liberation vows are only the noble ones. The bodies and minds that upper realm beings rely on are not extremely averse, therefore they cannot (receive separate liberation vows). Since it is permissible for beings in the ghost and animal realms to obtain separate liberation vows, what contradiction is there in allowing beings in the form realm heavens to obtain separate liberation vows? Since it is permissible for beings in the desire realm heavens to abide in pure conduct, there are also beings in the desire realm heavens who obtain separate liberation vows. Beings in the animal and ghost realms can receive the five precepts and eight precepts, but this is not their nature, like eunuchs and hermaphrodites. Therefore, there are separate liberation vows, but not Bodhisattva precepts. Beings in hell have no opportunity to obtain separate liberation vows, because the Bodhisattva precepts are more supreme and can encompass them. Or they can also obtain the five precepts and eight precepts, with Ksitigarbha Bodhisattva, etc., bestowing the precepts upon them. The Yogacarabhumi-sastra only prohibits those who lack the intention and those with damaged dual sexual organs from receiving the lay precepts, but does not prohibit animals, etc., therefore this also shows that beings in the desire realm heavens and form realm heavens can obtain the five precepts and eight precepts, which is not contradictory in principle. However, this is not the monastic vow with outflows, which is not contradictory in principle. The meditative discipline pervades the nine grounds (referring to the four dhyana heavens of the form realm and the four formless realm heavens, plus the preliminary concentration) and the eight grounds of the formless realm. Only the initial preliminary concentration is separated from the desires of the desire realm, either partially or completely, which is the antidote to cutting off, damaging and subduing the seeds of afflictions that initiate violations of the precepts. The ninth path of liberation enters the fundamental first dhyana, which can be used as an antidote to upholding the precepts. The above are all remote antidotes. The ninth volume of the Yogacarabhumi-sastra says: 'The karma encompassed by the discipline, or the meditative attainment fruit-cutting discipline encompassed.' Attainment is the four formless concentrations. If not, the meditative form realm concentration is already complete, why is attainment still needed? Fruit-cutting is these two disciplines cutting off the non-conduct of violating the precepts, because concentration can produce fruit. The eighth and fifty-third volumes of the Abhidharmakosa only mention the four dhyanas, not even the four attainments, let alone the formless realm. The eighth volume of the Abhidharmakosa says: 'Because there is no coarse form (referring to no coarse manifest form), the form precept discipline is briefly not established.' From this, it is known that the formless realm also has meditative discipline. This is only the falsely named form that is prevented, why is it necessary to rely on a body that has something to rely on? Therefore, in the root and in the middle of the means, there are all those who can subdue the non-conduct of violating the precepts in the desire realm. By the nature of meditation, all can subdue non-conduct, not only has this ability.

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儀。由此不同薩婆多義。無漏律儀。通於十地。色六無色四。有無漏道故。若見道斷對治。色界五地中間靜慮無見道故。余皆持．遠分。若修道斷對治。有義唯色六地。望欲界有斷對治。非無色地。無色地遠不斷欲界非故。唯遠分性。有義修道對治。亦通下三無色。許超初果取第四果。何廢依彼。雖知論文引指端分別。于理依初未至得第四果。且據多分決定能故。不據容有。故亦無爽。非想地者。唯遠分非斷義。生三界身一切容起。其不律儀無表。唯依欲界身地所繫。唯不善故。三天下人非北州有。六天鬼畜一切亦無。無惡意樂養活命故。天及惡趣可有善意樂持禁戒故。噁心非勝。善心勝故。處中即通三界依身。及起身語色者。欲色界二地而有。意表等及無漏者通三界依身。上地皆有。除律儀善外皆處中故。

第七何大所造者。準顯揚論云。律儀色依不現行法建立色性。不律儀色依現行法建立色性。此意總說。表與無表律儀。皆依所防身．語以假名色。即顯三界別脫定戒無漏色等。皆是能造欲界所防造惡身．語四大所造。設佛身無漏無表無色定共。亦以過去欲界四大所造。既假疏遠名色。亦假疏遠名造。故不以所發名色。亦不以名造。以不定故。未必有所發身語故。其身．語二表義亦通以所發名色。即所髮色大

種所造。故唯識云。謂此或依發勝身．語。善惡思種增長位立。雖知散無表現行亦發身語。顯揚簡別定道不以所發名色。故不相違。又彼唯約律儀。此通律．不律。又彼律儀決定所造。此說不定。亦有所發身．語故名色名造。彼唯無表。此通表．無表。彼依一切律儀。此唯別脫及不律儀故。其不律儀定有表故。從所發現行假名為色。假名彼大造。其仙人意嫌殺一國人。小乘必有表。鬼神知仙人身語相故為殺。大乘唯意表業發殺生無表。如何說所發名色名造耶。若不爾者二十唯識云意罰為大罪。此復云何成。此義相違。今解。雖不用身業。亦有能殺具此為色故。亦有所髮色。或彼論意。由先意業引大罪成。非行殺時無身語表。動身發語必有相故。前解為善。順論文故。又仙人意嫌殺非不律儀。故無身語。亦不相違。處中無表隨其善惡。準此二說。

第八應成差別者。于中有二。一資所成。二師所成。先明資者。瑜伽五十三說。問苾芻律儀由幾因緣。雖樂受戒而不應授耶。答略由六因不應為授。出家五眾並在其中。一意樂損害。二依止損害。三男形損害。四白法損害。五系屬於他六為護他故。若有為王之所逼錄。或為強賊之所逼錄。或為債主之所逼迫。或由怖畏之所逼迫。或畏不活。彼如是思我處居家難可存活。是

【現代漢語翻譯】 現代漢語譯本：

這些都是由（意）思所造作的。所以《唯識論》說：『這是依據能引發殊勝的身、語的善惡思的種子增長的位次而建立的。』雖然知道散亂而沒有表現出來的行為也能引發身語，但《顯揚論》簡別地確定，禪定之道不以所引發的名色為名。所以不相違背。而且，《唯識論》只針對律儀，而這裡則包括律儀和不律儀。並且，《唯識論》中的律儀是決定造作的，而這裡說的是不一定的。也有所引發的身語，所以名色被稱為造作。那裡只說無表業，這裡則包括表業和無表業。那裡依據一切律儀，這裡只依據別解脫戒和不律儀。因為不律儀一定有表業，所以從所發現的行為假名為色，假名彼大造。那位仙人的意思是嫌棄殺死一個國家的人，小乘必定有表業。鬼神知道仙人的身語相，所以認為（仙人）殺了人。大乘唯有意思上的表業引發殺生的無表業。如何說所引發的名色名為造作呢？如果不是這樣，那麼《二十唯識論》說意罰為大罪，這又如何成立呢？這在意義上是相違背的。現在解釋：即使不用身業，也有能殺的工具，這可以作為色。也有所引發的色。或者那部論的意義是，由於先前的意業引發了大罪的成就，並非在進行殺戮時沒有身語表業，因為動身發語必定有相。前面的解釋是好的，順應論文的意義。而且，仙人的意思是嫌棄殺人，而不是不律儀，所以沒有身語，也不相違背。處在中間的無表業，隨其善惡。按照這兩種說法來衡量。

第八，應成差別，其中有二：一是資所成，二是師所成。先說明資所成。《瑜伽師地論》第五十三卷說：『問：苾芻（bhiksu，比丘）的律儀由幾種因緣，即使樂於受戒也不應該授予呢？』答：『略由六種原因不應該為他授戒。』出家五眾都在其中。一、意樂損害；二、依止損害；三、男形損害；四、白法損害；五、系屬於他；六、爲了保護他人。如果有人被國王所逼迫，或者被強盜所逼迫，或者被債主所逼迫，或者由於怖畏所逼迫，或者畏懼不能存活，他這樣想：『我處在居家難以存活，是 English version:

These are all created by (intentional) thought. Therefore, the Vijnaptimatrata-siddhi says: 'This is established based on the stage of growth of the seeds of good and evil thoughts that can give rise to excellent body and speech.' Although it is known that scattered and unexpressed actions can also give rise to body and speech, the Yoga-acarabhumi specifically determines that the path of meditation is not named after the nama-rupa (name and form) that is produced. Therefore, there is no contradiction. Moreover, the Vijnaptimatrata-siddhi only addresses sila (moral discipline), while this includes both sila and asila (non-discipline). Furthermore, the sila in the Vijnaptimatrata-siddhi is definitely created, while this says it is not certain. There are also body and speech that are produced, so nama-rupa is called creation. That only speaks of avijñapti (non-revealing actions), while this includes both vijñapti (revealing actions) and avijñapti. That is based on all sila, while this is only based on pratimoksha (individual liberation vows) and asila. Because asila definitely has vijñapti, the manifested actions are nominally called rupa (form), nominally called that great creation. That rishi's (sage's) intention was to dislike killing the people of a country, and the Hinayana (Small Vehicle) definitely has vijñapti. Ghosts and spirits know the rishi's bodily and verbal signs, so they consider it killing. The Mahayana (Great Vehicle) only has intentional vijñapti-karma (revealing action-karma) that gives rise to the avijñapti-karma of killing. How can it be said that the nama-rupa that is produced is called creation? If not, then the Vimsatika says that intentional punishment is a great crime, how can this be established? This is contradictory in meaning. Now explaining: Even if bodily action is not used, there are tools that can kill, and this can be considered rupa. There is also rupa that is produced. Or the meaning of that treatise is that the achievement of great crime is caused by the previous intentional karma, not that there is no bodily and verbal expression when killing, because moving the body and speaking definitely have signs. The previous explanation is good, in accordance with the meaning of the treatise. Moreover, the rishi's intention was to dislike killing, not asila, so there is no body and speech, and there is no contradiction. The avijñapti-karma in the middle depends on its goodness or evil. Measure according to these two statements.

Eighth, the differences that should be accomplished, there are two: one is accomplished by resources, and the other is accomplished by a teacher. First, explain what is accomplished by resources. Yogacarabhumi Volume 53 says: 'Question: By how many causes should a bhiksu's (monk's) sila not be granted, even if he is happy to take the vows?' Answer: 'Briefly, for six reasons, he should not be ordained.' The five assemblies of monasticism are all included. 1. Impaired intention; 2. Impaired reliance; 3. Impaired male form; 4. Impaired white dharma; 5. Belonging to another; 6. For the sake of protecting others. If someone is forced by the king, or forced by robbers, or forced by creditors, or forced by fear, or fearing that they cannot survive, they think: 'It is difficult for me to survive at home, it is

【English Translation】 These are all created by (intentional) thought. Therefore, the Vijnaptimatrata-siddhi says: 'This is established based on the stage of growth of the seeds of good and evil thoughts that can give rise to excellent body and speech.' Although it is known that scattered and unexpressed actions can also give rise to body and speech, the Yoga-acarabhumi specifically determines that the path of meditation is not named after the nama-rupa (name and form) that is produced. Therefore, there is no contradiction. Moreover, the Vijnaptimatrata-siddhi only addresses sila (moral discipline), while this includes both sila and asila (non-discipline). Furthermore, the sila in the Vijnaptimatrata-siddhi is definitely created, while this says it is not certain. There are also body and speech that are produced, so nama-rupa is called creation. That only speaks of avijñapti (non-revealing actions), while this includes both vijñapti (revealing actions) and avijñapti. That is based on all sila, while this is only based on pratimoksha (individual liberation vows) and asila. Because asila definitely has vijñapti, the manifested actions are nominally called rupa (form), nominally called that great creation. That rishi's (sage's) intention was to dislike killing the people of a country, and the Hinayana (Small Vehicle) definitely has vijñapti. Ghosts and spirits know the rishi's bodily and verbal signs, so they consider it killing. The Mahayana (Great Vehicle) only has intentional vijñapti-karma (revealing action-karma) that gives rise to the avijñapti-karma of killing. How can it be said that the nama-rupa that is produced is called creation? If not, then the Vimsatika says that intentional punishment is a great crime, how can this be established? This is contradictory in meaning. Now explaining: Even if bodily action is not used, there are tools that can kill, and this can be considered rupa. There is also rupa that is produced. Or the meaning of that treatise is that the achievement of great crime is caused by the previous intentional karma, not that there is no bodily and verbal expression when killing, because moving the body and speaking definitely have signs. The previous explanation is good, in accordance with the meaning of the treatise. Moreover, the rishi's intention was to dislike killing, not asila, so there is no body and speech, and there is no contradiction. The avijñapti-karma in the middle depends on its goodness or evil. Measure according to these two statements. Eighth, the differences that should be accomplished, there are two: one is accomplished by resources, and the other is accomplished by a teacher. First, explain what is accomplished by resources. Yogacarabhumi Volume 53 says: 'Question: By how many causes should a bhiksu's (monk's) sila not be granted, even if he is happy to take the vows?' Answer: 'Briefly, for six reasons, he should not be ordained.' The five assemblies of monasticism are all included. 1. Impaired intention; 2. Impaired reliance; 3. Impaired male form; 4. Impaired white dharma; 5. Belonging to another; 6. For the sake of protecting others. If someone is forced by the king, or forced by robbers, or forced by creditors, or forced by fear, or fearing that they cannot survive, they think: 'It is difficult for me to survive at home, it is

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諸苾芻活命甚易。我今應往苾芻眾中詐現自身與彼同法。易當活命。彼由如是諂詐意樂。既出家已。雖懷恐怖守護奉行隨一學處。勿諸苾芻與我同止知我犯戒。便當驅擯。然彼意樂被損害故。不名出家受具足戒。如是名為意樂損害。若復有人作如是思。我處居家難可活命。要當出家方易存濟。如諸苾芻所修梵行。我亦如是。乃至命終常修梵行。如是出家者。不名意樂損害。雖非純凈。非不說名出家受具。依止損害者。若有身帶癰腫白癩癲狂大小便道合等疾如遮法中所說病狀。如是名為依止損害。由彼如是無力能故。所受師長同梵行者供事之業。及受純信施主衣服飲食等凈信施物。此之二種凈信所施。彼極難消。不應受用。令彼退減諸善法故。是故依止被損害者。不應出家受具足戒。男形損害者。若扇𢮎迦及半擇迦。名男形損害。又半擇迦略有三種。一全分半擇迦。二一分半擇迦。三損害半擇迦。若有生便不成男根。是名全分半擇迦。若有半月起男勢用。或有被他于已為過。或復見他行非梵行男勢方起。是名一分半擇迦。若被刀等之所損害。或為病藥若火咒等之所損害。先得男根今被斷壞。既斷壞已男勢不轉。是名損害半擇迦。初半擇迦名半擇迦。亦名扇𢮎迦。第二唯半擇迦非扇𢮎迦。第三若不被他于已為過。唯扇𢮎迦

非半擇迦。若有被他于已為過。名半擇迦亦名扇𢮎迦。四白法損害者。若造無間業。污苾芻尼。外道賊住。若別異住。若不共住。是名白法損害。不應為受具足戒。所以者何。彼由上品無慚無愧極垢染法。令慚愧等所有白法極成劣薄。五系屬於他者。若諸王臣。若王所惡。若有造作王不宜業。若被債主之所拘執。若他仆隸。若他劫引。若他所得。若有諍訟。若為父母所不開許。是名系屬於他。不應為受具足戒。六隨護他心者。若變化者。為護他心故。不應為受具足戒。所以者何或有龍等為受法故。自化已身。為苾芻像。求受具足戒。若便為彼受具足戒者。彼睡眠時便複本形。既睡悟已作苾芻像。彼假相苾芻。若守園者。若近事男。率爾往趣。見彼身形如是變已。便於一切真苾芻所起憎惡心。謂諸苾芻皆非人類。誰能敬事。施彼衣食。勿令他人得此惡見。是故為隨護他心。不應為彼受具足戒。其近事戒由二因故不得為受。一意樂損害故。二男形損害故。若意樂損害者。當知一切不應為受。若男形損害者。或有為受。然不得說名近事男。不說因緣。前已具辨。若近住戒。當知唯由意樂損害不應為受。何以故。或有隨他轉故。或有為得財利恭敬。詐稱欲受近住律儀。然彼實無求受意樂。當知是名意樂損害。若無如上所說。不

【現代漢語翻譯】 現代漢語譯本 非半擇迦（非男非女的人）。如果有人被他人侵犯，這樣的人被稱為半擇迦，也叫扇搋迦（性機能不全者）。 四種白法（清凈的戒律）受到損害的情況：如果造了五無間業（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），玷污了比丘尼，以外道身份潛住，以特殊的身份居住，或者不與僧團共同居住，這些都叫做白法受到損害。不應該為這些人授具足戒（成為正式僧侶）。為什麼呢？因為他們由於具有強烈的無慚無愧的極度染污之法，使得慚愧等所有清凈的法變得極其低劣薄弱。 五種被他人束縛的情況：如果是國王的臣屬，或者被國王厭惡的人，或者做了國王不喜歡的行業，或者被債主拘禁，或者作為他人的奴隸，或者被他人劫持，或者屬於他人所有，或者有爭訟，或者沒有得到父母的允許，這些都叫做被他人束縛。不應該為這些人授具足戒。 六種需要隨順他人心意的情況：如果是變化之身的人，爲了守護他人的心意，不應該為他們授具足戒。為什麼呢？或許有龍等爲了聽聞佛法，自己變化成比丘的形象，來請求受具足戒。如果為他們授了具足戒，他們睡眠的時候就會恢復原來的形狀。醒來之後又變成比丘的形象。這些假裝的比丘，如果被守園人或者優婆塞（在家男居士）突然看見，看到他們的身體變成這樣，就會對一切真正的比丘產生憎惡之心，認為比丘都不是人類，誰還會尊敬供養他們呢？不要讓其他人產生這種惡見。所以，爲了隨順他人的心意，不應該為他們授具足戒。 近事戒（在家居士所受的戒律）由於兩種原因不能授予：一是意樂（意願）受到損害，二是男根受到損害。如果意樂受到損害，應當知道一切情況都不應該授予。如果男根受到損害，或許可以授予，但不能稱作近事男。不說原因，前面已經詳細說明了。 近住戒（一種在特定時間段內遵守的戒律），應當知道僅僅由於意樂受到損害就不應該授予。為什麼呢？或許有人隨順他人，或者爲了得到財利恭敬，假裝想要受近住律儀，但他們實際上並沒有求受的意樂。應當知道這叫做意樂受到損害。如果沒有上面所說的情況，就不...

【English Translation】 English version Not a paṇḍaka (one who is not male or female). If someone has been violated by another, that person is called a paṇḍaka, also known as a ṣaṇḍha (one with impaired sexual function). Four damages to the white dharmas (pure precepts): If one has committed the five ānantarika-karma (deeds that bring immediate retribution: patricide, matricide, killing an Arhat, shedding the blood of a Buddha, creating schism in the Sangha), defiled a bhikṣuṇī (female monastic), dwells secretly as an outsider, dwells separately, or does not dwell with the Sangha, these are called damages to the white dharmas. One should not be given the upasampadā (full ordination). Why? Because they have extremely defiled dharmas of great shamelessness and lack of conscience, making all the white dharmas such as conscience and shame extremely inferior and weak. Five kinds of being bound to others: If one is a minister of a king, or someone disliked by the king, or has done a job that the king does not like, or is detained by a creditor, or is another's slave, or is abducted by another, or belongs to another, or has a dispute, or has not been permitted by their parents, these are called being bound to others. One should not be given the upasampadā. Six kinds of needing to follow the minds of others: If one is a transformation body, in order to protect the minds of others, one should not be given the upasampadā. Why? Perhaps there are nāgas (dragons) and others who, in order to hear the Dharma, transform themselves into the image of a bhikṣu (male monastic) to request the upasampadā. If they are given the upasampadā, they will revert to their original form when they sleep. After waking up, they will transform back into the image of a bhikṣu. If these fake bhikṣus are suddenly seen by a gardener or an upāsaka (male lay devotee), seeing their bodies transformed like this, they will develop hatred towards all true bhikṣus, thinking that bhikṣus are not human beings, who would respect and support them? Do not let others develop this evil view. Therefore, in order to follow the minds of others, one should not be given the upasampadā. The upāsaka precepts (precepts taken by a lay devotee) should not be given for two reasons: first, because the intention is damaged; second, because the male organ is damaged. If the intention is damaged, one should know that in all cases it should not be given. If the male organ is damaged, perhaps it can be given, but one cannot be called an upāsaka. The reasons are not stated, as they have already been explained in detail earlier. The upavāsa precepts (precepts observed for a specific period of time), one should know that they should not be given solely because the intention is damaged. Why? Perhaps someone follows others, or in order to obtain wealth, profit, and respect, pretends to want to take the upavāsa vows, but they actually have no intention of taking them. One should know that this is called damage to the intention. If there are none of the above-mentioned situations, then...

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應受因緣。應受如前所受律儀。第二明師。又除闕減能作羯磨。阿遮利耶．鄔波拖耶住清凈戒。圓滿僧眾。定道得緣者。經中說。尸羅不清凈。三昧不現前。由此故知。須持凈戒。由持戒故無悔。無悔故心安。心安故得定。得定故起聖道。起聖道故依俱時思立定道戒。問不律儀律儀更無別緣耶。答由無慚愧故。廣犯諸戒。造諸惡業。故名不律儀更無別緣也。

第九先得后舍者。瑜伽第一百卷說。苾芻轉為尼。尼轉為苾芻。即更在得戒。更不須重受戒也。乃至沙彌。沙彌尼等戒式叉摩那。為男子即是沙彌也。更不須重受也。沙彌轉為女子。更須受六法。六法者即于已前上更加一也。若別解脫漸受頓受。始從五戒次第受苾芻戒。若從五戒更受十戒時。但增其緣。令戒增明。更不別重發戒體也。唯依舊身三語一也。但遮其其遮戒乃至十戒。受大苾芻戒唯增于語三。不別得前四支也。若豎為言。定漸受得非頓也。若橫而語。即頓非漸也。以四支七支皆頓得故。若舍之時。亦有頓漸也。若鄔波素迦亦有漸頓二受。如對法雲。有少分多分全分優婆塞也。其舍者且如十戒與六法戒。后舍六法時。為但舍六法四支。為亦舍十戒中四支。又尼五百戒后舍時。為但舍三支四支不捨。為七總舍耶。解云六法舍時。已舍十四支。以體無別

【現代漢語翻譯】 現代漢語譯本 應受因緣（導致某種結果的條件）。應受如前所受律儀（之前接受的戒律）。第二是明師（有智慧的導師）。又除闕減能作羯磨（能夠執行羯磨儀式的，沒有缺陷和減少的僧侶）。阿遮利耶（軌範師，戒師）和鄔波拖耶（親教師）持有清凈的戒律。圓滿的僧眾。能夠獲得定道（禪定之道）的因緣。經中說，如果尸羅（戒律）不清凈，三昧（禪定）就不會顯現。因此可知，必須持有清凈的戒律。因為持戒，所以沒有後悔。沒有後悔，所以內心安定。內心安定，所以能夠獲得禪定。獲得禪定，所以能夠生起聖道。生起聖道，所以依靠俱時思立定道戒（同時思考並確立禪定之道和戒律）。 問：不律儀（不持戒）和律儀（持戒）沒有其他的區別了嗎？答：因為沒有慚愧心，所以廣泛地違犯各種戒律，造作各種惡業，所以稱為不律儀，沒有其他的區別了。 第九，先得后舍者。瑜伽師地論第一百卷說，如果比丘（男性出家人）轉變為比丘尼（女性出家人），比丘尼轉變為比丘，那麼需要重新獲得戒律，不需要重新受戒。乃至沙彌（小沙彌），沙彌尼（小沙彌尼）等戒，式叉摩那（學戒女），如果變為男子，就是沙彌，不需要重新受戒。沙彌轉變為女子，需要重新受六法（六種戒律）。六法就是在已有的基礎上增加一種。如果別解脫戒（個人解脫的戒律）是漸受（逐漸受持）或頓受（一次性受持），開始從五戒次第受比丘戒。如果從五戒再受十戒時，只是增加其因緣，使戒律更加明亮，不會另外重新產生戒體。只是依舊是身三語一（身業三種，語業一種）。只是遮止其遮戒，乃至十戒。受大比丘戒只是增加語三（語業三種），不會另外獲得前四支（前四種戒律）。 如果豎著說，一定是漸受才能獲得，不是頓受。如果橫著說，就是頓受不是漸受。因為四支（四種戒律）和七支（七種戒律）都是頓然獲得的。如果捨棄的時候，也有頓舍和漸舍。如果鄔波素迦（近事男）也有漸頓兩種受法。如對法論（阿毗達摩論）所說，有少分、多分、全分優婆塞（在家男居士）。捨棄戒律，比如十戒和六法戒，之後捨棄六法時，是隻捨棄六法四支，還是也捨棄十戒中的四支？又如尼五百戒（比丘尼的五百條戒律）之後捨棄時，是隻捨棄三支，四支不捨棄，還是七支全部捨棄？解釋說，捨棄六法時，已經捨棄了十四支，因為體性沒有區別。

【English Translation】 English version Conditions to be received. One should receive the precepts as previously received. Secondly, a wise teacher. Also, those who can perform Karma rituals without deficiencies or reductions. An Acariya (teacher, preceptor) and an Upadhyaya (instructor) who uphold pure precepts. A complete Sangha (community). Conditions for attaining the path of Samadhi (meditative concentration). It is said in the scriptures that if Sila (moral discipline) is not pure, Samadhi will not manifest. Therefore, it is known that one must uphold pure precepts. Because of upholding precepts, there is no regret. Because there is no regret, the mind is at peace. Because the mind is at peace, one can attain Samadhi. Because one attains Samadhi, the noble path arises. Because the noble path arises, one relies on the simultaneous thought of establishing the precepts of the path of Samadhi. Question: Are there no other differences between non-discipline and discipline? Answer: Because of the lack of shame and remorse, one widely violates various precepts and creates various evil deeds. Therefore, it is called non-discipline, and there are no other differences. Ninth, those who first obtain and then relinquish. The Yogacarabhumi-sastra, volume 100, says that if a Bhiksu (male monastic) transforms into a Bhiksuni (female monastic), and a Bhiksuni transforms into a Bhiksu, then one needs to re-obtain the precepts, and does not need to re-take the precepts. Even the precepts of a Sramanera (novice monk), Sramanerika (novice nun), etc., and a Siksamana (probationary nun), if they become a male, they are a Sramanera, and do not need to re-take the precepts. If a Sramanera transforms into a female, they need to re-take the six Dharmas (six precepts). The six Dharmas are adding one more to what already exists. If the Pratimoksa (individual liberation precepts) are gradually received or suddenly received, starting from the five precepts, one gradually receives the Bhiksu precepts. If one receives the ten precepts from the five precepts, it only increases the conditions, making the precepts brighter, and does not separately generate the essence of the precepts again. It is still just the three actions of body and one of speech. It only prevents the prohibitive precepts, even the ten precepts. Receiving the great Bhiksu precepts only increases the three of speech, and does not separately obtain the previous four branches. If speaking vertically, it must be gradually received to be obtained, not suddenly received. If speaking horizontally, it is suddenly received, not gradually received. Because the four branches and seven branches are all suddenly obtained. When relinquishing, there is also sudden relinquishing and gradual relinquishing. If an Upasaka (male lay devotee) also has two ways of receiving, gradual and sudden. As the Abhidharma (Buddhist philosophy) says, there are Upasakas with few precepts, many precepts, and complete precepts. Relinquishing precepts, such as the ten precepts and the six Dharma precepts, when relinquishing the six Dharmas later, does one only relinquish the four branches of the six Dharmas, or also relinquish the four branches of the ten precepts? Also, when relinquishing the five hundred precepts of a Bhiksuni later, does one only relinquish the three branches, and not relinquish the four branches, or relinquish all seven branches? The explanation is that when relinquishing the six Dharmas, one has already relinquished the fourteen branches, because the nature is not different.

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故。尼舍七支時有二解。一云舍三。不捨四。以不異前四支故。二云總舍七支。以受時別故。

第十問答分別者。問定．道二戒隨心法。能感異熟不。若能感者。此是現行。如何能招異熟耶。若取種子者。即非隨心戒故。解云。能招異熟果。現行不能招。種子能感。以是定道家類。亦名隨心轉也。問仙人意嫌無表生不。若生者元無身語。如何言生。若不生者豈有無表不依表生耶。解云有二。一云當時亦有表業。於時動唇口故。鬼神等知仙人之意。天雨石也。二云不爾。且如五逆業中破僧為重。五見之中邪見為重。三罰業中意業為重也。若如前說即是身業為重也。但由仙人福德力故。令諸鬼等折其仇也。若如此者元無身語色。何得發無表耶。解云。亦有所髮色。雨石等天色也。問何故苾芻戒前。但立勤策一。尼戒前即正學．及勤策女二耶。答由彼女人多有煩惱。受勤策戒已更受正學。二年陶練身心。于中住持受樂。然後可受五百戒。問何故勤策戒中離說。及不捉金銀生像。近住等戒何不亦然耶。答出家之人於二種處極非凈妙。一者墮貪慾樂。好戲嚴身。二者多畜財寶。為斷初非凈妙故。受遠離歌舞伎樂及非時食。為斷第二非凈妙故。受遠離執受金銀。由彼金銀諸寶中最勝根本故。問何故勤策戒中。歌舞作倡．香．

【現代漢語翻譯】 現代漢語譯本：因此，關於尼舍七支（Nishe Qizhi，七支戒律）的捨棄，有兩種解釋。一種說法是捨棄三種，不捨棄四種，因為后四種與之前的四支沒有區別。另一種說法是總共捨棄七支，因為受戒的時間不同。

第十個問答是關於分別的。問題是：定（Ding，禪定）、道（Dao，修行）這兩種戒律是隨心法（Suixin Fa，隨心而起的戒律），能夠感得異熟果（Yishu Guo，不同性質的果報）嗎？如果能夠感得，那麼這是現行（Xianxing，當下的行為），如何能夠招感異熟果呢？如果說是取種子（Zhongzi，業的種子），那就不是隨心戒了。解答是：能夠招感異熟果，但現行不能招感，而是種子能夠感得。因為這是定道之家的類別，也叫做隨心轉（Suixin Zhuan，隨心而轉）。問題是：仙人（Xianren，具有神通的修行者）的意念會產生無表色（Wubiao Se，無表業所生的色法）嗎？如果產生，那麼仙人原本沒有身語，如何說是產生呢？如果不產生，難道無表色不是依身語而產生的嗎？解答是有兩種說法。一種說法是，當時也有表業（Biao Ye，表現于外的行為），因為當時仙人動了嘴唇。鬼神等知道仙人的意念，所以天降石頭。另一種說法不是這樣。比如五逆罪（Wuni Zui，五種極重的罪）中，破僧（Po Seng，破壞僧團）最重；五見（Wujian，五種錯誤的見解）中，邪見（Xiejian，錯誤的見解）最重；三罰業（San Fa Ye，三種懲罰性的業）中，意業（Yi Ye，意念所造的業）最重。如果按照之前的說法，那就是身業（Shen Ye，身體所造的業）最重了。只是因為仙人的福德力，才使得鬼神等折服於他。如果這樣說，仙人原本沒有身語色，怎麼能發出無表色呢？解答是：也有所發之色，比如雨石等天色。

問題是：為什麼比丘戒（Biqiu Jie，男性出家眾的戒律）之前，只設立勤策（Qince，沙彌）一種戒律，而比丘尼戒（Biqiu Ni Jie，女性出家眾的戒律）之前，卻有正學女（Zhengxue Nv，式叉摩那）和勤策女（Qince Nv，沙彌尼）兩種呢？回答是：因為女性多有煩惱，受了勤策戒之後，還要受正學戒，用兩年的時間來陶冶身心，在其中安住並享受法樂，然後才可以受五百戒。問題是：為什麼勤策戒中要遠離歌舞，以及不捉持金銀生像（Jin Yin Sheng Xiang，金銀等貴重物品），而近住戒（Jinzhu Jie，八關齋戒）等戒律卻沒有這樣呢？回答是：出家之人，在兩種情況下最不清凈美好。一是沉溺於貪慾之樂，喜歡戲耍和裝飾身體；二是多蓄積財寶。爲了斷除第一種不清凈美好，所以要受遠離歌舞伎樂及非時食（Feishi Shi，不在規定的時間進食）的戒律。爲了斷除第二種不清凈美好，所以要受遠離執受金銀的戒律。因為金銀是各種寶物中最殊勝的根本。

問題是：為什麼勤策戒中，歌舞作倡（Gewu Zuochang，歌舞表演）、香（Xiang，香料）...

【English Translation】 English version: Therefore, regarding the abandonment of the seven branches of Nishe (Nishe Qizhi, seven branches of precepts), there are two interpretations. One says to abandon three and not abandon four, because the latter four are no different from the previous four. The other says to abandon all seven branches, because the time of receiving the precepts is different.

The tenth question and answer is about differentiation. The question is: Can the two precepts of Dhyana (Ding, meditation) and the Path (Dao, practice), which are precepts that arise according to the mind (Suixin Fa, precepts that arise according to the mind), cause different ripening fruits (Yishu Guo, fruits of different natures)? If they can cause them, then this is present action (Xianxing, present action), how can it cause different ripening fruits? If it is said to take seeds (Zhongzi, seeds of karma), then it is not a precept that follows the mind. The answer is: It can cause different ripening fruits, but present action cannot cause them, but seeds can cause them. Because this is the category of the Dhyana and Path family, it is also called following the mind (Suixin Zhuan, following the mind). The question is: Does the thought of an immortal (Xianren, a practitioner with supernatural powers) produce unmanifested form (Wubiao Se, form produced by unmanifested karma)? If it produces it, then the immortal originally has no body or speech, how can it be said to produce it? If it does not produce it, is it not that unmanifested form is produced based on body and speech? The answer is that there are two explanations. One explanation is that there was also manifested karma (Biao Ye, outward behavior) at that time, because the immortal moved his lips at that time. Ghosts and gods knew the immortal's thoughts, so stones fell from the sky. The other explanation is not like this. For example, among the five heinous crimes (Wuni Zui, five extremely serious crimes), destroying the Sangha (Po Seng, destroying the monastic community) is the most serious; among the five views (Wujian, five wrong views), wrong view (Xiejian, wrong view) is the most serious; among the three punitive karmas (San Fa Ye, three punitive karmas), mental karma (Yi Ye, karma created by thought) is the most serious. If according to the previous explanation, then physical karma (Shen Ye, karma created by the body) is the most serious. It is only because of the power of the immortal's merit that the ghosts and gods were subdued by him. If it is said like this, the immortal originally has no body, speech, or form, how can he emit unmanifested form? The answer is: There is also form emitted, such as the heavenly form of falling stones.

The question is: Why is only one precept of Shramanera (Qince, novice monk) established before the Bhikshu precepts (Biqiu Jie, precepts for male monastics), while there are two precepts of Shikshamana (Zhengxue Nv, probationary nun) and Shramanerika (Qince Nv, novice nun) before the Bhikshuni precepts (Biqiu Ni Jie, precepts for female monastics)? The answer is: Because women have more afflictions, after receiving the Shramanera precepts, they must also receive the Shikshamana precepts, using two years to cultivate their body and mind, abide in it and enjoy the Dharma bliss, and then they can receive the five hundred precepts. The question is: Why is it necessary to abstain from singing and dancing, and not to hold gold and silver images (Jin Yin Sheng Xiang, gold and silver and other valuables) in the Shramanera precepts, but not in the Upavasatha precepts (Jinzhu Jie, eight precepts), etc.? The answer is: For those who have left home, they are most unclean and beautiful in two situations. One is indulging in the pleasure of greed, liking to play and decorate the body; the other is accumulating wealth. In order to cut off the first unclean and beautiful, it is necessary to receive the precepts of abstaining from singing, dancing, music, and untimely eating (Feishi Shi, eating at unauthorized times). In order to cut off the second unclean and beautiful, it is necessary to receive the precepts of abstaining from holding gold and silver. Because gold and silver are the most superior root of all treasures.

The question is: Why in the Shramanera precepts, singing and dancing (Gewu Zuochang, singing and dancing performances), incense (Xiang, fragrance)...

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油涂身開為二。近住戒中合為一耶。答于在家者非為過重。于出家者極生譏毀。為息譏嫌故分二也。問通受菩薩戒。攝一切戒盡。其定道戒亦在其中。菩薩若起貪心。如何得名隨心轉戒耶。答以身中有種子故。又當可成故。亦得言通受名隨心轉戒也。問且如因中破戒。后時更能感異熟果不耶。若言能感。戒已破訖。如何能感。若不感者。如何得言由持戒故能生天耶。答亦言犯戒者。不損種之體。但損功能。更不倍倍而增有防非力。故名犯也。非無舊時種子功能在故。能感異熟也。問意中既有善惡律儀。為併發無表不耶。答有二解。一云善中有無表。以菩薩發心極弘廣故。惡即不能。二云惡亦有無表。且如仙人意嫌殺三國眾生。最為重故也。問既言依身之表名身表者。且如化人發身表業時。既無實身。如何得名身表業耶。答表現是假身。于理何妨。問定共戒等既是現行。剎那即滅。為能感不。若不能感。如何得言有漏定共戒能感異熟。答取種子能感也。若爾如何名隨心戒。答是彼種類故也。問菩薩地云。七眾所受為菩薩律儀。出家之戒。何故菩薩二形生及舍眾同分時。猶即不捨同聲聞耶。答菩薩受戒其心寬漫。增上猛利。故二形生．及命終時必定不捨。以能隨類而化生故。若別受者即舍也。通受之者其義不然。問仙人意

嫌但是意業。何故有處說。言仙人動唇口身。此乃名身語表耶。答此是小乘之義。非大乘也。大乘但由心故。令鬼等雨石。此無表色亦可得言不從表生也。問然十業道體即是思。約彼所發所防。即假名色。大乘既無身語。但是一思所發所防。唯全是意。如何得言。約彼空中雨石。而名無表色也。約三界九地六趣四洲。而差別者。表中意表通三界。身語通色界。若約定所生色及廣慧聲聞身語表色。亦通無色。若據業果及唯凡夫。如前分別。無表如前準知。九地分別者。意表通九地。語表唯初禪。身表通五地。若約佛及菩薩。身語二表俱通五地。定．道俱通三界九地思。言六趣者。別解脫唯人趣。菩薩戒通六趣。五八戒雖得通。而不成戒性。定．道唯人天二趣。有餘暇故。表無表準知之。四洲別脫。五八在三天下。菩薩通四洲表無表準知。定．道亦在三天下。問定及無漏效能遮惡。如何不取定及無漏慧。為表無表體耶。答若得定及無漏心。俱有相應思。二俱除惡。以思是業體故。但依思者乎。問如諸如來先因位中已具別脫。如何成佛已言自然得戒。答有二釋。一云依隨轉門化相而說。理實如來別脫過去久遠已成。二云得勝舍劣。所成勝戒不從師等。說自然得。亦不違理。問如加行善心受得戒。后斷善根。何時舍耶。答一解

【現代漢語翻譯】 現代漢語譯本 嫌但（嗔恨）是意業（心理活動）。為什麼有些地方說，仙人動嘴唇和身體呢？這被稱為身語表（通過身體和語言表達出來的行為）嗎？回答：這是小乘佛教的觀點，不是大乘佛教的觀點。大乘佛教認為，僅僅通過心念，就能讓鬼神降下石頭雨。這種情況下沒有表色（可見的行為），也可以說不是從表（表達）產生的。問：然而，十業道（十種善業和惡業）的本體就是思（思考）。根據這些思考所引發或防止的行為，可以假名為色（物質現象）。大乘佛教既然沒有身語，只有思所引發或防止的行為，那麼就完全是意（心）。如何能說，根據空中降下石頭雨這種現象，而稱之為無表色（不可見的行為）呢？根據三界（欲界、色界、無色界）九地（九種禪定境界）六趣（六道輪迴）四洲（四大部洲）來區分的話，表中（表達）和意表（心理表達）貫通三界，身表（身體表達）和語表（語言表達）貫通（原文缺失，無法翻譯）。如果根據定（禪定）所生的色（物質現象）以及廣慧聲聞（具有廣博智慧的聲聞弟子）的身語表色，也貫通無色界。如果根據業果（業力果報）以及僅僅是凡夫（普通人），就按照前面的分別。無表（不可見的行為）按照前面的準則來理解。九地（九種禪定境界）的分別：意表（心理表達）貫通九地，語表（語言表達）只在初禪（初禪境界），身表（身體表達）貫通五地（五種禪定境界）。如果根據佛（覺悟者）和菩薩（追求覺悟的修行者），身語二表（身體和語言表達）都貫通五地（五種禪定境界）。定（禪定）和道（修行道路）都貫通三界（欲界、色界、無色界）九地（九種禪定境界）的思（思考）。說到六趣（六道輪迴），別解脫戒（聲聞乘的戒律）只在人趣（人道）。菩薩戒（菩薩的戒律）貫通六趣（六道輪迴）。五戒和八戒雖然可以貫通，但不能成就戒性（戒律的本質）。定（禪定）和道（修行道路）只在人天二趣（人道和天道），因為有空閑。表（表達）和無表（不可見的行為）按照這個準則來理解。四洲（四大部洲）的別解脫戒（聲聞乘的戒律），五戒和八戒在三天下（三個天下）。菩薩戒（菩薩的戒律）貫通四洲（四大部洲），表（表達）和無表（不可見的行為）按照這個準則來理解。定（禪定）和道（修行道路）也在三天下（三個天下）。問：禪定和無漏智慧（沒有煩惱的智慧）能夠遮止惡行，為什麼不把禪定和無漏智慧作為表（表達）和無表（不可見的行為）的本體呢？答：如果獲得禪定和無漏心，都具有相應的思（思考）。二者都能消除惡行。因為思（思考）是業（行為）的本體，所以只依據思（思考）。問：如果諸如來（佛）在因位（修行階段）中已經具備別解脫戒（聲聞乘的戒律），為什麼成佛后說自然獲得戒律呢？答：有兩種解釋。一種說法是，依據隨轉門（隨順眾生的根器而教化）的化相（佛的示現）而說。實際上，如來的別解脫戒在過去很久遠就已經成就。另一種說法是，得到殊勝的，捨棄低劣的。所成就的殊勝戒律不是從師父等人那裡獲得的，所以說自然獲得，也不違背道理。問：如果通過加行善心（努力行善的心）受得戒律，後來斷了善根（失去行善的意願），什麼時候捨棄戒律呢？答：一種解釋是

【English Translation】 English version Hatred is a mental karma. Why do some texts say that immortals move their lips and bodies? Is this what is called physical and verbal expression? Answer: This is the view of the Hinayana (Smaller Vehicle), not the Mahayana (Greater Vehicle). Mahayana believes that merely through thought, ghosts and spirits can be made to rain down stones. In this case, there is no visible action, and it can be said that it does not arise from expression. Question: However, the essence of the ten karmic paths (ten wholesome and unwholesome actions) is thought. Based on the actions that are initiated or prevented by these thoughts, they can be nominally called form (material phenomena). Since Mahayana does not have physical and verbal actions, but only thoughts that initiate or prevent actions, then it is entirely mental. How can it be said that based on the phenomenon of raining stones in the sky, it is called invisible action? If we differentiate based on the Three Realms (Desire Realm, Form Realm, Formless Realm), the Nine Grounds (nine levels of meditative absorption), the Six Realms (six paths of reincarnation), and the Four Continents (four great continents), then expression and mental expression pervade the Three Realms, while physical and verbal expression pervade (missing text in original, cannot translate). If based on the form produced by Samadhi (meditative concentration) and the physical and verbal expressions of the wise Sravakas (listeners or disciples), it also pervades the Formless Realm. If based on karmic results and only ordinary beings, then follow the previous distinctions. Invisible action should be understood according to the previous principles. Differentiation of the Nine Grounds: Mental expression pervades the Nine Grounds, verbal expression is only in the First Dhyana (first level of meditative absorption), and physical expression pervades the Five Grounds (five levels of meditative absorption). If based on Buddhas (enlightened beings) and Bodhisattvas (beings seeking enlightenment), both physical and verbal expressions pervade the Five Grounds. Samadhi (meditative concentration) and the Path (path of practice) both pervade the Three Realms and the Nine Grounds of thought. Speaking of the Six Realms, the Pratimoksha vows (vows of individual liberation) are only in the Human Realm. The Bodhisattva vows (vows of a Bodhisattva) pervade the Six Realms. Although the Five and Eight Precepts can pervade, they do not achieve the nature of precepts. Samadhi (meditative concentration) and the Path (path of practice) are only in the Human and Deva (heavenly) Realms, because there is leisure. Expression and invisible action should be understood according to this principle. The Pratimoksha vows (vows of individual liberation) of the Four Continents, the Five and Eight Precepts are in the Three Worlds. The Bodhisattva vows (vows of a Bodhisattva) pervade the Four Continents, and expression and invisible action should be understood according to this principle. Samadhi (meditative concentration) and the Path (path of practice) are also in the Three Worlds. Question: Since Samadhi (meditative concentration) and undefiled wisdom (wisdom without afflictions) can prevent evil actions, why not take Samadhi and undefiled wisdom as the essence of expression and invisible action? Answer: If one obtains Samadhi and an undefiled mind, both have corresponding thought. Both can eliminate evil actions. Because thought is the essence of karma, it is only based on thought. Question: If the Tathagatas (Buddhas) already possess the Pratimoksha vows (vows of individual liberation) in their causal stage (stage of practice), why is it said that they naturally obtain precepts after becoming Buddhas? Answer: There are two explanations. One explanation is that it is said according to the transformative appearance of following the turning gate (teaching according to the capacity of beings). In reality, the Tathagata's Pratimoksha vows were achieved long ago in the past. Another explanation is that one obtains the superior and abandons the inferior. The superior precepts that are achieved are not obtained from teachers or others, so it is said that they are naturally obtained, and it does not contradict reason. Question: If one receives precepts through the effort of wholesome intention, and later severs the roots of goodness (loses the intention to do good), when are the precepts abandoned? Answer: One explanation is

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云。與加行善同時而舍。得舍相翻不違理故。二云雖由邪見斷加行善。爾時但令戒漸微羸。由未名舍。與生得善同時而舍。隨善根盡方名舍故。前解應勝。

大乘法苑義林章卷第三

寬文十二年壬子十月日

令修補了　　　　　　　　　清兼法印 大正藏第 45 冊 No. 1861 大乘法苑義林章

大乘法苑義林章卷第四

基撰

歸敬章

能敬相。以六門分別。一諸教不同。二釋名差別。三出體性。四明敬意。五敬禮歸依二種差別。六諸門辨。

一諸教不同者。有唯身敬非語．意。俱舍論云。稽首接足故言敬禮。以已頭首至於地中而接彼足。故名敬禮。虔仰深故。以身比語身重語輕。舉重投誠明輕可發。身由意起不說自成。故唯身敬。或唯語敬非身．意。說無垢稱經云。長者寶性。以頌讚曰。久積無邊清凈業。獲得廣大勝名聞。故我稽首大沙門。開導希夷寂路者。初雖身禮后但以言。故名語敬。非身意攝。無唯意敬非身語文。但標令他知。必形聲．色故。亦有解云。法華經言。以深心念佛修持凈戒故。即是意敬。或唯身語非意敬。雜集敘云。敬禮如是大覺尊。無等妙法真聖眾。彼論釋言。今此頌中。無倒稱讚最勝功德敬申頂禮。其意業者即能發思。不說

【現代漢語翻譯】 現代漢語譯本： 云：與加行善（指為達到某種目的而進行的努力）同時捨棄。因為得到和捨棄的相是相反的，這樣做並不違背道理。另一種說法是，即使因為邪見而斷除了加行善，那時也只是讓戒律逐漸衰弱，因為還沒有達到捨棄的程度，所以與生得善（指自然而然產生的善）同時捨棄。只有當善根完全耗盡時，才能稱為捨棄。前一種解釋應該更合理。

《大乘法苑義林章》卷第三

寬文十二年壬子十月日

令修補了 清兼法印 大正藏第 45 冊 No. 1861 《大乘法苑義林章》

《大乘法苑義林章》卷第四

基 撰

歸敬章

能敬的相狀，用六個方面來分別：一是諸教的不同，二是解釋名稱的差別，三是說明體性，四是闡明敬意，五是敬禮和歸依兩種的差別，六是各方面的辨析。

一是諸教的不同。有的只有身體的恭敬，沒有語言和意念的恭敬。《俱舍論》中說：『稽首接足，所以稱為敬禮。』因為已經把頭放在地上來接觸對方的腳，所以叫做敬禮，這是因為虔誠仰慕至深。用身體來比喻，身體比語言重要，語言比身體輕。舉起重的來表達誠意，說明輕的可以引發。身體由意念而起，所以不說意念自然就明白了。因此只有身體的恭敬。或者只有語言的恭敬，沒有身體和意念的恭敬。《說無垢稱經》（即《維摩詰所說經》）中說：長者寶性用頌歌讚道：『長久積累無邊的清凈業，獲得廣大殊勝的名聲。所以我稽首大沙門（指偉大的出家人），開導稀有寂靜道路的人。』開始雖然是身體的禮敬，後來只是用語言，所以叫做語言的恭敬，不包括身體和意念。沒有隻有意念的恭敬，沒有身體和語言。只是標明讓別人知道，必定要形成聲音和顏色。也有解釋說，《法華經》中說：『以深心念佛，修持凈戒』，這就是意念的恭敬。或者只有身體和語言的恭敬，沒有意念的恭敬。《雜集》的序文中說：『敬禮如是大覺尊（指偉大的覺悟者），無等妙法真聖眾（指真實的聖賢僧團）。』那部論解釋說：『現在這首頌中，沒有顛倒地稱讚最殊勝的功德，恭敬地表達頂禮。』其中的意業，就是能夠引發思慮，所以不說。

【English Translation】 English version: It is said that the 'addition-practice good' (referring to efforts made to achieve a certain goal) is abandoned simultaneously. Because obtaining and abandoning are opposite in nature, doing so does not contradict reason. Another view is that even if 'addition-practice good' is severed due to wrong views, at that time it only gradually weakens the precepts, because it has not reached the point of abandonment, so it is abandoned simultaneously with 'innate good' (referring to naturally arising good). Only when the roots of goodness are completely exhausted can it be called abandonment. The former explanation should be more reasonable.

Chapter 3 of The Meanings of the Forest of Meanings in the Mahāyāna Dharma Garden

Written on a day in October of the Renzi year, the 12th year of Kanbun Era

Ordered to be repaired, Qingjian Dharma Seal Taisho Tripitaka Volume 45, No. 1861, The Meanings of the Forest of Meanings in the Mahāyāna Dharma Garden

Chapter 4 of The Meanings of the Forest of Meanings in the Mahāyāna Dharma Garden

Composed by Ji

Chapter on Reverence

The characteristics of being able to revere are distinguished in six aspects: first, the differences among various teachings; second, explaining the differences in names; third, explaining the essence; fourth, clarifying the intention of reverence; fifth, the differences between reverence and refuge; and sixth, analysis of various aspects.

First, the differences among various teachings. Some have only bodily reverence, without verbal and mental reverence. The Abhidharmakośabhāṣya says: 'Bowing the head and touching the feet is called reverence.' Because one has already placed their head on the ground to touch the other's feet, it is called reverence, because of deep devotion and admiration. Using the body as an analogy, the body is more important than speech, and speech is lighter than the body. Raising the heavy to express sincerity shows that the light can be triggered. The body arises from intention, so not speaking of intention is naturally understood. Therefore, there is only bodily reverence. Or there is only verbal reverence, without bodily and mental reverence. The Vimalakīrti-nirdeśa Sūtra says: The elder Ratnakara praised in verse: 'Having accumulated boundless pure karma for a long time, he has obtained vast and excellent fame. Therefore, I bow to the great śrāmaṇa (referring to the great renunciate), who guides those on the rare and tranquil path.' Although initially it was bodily reverence, later it was only with words, so it is called verbal reverence, not including body and mind. There is no such thing as only mental reverence, without body and speech. It is only marked to let others know, and it must form sound and color. There is also an explanation that the Lotus Sūtra says: 'With a deep mind, reciting the Buddha's name and upholding pure precepts,' this is mental reverence. Or there is only bodily and verbal reverence, without mental reverence. The preface to the Compendium of Topics says: 'Reverently bow to the Great Awakened One (referring to the great enlightened one), the unequaled and wonderful Dharma, and the true noble Sangha (referring to the true noble community).' That treatise explains: 'In this verse now, without reversing, praise the most excellent merits, respectfully expressing prostration.' The mental karma in it is the ability to trigger thought, so it is not spoken of.

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自成。但舉身語。或唯身．意非語敬。雜心云。起善心轉愛果。舉體敬禮也。舉重身業本由意轉。其語業者影亦為敬。有唯語．意非身敬。勝鬘經云。咸以清凈心嘆佛實功德。如來妙色身。乃至。敬禮難思議。雖前已身禮。今讚歎時唯語意故。或三業俱敬。天親攝論序云。故我至誠身．語．思。頻修無倒歸命禮。顯揚亦云。我今至誠先贊禮。至誡意業語贊身禮。故通三業。

二釋名差別者。依俗釋云。稽者至也。首者頭也。以首至地故名稽首。此即跪拜頭至地故。即俱舍云。稽首接足故言敬禮。屈已所尊之首。接彼所卑之足。故言稽首。俱舍意以身業稽首之別名禮。即是三業敬禮之通稱。雜心亦爾。舉體敬禮。亦稽首故。言叩頭者。以手至首故言叩頭。言敬禮者。虔恭曰敬。軌儀稱禮。諦發殷誠。屈儀褒讚。申虔恭之道。標敬禮之名。又起殷凈心策殊勝業。申誠歸仰故名敬禮。即通三業。諸教或云稽首者。藉身業之稽首。申三業之敬禮體唯一物。未可依俗。古云南牟。即是敬禮。應言納慕或納莫。故不別釋。歸依者。歸敬依投之義。非此所明。若云伴談。或云伴題。此云稽首。亦云禮拜。亦非敬禮。訛名和南。

三出體者。體即三業。合有三思謂審慮思．決定思．動發勝思。動發勝思正發身．語。身語業

【現代漢語翻譯】 現代漢語譯本： 自成。但舉身語。或唯身．意非語敬。《雜心》云：『起善心轉愛果，舉體敬禮也。』舉重身業本由意轉，其語業者影亦為敬。有唯語．意非身敬。《勝鬘經》云：『咸以清凈心嘆佛實功德。如來妙色身。乃至。敬禮難思議。』雖前已身禮，今讚歎時唯語意故。或三業俱敬。天親《攝論序》云：『故我至誠身．語．思，頻修無倒歸命禮。』《顯揚》亦云：『我今至誠先贊禮，至誡意業語贊身禮。』故通三業。

二釋名差別者。依俗釋云：『稽者至也，首者頭也，以首至地故名稽首。』此即跪拜頭至地故。即《俱舍》云：『稽首接足故言敬禮。屈已所尊之首，接彼所卑之足，故言稽首。』《俱舍》意以身業稽首之別名禮，即是三業敬禮之通稱。《雜心》亦爾。舉體敬禮，亦稽首故。言叩頭者，以手至首故言叩頭。言敬禮者，虔恭曰敬，軌儀稱禮。諦發殷誠，屈儀褒讚。申虔恭之道，標敬禮之名。又起殷凈心策殊勝業，申誠歸仰故名敬禮。即通三業。諸教或云稽首者，藉身業之稽首，申三業之敬禮體唯一物。未可依俗。古云南牟（Namo，皈依），即是敬禮。應言納慕（Namo，皈依）或納莫（Namo，皈依）。故不別釋。歸依者，歸敬依投之義，非此所明。若云伴談，或云伴題，此云稽首，亦云禮拜，亦非敬禮。訛名和南。

三出體者。體即三業。合有三思謂審慮思．決定思．動發勝思。動發勝思正發身．語。身語業

【English Translation】 English version: It completes itself. It only involves body and speech, or only body, with the intention being respectful but not expressed in speech. The Zaxin says: 'Generating a good intention transforms into a loving result, the whole body is involved in respectful prostration.' The heavy physical karma is primarily driven by intention, and the verbal karma serves as a reflection of respect. There are instances where only speech and intention are involved, without physical prostration. The Śrīmālādevī Siṃhanāda Sūtra says: 'All praise the Buddha's true merits with pure hearts. The Buddha's wondrous form, and so on, is worthy of respectful prostration beyond comprehension.' Although physical prostration has been done before, the current praise involves only speech and intention. Or all three karmas are involved in respect. Vasubandhu's preface to the Treatise on the Compendium of Abhidharma says: 'Therefore, with my utmost sincerity in body, speech, and thought, I repeatedly practice the faultless act of taking refuge.' The Exposition of the Scriptures also says: 'Now, with utmost sincerity, I first praise and prostrate, sincerely engaging in mental karma, praising with speech, and prostrating with the body.' Therefore, it encompasses all three karmas.

Secondly, regarding the differences in explanation of the name. According to common explanation, 'Kī (稽)' means 'to reach,' and 'śīrṣa (首)' means 'head.' Because the head reaches the ground, it is called kīśīrṣa (稽首, prostration). This is kneeling and bowing with the head touching the ground. The Abhidharmakośa says: 'Because kīśīrṣa involves touching the feet, it is called respectful prostration. Submitting one's own revered head to touch the lowly feet of another is called kīśīrṣa.' The Abhidharmakośa's intention is that kīśīrṣa, as a specific name for physical prostration, is a general term for respectful prostration of the three karmas. The Zaxin is the same. Whole-body respectful prostration is also kīśīrṣa. 'Knocking the head' means the hands reach the head, hence it is called 'knocking the head.' 'Respectful prostration' means reverence is called 'respect,' and proper conduct is called 'prostration.' Sincerely expressing earnestness, humbly praising. Expressing the way of reverence, marking the name of respectful prostration. Furthermore, generating a sincere and pure mind motivates excellent karma, expressing sincere reliance, hence it is called respectful prostration. This encompasses all three karmas. Some teachings say kīśīrṣa, using physical kīśīrṣa to express the respectful prostration of the three karmas as a single entity. It should not be based on common understanding. Anciently, 'Namo (南牟, Homage)' means respectful prostration. It should be said 'Namo (納慕, Homage)' or 'Namo (納莫, Homage)'. Therefore, it is not explained separately. Taking refuge means returning to respect and relying on, which is not explained here. If it is called 'ban tan' or 'ban ti', here it is called kīśīrṣa, also called prostration, but it is not respectful prostration. The corrupted name is 'henan'.

Thirdly, regarding the substance. The substance is the three karmas. Together, there are three thoughts: deliberative thought, decisive thought, and motivating superior thought. Motivating superior thought directly generates body and speech. Physical and verbal karma

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體前之二思。意業之體雖通三性。今取善思為能敬體。大乘身．語除佛果中體唯無記故。二業體唯取發思。又有釋言。體唯慚愧。崇重賢善名慚。輕拒暴惡是愧。今取前解。色行二蘊而為自性。身語是色蘊。意業行蘊故。發身語色思與色名。作動于意故名意業。二蘊攝也。隨其所應亦通種子。身語二業無表色故。分位亦通色處聲處。

四明敬意者。瞿波論師二十唯識釋云。欲顯大師有天眼故以身業禮。有天耳故以語業禮。有他心故以意業禮。如律中說。若在明處以身業禮。以可見故在闇去近以語業禮。以可聞故。在闇復遠以意業禮。不可見聞故。又顯敬禮者三輪因故。身業禮者神變輪因。語業禮者記說輪因。意業禮者教誡輪因。又亦即是神境．他心．漏盡通因。又顯發生三業滿善。善三業者。總攝一切業道盡故。又須憑力假大威神。若敬不圓憑威不盡。

五敬禮．歸依二種差別者。略有七釋。一歸依據重。但唯身語。敬禮通輕。該心及色。通三業故。二歸依境廣。必具歸而成業。敬禮或寬。縱偏依而辯事。具歸三寶方是歸依。但敬一尊即是敬禮。三歸依有其限齊。發言必終未來。敬禮但約投誠措想。由其永．暫。故歸依言。愿從今身盡未來際。諸敬禮者。舉心虔仰。即是敬禮。四歸依情懇。帶無表以為歸

【現代漢語翻譯】 現代漢語譯本： 關於身前之二思。意業的本體雖然貫通三性（善、惡、無記），現在取善思作為能敬的本體。大乘的身、語二業，除了佛果中本體唯是無記性之外，其餘都取發思為體。又有解釋說，本體唯是慚愧。崇尚尊重賢善名為慚，輕視拒絕暴惡是愧。現在取前面的解釋。色行二蘊作為自性。身語是色蘊，意業是行蘊。因為發起身語的色思與色名，作用於意，所以名為意業。二蘊所攝。隨其所應也貫通種子。身語二業沒有無表色，所以分位也貫通色處、聲處。

四、闡明敬意：瞿波論師在《二十唯識釋》中說，爲了顯示大師有天眼，所以用身業禮拜；有天耳，所以用語業禮拜；有他心通，所以用意業禮拜。如律中所說，如果在明亮的地方，用身業禮拜，因為可以看見；在黑暗但距離近的地方，用語業禮拜，因為可以聽見；在黑暗又遙遠的地方，用意業禮拜，因為不可見聞。又顯示敬禮是三輪（神變輪、記說輪、教誡輪）的因。身業禮拜是神變輪的因，語業禮拜是記說輪的因，意業禮拜是教誡輪的因。又也就是神境通、他心通、漏盡通的因。又顯示發生三業圓滿的善。善的三業，總攝一切業道窮盡的緣故。又必須憑藉力量，假借大威神。如果敬意不圓滿，憑藉威神也不徹底。

五、敬禮與歸依兩種差別：略有七種解釋。一、歸依注重，但唯有身語二業。敬禮貫通輕重，包含心及色，貫通三業的緣故。二、歸依的境廣，必須具足歸依才能成就業。敬禮或者寬泛，即使是偏頗的依止也能辨明事理。具足歸依三寶（佛、法、僧）才是歸依。但敬一尊即是敬禮。三、歸依有其期限，發言必定終及未來。敬禮只是投誠措想。由於其永久或暫時。所以歸依說，愿從今身直到未來際。諸敬禮者，舉心虔誠仰慕，即是敬禮。四、歸依的情感懇切，帶有無表以為歸。

【English Translation】 English version: Regarding the two thoughts before the body. Although the substance of mental karma pervades the three natures (wholesome, unwholesome, and neutral), here we take wholesome thought as the substance of reverence. In Mahayana, the body and speech karmas, except for the Buddha's fruition where the substance is only neutral, take the initiating thought as their substance. Some explain that the substance is only shame and remorse. Respecting and valuing the virtuous is called 'shame,' while despising and rejecting violence and evil is called 'remorse.' Here, we adopt the former explanation. The form and formation aggregates are taken as the self-nature. Body and speech are form aggregates, while mental karma is the formation aggregate. Because the form-thought and form-name that initiate body and speech act on the mind, it is called mental karma. It is encompassed by the two aggregates. As appropriate, it also pervades the seeds. Because body and speech karmas do not have non-manifested form, their divisions also pervade the form-sphere and sound-sphere.

Fourth, clarifying the meaning of reverence: Guṇaprabha (瞿波論師) in his commentary on the Twenty Verses (二十唯識釋) says that to show that the master has the divine eye, he makes obeisance with bodily karma; to show that he has the divine ear, he makes obeisance with verbal karma; to show that he has the knowledge of others' minds, he makes obeisance with mental karma. As the Vinaya says, if in a bright place, one makes obeisance with bodily karma because it can be seen; in a dark but nearby place, one makes obeisance with verbal karma because it can be heard; in a dark and distant place, one makes obeisance with mental karma because it cannot be seen or heard. Furthermore, showing that reverence is the cause of the three wheels (miraculous transformation wheel, proclamation wheel, and instruction wheel). Obeisance with bodily karma is the cause of the miraculous transformation wheel, obeisance with verbal karma is the cause of the proclamation wheel, and obeisance with mental karma is the cause of the instruction wheel. It is also the cause of the supernormal power of spiritual abilities (神境通), knowledge of others' minds (他心通), and the exhaustion of outflows (漏盡通). It also shows the arising of the complete goodness of the three karmas. The good three karmas encompass all paths of karma completely. Furthermore, one must rely on strength and borrow great divine power. If reverence is not complete, relying on divine power will not be thorough.

Fifth, the difference between reverence and refuge: There are roughly seven explanations. First, refuge emphasizes weight, and only involves body and speech. Reverence encompasses lightness and heaviness, including mind and form, thus pervading the three karmas. Second, the object of refuge is broad; one must fully take refuge to accomplish karma. Reverence is more flexible; even a partial reliance can discern matters. Fully taking refuge in the Three Jewels (佛, 法, 僧) is refuge. But revering one deity is reverence. Third, refuge has a limit; the statement must end in the future. Reverence is only about sincere intention and thought. Due to its permanence or temporality. Therefore, refuge says, 'May I from this life until the end of the future.' Those who revere, raising their hearts with devotion and admiration, are practicing reverence. Fourth, the emotion of refuge is earnest, carrying non-manifestation as refuge.

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依。敬禮心通。或唯表而為體。歸依必有表與無表。但有善表即成敬禮故。五歸依義重。必合身語。敬禮通輕。唯一即是。六歸依帶相。唯在欲．色。敬禮義通。亦遍無色。七歸依義勝。觀真理而亦成。敬禮通微重賢善而兼是。澄凈是信。歸敬是業。體性懸別。不勞對辨。

六諸門辨者。略有十二門。瑜伽六十四說。一由於五處觀察所歸乃可歸依。一身業凈。二語業凈。三意業凈。四于有情起大悲。五成就無上法。二歸依有幾。答有三。謂佛法僧。三有四緣故但有爾所不減不增。一由如來性極調善故。二於一切種所調能調善方便故。三具大悲故。四財供養未將為喜正行供養生歡喜故。由如是故彼所立法。彼弟子眾皆可歸依四齊四緣故說能歸依。一知功德故。二知差別故。三自誓願故。四更不說有餘大師故。五當知歸依起四正行。一親近善士。二聽聞正法。三如理作意。四法隨法行。若有成就此四正行乃名歸依。復有四行。一諸根不掉。二受學處。三悲愍有情。四應時時間於三寶前勤修供養。六因果分別。歸依在因。非於佛果。佛無所歸依。故能歸依亦無。勝鬘經云。聲聞．辟支佛。有恐怖有歸依。依不求依。如來無恐怖無歸依。可有敬禮。梵網經中釋迦亦禮盧舍那故。法花亦言。我聞聖師子深凈微妙音。喜稱南

【現代漢語翻譯】 現代漢語譯本： 依。敬禮心通：敬禮（敬意和禮拜）在內心是相通的。或僅以『表』（外在行為）作為其本體。歸依必定包含『表』（外在行為）和『無表』（內在心念），但只要有善的『表』，就已構成敬禮。因此，五歸依的意義重大，必須結合身語（身體和語言的行為）；而敬禮的意義較輕，僅有其一即可。 六、歸依帶有形象，僅限於欲界和色界；而敬禮的意義更為廣泛，遍及無色界。 七、歸依的意義殊勝，通過觀察真理也能成就；而敬禮則涵蓋微小的、重大的、賢善的行為。澄凈是信（信心），歸敬是業（行為），它們的體性和性質截然不同，無需過多辨析。

六、諸門辨者：關於各個方面的辨析，大致有十二個方面。《瑜伽師地論》第六十四卷對此有所闡述。 一、由於在五個方面觀察所歸之處，才能進行歸依：一、身業清凈；二、語業清凈；三、意業清凈；四、對有情眾生生起大悲心；五、成就無上正法。 二、歸依的對象有幾個？答：有三個，即佛、法、僧。 三、由於四個原因，歸依的對象只有這三個，不多也不少：一、由於如來的本性極其調柔善良；二、對於一切種類所應調伏和能夠調伏的善巧方便都具備；三、具有大悲心；四、不以財物供養為喜悅，而是以如法修行供養而生歡喜。由於這些原因，如來所制定的法，以及他的弟子眾，都可以作為歸依的對象。 四、具備四個條件，才能說能夠進行歸依：一、瞭解功德；二、瞭解差別；三、自己發誓；四、不再說有其他大師。 五、應當知道，歸依會引發四種正行：一、親近善士；二、聽聞正法；三、如理作意（正確的思考）；四、法隨法行（按照佛法修行）。如果能夠成就這四種正行，才能稱之為歸依。還有四種行為：一、諸根不放縱；二、受持學處（戒律）；三、悲憫有情；四、應當時時在三寶（佛、法、僧）前勤修供養。 六、因果分別：歸依是在因位上的行為，而不是在佛果位上。佛已經沒有需要歸依的對象，因此也沒有能歸依的行為。 《勝鬘經》中說：『聲聞、辟支佛，有恐怖，有歸依。依不求依，如來無恐怖，無歸依。』但可以有敬禮。《梵網經》中說釋迦牟尼佛也禮敬盧舍那佛， 《法華經》中也說：『我聞聖師子深凈微妙音，喜稱南』

【English Translation】 English version: Regarding reverence and homage being interconnected in the mind: Homage (respect and worship) is interconnected in the mind. Or it may take only the 'manifestation' (external action) as its essence. Refuge must include both 'manifestation' (external action) and 'non-manifestation' (internal thought), but as long as there is a good 'manifestation', it constitutes homage. Therefore, the meaning of the Five Refuges is significant, requiring the combination of body and speech (actions of body and language); while the meaning of homage is lighter, requiring only one of them. Six, refuge is associated with form, limited to the Desire Realm and Form Realm; while the meaning of homage is broader, encompassing the Formless Realm as well. Seven, the meaning of refuge is superior, achievable through observing the truth; while homage encompasses subtle, significant, virtuous actions. Purity is faith, and taking refuge with reverence is action; their essence and nature are distinctly different, requiring no further analysis.

Six, Distinguishing the Various Aspects: There are roughly twelve aspects to distinguish. The Yogacarabhumi-sastra, Chapter Sixty-Four, elaborates on this. One, one can only take refuge after observing the object of refuge in five aspects: One, purity of bodily actions; two, purity of verbal actions; three, purity of mental actions; four, arising of great compassion towards sentient beings; five, accomplishment of the unsurpassed Dharma. Two, how many objects of refuge are there? Answer: There are three, namely the Buddha, the Dharma, and the Sangha. Three, due to four reasons, there are only these three objects of refuge, neither more nor less: One, because the nature of the Tathagata (如來) is extremely gentle and virtuous; two, because he possesses skillful means for all kinds of beings to be tamed and capable of being tamed; three, he possesses great compassion; four, he does not rejoice in material offerings, but rejoices in making offerings through practicing the Dharma accordingly. Due to these reasons, the Dharma established by the Tathagata, and his disciples, can all be objects of refuge. Four, one can be said to be capable of taking refuge when possessing four conditions: One, understanding the merits; two, understanding the differences; three, making a vow oneself; four, not saying there are other masters. Five, it should be known that taking refuge gives rise to four right practices: One, associating with virtuous friends; two, listening to the right Dharma; three, engaging in appropriate reflection (correct thinking); four, practicing the Dharma in accordance with the Dharma. Only by accomplishing these four right practices can one be called taking refuge. There are also four practices: One, not letting the senses run wild; two, upholding the precepts; three, having compassion for sentient beings; four, diligently making offerings to the Three Jewels (Buddha, Dharma, Sangha) at appropriate times. Six, distinguishing cause and effect: Taking refuge is an action at the causal stage, not at the stage of Buddhahood. The Buddha no longer has an object to take refuge in, therefore there is no action of taking refuge. The Srimala Sutra says: 'Sravakas (聲聞), Pratyekabuddhas (辟支佛), have fear, have refuge. Relying does not seek reliance, the Tathagata has no fear, has no refuge.' But there can be homage. The Brahma Net Sutra says that Sakyamuni Buddha also pays homage to Rocana Buddha, and the Lotus Sutra also says: 'I hear the deep, pure, and subtle sound of the holy lion, joyfully proclaiming Nam'

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牟佛。故有敬禮。七有無漏分別。身．語唯有漏。意業通無漏。七地已前在因位故。或在因位三業俱通無漏。后得智中有敬禮故。或在佛身皆無漏故。八九地差別。語業至初禪。有尋伺故。身業至四禪。有身業故。意業通九地。有善思故。二定已上雖借語起。非善性故。非語敬體。地前菩薩無色聖者。佛邊聽法故有意表。歸依即不然。不發無表故。九三性分別。唯善性攝。崇重賢善必慚愧俱唯善性故。生得加行二種皆得。聞思修三理亦無爽。十三科分別。體唯色．行。眷屬五蘊。體唯一界．處。謂法界．法處。若表三界處。謂色．聲．法。眷屬四處十界攝。四處者色．聲．意．法處。十界者色．聲．七心．及法界也。十一由五因緣余諸天等非可歸依。唯有三寶是真歸處。一由形相。謂彼諸天由不現見無交儀故。由形暴惡有怖畏故。由習放逸有貪愛故。由舍離他無悲愍故。由不了知作與不作。于真實義不通達故。如來形相由現可見有交儀故。由形怡泊無怖畏故。由無縱逸離貪愛故。由常不捨利有情事有悲愍故。由善了知作與不作于真實義善通達故。復有五相佛可歸依。為利有情。取菩提故。由能善轉正法眼故。恩怨有情等心利故。舍家屬貪恒寂靜故。能善解釋一切疑故。二由自性。諸天漏隨。性非調善。焉能化他。如來

【現代漢語翻譯】 現代漢語譯本： 牟佛（指釋迦牟尼佛）。因此有敬禮的行為。七地菩薩對於有漏和無漏的分別：身業和語業只有有漏，意業則通於無漏。因為七地之前的菩薩還在因位。或者說，在因位時，身、語、意三業都通於無漏，因為后得智中有敬禮的行為。或者說，在佛的身上，一切都是無漏的。八地和九地的差別在於：語業只到初禪，因為有尋伺；身業只到四禪，因為有身業；意業則通於九地，因為有善思。二禪以上的禪定，雖然藉由語言發起，但不是善的性質，所以不是語敬的本體。地前菩薩和無色界聖者，因為在佛的身邊聽法，所以有意表。但歸依則不然，因為不發起無表業。九、從三性的角度分別：只屬於善性所攝。因為崇重賢善必定伴隨慚愧，所以只有善性。生得和加行兩種都可得。聞、思、修三種道理也沒有錯失。十三、從十三科的角度分別：本體只有色和行。眷屬是五蘊。本體只有一界、一處，即法界、法處。如果表示三界處，則是色、聲、法。眷屬包含四處和十界。四處是色處、聲處、意處、法處。十界是色界、聲界、七心界以及法界。 十一、由於五種因緣，其餘諸天等不可歸依，只有三寶才是真正的歸處。一、從形相上看：那些諸天因為不顯現，沒有交往的禮儀；因為形貌暴惡，令人感到恐懼；因為習慣放逸，有貪愛；因為捨棄他人，沒有悲憫；因為不瞭解該做什麼和不該做什麼，對於真實的意義不能通達。如來的形相，因為顯現可見，有交往的禮儀；因為形貌怡然，沒有恐懼；因為沒有放縱，遠離貪愛；因為常常不捨棄利益有情的事，有悲憫；因為善於瞭解該做什麼和不該做什麼，對於真實的意義能夠通達。還有五種相，佛可以被歸依：爲了利益有情，而證取菩提；因為能夠善於轉正法眼；對於恩怨有情都平等利益；捨棄家屬的貪戀，恒常寂靜；能夠善於解釋一切疑問。二、從自性上看：諸天隨著煩惱，自性不是調伏善良的，怎麼能教化他人？如來

【English Translation】 English version: Muni Buddha (Shakyamuni Buddha). Therefore, there is the act of paying homage. The distinction between the seven grounds of existence (Saptabhumi) regarding what is tainted (with outflows) and untainted (without outflows): body and speech are only tainted, while mental actions are both tainted and untainted. This is because Bodhisattvas before the seventh ground are still in the stage of cause. Alternatively, in the stage of cause, the three actions of body, speech, and mind are all both tainted and untainted, because there is homage in the wisdom attained after enlightenment (后得智). Or, in the body of the Buddha, everything is untainted. The difference between the eighth and ninth grounds lies in that: speech actions only reach the first dhyana (初禪), because there is initial and sustained thought (尋伺); body actions only reach the fourth dhyana (四禪), because there are body actions; mental actions pervade all nine grounds, because there is wholesome thought (善思). Although the dhyanas above the second dhyana are initiated through speech, they are not of a wholesome nature, so they are not the essence of speech homage. Bodhisattvas before the grounds and those who are holy in the formless realm (無色聖者) have mental expressions because they listen to the Dharma by the Buddha's side. However, taking refuge is not like this, because it does not initiate non-manifest actions (無表業). Nine, distinguishing from the perspective of the three natures (三性): it is only included in the wholesome nature. Because revering the virtuous and good is necessarily accompanied by shame and remorse, it is only of a wholesome nature. Both innate and acquired efforts can be attained. The three principles of hearing, thinking, and meditating are also without error. Thirteen, distinguishing from the perspective of the thirteen categories (十三科): the substance is only form (色) and activity (行). The retinue is the five aggregates (五蘊). The substance is only one realm (界) and one sphere (處), namely the Dharma realm (法界) and the Dharma sphere (法處). If representing the three realms and spheres, they are form, sound, and Dharma. The retinue includes the four spheres and ten realms. The four spheres are the sphere of form (色處), the sphere of sound (聲處), the sphere of mind (意處), and the sphere of Dharma (法處). The ten realms are the realm of form, the realm of sound, the seven realms of mind, and the Dharma realm. Eleven, due to five causes, other devas (諸天) and the like are not suitable for refuge; only the Three Jewels (三寶) are the true refuge. One, from the perspective of form: those devas, because they are not visible, do not have the etiquette of interaction; because their forms are violent and evil, they cause fear; because they are accustomed to indulgence, they have greed; because they abandon others, they do not have compassion; because they do not understand what should and should not be done, they cannot comprehend the true meaning. The form of the Tathagata (如來), because it is visible, has the etiquette of interaction; because the form is serene, there is no fear; because there is no indulgence, there is detachment from greed; because he constantly does not abandon the affairs of benefiting sentient beings, there is compassion; because he is skilled in understanding what should and should not be done, he can comprehend the true meaning. There are also five aspects in which the Buddha can be taken as refuge: in order to benefit sentient beings, he attains Bodhi (菩提); because he is able to skillfully turn the wheel of the Dharma (正法眼); he benefits sentient beings with equal mind, regardless of whether they are kind or hostile; he abandons attachment to family and is constantly in tranquility; he is able to skillfully explain all doubts. Two, from the perspective of nature: the devas follow afflictions, and their nature is not tamed and virtuous; how can they transform others? The Tathagata

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離漏。自性調善。故能化物。三由作業。諸天受欲損害有情惡業可得。佛住靜慮能利有情善業可得。四由法爾。謂諸世間及出世間吉祥盛事。無不皆依自功力得。若無功力雖事諸天亦不能得。故雖不事天。但自作功力必能得之。佛則不爾。有大威神能為善友。方便勸他。令自修習便獲盛事。五由因果。雖彼天身由天業得。為由供養諸天故得。為無因得。皆有過失。如彼論說。十二受歸依者獲四功德。一獲廣大福。二獲大歡喜。三獲三摩地。四獲大清凈。復獲四德。一大護圓滿。由歸三寶十方聖眾皆擁護之令無障難。二於一切種邪信解障皆得輕微。或永滅盡。三得入聰睿正行正至善大眾中。所謂大師同梵行者。四為于聖教凈信諸天歡喜愛念。唱如是言。我等成就三歸依故。從彼處沒來生此間。是諸人等今既成就。多住歸依。亦當來我眾同分中。顯揚第六說亦同此。雖有少別大義無異。此等義門或有誠教。或以義準未見前傳。諸廣學者詳而正之。

四食章

四食。合以五門分別。一辨名。二出體。三顯相。四廢立。五諸門。

第一辨名有二。初列。后釋。此等廣如瑜伽第五十七．六十六．九十四。顯揚第一。對法第五。兩本攝論俱第三．第十。成唯識第四說。初列名者。五十七等說。如經言有四種食。

【現代漢語翻譯】 現代漢語譯本 離漏（遠離煩惱）。自性調善（自身心性調和善良），故能化物（所以能夠教化眾生）。三由作業（第三種原因是業力），諸天（天神）享受慾望，損害有情（傷害眾生）的惡業是確實存在的。佛（佛陀）安住于靜慮（禪定），能夠利益有情的善業也是確實存在的。四由法爾（第四種原因是自然規律），世間和出世間的一切吉祥盛事，沒有不是依靠自身努力獲得的。如果沒有自身努力，即使侍奉諸天（天神）也不能獲得。所以即使不侍奉天神，只要自己努力，必定能夠獲得。佛則不是這樣，具有大威神力，能夠成為善友，方便勸導他人，使他們自己修行，便能獲得盛事。五由因果（第五種原因是因果），那些天神之身，是由天業所得，還是由供養諸天（天神）而得，還是無因而得？這些說法都有過失。如論中所說，十二種受歸依者，可以獲得四種功德：一、獲得廣大的福報；二、獲得極大的歡喜；三、獲得三摩地（禪定）；四、獲得極大的清凈。又獲得四種功德：一、獲得大護圓滿，由於歸依三寶（佛、法、僧），十方聖眾都會擁護他，使他沒有障礙和困難。二、對於一切種類的邪信邪解的障礙，都會變得輕微，或者永遠滅盡。三、能夠進入聰慧正直、行為端正、達到正道的善知識大眾之中，也就是大師和同修梵行的人。四、會被對於聖教具有清凈信仰的諸天（天神）歡喜愛念，他們會這樣說：『我們成就三歸依（歸依佛、歸依法、歸依僧）的緣故，從那個地方去世後來到這裡。這些人現在已經成就，多數安住于歸依，也應當來到我們眾同分中。』顯揚第六說的也與此相同，雖然有少許差別，但大義沒有不同。這些義理，有些是誠實的教導，有些是以義理推斷，沒有見到之前的傳承。希望廣大學者詳細研究並加以糾正。 四食章 四食（四種食物），總共用五門來分別：一、辨名（辨別名稱）；二、出體（說明本體）；三、顯相（顯示相狀）；四、廢立（說明設立的理由）；五、諸門（其他相關問題）。 第一辨名（辨別名稱）有二：初列（首先列出），后釋（然後解釋）。這些內容廣泛地記載在《瑜伽師地論》第五十七、六十六、九十四，《顯揚聖教論》第一，《對法論》第五，《攝大乘論》兩個版本中的第三和第十，《成唯識論》第四中。首先列出名稱，第五十七等說，如經中所說，有四種食（食物）。

【English Translation】 English version Leaving behind defilements (lirou). The self-nature is well-tamed (zixing tiaoshan), hence it can transform others (gu neng hua wu). Thirdly, due to actions (sanyou zuoye), the devas (zhutian) enjoy desires, and the evil karma of harming sentient beings (sunhai youqing) is indeed attainable. The Buddha (Fo) abides in meditative concentration (jinglv), and the good karma of benefiting sentient beings is also attainable. Fourthly, due to the nature of things (siyou faer), all auspicious and prosperous events in the world and beyond are obtained through one's own efforts. Without one's own efforts, even serving the devas (zhutian) will not lead to attainment. Therefore, even without serving the devas, one can certainly attain through one's own efforts. The Buddha is not like this; He possesses great power and can be a good friend, skillfully encouraging others to cultivate themselves and attain prosperity. Fifthly, due to cause and effect (wuyou yinguo), are those deva bodies obtained through deva karma, or through offering to the devas (zhutian), or without any cause? All these explanations have flaws. As stated in the treatise, those who take refuge in the twelve precepts obtain four merits: firstly, they obtain vast blessings; secondly, they obtain great joy; thirdly, they obtain samadhi (sanmadi); fourthly, they obtain great purity. They also obtain four virtues: firstly, they obtain complete great protection, because by taking refuge in the Three Jewels (Sanbao - Buddha, Dharma, Sangha), all the holy beings in the ten directions will protect them, ensuring they have no obstacles or difficulties. Secondly, all kinds of obstacles from wrong beliefs and understandings will become lighter or be completely eradicated. Thirdly, they can enter the assembly of wise, upright, and righteous individuals who have attained the right path, namely the master and those who practice the Brahma-faring together. Fourthly, they will be loved and cherished by the devas (zhutian) who have pure faith in the Holy Teachings, who will say: 'Because we have achieved the Three Refuges (sanguiyi), we passed away from that place and came to this place. These people have now achieved it, and most abide in refuge, and they should also come to our assembly.' The sixth chapter of the Xianyang Shengjiao Lun says the same thing, although there are slight differences, the main meaning is the same. Some of these meanings are truthful teachings, and some are inferred from the meaning, and no previous transmission has been seen. May scholars study them in detail and correct them. Chapter on the Four Foods The four foods (sishi) are to be distinguished in five aspects: 1. Identifying the names (bianming); 2. Explaining the substance (chuti); 3. Revealing the characteristics (xianxiang); 4. Explaining the reasons for establishment (feili); 5. Various aspects (zhumen). The first aspect, identifying the names (bianming), has two parts: first, listing (chulie), then explaining (houshi). These contents are widely recorded in Yogacarabhumi-sastra (Yujia shidi lun) 57, 66, 94, Asanga's Compendium of the Mahayana (Xianyang shengjiao lun) 1, Abhidharma-samuccaya (Duifa lun) 5, Mahayanasamgraha (Sheda cheng lun) both versions 3 and 10, Vijnaptimatrata-siddhi Sastra (Cheng weishi lun) 4. First, listing the names, 57 and others say, as the sutra says, there are four kinds of food (sishi).

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皆能長養諸根大種。云何四食。云何長養諸根大種。答段食．觸食．意思食．識食。乃至廣說。后釋名者。釋總名云。六十六說。任持有情令不壞故。成唯識云。此四能持有情身命。令不斷壞故名為食。四是數名。即帶數釋。釋別名云。段者分段。分分受之能持身命。段即是食。持業釋也。舊雲團者可摶可握。立為團食。此義全非。團字非摶。非水飲等可摶團圓。云何名團。故應名段。觸謂觸對。令心心所同觸于境。立以觸名。觸即是食。亦持業釋。意思食者。意謂意處。所依心名。思謂造作相應心所。意相應思名曰意思。鄰近釋也。依意之思。即依主釋。意思即食。亦持業釋。識謂了別。識即是食。亦持業名。

第二齣體性者。六十六云。段食當言香．味．觸處所攝。成唯識言。謂欲界系香．味．觸三。此言意顯唯欲界系香．味．觸三。于變壞時有資養者說名為食。非下一切及上觸等。九十四云。諸有漏觸能與喜樂為食。唯識亦言。謂有漏觸總取境時。攝受喜樂及順益舍能為食事。此言意顯。三界有漏八識俱觸。攝益喜樂及順益舍。攝益身者是觸食體。若引苦憂非順益舍觸體非食。非資益故。故唯識言。此觸雖與諸識相應。屬六識者食義偏勝。即彰觸食通八識俱。密會天親攝論第三。云此中觸食屬六識身。觸

【現代漢語翻譯】 現代漢語譯本：都能滋養諸根和大種（四大元素）。什麼是四食？如何滋養諸根和大種？回答是段食、觸食、意思食、識食。乃至廣為解說。後面解釋名稱時，解釋總名說：『六十六說』，任持（保持）有情眾生令其不壞滅的緣故。成唯識論說：『這四種能夠保持有情眾生的身命，令其不持續斷壞，所以名為食。』四是數字，這是帶數解釋。解釋別名說：『段』是分段，分分受用它能保持身命。段即是食，這是持業釋（主謂結構）。舊譯為『團』，說它可以摶（揉捏）可以握持，立名為團食，這個意義完全不對。『團』字不是『摶』，不是水或飲料等可以摶成團圓的。憑什麼叫做『團』呢？所以應該叫做『段』。『觸』是指觸對，令心和心所（心理活動）一同觸對境界，因此立名為觸。觸即是食，也是持業釋。『意思食』，意是指意處（意識的場所），作為所依的心的名稱。思是指造作，與心相應的心理活動。與意相應的思，名叫意思，這是鄰近釋（定中結構）。依于意的思，這是依主釋（所有格結構）。意思即是食，也是持業釋。『識』是指了別（識別），識即是食，也是持業釋。 第二，說明體性。『六十六說』說：『段食應當說是香、味、觸處所攝。』成唯識論說：『指欲界所繫的香、味、觸三種。』這句話的意思是說，只有欲界所繫的香、味、觸三種，在變壞的時候有資養作用的，才叫做食。不是地獄的一切，也不是上界的觸等。『九十四說』說：『諸有漏觸能給予喜樂作為食。』唯識論也說：『指有漏觸在總取境界時，攝受喜樂以及順益的舍受，能夠作為食。』這句話的意思是說，三界有漏的八識都具有觸，攝益喜樂以及順益的舍受，攝益身體的就是觸食的體性。如果引起苦憂，不是順益的舍受，觸的體性就不是食，因為不能資益。所以唯識論說：『這種觸雖然與諸識相應，但屬於六識的，食的意義尤其殊勝。』這就表明觸食通於八識俱起。密會天親的攝論第三說：『這其中的觸食屬於六識身。』觸

【English Translation】 English version: All can nourish the roots and the great elements (Mahabhuta). What are the four kinds of nutriment? How do they nourish the roots and the great elements? The answer is coarse material food (Dāna āhāra), sense-impression food (Sparśa āhāra), volitional food (Manas-saṃcetanā āhāra), and consciousness food (Vijñāna āhāra), and so on, explained extensively. Later, when explaining the names, the general name is explained as: 『Sixty-six says,』 it maintains sentient beings, causing them not to decay. The Vijñaptimātratāsiddhi says: 『These four can maintain the life of sentient beings, causing them not to continuously decay, therefore they are called nutriment.』 『Four』 is a numerical term; this is an explanation with a number. Explaining the specific names, 『Dāna』 means divided portions; receiving it in portions can maintain life. Dāna is nutriment; this is a possessive compound (karmadhāraya). The old translation as 『lump』 (Tuan), saying it can be kneaded and held, establishing it as lump food, this meaning is completely incorrect. The character 『Tuan』 is not 『Tuan』 (knead); it is not water or drinks that can be kneaded into a round lump. How can it be called 『Tuan』? Therefore, it should be called 『Dāna』. 『Sparśa』 refers to contact, causing the mind and mental factors (citta-caitta) to contact the object together, therefore it is named Sparśa. Sparśa is nutriment; it is also a possessive compound. 『Manas-saṃcetanā āhāra,』 『Manas』 refers to the mind-base (manāyatana), the name of the mind that serves as the basis. 『Saṃcetanā』 refers to volition, the mental factor corresponding to the mind. Saṃcetanā corresponding to the mind is called Manas-saṃcetanā; this is an appositional compound (sāmānādhikaraṇya). Saṃcetanā based on the mind is a dependent determinative compound (tatpuruṣa). Manas-saṃcetanā is nutriment; it is also a possessive compound. 『Vijñāna』 refers to discernment; Vijñāna is nutriment; it is also a possessive name. Secondly, explaining the nature. 『Sixty-six says,』 『Coarse material food should be said to be included in the realms of smell, taste, and touch.』 The Vijñaptimātratāsiddhi says: 『It refers to the three of smell, taste, and touch belonging to the desire realm.』 The meaning of this statement is that only the three of smell, taste, and touch belonging to the desire realm, which have a nourishing effect when decaying, are called nutriment. It is not everything of the lower realms, nor the touch, etc., of the upper realms. 『Ninety-four says,』 『All contaminated contact (sāsrava sparśa) can give joy and pleasure as nutriment.』 The Vijñaptimātratāsiddhi also says: 『It refers to contaminated contact when generally grasping objects, receiving joy and pleasure, as well as indifferent feeling (upekṣā) that is beneficial, can serve as nutriment.』 The meaning of this statement is that the contaminated eight consciousnesses (aṣṭa vijñāna) of the three realms all have contact, benefiting joy and pleasure, as well as beneficial indifferent feeling; that which benefits the body is the nature of sense-impression food. If it causes suffering and sorrow, it is not beneficial indifferent feeling; the nature of contact is not nutriment because it cannot nourish. Therefore, the Vijñaptimātratāsiddhi says: 『Although this contact corresponds to all the consciousnesses, the meaning of nutriment is particularly superior for those belonging to the six consciousnesses (ṣaṭ vijñāna).』 This indicates that sense-impression food is common to all eight consciousnesses arising together. The Saṃgraha of Vasubandhu, chapter three, says: 『Among these, sense-impression food belongs to the six consciousnesses.』 Contact

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粗顯境資養勝故。不取余觸。有義唯取六識俱觸以為食體。論觸雖通八識俱轉。為食體者唯六識俱。七八俱觸全無引生喜．樂二受．及順舍故。八俱之舍一切地時行相同故。前解不然。非要觸能引自俱生喜．樂受等方名為食。引余識俱喜樂等起攝益身者。一切皆是。由第八等觸勝自境。引生六識俱時喜等故亦是食。然準諸文第二解勝。但言攝益喜等為食。非七八故。成唯識言。思食謂有漏思。與欲俱轉。又言。此思雖與諸識相應。屬意識者食義偏勝。此意正顯。三界有漏八識俱思。希可愛境攝益身者皆思食體。密會五十七．及天親攝論。云緣未來境攝益於識名為思食。意思于境希望勝故。由此九十四云。若在意地能會境思名意會思。能與一切于可愛境專注希望為食。復有義者。六識俱思諸有漏者。希境益身皆思食體。七八不然。無行相故。諸處但說與意俱者。通緣未來。彼最勝故。亦有希望現境思故。許通五識。唯識所言諸識相應。顯思體俱。食唯六俱。有義思食唯第六俱。諸處但說緣未來故。五識緣現觸力增長非思食。故唯識說。思體通諸識。成食義者唯第六俱。故世親說。意思食者是能希望。由希望故饒益所依。如遠見水雖渴不死。以眼為門意希望故。非五識有希未來故。此雖三解第二解勝。五識于境有微細思。

可希望故。不爾五識應無慾俱。準此第三乃同唯識不許別境與五俱義。故知正者第二師勝。成唯識云。識食謂有漏識。此識雖通諸識自體。而第八識食義偏勝。此顯識食取通三界有漏八識。正能執受唯第八識。一類相續執持勝故。攝論．唯識皆取第八。實通八識。然瑜伽等但總言識。不別說是第八。唯攝論及唯識取第八故。雖知八識皆可名食。非一切識皆立食名。取有漏位第八識全。恒執持故。五十七說。由三養識。識復長養諸根大種故立為食。故知諸識非資養者。皆非食攝。如觸思等。下第三門。辨相之中。四句分別方應了知。然第七識有漏。皆是由與本識為俱有依能執持故。即七八全六識少分。或除第七。非資養故。由此集論第三卷說。三蘊．五處．十一界一分攝。段食是色蘊。思．觸是行蘊。八識是識蘊。五處者謂香．味．觸三。法．意二處。十一界者。香．味．觸．法．及七心界。除無漏四。非資益故。言一分也。即非一切香．味．觸三皆是食體。非資養故。五十七言。能長養者名食。與此相違非是食。故如段食餘食亦爾。

第三顯相者。此等四種。云何長養諸根大種以成食相。此所長養者。五十七說。謂五色根．及意根．並根所依所有大種。若諸段食。能攝益識令其強盛。由此長養諸根大種。亦令強

【現代漢語翻譯】 現代漢語譯本： 或許可以這樣希望。否則，五識就不應該沒有與『欲』（chanda）同時生起的情況。按照這個標準，第三種觀點與《唯識論》（Vijnaptimatrata）相同，不承認『別境』（prthag-lakshana）與五識同時生起的觀點。因此，可以知道，正確的觀點是第二位論師的觀點更勝一籌。《成唯識論》（Vijnaptimatratasiddhi-sastra）中說：『識食』（vijnana-ahara）指的是有漏識（sasrava-vijnana）。這個『識』雖然可以通指所有的識的自體，但是第八識（Alaya-vijnana）在『食』的意義上最為突出。這表明，識食可以包括三界（tri-dhatu）中的有漏八識。真正能夠執持的只有第八識，因為它具有一類相續的特性，並且執持力強大。《攝大乘論》（Mahayana-samgraha）和《唯識論》都取第八識，實際上可以通指八識。然而，《瑜伽師地論》（Yogacarabhumi-sastra）等只總說『識』，沒有特別說是第八識。只有《攝大乘論》和《唯識論》取第八識。因此，雖然知道八識都可以稱為『食』，但並非所有的識都立為『食』的名義，而是取有漏位的整個第八識，因為它恒常執持。第五十七卷說，由於三種『養識』（ahara-vijnana），識又能夠長養諸根（indriya）和大種（maha-bhuta），因此立名為『食』。因此，可以知道，不是資養者的諸識，都不屬於『食』的範疇，例如觸（sparsa）、思（cetana）等。下面的第三門，在辨別相狀（laksana）時，通過四句分別才能瞭解。然而，第七識（manas）是有漏的，都是由於與本識（mula-vijnana）作為俱有依（sahabhu-asraya），能夠執持的緣故。也就是第七識全部、第八識全部、六識少分，或者除去第七識，因為它們不是資養者。因此，《集論》（Abhidharma-samuccaya）第三卷說，三蘊（skandha）、五處（ayatana）、十一界（dhatu）的一部分包含在內。段食（kabalikara-ahara）是色蘊（rupa-skandha），思、觸是行蘊（samskara-skandha），八識是識蘊（vijnana-skandha）。五處指的是香（gandha）、味（rasa）、觸（sprastavya）三處，以及法（dharma）、意（manas）二處。十一界指的是香、味、觸、法，以及七心界（citta-dhatu），除去無漏（anasrava）的四界，因為它們不是資益者，所以說是『一部分』。也就是說，並非所有的香、味、觸三者都是食的本體，因為它們不是資養者。第五十七卷說，能夠長養的稱為『食』，與此相反的就不是食。因此，如同段食一樣，其餘的食也是如此。

第三，顯現相狀（laksana）的是，這四種食，如何長養諸根和大種，從而形成食的相狀？所長養的是什麼呢？第五十七卷說，指的是五色根（rupa-indriya）、意根（mano-indriya），以及根所依賴的所有大種。如果諸段食能夠攝益識，使其強盛，由此長養諸根和大種，也使其強盛。

【English Translation】 English version: Perhaps one can hope for it this way. Otherwise, the five consciousnesses (panca-vijnana) should not be without 'desire' (chanda) arising simultaneously. According to this standard, the third view is the same as the Vijnaptimatrata, not admitting the view that 'distinct object' (prthag-lakshana) arises simultaneously with the five consciousnesses. Therefore, it can be known that the correct view is that the second teacher's view is superior. The Vijnaptimatratasiddhi-sastra says: 'Consciousness-food' (vijnana-ahara) refers to the contaminated consciousness (sasrava-vijnana). Although this 'consciousness' can generally refer to the self-nature of all consciousnesses, the eighth consciousness (Alaya-vijnana) is the most prominent in the meaning of 'food'. This shows that consciousness-food can include the contaminated eight consciousnesses in the three realms (tri-dhatu). Only the eighth consciousness can truly grasp, because it has the characteristic of a continuous stream and has strong grasping power. The Mahayana-samgraha and the Vijnaptimatrata both take the eighth consciousness, but in reality, it can generally refer to the eight consciousnesses. However, the Yogacarabhumi-sastra, etc., only generally say 'consciousness', without specifically saying it is the eighth consciousness. Only the Mahayana-samgraha and the Vijnaptimatrata take the eighth consciousness. Therefore, although it is known that the eight consciousnesses can all be called 'food', not all consciousnesses are established with the name of 'food', but rather the entire eighth consciousness in the contaminated state is taken, because it constantly grasps. Volume 57 says that due to the three 'nourishing consciousnesses' (ahara-vijnana), consciousness can nourish the sense faculties (indriya) and the great elements (maha-bhuta), therefore it is established as 'food'. Therefore, it can be known that the consciousnesses that are not nourishing are not included in the category of 'food', such as contact (sparsa), thought (cetana), etc. The third section below, in distinguishing characteristics (laksana), can only be understood through the fourfold distinction. However, the seventh consciousness (manas) is contaminated, all because it is able to grasp due to being a co-existent basis (sahabhu-asraya) with the fundamental consciousness (mula-vijnana). That is, the entire seventh consciousness, the entire eighth consciousness, and a small part of the six consciousnesses, or excluding the seventh consciousness, because they are not nourishing. Therefore, the Abhidharma-samuccaya, Volume 3, says that a part of the three aggregates (skandha), five sense bases (ayatana), and eleven elements (dhatu) are included. Solid food (kabalikara-ahara) is the form aggregate (rupa-skandha), thought and contact are the formation aggregate (samskara-skandha), and the eight consciousnesses are the consciousness aggregate (vijnana-skandha). The five sense bases refer to the three bases of smell (gandha), taste (rasa), and touch (sprastavya), as well as the two bases of dharma (dharma) and mind (manas). The eleven elements refer to smell, taste, touch, dharma, and the seven mind elements (citta-dhatu), excluding the four uncontaminated (anasrava) elements, because they are not beneficial, so it is said to be 'a part'. That is to say, not all of the three of smell, taste, and touch are the substance of food, because they are not nourishing. Volume 57 says that what can nourish is called 'food', and what is contrary to this is not food. Therefore, just like solid food, the rest of the food is also like this.

Third, what manifests the characteristics (laksana) is, how do these four kinds of food nourish the sense faculties and the great elements, thereby forming the characteristics of food? What is nourished? Volume 57 says that it refers to the five sense faculties of form (rupa-indriya), the mind faculty (mano-indriya), and all the great elements on which the faculties depend. If the solid foods can benefit the consciousness, making it strong, thereby nourishing the sense faculties and the great elements, also making them strong.

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盛。觸能攝受若喜若樂若舍一分。由此益識。識復長養諸根．大種。意思為證勝境界故。依止方便。起染不染。希望喜根。緣未來境。攝益於識。由此長養諸根．大種。此文即顯喜俱之思名為思食。樂俱舍俱之思非也。此義不然。據勝緣境且言喜俱。樂俱舍俱其思並是不爾。上界三四定上應無思食。便違聖教。如是三種攝益其識。由體增盛及緣現在未來生故。亦緣過去。此義且依順觸思故。略而不論。識由三食之所資持。能與後後為增盛因令彼得生。故說識與意根為食。九十四說。有四種法。于現法中最能長養諸根大種。一者氣力。二者喜樂。三者于可愛事專注悕望。四者前三之所依止諸根．大種。並壽與暖安住不壞。段食能與氣力為食。由氣力故便能長養諸根．大種。氣即風大。力者即是觸處力觸。由段食故長彼氣力。長根．大等。五十七說。段食長識令其強盛方養根．大。據通所資別資氣力。此中下三。九十四說。別資亦爾。五十七中說通資故。亦不相違。成唯識中。段．識二食據通別資。文不違故。觸思但據別所資說。用勝顯故亦不相違。九十四云。能順樂受諸有漏觸。能與喜．樂為食。略無順益舍故。由此便能長養根．大。若能會境思。能與一切。于可愛境專注悕望為食。即定俱欲據勝者故。設非定俱悕望。

【現代漢語翻譯】 現代漢語譯本： 盛。觸能攝受若喜若樂若舍一分。由此增益識。識又增長滋養諸根（indriya，感覺器官）、大種（mahābhūta，四大元素）。意思是為求證殊勝境界的緣故，依止方便，生起染污或不染污之念。希望與喜根（sukha-indriya，樂根）相應，緣于未來之境，從而增益於識。由此增長滋養諸根、大種。這段文字顯示，與喜（sukha，快樂）相應的思（cetanā，意志）稱為思食（manas-āhāra，意念之食）。與樂（prīti，喜悅）或舍（upekṣā，舍受）相應的思則不是。此義不然。應根據殊勝的所緣境而說與喜相應。與樂或舍相應的思並非如此。如果這樣，上界的三禪、四禪之上應沒有思食，便違背了聖教。像這樣，三種食攝益其識，由於本體增盛以及緣于現在、未來而生起，也緣於過去。此義且依順觸（sparśa，接觸）而生的思，所以簡略而不論。識由三種食的資助，能與後後（相續）作為增盛之因，使它們得以生起。所以說識與意根（manas-indriya，意根）為食。 《九十四》中說，有四種法，在現世中最為能夠增長滋養諸根大種。一是氣力，二是喜樂，三是對可愛事物專注希望，四是前三者所依止的諸根、大種，以及壽命和暖氣安住不壞。段食（kabaḍīkāra-āhāra，摶食）能與氣力為食。由於氣力的緣故，便能增長滋養諸根大種。氣即是風大（vāyu-dhātu，風元素）。力，就是觸處（sparśa-āyatana，觸處）所生的力觸（bala-sparśa，力觸）。由於段食的緣故，增長彼氣力，增長諸根、大種等。《五十七》中說，段食增長識，使其強盛，才能滋養諸根、大種。這是根據普遍資助和特別資助氣力而言。此中下三，《九十四》中說，特別資助也是如此。《五十七》中說普遍資助，因此並不相違背。《成唯識論》中，段食、識食二者根據普遍資助和特別資助，文義並不違背。觸食、思食只根據特別資助而說，因為用處殊勝而顯明，因此也不相違背。 《九十四》中說，能夠順應樂受（sukha-vedanā，樂受）的諸有漏觸（sāsrava-sparśa，有漏觸），能夠與喜、樂為食，省略了順益舍受的情況。由此便能增長滋養諸根、大種。如果能夠會合境界的思，能夠與一切，對於可愛境界專注希望為食，即是與定（samādhi，禪定）相應的欲（chanda，欲求），這是根據殊勝者而說。即使不是與定相應的希望。

【English Translation】 English version: Abundance. Contact is capable of receiving a portion of joy, pleasure, or equanimity. From this, consciousness is augmented. Consciousness, in turn, nourishes the faculties (indriya) and the great elements (mahābhūta). The meaning is that for the sake of realizing superior states, one relies on skillful means, giving rise to defiled or undefiled thoughts. Hoping for and being associated with the faculty of joy (sukha-indriya), one focuses on future objects, thereby benefiting consciousness. From this, the faculties and great elements are nourished. This passage reveals that volition (cetanā) associated with joy (sukha) is called volitional food (manas-āhāra). Volition associated with pleasure (prīti) or equanimity (upekṣā) is not. This meaning is not correct. It should be said that it is associated with joy based on the superior object of focus. Volition associated with pleasure or equanimity is not like this. If this were the case, there would be no volitional food in the third and fourth dhyānas of the upper realms, which would contradict the sacred teachings. In this way, the three types of food benefit consciousness, due to the increase in substance and arising from focusing on the present and future; it also focuses on the past. This meaning is based on volition arising in accordance with contact (sparśa), so it is briefly omitted from discussion. Consciousness, supported by the three types of food, can serve as a cause for the subsequent increase, enabling them to arise. Therefore, it is said that consciousness and the faculty of mind (manas-indriya) are food. Ninety-four states that there are four dharmas that are most capable of nourishing the faculties and great elements in the present life. First, energy; second, joy and pleasure; third, focused hope on desirable things; and fourth, the faculties and great elements on which the previous three depend, as well as the life force and warmth abiding without decay. Material food (kabaḍīkāra-āhāra) can serve as food for energy. Due to energy, the faculties and great elements can be nourished. Energy is the element of wind (vāyu-dhātu). Strength is the force of contact (bala-sparśa) arising from the sphere of contact (sparśa-āyatana). Due to material food, that energy is increased, and the faculties and great elements are increased, etc. Fifty-seven states that material food increases consciousness, making it strong, so that it can nourish the faculties and great elements. This is based on the general support and the specific support of energy. Among the lower three, ninety-four states that specific support is also like this. Fifty-seven speaks of general support, so there is no contradiction. In the Vijñaptimātratāsiddhi, material food and consciousness food are based on general and specific support, so the meaning of the text does not contradict. Contact food and volitional food are only spoken of based on specific support, because the use is superior and clear, so there is also no contradiction. Ninety-four states that defiled contact (sāsrava-sparśa) that accords with pleasant feeling (sukha-vedanā) can serve as food for joy and pleasure, omitting the case of equanimity that benefits in accordance. From this, the faculties and great elements can be nourished. If volition can meet with objects, it can serve as food for everything, focusing hope on desirable objects, which is desire (chanda) associated with samādhi (meditative concentration), based on the superior one. Even if it is not hope associated with samādhi.

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亦是由悕望故便長根．大。由能執受根．大識故。令彼根．大．壽．暖．與識．不離於身為因而住。是故說識為彼住因。由彼住故。氣力．喜樂．專注．希望。依彼而轉。彼九十四第二複次又云。由段食故而有氣力。有氣力故．根大增長。由是諸有顧戀身命。一切愚夫為此義故有所追求。追求之時造作種種新善惡業。及諸煩惱亦令增長。觸思亦爾。由此三門能集後有業煩惱識。此于現法由業煩惱所隨逐故。成其有取復能攝受當來後有諸根．大等復得增長。由此四種。各有通別現在當來所長養法。然此段食。雖長諸識或長氣力。六十六說。若正消變便能長養。不正消變乃為損減。若諸段物于吞嚥時。令心歡悅諸根悅豫。當於爾時不名段食。但名觸食。是觸之境。觸勝境故。非以三處即觸食體。以三所生歡悅之觸是觸食故。若受用已。安隱消變增長喜樂。于消變時乃名段食。若雖熟變不能長養諸根安樂。不名段食。若吞嚥時不生歡喜。亦不能令諸根悅豫。當於爾時。都不名食。要彼后時安隱熟變增長喜樂方名食故。五十七說。或有段物。于受用時暫為損害。于變壞時方能攝益。如苦辛等。或有段物。于受用時暫為攝益。于變壞時乃為損害。如有甘美食所不宜。故變壞時方立為食。論唯二句。故應更加初后俱損如毒藥等。初

【現代漢語翻譯】 現代漢語譯本 亦是由悕望（希望）的緣故，便增長根和身體。由於能夠執持根、身體和識，所以使根、身體、壽命、溫暖與識不離開身體而作為原因存在。因此說識是它們的住因。由於它們的住留，氣力、喜樂、專注、希望，都依靠它而運轉。彼九十四第二複次又云：由於段食（粗糙的食物）的緣故而有氣力，有了氣力的緣故，根和身體增長。因此，所有顧戀身命的愚夫，爲了這個緣故而有所追求。追求的時候，造作種種新的善惡業，以及各種煩惱也令其增長。觸和思也是這樣。由此三門能夠積集後有的業、煩惱和識。這在現法中由於業和煩惱所隨逐的緣故，成就其有取，又能攝受當來後有的諸根、身體等，復得增長。由此四種，各有通別現在當來所長養的法。然而這段食，雖然增長諸識或增長氣力，六十六說：如果正確地消化變化，便能長養；不正確地消化變化，就成為損減。如果各種段物在吞嚥的時候，令心歡悅，諸根悅豫，在那個時候不名為段食，但名為觸食（感官的食物），是觸的境界。觸勝過境界的緣故，不是以三處即是觸食的本體，以三處所生的歡悅之觸才是觸食的緣故。如果受用后，安穩地消化變化，增長喜樂，在消化變化的時候才名為段食。如果雖然熟變，不能長養諸根安樂，不名為段食。如果吞嚥的時候不生歡喜，也不能令諸根悅豫，在那個時候，都不名為食。要在那之後的安穩熟變，增長喜樂，才名為食。五十七說：或者有段物，在受用的時候暫時為損害，在變壞的時候才能攝益，如苦辛等。或者有段物，在受用的時候暫時為攝益，在變壞的時候就成為損害，如有甘美食所不宜。所以變壞的時候才立為食。論中只有兩句，所以應該更加初后俱損，如毒藥等。初

【English Translation】 English version Also, it is because of '悕望' (hope) that the roots and body grow. Because of the ability to hold onto the roots, body, and consciousness, it causes the roots, body, lifespan, warmth, and consciousness to not separate from the body and exist as a cause. Therefore, it is said that consciousness is the cause of their dwelling. Because of their dwelling, strength, joy, focus, and hope rely on it to function. '彼九十四第二複次又云' (Another passage says): Because of '段食' (coarse food), there is strength. Because there is strength, the roots and body grow. Therefore, all foolish beings who cherish their lives pursue this. When pursuing, they create various new good and bad karmas, and also cause various afflictions to increase. '觸' (contact) and '思' (thought) are also like this. Through these three doors, one can accumulate the karma, afflictions, and consciousness of future existence. This, in the present dharma, because it is accompanied by karma and afflictions, achieves its grasping, and can also gather the roots, body, etc., of future existence, and further grow. These four each have general and specific methods of nourishing the present and future. However, this '段食', although it increases consciousness or increases strength, '六十六說' (chapter 66 says): If it is properly digested and transformed, it can nourish; if it is not properly digested and transformed, it becomes a reduction. If various '段物' (coarse substances) cause the mind to rejoice and the roots to be delighted when swallowed, at that time it is not called '段食', but is called '觸食' (food of contact), which is the realm of contact. Because contact surpasses the realm, it is not that the three places are the substance of '觸食', but the joyful contact produced by the three places is the reason for '觸食'. If, after consumption, it is stably digested and transformed, increasing joy and pleasure, it is called '段食' at the time of digestion and transformation. If, although it is ripe and transformed, it cannot nourish the roots and bring happiness, it is not called '段食'. If joy does not arise when swallowing, and it cannot delight the roots, at that time, it is not called food at all. It is only when there is stable ripening and transformation afterwards, increasing joy and pleasure, that it is called food. '五十七說' (chapter 57 says): Or there are '段物' that temporarily cause harm when consumed, but can benefit when broken down, such as bitter and spicy things. Or there are '段物' that temporarily benefit when consumed, but become harmful when broken down, such as sweet and delicious foods that are not suitable. Therefore, it is established as food when it is broken down. The treatise only has two sentences, so it should be added that both the beginning and the end are harmful, such as poison. The beginning

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后俱益如食所宜甘美飯食。四句中初第四名食。餘二句非。由此應作四句分別。六十六云。或有段物而非是食。謂諸段物不能長養諸根．大種。或有是食而非段物。謂觸思識。能令諸根大種長養。或有是食亦是段物。謂有段物能令諸根．大種長養。或非段物亦非是食。謂觸．思識．不能長養諸根．大種。如是所餘觸思識三。隨其所應四句亦爾。欲令本義得明凈故皆應分別。或有是觸而非是食。謂順苦憂一分舍觸。或有是食而非是觸。謂段．思．識三能長諸根．大種者是。或有是觸而亦是食。謂觸攝益喜樂二受及一分舍。益根．大等。或非是觸而亦非食。謂段思識三非食者是。或有是思而非是食。謂緣過去及現未世。不能攝益諸根．大者。或是食非是思。謂餘三食或有是思亦是食。謂思與欲俱緣未來世益根大者。等四句者。謂餘三非食。或有識而非食。謂非三所資識不能長根．大者。或是食而非識。謂餘三食。第三句者。前三所資識能益根．大者。是第四句。謂前三非食者是。由此四種各有四句。故對法論第五卷言。謂變壞故有變壞者。有境界故有境界者。有希望故有希望者。有取故有取者。取謂取境。或是有取。有漏異名。以一一中有是非故得成此義。如是總名成食之相。

第四廢立者。有四種法。于現法中最

【現代漢語翻譯】 現代漢語譯本 後來，就像吃了適合自己口味的甘美飯食一樣。這四句中，第一句和第四句名為『食』（āhāra，食物）。其餘兩句不是。因此，應該作四句分別。第六十六卷說：『或者有段食（kabaḷīkāra，粗 खाद्य），但不是食（āhāra，食物），指的是那些不能滋養諸根（indriya，感官）和大種（mahābhūta，四大元素）的段食。或者有是食（āhāra，食物）但不是段食（kabaḷīkāra，粗 खाद्य），指的是觸（sparśa， स्पर्श）、思（manasikāra，मनसिकार）、識（vijñāna，विज्ञान），它們能令諸根（indriya，感官）和大種（mahābhūta，四大元素）長養。或者有是食（āhāra，食物）也是段食（kabaḷīkāra，粗 खाद्य），指的是那些能令諸根（indriya，感官）和大種（mahābhūta，四大元素）長養的段食。或者既不是段食（kabaḷīkāra，粗 खाद्य）也不是食（āhāra，食物），指的是觸（sparśa， स्पर्श）、思（manasikāra，मनसिकार）、識（vijñāna，विज्ञान），它們不能長養諸根（indriya，感官）和大種（mahābhūta，四大元素）。』像這樣，其餘的觸（sparśa， स्पर्श）、思（manasikāra，मनसिकार）、識（vijñāna，विज्ञान）三種，也應隨其所應作四句分別。爲了使本義能夠明凈，都應該分別。或者有是觸（sparśa， स्पर्श）但不是食（āhāra，食物），指的是順苦受、憂受和一部分舍受的觸。或者有是食（āhāra，食物）但不是觸（sparśa， स्पर्श），指的是段食（kabaḷīkāra，粗 खाद्य）、思（manasikāra，मनसिकार）、識（vijñāna，विज्ञान）三種能長養諸根（indriya，感官）和大種（mahābhūta，四大元素）的。或者有是觸（sparśa， स्पर्श）也是食（āhāra，食物），指的是觸所攝的益受、喜受、樂受和一部分舍受，它們能利益諸根（indriya，感官）和大種（mahābhūta，四大元素）等。或者既不是觸（sparśa， स्पर्श）也不是食（āhāra，食物），指的是段食（kabaḷīkāra，粗 खाद्य）、思（manasikāra，मनसिकार）、識（vijñāna，विज्ञान）三種不是食的那些。或者有是思（manasikāra，मनसिकार）但不是食（āhāra，食物），指的是緣過去和現在、未來世，不能攝益諸根（indriya，感官）和大種（mahābhūta，四大元素）的那些。或者有是食（āhāra，食物）但不是思（manasikāra，मनसिकार），指的是其餘三種食。或者有是思（manasikāra，मनसिकार）也是食（āhāra，食物），指的是思（manasikāra，मनसिकार）與欲俱起，緣未來世，能利益諸根（indriya，感官）和大種（mahābhūta，四大元素）的那些。等四句，指的是其餘三種非食。或者有識（vijñāna，विज्ञान）但不是食（āhāra，食物），指的是非前三種所資助的識，不能長養諸根（indriya，感官）和大種（mahābhūta，四大元素）的那些。或者有是食（āhāra，食物）但不是識（vijñāna，विज्ञान），指的是其餘三種食。第三句，指的是前三種所資助的識，能利益諸根（indriya，感官）和大種（mahābhūta，四大元素）的那些。第四句，指的是前三種非食的那些。由此四種各有四句。所以《對法論》第五卷說：『因為變壞的緣故，有變壞者；因為境界的緣故，有境界者；因為希望的緣故，有希望者；因為取（upādāna，उपादान）的緣故，有取者。』取（upādāna，उपादान）指的是取境，或者是有取，是有漏的異名。因為一一中都有『是』和『非』，所以能夠成就此義。像這樣總名為成食（āhāra，食物）之相。 第四，廢立（prahāṇa-sthāpana，प्रहाण-स्थापन）者。有四種法，在現法中最

【English Translation】 English version Later, it was like eating delicious food that suited one's taste. Among these four sentences, the first and fourth are called 'āhāra' (food). The remaining two are not. Therefore, a fourfold distinction should be made. Volume sixty-six says: 'There are some kabaḷīkāra (coarse food) that are not āhāra (food), referring to those coarse foods that cannot nourish the indriya (senses) and mahābhūta (the four great elements). There are some that are āhāra (food) but not kabaḷīkāra (coarse food), referring to sparśa (contact), manasikāra (attention), and vijñāna (consciousness), which can nourish the indriya (senses) and mahābhūta (the four great elements). There are some that are both āhāra (food) and kabaḷīkāra (coarse food), referring to those coarse foods that can nourish the indriya (senses) and mahābhūta (the four great elements). There are some that are neither kabaḷīkāra (coarse food) nor āhāra (food), referring to sparśa (contact), manasikāra (attention), and vijñāna (consciousness), which cannot nourish the indriya (senses) and mahābhūta (the four great elements).' Likewise, the remaining three, sparśa (contact), manasikāra (attention), and vijñāna (consciousness), should also be distinguished by fourfold distinctions as appropriate. To clarify the original meaning, all should be distinguished. There are some that are sparśa (contact) but not āhāra (food), referring to contact associated with painful feelings, sorrowful feelings, and a portion of neutral feelings. There are some that are āhāra (food) but not sparśa (contact), referring to the three, kabaḷīkāra (coarse food), manasikāra (attention), and vijñāna (consciousness), that can nourish the indriya (senses) and mahābhūta (the four great elements). There are some that are both sparśa (contact) and āhāra (food), referring to contact associated with beneficial feelings, joyful feelings, pleasant feelings, and a portion of neutral feelings, which benefit the indriya (senses) and mahābhūta (the four great elements), etc. There are some that are neither sparśa (contact) nor āhāra (food), referring to those kabaḷīkāra (coarse food), manasikāra (attention), and vijñāna (consciousness) that are not food. There are some that are manasikāra (attention) but not āhāra (food), referring to those that are related to the past, present, and future, and cannot benefit the indriya (senses) and mahābhūta (the four great elements). There are some that are āhāra (food) but not manasikāra (attention), referring to the other three foods. There are some that are both manasikāra (attention) and āhāra (food), referring to manasikāra (attention) arising with desire, related to the future, and able to benefit the indriya (senses) and mahābhuta (the four great elements). The fourfold distinction, etc., refers to the other three that are not food. There are some that are vijñāna (consciousness) but not āhāra (food), referring to consciousness that is not supported by the previous three and cannot nourish the indriya (senses) and mahābhūta (the four great elements). There are some that are āhāra (food) but not vijñāna (consciousness), referring to the other three foods. The third sentence refers to consciousness supported by the previous three, which can benefit the indriya (senses) and mahābhūta (the four great elements). The fourth sentence refers to the previous three that are not food. Thus, each of these four has four sentences. Therefore, the fifth volume of the Abhidharma says: 'Because of change, there is the changed; because of the realm, there is the realm; because of hope, there is the hoped; because of upādāna (grasping), there is the grasper.' Upādāna (grasping) refers to grasping at objects, or there is grasping, which is another name for the afflicted. Because in each there is 'is' and 'is not,' this meaning can be accomplished. Thus, the general name is the characteristic of becoming food (āhāra). Fourth, prahāṇa-sthāpana (abandoning and establishing). There are four kinds of dharmas that are most...

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能長養諸根．大種。一氣力。二喜樂。三于可愛境專注希望。四即三所依止諸根．大種．及壽．並暖安住不壞。如其次第當知別用四法為食。一段。二觸。三思。四識。由別所資長根．大法唯有四故。食唯立四不減不增。余於此四無勝能故。又由追求三食等故生業煩惱。生後有識。故唯立四。余法不然。又五十七云。何故建立此四為食。以多分故。六十六說。四是諸行住多分因緣。有情多分以四為資。故非增減。又易覺知故。此四相顯易可了知。六十六說。嬰兒等類亦能知故。又于日日分易資養故。此四日日易可資身。余法不能數數資故。又于念住中易趣入故。六十六說。令易入道能修身等四種念住。謂一切有情食所住故。由段食故能修身念住。由觸食故能修受念住。由識食故能修心念住。由思食故能修法念住。思是諸行法之主故。食為彼因故易入道。食唯四種。又六十六說。有七因緣住持諸行令住不壞。何故世尊但說四食。何等為七。一生。無無生而住故。二命根。三食。四心自在通。五因緣和合由緣未盡善等法住。六作意。由發先業能牽諸行令不絕故。七無障礙。即所遠離違敗壞法。彼自答云。此有五因。一易了知故。二能令羸瘦諸根大種得增益故。三又令疾病得除愈故。四又有長壽。諸有情類若不得食。非時中

【現代漢語翻譯】 現代漢語譯本 能增長諸根（indriya，感覺器官）、大種（mahābhūta，四大元素）。一、氣力。二、喜樂。三、對於可愛的境界專注希望。四、即三者所依止的諸根、大種，以及壽命（āyus）、並暖（ūṣman，體溫）安住不壞。如其次第應當知道，分別用四種法作為食物：一、段食（kabalikāhāra，粗 खाद्य，粗 फूड），二、觸食（sparśāhāra， स्पर्श आहार，感官印象食物），三、思食（manaḥsañcetanāhāra，मनःसञ्चेतनाहार，意志食物），四、識食（vijñānāhāra，विज्ञान आहार，意識食物）。由於分別所資養增長諸根、大法的唯有這四種，所以食物隻立四種，不多也不少。其餘的對於這四種沒有更殊勝的功能。又由於追求三種食物等，產生業（karma）煩惱（kleśa）。產生後有識（vijñāna）。所以隻立四種，其餘的法不是這樣。又《五十七》說：『為什麼建立這四種為食物？』因為它們佔大部分。六十六說：『四種是諸行（saṃskāra，有為法）住持的大部分因緣。有情（sattva，眾生）大部分以這四種為資糧。』所以不能增加或減少。又容易覺知，所以這四種相明顯，容易瞭解。六十六說：『嬰兒等類也能知道。』又對於日日分容易資養，所以這四種日日容易資養身體。其餘的法不能數數資養。又在念住（smṛtyupasthāna，四念住）中容易趣入，六十六說：『令容易入道，能修身等四種念住。』謂一切有情以食為住處。由於段食，能修身念住。由於觸食，能修受念住。由於識食，能修心念住。由於思食，能修法念住。思是諸行法之主，食物是它的原因，所以容易入道。食物只有四種。又六十六說：『有七種因緣住持諸行，令住不壞。為什麼世尊（Bhagavān，佛陀）只說四食？』哪七種？一、生（jāti，出生）。沒有生就沒有住。二、命根（jīvitendriya，生命力）。三、食。四、心自在通（citta-vaśitā-abhijñā，心自在神通）。五、因緣和合，由於緣未盡，善等法住。六、作意（manaskāra，注意）。由於發起先業，能牽引諸行令不絕。七、無障礙（anāvaraṇa，無障礙）。即所遠離的違背破壞法。』他自己回答說：『這有五種原因。一、容易瞭解。二、能令羸弱的諸根、大種得到增益。三、又能令疾病得到除愈。四、又有長壽。諸有情類如果得不到食物，非時中（不合時宜）。』

【English Translation】 English version It can nourish the indriya (sense organs), and mahābhūta (the four great elements). First, strength. Second, joy and pleasure. Third, focused hope on desirable objects. Fourth, that is, the indriya, mahābhūta, āyus (lifespan), and ūṣman (warmth) on which the three depend, abide without decay. In due order, it should be known that four dharmas are used as food respectively: 1. kabalikāhāra (coarse food), 2. sparśāhāra (food of sensory impressions), 3. manaḥsañcetanāhāra (food of volition), 4. vijñānāhāra (food of consciousness). Because only these four nourish and increase the indriya and great dharmas separately, only four kinds of food are established, neither more nor less. The rest have no superior function to these four. Moreover, due to the pursuit of the three kinds of food, etc., karma (action) and kleśa (affliction) arise. Vijñāna (consciousness) arises in the subsequent existence. Therefore, only four are established, and other dharmas are not like this. Furthermore, the 'Fifty-seventh' says: 'Why are these four established as food?' Because they are the majority. The 'Sixty-sixth' says: 'The four are the majority of causes and conditions for the sustenance of saṃskāra (conditioned phenomena). Most sattva (sentient beings) rely on these four as nourishment.' Therefore, they cannot be increased or decreased. Moreover, they are easy to perceive, so these four characteristics are obvious and easy to understand. The 'Sixty-sixth' says: 'Even infants and the like can know them.' Moreover, they are easy to nourish daily, so these four are easy to nourish the body daily. The rest of the dharmas cannot nourish frequently. Moreover, it is easy to enter into smṛtyupasthāna (the four foundations of mindfulness), the 'Sixty-sixth' says: 'Making it easy to enter the path, able to cultivate the four kinds of mindfulness, such as body.' That is, all sentient beings abide by food. Due to kabalikāhāra, one can cultivate body mindfulness. Due to sparśāhāra, one can cultivate feeling mindfulness. Due to vijñānāhāra, one can cultivate mind mindfulness. Due to manaḥsañcetanāhāra, one can cultivate dharma mindfulness. Volition is the master of all dharma of the saṃskāra, and food is its cause, so it is easy to enter the path. There are only four kinds of food. Furthermore, the 'Sixty-sixth' says: 'There are seven causes and conditions that sustain the saṃskāra, causing them to abide without decay. Why did the Bhagavan (the Blessed One, Buddha) only speak of four foods?' What are the seven? 1. Jāti (birth). Without birth, there is no abiding. 2. Jīvitendriya (life force). 3. Food. 4. Citta-vaśitā-abhijñā (mastery of mind, supernormal knowledges). 5. The combination of causes and conditions, due to the conditions not being exhausted, good dharmas abide. 6. Manaskāra (attention). Due to initiating prior karma, it can draw the saṃskāra to not be cut off. 7. Anāvaraṇa (without obstruction). That is, the opposing and destructive dharmas that are kept away.' He himself answers: 'There are five reasons for this. 1. Easy to understand. 2. Able to increase the weak indriya and mahābhūta. 3. Also able to eliminate diseases. 4. Also has longevity. If sentient beings do not get food, at an inappropriate time.'

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夭故。五令易入道故。修四念住等。故唯說四不增不減。何緣復說依止命根諸行得住。謂於是處曾無飲食有所闕乏。非求飲食有所艱難。于彼處所唯由命根勢力而住。如其所感壽量而住。佛依彼處說由命住。若爾何故不說為食。五十七說。若離於食。彼終不能長養身故。其識亦爾。要三資養方得住故。此亦不然。生無色界入滅定等。識自持身。豈由三力。說由三者通一切論。非一一爾。或識由三持命等勝。壽體不爾。故不為例。五十七又云。何故眠夢．梵行．等至。皆能長養諸根．大種。而不立食。答有二種長養。一攝受別義長養。二令無損害長養。眠夢等三。於後長養雖能長養。於前即非。是故不立。攝受別義者。即九十四說長養現緣。謂氣力等。四食于彼別能攝受總能益識。余法不爾。不應為食。若爾何故觸．思．識三非長養耶。若唯不損名為長養。如何得有處寬遍耶。此上總是總廢立已。何故五根．及色．聲二。非食攝也。五根亦能資五識身成明昧故觀色聽聲亦長養故。若資四法者可立為食。彼無此用故。根由其識所資長養。識能養勝。非根于識。故不說之。以段食用變壞時增。於色聲不爾。然五十七及唯識云。色于變壞無損益故。由於自根既無損益。他根亦無故不立也。又色粗著。聲體虛疏。離根有用。亦不

能資氣力強勝。故不立食。勝定果色雖具五處。全非是食。然由聖力三處可成食。如香積飯可為食故。有義不然。彼實三處。非法處故。然有聖者定通力變令資益者。三識所得。非法處故。此亦不然。豈要三識得方名為食。但是后變時能資氣力。令識明盛。非要識得。故勝定果三處名食。以本識得能資養故。其假法處色非食義亦成。無體用故。如不相應。何故受想不名為食。受由觸資方益於識。猶如氣力。故不立食。想用微昧於四無能。不如觸思。故亦不立。雖亦由愛追求四食。非近資長。業等亦爾。故不說為食。余心所法皆不及觸思。觸遍諸心。順生三受。思能希望。造作之主。故余皆非。無漏無為皆破壞有故。有漏四方立食名。

第五諸門者。于中有五。一三界。二五趣。三三性攝。四因果別。五問答。第一三界者。顯揚第一．瑜伽第五．唯識等皆言。由觸．思．識三種食故。一切三界有情安住。段食一種唯令欲界有情安住。欲界有眠及淫慾故。必資段食。余界不爾。此依散境。定境通三界。至下當知。第二五趣者。瑜伽第六十六云。若粗段食。于欲界五趣中皆現可得。此於一分各別那落迦。非大那落迦。餘食通三界中皆現可得。瑜伽第五云。于那落迦受生有情。有微細段食。謂腑藏間風。由此因緣彼得久

【現代漢語翻譯】 現代漢語譯本 能資養氣力，使其強盛增勝，所以勝定果（通過禪定獲得的果實）不被認為是段食（粗糙的食物）。勝定果雖然具備色、香、味等五種特性，但完全不是食物。然而，由於聖者的力量，可以通過三種方式使其成為食物，例如香積飯（佛寺中用香料烹製的米飯）可以作為食物。有一種觀點不同意這種說法，認為勝定果實際上具備三種特性，但它不是合法的食物來源。然而，有些聖者通過禪定神通力改變勝定果，使其能夠資養氣力，這是通過三種意識獲得的，因此也不是合法的食物來源。這種說法也不對。難道一定要通過三種意識獲得才能稱為食物嗎？只要在後續變化時能夠資養氣力，使意識更加明盛，就不一定要通過意識獲得。所以勝定果的三種特性可以稱為食物，因為它本身能夠被意識獲得並資養。其假法處的色不是食物的意義也成立，因為它沒有實體和作用，就像不相應行法一樣。為什麼受（感受）和想（思維）不被稱為食物呢？受需要通過觸（接觸）的資養才能增益於識（意識），就像氣力一樣，所以不被認為是食物。想的作用微弱，對於四食（段食、觸食、思食、識食）沒有能力，不如觸和思，所以也不被認為是食物。雖然也因為愛（貪愛）而追求四食，但不是直接的資養和增長。業（行為）等也是如此，所以不被說成是食物。其餘的心所法都比不上觸和思。觸遍及所有心，順應產生三種感受（苦、樂、舍）。思能夠希望和造作，是行為的主導。所以其餘的心所法都不是食物。無漏法和無為法都破壞有為法，所以只有有漏法才建立四食的名稱。 第五諸門，其中有五種：一、三界；二、五趣；三、三性攝；四、因果別；五、問答。第一，三界：顯揚第一、瑜伽第五、唯識等都說，由於觸食、思食、識食這三種食物，一切三界（欲界、色界、無色界）的有情才能安住。段食這種食物只能讓欲界有情安住，因為欲界有睡眠和淫慾，必須依靠段食。其餘界則不然。這是依據散亂的境界而言，禪定境界則通於三界，這一點將在後面說明。第二，五趣：瑜伽第六十六說，粗糙的段食在欲界的五趣（地獄、餓鬼、畜生、人、天）中都可以見到。這裡指的是一部分個別的地獄，不是大地獄。其餘的食物在三界中都可以見到。瑜伽第五說，在那落迦（地獄）受生的有情，有微細的段食，指的是腑臟之間的風，因為這個原因，他們才能長久存活。

【English Translation】 English version It nourishes and strengthens the vital energy, making it vigorous and superior, therefore, the 'Superior Samadhi Fruit' (fruit obtained through meditative concentration) is not considered 'physical food' (coarse food). Although the 'Superior Samadhi Fruit' possesses the five characteristics of form, smell, taste, etc., it is completely not food. However, due to the power of the sages, it can be made into food in three ways, such as 'Fragrant Rice Meal' (rice cooked with spices in Buddhist monasteries) can be used as food. One view disagrees with this, arguing that the 'Superior Samadhi Fruit' actually possesses three characteristics, but it is not a legitimate source of food. However, some sages transform the 'Superior Samadhi Fruit' through meditative supernatural powers, making it able to nourish vital energy, which is obtained through three kinds of consciousness, so it is also not a legitimate source of food. This statement is also incorrect. Does it necessarily have to be obtained through three kinds of consciousness to be called food? As long as it can nourish vital energy during subsequent transformations, making consciousness more clear and vigorous, it does not necessarily have to be obtained through consciousness. Therefore, the three characteristics of 'Superior Samadhi Fruit' can be called food, because it itself can be obtained by consciousness and nourish. The meaning that the form of its 'illusory dharma place' is not food is also established, because it has no substance and function, just like non-associated formations. Why are 'feeling' (sensation) and 'thinking' (thought) not called food? Feeling needs to be nourished by 'contact' (touch) to benefit consciousness, just like vital energy, so it is not considered food. The function of thinking is weak, and it has no ability for the four foods (physical food, contact food, volitional food, consciousness food), not as good as contact and volition, so it is also not considered food. Although it also pursues the four foods because of 'craving' (attachment), it is not direct nourishment and growth. 'Karma' (action) and so on are also like this, so they are not said to be food. The remaining mental factors are not comparable to contact and volition. Contact pervades all minds, and in accordance with it, three kinds of feelings (suffering, pleasure, equanimity) arise. Volition is able to hope and create, and is the master of action. So the remaining mental factors are not food. Unstained dharmas and unconditioned dharmas destroy conditioned dharmas, so only stained dharmas establish the name of the four foods. The fifth section on the 'gates', there are five types: 1. The Three Realms; 2. The Five Destinies; 3. Included by the Three Natures; 4. Distinction of Cause and Effect; 5. Questions and Answers. First, the Three Realms: 'Manifestation of the Teaching, First Chapter', 'Yoga, Fifth Chapter', 'Consciousness-only' and others all say that due to the three foods of contact food, volitional food, and consciousness food, all sentient beings in the Three Realms (Desire Realm, Form Realm, Formless Realm) can abide. Physical food, this type of food, can only allow sentient beings in the Desire Realm to abide, because the Desire Realm has sleep and sexual desire, and must rely on physical food. The other realms are not like this. This is based on the scattered state, while the meditative state is common to the Three Realms, which will be explained later. Second, the Five Destinies: 'Yoga, Sixty-sixth Chapter' says that coarse physical food can be seen in the Five Destinies (hell, hungry ghosts, animals, humans, gods) of the Desire Realm. This refers to a portion of individual hells, not the great hells. The remaining foods can be seen in the Three Realms. 'Yoga, Fifth Chapter' says that sentient beings born in Naraka (hell) have subtle physical food, referring to the wind between the internal organs, and for this reason, they can survive for a long time.

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住。鬼．傍生．人．天有粗段食。謂作分段而食啖之說之為粗。地獄風不爾故名為細。復有微細食。謂住羯邏藍等位有情。及欲界諸天。由彼食已所有段食。流入一切身份支節。尋即消化無有便穢。然五十七云。那落迦中無有段食。定地諸天亦復如是。諸那落迦雖有廣大諸根．大種損害因緣。而不能死者。彼卷次文自會之云。然彼亦有諸微細風。隨入身份以之為食。難可了知。是故不說。故不相違。即顯四食遍五趣也。第三三性攝者。段食唯無記。散位三境其性定故。能造所造本性定故。法處三境若為食者。自識所變第八識境亦無記故。若依意境遠資長故。色無色系是有漏者。是善性攝。若無漏者親非資有。究竟為損。破裂有故近可為食。義稍難知。此應思審。其觸思識通三性有。若取勝識食唯無記性。即第八故。然通定散。定位思觸識。皆能攝益故。第四因果別者。對法第五云。有四差別。一不凈依止住食。謂欲界異生由具縛故。攝論世親第十但言具縛。對法為勝。依有現種名具縛故。二凈不凈依止住食。謂有學及色無色異生有餘縛故。攝論言有學。雖同對法。異生中雲若生色無色界。此義便狹。唯明三食非說段故。在下離欲攝不盡故。三清凈依止住食。謂阿羅漢解脫一切縛故。攝論文同。四示現依止住食。謂諸佛

【現代漢語翻譯】 現代漢語譯本 住。鬼（preta，餓鬼道眾生）．傍生（tiryak，畜生道眾生）．人．天有粗段食。謂作分段而食啖之說之為粗。地獄風不爾故名為細。復有微細食。謂住羯邏藍（kalala，受精卵最初形態）等位有情。及欲界諸天。由彼食已所有段食。流入一切身份支節。尋即消化無有便穢。然五十七云。那落迦（naraka，地獄）中無有段食。定地諸天亦復如是。諸那落迦雖有廣大諸根．大種損害因緣。而不能死者。彼卷次文自會之云。然彼亦有諸微細風。隨入身份以之為食。難可了知。是故不說。故不相違。即顯四食遍五趣也。 第三三性攝者。段食唯無記。散位三境其性定故。能造所造本性定故。法處三境若為食者。自識所變第八識境亦無記故。若依意境遠資長故。色無色系是有漏者。是善性攝。若無漏者親非資有。究竟為損。破裂有故近可為食。義稍難知。此應思審。其觸思識通三性有。若取勝識食唯無記性。即第八故。然通定散。定位思觸識。皆能攝益故。 第四因果別者。對法第五云。有四差別。一不凈依止住食。謂欲界異生由具縛故。攝論世親第十但言具縛。對法為勝。依有現種名具縛故。二凈不凈依止住食。謂有學及色無色異生有餘縛故。攝論言有學。雖同對法。異生中雲若生色無**。此義便狹。唯明三食非說段故。在下離欲攝不盡故。三清凈依止住食。謂阿羅漢（arhat，已證得阿羅漢果位的修行者）解脫一切縛故。攝論文同。四示現依止住食。謂諸佛。

【English Translation】 English version Beings in the states of preta (ghosts), tiryak (animals), humans, and devas (gods) consume coarse 'segmental food'. This refers to the act of dividing food into portions and consuming them. The winds in hell are not like this, hence they are called subtle. There is also subtle food, which is consumed by beings in the state of kalala (the initial stage of an embryo) and devas in the desire realm. After they consume this segmental food, it flows into all parts of their bodies and is quickly digested without any waste. However, volume fifty-seven states that there is no segmental food in naraka (hell). The devas in the meditative realms are also the same. Although beings in naraka have vast sense organs and are subject to great elemental harm, they cannot die. The text in that volume explains this by saying that they also have subtle winds that enter their bodies and serve as food, but these are difficult to perceive, so they are not mentioned. Therefore, there is no contradiction. This shows that the four types of food pervade the five realms of existence. Third, regarding the three natures: segmental food is only neutral (neither good nor bad). The nature of the three objects in the scattered state is fixed because the nature of what creates and what is created is fixed. If the three objects of the 'dharma realm' are considered as food, then the object of the eighth consciousness, which is transformed by one's own consciousness, is also neutral. If relying on the 'mind realm' for distant nourishment and growth, then beings in the form and formless realms who are subject to outflows are of a virtuous nature. If they are free from outflows, then they are not directly nourished but ultimately harmed. Because they are broken and fragmented, they can be considered as food in a proximate sense. The meaning is somewhat difficult to understand and should be carefully considered. Contact, thought, and consciousness have all three natures. If taking the superior consciousness as food, it is only of a neutral nature, because it is the eighth consciousness. However, it applies to both the meditative and scattered states. Thought, contact, and consciousness in the meditative state can all be beneficial. Fourth, regarding the distinction between cause and effect: the fifth volume of the 'Abhidharmakosa' states that there are four differences. First, 'food that sustains based on impure dependence', which refers to ordinary beings in the desire realm who are bound by attachments. Vasubandhu's 'Compendium of Abhidharma' only mentions 'bound by attachments' in the tenth chapter, which is less precise than the 'Abhidharmakosa'. 'Bound by attachments' means relying on existing seeds. Second, 'food that sustains based on pure and impure dependence', which refers to those who are still learning and ordinary beings in the form and formless realms who have remaining attachments. The 'Compendium' mentions 'those who are still learning', which is the same as the 'Abhidharmakosa'. However, it also mentions 'those born in the form and formless realms', which is narrower in meaning. It only explains three types of food and does not mention segmental food. It does not fully encompass those who are free from desire below. Third, 'food that sustains based on pure dependence', which refers to arhats (those who have attained the state of arhat) who are liberated from all attachments. The 'Compendium' is the same. Fourth, 'food that sustains based on manifestation', which refers to the Buddhas.

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及已證大威德菩薩。由唯示現食力住。故攝論云。謂佛世尊示現受用段等四食。如來食時實不受食。亦不假食因食而生。然順世間示現受食。示現假食其身安住。對法不約第四識食以明示現。故取菩薩。攝論具依四皆示現。故說唯佛。唯識亦因攝論所說。各望不同不相違也。第五問答者。問若三食通三界散位。段食唯欲界者。亦有上界資下段食及餘三食耶。答有。二定以上起初禪四識。豈非資下三耶。又段食示現可爾。即大威德菩薩等是實不資下。問下資上耶。答有。由依上定起觸觸境思妙理故。又解此非下食。但長養故。不爾定心亦應名食。非別攝益。此義不爾。定不損害觸等攝別義。所望異故。問如是四種為唯種子。亦通現行。答前三唯現行。識食通種子。九十四說。由段食等力故有氣力等。諸根．大種皆得增益。由是因緣諸有顧戀身命。愚夫為此義故有所追求。追求之時造作新業。及增煩惱。由此段．觸．思三門故。能集後有業煩惱識。此于現法。由業煩惱所隨逐故。成其有取便能攝受當來後有。此意即顯。由前三食集種子識後有增長。故知前三皆唯現行。其彼種子即後有因。為種子識。此通二世。未來唯凡非在聖者。依總果業非聖者故。問一切有情一一念頃。隨所有處皆定有耶。答曰不定。識食定有。余或有

【現代漢語翻譯】 現代漢語譯本 以及已經證得大威德菩薩（Mahābalabodhisattva，具有大威德的菩薩）。由於僅僅示現通過食物維持生命，所以《攝大乘論》（Mahāyānasaṃgraha）中說：『佛世尊示現受用段食（kabaḍīkāra-āhāra，粗糙的食物）、觸食（sparśa-āhāra，感官印象）、思食（manas-saṃcetanā-āhāra，意志）和識食（vijñāna-āhāra，意識）四種食物。』如來進食的時候實際上並不需要食物，也不是依靠食物而生。然而，爲了順應世間，示現接受食物，示現依靠食物身體才能安住。對法論（Abhidharma）不以第四識的食物來說明示現，所以取菩薩為例。《攝大乘論》全面地依據四種食物都是示現來說明，所以說只有佛才能做到。唯識宗（Vijñānavāda）也是因為《攝大乘論》所說，各自的側重點不同，並不矛盾。 第五個問答是：問：如果觸食、思食、識食通於三界（trayo dhātavaḥ，欲界、色界、無色界）的散位（vikṣiptacitta，心不在定中的狀態），段食只在欲界，那麼，是否也有上界資助地獄的段食以及其餘三種食物的情況？答：有。二禪以上的禪定中生起初禪的四識，難道不是資助地獄的三種食物嗎？而且，段食的示現可以這樣說，即大威德菩薩等實際上並不資助地獄。問：地獄資助上界嗎？答：有。因為依靠上界的禪定生起觸，通過觸境來思考微妙的道理。又有一種解釋是，這並非地獄的食物，只是爲了長養。否則，禪定之心也應該被稱為食物，而不是特別的攝益。這種說法不對，禪定不損害觸等攝益的特別意義，因為所側重的方面不同。問：這四種食物僅僅是種子（bīja）嗎？還是也包括現行（pravṛtti）？答：前三種僅僅是現行，識食通於種子。《九十四》中說，由於段食等的力量，所以有氣力等，諸根（indriya）、大種（mahābhūta）都能得到增益。因為這個緣故，那些顧戀身命的有情，愚夫爲了這個意義而有所追求。追求的時候造作新的業（karma），並且增長煩惱（kleśa）。因此，通過段食、觸食、思食這三種途徑，能夠積集後有的業煩惱識。這在現法中，由於業煩惱所隨逐的緣故，成就了有取，便能攝受當來的後有。這個意思就是顯示，由於前三種食物積集種子識，後有才能增長。所以知道前三種都僅僅是現行，它們的種子就是後有的原因，作為種子識。這通於二世（過去世和現在世），未來世只有凡夫，不包括聖者，因為是依據總果業，而不是聖者。 問：一切有情每一念頃，無論在什麼地方，都一定有這四種食物嗎？答：不一定。識食一定有，其餘的或者有。

【English Translation】 English version And also Mahābalabodhisattva (Great Might Bodhisattva), who has already attained enlightenment. Because they only manifest sustaining life through food, the Mahāyānasaṃgraha (Compendium of the Mahāyāna) says: 'The World-Honored One, the Buddha, manifests consuming four kinds of food: kabaḍīkāra-āhāra (coarse food), sparśa-āhāra (sensory impressions), manas-saṃcetanā-āhāra (volition), and vijñāna-āhāra (consciousness).' When the Tathāgata eats, he does not actually need food, nor is he born from food. However, to accord with the world, he manifests accepting food, manifesting that his body can abide by relying on food. The Abhidharma does not explain manifestation with the food of the fourth consciousness, so it takes Bodhisattvas as an example. The Mahāyānasaṃgraha comprehensively explains based on all four foods being manifestations, so it says that only the Buddha can do it. The Vijñānavāda (Consciousness-only school) also relies on what the Mahāyānasaṃgraha says, and their respective focuses are different, so they are not contradictory. The fifth question and answer is: Question: If sparśa-āhāra, manas-saṃcetanā-āhāra, and vijñāna-āhāra are common to the distracted states (vikṣiptacitta, a state of mind not in concentration) of the three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm), and kabaḍīkāra-āhāra is only in the desire realm, then is there also a situation where the upper realm supports the lower realm's kabaḍīkāra-āhāra and the other three kinds of food? Answer: Yes. When the four consciousnesses of the first dhyana (jhāna, meditative state) arise from the second dhyana and above, aren't they supporting the three kinds of food of the lower realm? Moreover, the manifestation of kabaḍīkāra-āhāra can be said in this way, that is, Mahābalabodhisattva and others do not actually support the lower realm. Question: Does the lower realm support the upper realm? Answer: Yes. Because relying on the dhyana of the upper realm gives rise to sparśa (contact), and through contact with the object, one contemplates the subtle principles. Another explanation is that this is not the food of the lower realm, but only for nourishment. Otherwise, the mind in dhyana should also be called food, rather than a special benefit. This statement is incorrect, dhyana does not harm the special meaning of the benefits of sparśa and others, because the focus is different. Question: Are these four kinds of food only seeds (bīja)? Or do they also include manifestation (pravṛtti)? Answer: The first three are only manifestations, and vijñāna-āhāra is common to seeds. It says in Ninety-Four that due to the power of kabaḍīkāra-āhāra and others, there is strength and so on, and the faculties (indriya) and great elements (mahābhūta) can all be increased. Because of this reason, those sentient beings who are attached to life, foolish people, seek after this meaning. When they seek, they create new karma (karma) and increase afflictions (kleśa). Therefore, through the three paths of kabaḍīkāra-āhāra, sparśa-āhāra, and manas-saṃcetanā-āhāra, one can accumulate the karma-affliction-consciousness of future existence. In the present dharma, because of being accompanied by karma and afflictions, one achieves grasping, and can then receive the future existence to come. This meaning shows that because the first three kinds of food accumulate the seed consciousness, future existence can grow. Therefore, it is known that the first three are only manifestations, and their seeds are the cause of future existence, as seed consciousness. This is common to the two times (past and present), and in the future only ordinary people, not including sages, because it is based on the total karma of results, not sages. Question: Do all sentient beings necessarily have these four kinds of food in every moment, no matter where they are? Answer: Not necessarily. Vijñāna-āhāra is certain to be present, and the others may or may not be present.

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無。問若許五趣皆有段食觸食等者。彼必生樂。極苦趣中攝論說有樂。彼定是樂耶。答起順益舍非喜．樂受。又唯識言。余處所說彼有樂者。隨轉理門。非大乘義。此義為正。但生順舍必非喜．樂。問若三食通三性。如何不善能長養耶。答如行惡行觸五妙欲。亦資長故。後世雖損。現資養故。問因果別中。隨所應有四三食處皆得四種耶。謂不凈食等。答欲界具四。色界有三。除不凈食。無第四少分。以無佛故。然無色界全無第四及初。問三界中何界食粗耶。答且段食者。九十四云。欲天．及中有．母腹．卵㲉皆細。餘位名粗。然五十七唯天為細。餘名粗者。據多分故。或五趣相望為粗細故。九十四中自趣望故。又全消化．不消為粗．細。余不爾故。五十七云。在欲界三食為粗。在色．無色三食為細。九十四云。三食在無色界名細。余處名粗。有色為依。易分別故。無色為依。難分別故。此意即顯以有色所依為粗。無色所依為細。五十七以定地法行相難知名細。散地行相易知名粗。各據一義亦不相違。九十四云。更有別義。一切四食能令已生有情安住名粗。能令求生有情安住名細。本有．中有粗．細別故。此等一切皆應準知。非要勝義故不具述。九十四云。無有少法生已安住。亦無有我能食所食。然唯約與未生諸法作生

【現代漢語翻譯】 現代漢語譯本： 問：如果承認五趣（pañca-gati，五種輪迴的道途，即地獄、餓鬼、畜生、人、天）都有段食（kabaḷīkāra-āhāra，粗摶食，指固體食物）、觸食（sparśa-āhāra，感覺的食糧）等，那麼他們必定會產生快樂。極苦的趣中，《攝論》（Abhidharma-samuccaya，無著菩薩所著的論典）說有快樂，那麼這一定是快樂嗎？ 答：產生的是順益的舍受（upekṣā-vedanā，不苦不樂的感受），而非喜受（prīti-vedanā，愉悅的感受）和樂受（sukha-vedanā，快樂的感受）。而且，《唯識》（Vijñānavāda，唯識宗）說：『其他地方所說的他們有快樂，是隨順道理的方便說法，並非大乘（Mahāyāna）的真實義。』這個解釋才是正確的。只是產生順益的舍受，必定不是喜受和樂受。 問：如果三食（段食、觸食、思食（manas-saṃcetanā-āhāra，意志的食糧））通於三性（善、惡、無記），為什麼不善（akuśala）能增長養分呢？ 答：如同進行惡行，接觸五妙欲（pañca kāmaguṇā，色、聲、香、味、觸五種感官享受），也能資助增長的緣故。後世雖然會受到損害，但現在能資助養分。 問：在因果差別中，隨所應有的四三食之處，都能得到四種嗎？比如不凈食等。 答：欲界（kāma-dhātu，眾生對感官享樂有強烈慾望的界域）具足四種。有三界，除去不凈食。沒有第四種的少分，因為沒有佛的緣故。然而無完全沒有第四種和第一種。 問：三界（trayo dhātavaḥ，欲界、色界、無色界）中哪個界的食物粗糙呢？ 答：且說段食，九十四云：『欲天（kāma-deva，欲界的諸天）、以及中有（antarābhava，中陰身）、母腹（mātṛkukṣi，母胎）、卵㲉（aṇḍa-ja，卵生）都細微，其餘位置名為粗糙。』然而五十七唯有天為細微，其餘名為粗糙，是根據大部分情況而言。或者五趣相互比較而言粗細。九十四中是自身趣比較而言。又完全消化、不消化為粗、細。其餘不是這樣。五十七云：『在欲界三食為粗，在色界（rūpa-dhātu，物質存在的界域）、無色界（arūpa-dhātu，沒有物質存在的界域）三食為細。』九十四云：『三食在無**名為細，其餘處名為粗。』以有色為依據，容易分別的緣故。無色為依據，難以分別的緣故。此意即顯示以有色所依為粗，無色所依為細。五十七以定地法行相難以知曉名為細，散地行相容易知曉名為粗。各自根據一個意義也不互相違背。 九十四云：『更有別的意義，一切四食能令已生有情安住名為粗，能令求生有情安住名為細。』本有（bhava，生命）、中有粗、細有區別的緣故。這些一切都應該準此理解。非要是勝義（paramārtha，究竟的真理）的緣故，不具體陳述。 九十四云：『沒有少許法生起后安住，也沒有我能食所食。』然而只是關於給予未生的諸法作生。

【English Translation】 English version: Question: If it is admitted that all five realms (pañca-gati, the five paths of rebirth: hell, hungry ghosts, animals, humans, and gods) have coarse food (kabaḷīkāra-āhāra, physical food), contact food (sparśa-āhāra, the nourishment of sensation), etc., then they must generate pleasure. In the realms of extreme suffering, the Compendium of Abhidharma (Abhidharma-samuccaya, a treatise by Asanga) says there is pleasure, so is that definitely pleasure? Answer: What arises is indifferent feeling (upekṣā-vedanā, neither pleasant nor unpleasant feeling) that is conducive to benefit, not joyful feeling (prīti-vedanā, feeling of joy) or pleasant feeling (sukha-vedanā, feeling of happiness). Moreover, the Consciousness-Only (Vijñānavāda, the Yogācāra school) says: 'What is said elsewhere about them having pleasure is a provisional statement following the path of reason, not the true meaning of the Mahāyāna.' This explanation is correct. Only the arising of indifferent feeling conducive to benefit is definitely not joyful feeling or pleasant feeling. Question: If the three foods (physical food, contact food, and volitional food (manas-saṃcetanā-āhāra, the nourishment of intention)) are common to the three natures (wholesome, unwholesome, and neutral), how can unwholesome (akuśala) actions nourish? Answer: Just as engaging in evil deeds and contacting the five desirable sense objects (pañca kāmaguṇā, the five sensory pleasures of sight, sound, smell, taste, and touch) can also aid in growth. Although it will cause harm in future lives, it nourishes in the present. Question: In the difference between cause and effect, in places where the four or three foods are appropriate, can all four types be obtained? For example, impure food, etc. Answer: The desire realm (kāma-dhātu, the realm where beings have strong desires for sensory pleasures) has all four. There are three realms, excluding impure food. There is no small portion of the fourth type, because there is no Buddha. However, the formless realm (arūpa-dhātu, the realm without material existence) has completely lacks the fourth and first types. Question: Which realm among the three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm) has coarser food? Answer: Speaking of physical food, the ninety-fourth [section of a text] says: 'The desire gods (kāma-deva, gods of the desire realm), as well as the intermediate state (antarābhava, the bardo), the mother's womb (mātṛkukṣi, the womb), and egg-born (aṇḍa-ja, born from eggs) are all subtle; the remaining states are called coarse.' However, the fifty-seventh [section of a text] only considers the gods as subtle, and the rest as coarse, based on the majority of cases. Or, the coarseness and subtlety are relative to the five realms. The ninety-fourth [section of a text] refers to the comparison within one's own realm. Also, complete digestion and non-digestion are coarse and subtle, respectively. The rest are not like that. The fifty-seventh [section of a text] says: 'In the desire realm, the three foods are coarse; in the form realm (rūpa-dhātu, the realm of material existence) and the formless realm (arūpa-dhātu, the realm without material existence), the three foods are subtle.' The ninety-fourth [section of a text] says: 'The three foods in the formless realm are called subtle; elsewhere they are called coarse.' Because it is easier to distinguish based on what has form. Because it is difficult to distinguish based on what is formless. This means that what relies on form is coarse, and what relies on formlessness is subtle. The fifty-seventh [section of a text] considers the characteristics of the Dharma in meditative states as difficult to know and therefore subtle, while the characteristics of the Dharma in scattered states are easy to know and therefore coarse. Each is based on one meaning and they are not contradictory. The ninety-fourth [section of a text] says: 'There is another meaning: all four foods that enable beings who have already been born to abide are called coarse, and those that enable beings seeking birth to abide are called subtle.' The inherent existence (bhava, existence) and the intermediate state have differences in coarseness and subtlety. All of these should be understood accordingly. It is not necessarily the ultimate truth (paramārtha, the ultimate reality), so it is not described in detail. The ninety-fourth [section of a text] says: 'There is not a single Dharma that arises and abides, nor is there a self that can eat or be eaten.' However, it is only about giving rise to Dharmas that have not yet arisen.

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緣理。唯法引法說為食義。但由法假于其識上。假想施設補特伽羅。望此四食說為食者。隨順世間約世俗諦有能食者。非約勝義。若說有識生已安住。體是真實補特伽羅名為食者。不應立識為其食性。未曾見有補特伽羅還自能食補特伽羅。乃至廣說。故知食者但假設施。複次三食為因能生三苦。一界不平等苦。二欲希求苦。三求不充苦。由段．觸．思三為因故。故觀段食如子肉想不應貪著。觀順樂觸如無皮牛諸蟲唼食多生眾苦。觀意會思如一大火。作此觀已勿為三苦之所苦惱。坦然而住。三食為緣生識內苦。故觀識食如三百鉾之所贊刺。乃至廣說。不審觀此便為喜貪之所染污。若為二染生二過失。一者當來。二者現法。乃至廣如九十四說。問若無漏法破裂有故說為非食。何故佛地經云廣大法味喜樂所持名為食耶。答佛地第一說。食能長養三有眾生。此斷有故應不名食。是住持因故亦名食。如有漏法雖障無漏。然持有漏得名為食。無漏亦爾。雖斷有漏然持無漏。云何非食。謂佛菩薩后得無漏。能說能受大乘法味生大喜樂。又正體智受真如味生大喜樂。能任持身令不斷壞。長養善法故名為食。非與有情而為食也。唯大悲心神通變境資養有情。近亦名食故不相違。問何故有漏觸為食體。無漏法中喜．樂為食。答由有漏觸引喜

【現代漢語翻譯】 現代漢語譯本： 緣理。唯有法才能引導法，這被說為『食』的意義。但由於法依附於其識之上，才假想施設『補特伽羅』（pudgala，意為人或有情）。相對於這四種食，說為『食者』，是順應世間，依據世俗諦而有能食者，並非依據勝義諦。如果說有識產生后安住，其體是真實的補特伽羅，並稱其為『食者』，那麼就不應將識立為它的食性。從未見過有補特伽羅還能自己吃掉自己。乃至廣說。所以可知『食者』只是假設施設。再者，三種食作為原因能產生三種苦：一是界不平等苦，二是欲希求苦，三是求不充苦。由於段食、觸食、思食這三種食作為原因的緣故。所以觀察段食應當像觀察子肉一樣，不應貪著。觀察順樂觸應當像觀察無皮的牛被各種蟲子叮咬一樣，會產生眾多痛苦。觀察意會思應當像觀察一大團火焰一樣。做了這樣的觀察后，就不會被三種痛苦所苦惱，坦然安住。三種食作為緣能產生識內的痛苦。所以觀察識食應當像觀察被三百支長矛刺穿一樣。乃至廣說。如果不審慎地觀察這些，就會被喜和貪所染污。如果被這兩種染污，就會產生兩種過失：一是未來的過失，二是現世的過失。乃至廣如九十四說。問：如果無漏法因為破裂有（指有漏法）的緣故，被說為非食，那麼為什麼《佛地經》中說『廣大法味喜樂所持』，被稱為食呢？答：《佛地經》第一說，食能長養三有眾生。這裡因為斷除了有，所以不應被稱為食。但因為它是住持的原因，所以也可以稱為食。如有漏法雖然障礙無漏法，但因為持有有漏法，所以可以被稱為食。無漏法也是如此，雖然斷除了有漏法，但持有無漏法，怎麼能說它不是食呢？所說的是佛菩薩后得無漏智，能夠說和接受大乘法味，產生大的喜樂。又正體智領受真如之味，產生大的喜樂，能夠任持身體使之不斷壞，長養善法，所以被稱為食。並非是給有情提供食物。只有大悲心和神通變現的境界才能資養有情，從這個角度來說也可以稱為食，所以並不矛盾。問：為什麼有漏觸是食的本體，而無漏法中喜樂是食呢？答：因為有漏觸能引發喜。

【English Translation】 English version: Reasoning. Only Dharma can lead to Dharma, which is said to be the meaning of 'food'. However, because Dharma relies on its consciousness, 'pudgala' (meaning person or sentient being) is hypothetically established. In relation to these four kinds of food, the 'eater' is spoken of in accordance with the world, based on the conventional truth, not based on the ultimate truth. If it is said that consciousness arises and abides, and its essence is a real pudgala, and it is called the 'eater', then consciousness should not be established as its nature of food. It has never been seen that a pudgala can eat itself. And so on. Therefore, it can be known that the 'eater' is only a hypothetical establishment. Furthermore, the three foods as causes can produce three kinds of suffering: first, the suffering of unequal realms; second, the suffering of desire and craving; and third, the suffering of unfulfilled desires. This is due to the three foods of coarse food, sense-impression food, and volition food as causes. Therefore, observing coarse food should be like observing the flesh of one's own child, one should not be attached to it. Observing pleasant sense-impression food should be like observing a skinless cow being bitten by various insects, which will produce many sufferings. Observing volition food should be like observing a great fire. After making such observations, one will not be troubled by the three sufferings, and will abide peacefully. The three foods as conditions can produce suffering within consciousness. Therefore, observing consciousness-food should be like observing being pierced by three hundred spears. And so on. If one does not carefully observe these, one will be defiled by joy and greed. If one is defiled by these two, two faults will arise: one is the fault of the future, and the other is the fault of the present. And so on, as explained in detail in ninety-four. Question: If unconditioned Dharma is said to be non-food because it breaks conditioned Dharma, then why does the Buddhabhumi Sutra say that 'held by vast Dharma-flavor joy and bliss' is called food? Answer: The first chapter of the Buddhabhumi Sutra says that food can nourish sentient beings in the three realms of existence. Here, because existence is cut off, it should not be called food. However, because it is the cause of sustenance, it can also be called food. Just as conditioned Dharma, although it obstructs unconditioned Dharma, can be called food because it holds conditioned Dharma. Unconditioned Dharma is also like this, although it cuts off conditioned Dharma, it holds unconditioned Dharma, how can it not be food? What is said is that the subsequent attainment of unconditioned wisdom of Buddhas and Bodhisattvas is able to speak and receive the flavor of Mahayana Dharma, producing great joy and bliss. Also, the true wisdom of the self experiences the flavor of Suchness, producing great joy and bliss, which is able to sustain the body and prevent it from breaking down, and nourish good Dharma, so it is called food. It is not providing food to sentient beings. Only great compassion and the realm transformed by supernatural powers can nourish sentient beings, from this perspective it can also be called food, so there is no contradiction. Question: Why is conditioned sense-impression the substance of food, while in unconditioned Dharma, joy and bliss are food? Answer: Because conditioned sense-impression can induce joy.

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．樂勝。無漏喜．樂治憂．苦勝。各立為食。對治別故。又無漏受領法味增。說之為食。亦如有漏觸生喜增。立名為食。故不違理。各隨增故。問佛地經說一食。廣大法味喜樂所持。法花說二食。一者法喜。二者禪悅。處處說四。謂段．觸．思．識。攝論說四。不凈依止等。阿含說九。四是世間。五是出世。世間食者即段．觸等。出世食者。一禪．二愿．三念．四八解脫．五喜食。佛地法花唯說無漏資無漏食。不說有漏。佛地經中。唯說因聞正法之食。不說禪悅。法花通說因定．慧資。故說二食。福．慧品中此二勝故。念．愿．解脫非增勝故。略而不說。處處說四。世間食故。不凈等四依人別故。說九食者。有漏．無漏合二說故。無漏法資破有漏食。具五種故。故阿含云。常共專念除舍四種世間之食。求於五種出世間食。有漏法中段等為勝。無漏法中定等為勝。各據勝立亦不相違。◎

◎六十二見章

六十二見。略以五門分別。一明所因。二辨名相。三出體性。四迷諦通別。五問答分別。

第一辨所因者。略有二因。一者佛說所因。二者見起所因。佛說所因者。依阿含第十四卷梵動品。佛游摩竭題國。遊行人間。詣竹林園。止於講堂。時有梵志。名為善念。其有弟子名梵摩達。師徒常共隨佛後行。

善念梵志以無數方便毀佛法僧。其梵摩達以無量方便贊佛法僧。師弟二人各懷異意。共相違背。由習異見異親近故。時諸比丘。食后相共詣講堂中。作如是論甚奇。世尊有大神力。威德具足。盡知眾生志意所趣。善念梵志毀佛法僧。弟子梵摩達以無量方便。稱讚如來法及比丘。各懷異心。佛在靜室以凈天耳。聞諸比丘如是言論。往詣講堂。知而故問。向何所說。諸比丘言。向共談論甚奇。世尊。乃至廣說。師弟二人各懷異見。具陳彼事。世尊告曰。若有譭謗佛法僧者。汝等不得懷忿結意心害於彼。若懷此意即自陷溺。若有讚歎佛法僧者。汝等於中不足為喜。若生喜心亦自陷溺。此是小弱凡夫。寡聞不達深義。直以所見如實讚歎佛法僧寶。更有餘法甚深微妙大法光明。唯有賢聖弟子。能以此法讚歎如來。諸有沙門婆羅門等。于本劫本見。末劫末見種種無數。隨意所入盡入六十二見中。無出過者。唯有如來。知此見處如是轉如是執。又過於是。雖知不著。以不著故即得寂靜無餘解脫。故名如來甚深微妙大法光明。賢聖弟子真實平等讚歎如來。瑜伽亦說。謂由依彼能顯見趣不正法藏。師弟傳聞展轉相授為方便故。所以世尊說此諸見。見起所因者。瑜伽論說。謂彼一切薩迦耶見以為因緣。因緣雖有或親或疏。親依我見諸見方起

【現代漢語翻譯】 現代漢語譯本 善念梵志（Brahman Shan Nian，指一位名為善念的婆羅門）用無數方法詆譭佛、法、僧三寶。他的弟子梵摩達（Brahman Fantuo Da，指一位名為梵摩達的婆羅門）則用無量方法讚揚佛、法、僧三寶。師徒二人各自懷有不同的想法，互相違背，這是由於他們學習了不同的見解，親近了不同的人的緣故。 當時，眾位比丘在用齋之後，一同前往講堂，議論道：『真是太奇妙了！世尊具有大神力，威德圓滿具足，完全知曉眾生心意的趨向。善念梵志詆譭佛、法、僧三寶，而他的弟子梵摩達卻用無量方法稱讚如來（Tathagata，佛的稱號之一）的教法以及比丘僧團。』他們各自懷有不同的想法。 佛陀在靜室中，以清凈的天耳聽到了眾位比丘的這些議論，於是前往講堂，明知故問：『你們剛才在談論什麼？』眾位比丘回答說：『剛才我們共同談論，真是太奇妙了，世尊。』乃至詳細地敘述了善念梵志師徒二人各自懷有不同見解的事情。 世尊告誡說：『如果有人詆譭佛、法、僧三寶，你們不得懷有忿恨，結怨於心，想要加害於他們。如果懷有這種想法，就會自取沉淪。如果有人讚嘆佛、法、僧三寶，你們也不必因此而感到歡喜。如果生起歡喜之心，也會自取沉淪。這些人只是弱小無知、見識淺薄的凡夫，聽聞不多，不通達甚深的義理，只是以自己所見到的那樣如實地讚歎佛、法、僧三寶而已。還有更深奧微妙的大法光明，只有賢聖弟子才能用這種法來讚歎如來。 『那些沙門（Shramana，指修行者）、婆羅門（Brahman，指印度教祭司）等，對於過去劫的見解、現在劫的見解，有種種無數的說法，隨意所入，最終都落入六十二見（sixty-two views，佛教中對各種錯誤見解的分類）之中，沒有超出這些範圍的。只有如來，才知道這些見解的產生之處，知道它們是如何轉變、如何執著的，甚至超越這些。雖然知道這些，卻不執著于這些見解，因為不執著，所以能夠得到寂靜，獲得無餘的解脫。所以被稱為如來，具有甚深微妙的大法光明。賢聖弟子才能以真實平等的心來讚歎如來。』 《瑜伽師地論》（Yogacarabhumi-sastra，佛教論典）中也說：『這是由於依靠那些（錯誤的見解），能夠顯現出見解趨向不正的法藏，師徒之間互相傳授，輾轉相授，作為一種方便的緣故。』所以世尊才宣說了這些見解，以及見解產生的根源。《瑜伽師地論》中說：『那些（錯誤的見解）都是以薩迦耶見（Satkayadrishti，有身見，認為五蘊和合的身體是真實的我）作為因緣。因緣雖然有親疏之分，但親近於我見的，各種見解才會產生。』

【English Translation】 English version Brahman Shan Nian (Brahman Shan Nian, referring to a Brahman named Shan Nian) used countless methods to slander the Buddha, Dharma, and Sangha. His disciple, Brahman Fantuo Da (Brahman Fantuo Da, referring to a Brahman named Fantuo Da), used immeasurable methods to praise the Buddha, Dharma, and Sangha. The teacher and disciple each harbored different intentions and contradicted each other, due to their learning different views and associating with different people. At that time, the Bhikkhus (Bhikkhus, Buddhist monks) after their meal, went together to the lecture hall and discussed: 'It is truly wonderful! The World-Honored One (Buddha) has great divine power, complete with majestic virtue, and fully knows the inclinations of sentient beings' minds. Brahman Shan Nian slanders the Buddha, Dharma, and Sangha, while his disciple, Brahman Fantuo Da, praises the Tathagata's (Tathagata, one of the titles of the Buddha) teachings and the Bhikkhu Sangha.' They each harbored different intentions. The Buddha, in his quiet chamber, heard these discussions of the Bhikkhus with his pure heavenly ear, and then went to the lecture hall, knowingly asking: 'What were you discussing just now?' The Bhikkhus replied: 'Just now we were discussing together, it is truly wonderful, World-Honored One.' And then they described in detail the matter of Brahman Shan Nian and his disciple each harboring different views. The World-Honored One admonished: 'If someone slanders the Buddha, Dharma, and Sangha, you must not harbor resentment, bear grudges in your hearts, and want to harm them. If you harbor such thoughts, you will bring about your own downfall. If someone praises the Buddha, Dharma, and Sangha, you need not feel happy because of it. If you give rise to joy, you will also bring about your own downfall. These people are merely weak and ignorant, with shallow knowledge, not understanding the profound meanings, and simply praise the Buddha, Dharma, and Sangha as they see them to be. There is an even deeper and more subtle Great Dharma Light, which only virtuous and holy disciples can use to praise the Tathagata.' 'Those Shramanas (Shramana, referring to practitioners), Brahmans (Brahman, referring to Hindu priests), etc., have various countless views on the past kalpa (kalpa, an aeon or cosmic period), the present kalpa, and whatever they enter into, they ultimately fall into the sixty-two views (sixty-two views, a classification of various erroneous views in Buddhism), without exceeding these limits. Only the Tathagata knows the place where these views arise, knows how they transform, how they are clung to, and even transcends these. Although knowing these, he does not cling to these views, and because he does not cling, he is able to attain tranquility and obtain complete liberation. Therefore, he is called the Tathagata, possessing the profound and subtle Great Dharma Light. Only virtuous and holy disciples can praise the Tathagata with a true and equal mind.' The Yogacarabhumi-sastra (Yogacarabhumi-sastra, a Buddhist treatise) also says: 'This is because relying on those (erroneous views), one can reveal the Dharma treasury where views tend towards incorrectness, and teachers and disciples transmit them to each other, passing them on as a means.' Therefore, the World-Honored One proclaimed these views, and the source from which views arise. The Yogacarabhumi-sastra says: 'Those (erroneous views) all take Satkayadrishti (Satkayadrishti, the view of a self, the belief that the body, which is the aggregation of the five skandhas, is a real self) as their cause. Although the causes have close and distant relationships, various views arise from being close to the view of self.'

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。不爾便非邊見所攝。由親依故說為邊見。疏相依者說為邪見。緣梵王常等有邪見故。總是第一明所因也。

第二辨名相者。大智度論說。身邊二見以為根本。有二十句我我所見。三世合數並本二見成六十二。非此所宗。阿含經有許無色界有色身故。大眾部經非可全憑。梵網六十二見經。與舍利弗阿毗曇同。是正量部。亦非所宗。大毗婆沙第一百九十九．及第二百雖復廣明。是薩婆多。亦非依憑。以上皆非大乘之義。今並不依。今依瑜伽第八十七．第六．第七．第八．及五十八。顯揚第九．第十。對法第一。成唯識第六卷。上下諸文自廣解釋。既是自義。理應依憑。初列總名相。后辨別名相。列總名相者。八十七云。薩迦耶見以為根本。有六十二諸惡見趣。謂四遍常見論。四一分常見論。二無因論。四有邊無邊想論。四不死矯亂論。如是十八諸惡見趣。是計前際說我論者。又有十六有見想論。八無想論。八非有想非無想論。七斷見論。五現法涅槃論。此四十四諸惡見趣。是計后際說我論者。如是前際及於后際各有五故總成十類。前後際者。際謂際畔。時分之義。即阿含云。本劫．本見．末劫末見。八十七云。諸見依世者。謂依過去及現在世。起分別故名計前際。依未來世起分別故名計后際。此約多分二際道理。

【現代漢語翻譯】 現代漢語譯本：否則便不屬於邊見的範疇。因為親近依附的緣故，才說是邊見。疏遠相依的，就說是邪見。因為緣于梵天王常存等而產生邪見。以上都是第一點，說明了產生的原因。

第二點辨別名稱和相狀。《大智度論》說，身見和邊見是根本，由此產生二十句的我見和我所見。將過去、現在、未來三世的合計數，加上根本的兩種見解，總共構成六十二種見解。但這不是我們宗派所依據的。《阿含經》中有關於『有』和『無』、『有色身』的說法，因此大眾部的經典不能完全依賴。《梵網六十二見經》與《舍利弗阿毗曇》相同，屬於正量部，也不是我們宗派所依據的。《大毗婆沙論》第一百九十九卷和第二百卷雖然詳細闡明，但屬於薩婆多部，也不是我們所依據的。以上這些都不是大乘的義理，所以現在都不依據。現在我們依據《瑜伽師地論》第八十七卷、第六卷、第七卷、第八卷以及第五十八卷，《顯揚聖教論》第九卷、第十卷，《對法論》第一卷，《成唯識論》第六卷，以及其他經文中的廣泛解釋。既然是自己的義理，理應依據。

首先列出總的名稱和相狀。第八十七卷說，以薩迦耶見（Sākāya-dṛṣṭi，有身見）為根本，產生六十二種惡見趣。包括四種遍常見論、四種一分常見論、兩種無因論、四種有邊無邊想論、四種不死矯亂論。這十八種惡見趣，是計度前際而說『我』的論者。又有十六種有見想論、八種無想論、八種非有想非無想論、七種斷見論、五種現法涅槃論。這四十四種惡見趣，是計度后際而說『我』的論者。這樣，前際和后際各有五類，總共構成十類。前後際，『際』指的是邊際、時分的意思。也就是《阿含經》所說的『本劫』、『本見』、『末劫』、『末見』。第八十七卷說，各種見解依存於世間，也就是依存於過去和現在的世間，產生分別，所以稱為計度前際；依存於未來世而產生分別，所以稱為計度后際。這是就大部分情況而言的兩種際的道理。

【English Translation】 English version: Otherwise, it would not be categorized as biased views (邊見, biānjiàn). It is called biased views because of close adherence. Those who rely on it distantly are said to have wrong views (邪見, xiéjiàn). Because of the wrong views arising from the belief in the permanence of Brahmā (梵王, Fànwáng), etc. The above is the first point, explaining the cause.

The second point distinguishes names and characteristics. The Mahāprajñāpāramitāśāstra (大智度論, Dàzhìdùlùn) states that the view of self (身見, shēnjiàn) and the biased view are fundamental, from which arise twenty statements of the view of 'I' and 'mine'. Combining the counts of the three times—past, present, and future—along with the two fundamental views, a total of sixty-two views are formed. However, this is not what our school relies on. The Agama Sutras (阿含經, Āhánjīng) contain statements about 'existence' and 'non-existence', and 'corporeal body', so the Mahāsāṃghika (大眾部, Dàzhòngbù) scriptures cannot be fully relied upon. The Brahmajāla Sutra (梵網六十二見經, Fànwǎng liùshí'èr jiàn jīng), with its sixty-two views, is the same as the Śāriputrābhidharma (舍利弗阿毗曇, Shèlìfú Āpídámó), belonging to the Sautrāntika (正量部, Zhèngliàngbù) school, which is also not what our school relies on. Although the Mahāvibhāṣā (大毗婆沙論, Dàpí婆shālùn), in its 199th and 200th volumes, explains it in detail, it belongs to the Sarvāstivāda (薩婆多, Sàpóduō) school and is not what we rely on. The above are not the meanings of Mahayana, so we do not rely on them now. Now we rely on the Yogācārabhūmi-śāstra (瑜伽師地論, Yújiāshī dìlùn), volumes 87, 6, 7, 8, and 58, the Abhidharmasamuccaya (顯揚聖教論, Xiǎnyáng shèngjiào lùn) volumes 9 and 10, the Dharmasaṃgraha (對法論, Duìfǎlùn) volume 1, and the Vijñaptimātratāsiddhi (成唯識論, Chéngwéishìlùn) volume 6, as well as the extensive explanations in other texts. Since it is our own meaning, we should rely on it.

First, list the general names and characteristics. Volume 87 states that with the view of the existing body (薩迦耶見, Sākāya-dṛṣṭi) as the root, sixty-two kinds of evil views arise. These include four kinds of eternalist doctrines, four kinds of partial eternalist doctrines, two kinds of causeless doctrines, four kinds of doctrines of finite and infinite worlds, and four kinds of evasive doctrines of immortality. These eighteen kinds of evil views are those who speculate on the past and speak of 'self'. There are also sixteen kinds of doctrines of perception, eight kinds of doctrines of non-perception, eight kinds of doctrines of neither perception nor non-perception, seven kinds of annihilationist doctrines, and five kinds of doctrines of present-life nirvāṇa. These forty-four kinds of evil views are those who speculate on the future and speak of 'self'. Thus, there are five categories each for the past and future, making a total of ten categories. 'Past and future'—'past' refers to the boundary, the meaning of time. That is, the Agama Sutras speak of 'original kalpa', 'original view', 'final kalpa', 'final view'. Volume 87 states that the views rely on the world, that is, they rely on the past and present worlds, giving rise to discriminations, so they are called speculating on the past; relying on the future world and giving rise to discriminations, so they are called speculating on the future. This is the principle of the two times in most cases.

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如四全常第四常見。見死生故。現在名前。如是等類多分義故非據實義。且如五現涅槃論說為后際。然唯現在。故知現在通前後際。名前際者未來前故。未來因故。或名后際過去後故。過去果故。由是現在通前後際。辨總名相已。

辨別名相者。瑜伽第六顯揚第九云。當知此中計前際者。謂或依下中上靜慮。起宿住隨念。不善緣起故。於過去諸行。但唯憶念不如實知。計過去世。以為前際發起常見。或依天眼計現在世。以為前際。于諸行剎那生滅流轉不如實知。又見諸識流轉相續。從此世間至彼世間無斷絕故。發起常見。八十七云。宿住隨念俱行者。謂計前際。三常論中由下中上清凈差別。今觀論意。由依靜慮宿住隨念有下中上。分成初三。一憶過去二十成壞劫。二憶四十成壞劫。三憶八十成壞劫。由宿住念有三品故。見有遠近。伊師迦者。僧佉喻名。說一切法皆悉是常。世間隱顯非為滅壞。故計為常。以說三品靜慮所見故。六十劫宿住不緣。故但有三。瑜伽第六等又云。或依天眼計現在世以為前際。于諸行剎那生滅流轉。不如實知。又見諸識流轉相續。從此世間至彼世間無斷絕故。發起常見。此意即顯。天眼見有情諸識流轉死此生彼。而不實知諸行剎那生滅流轉。故執為常。是第四常見。總詳此意。初之三見

【現代漢語翻譯】 現代漢語譯本 例如，『四全常』（認為一切都是完全和永恒的四種常見）是第四種常見。這是因為他們看見了生和死。『現在』只是一個名稱，像這樣的名稱，因為它們具有多種含義，所以並非基於真實的意義。例如，『五現涅槃論』說的是關於『后際』（未來），但實際上只存在於『現在』。因此，可知『現在』貫通『前際』（過去）和『后際』（未來）。之所以稱之為『前際』，是因為它在未來之前，是未來的原因。或者稱之為『后際』，是因為它在過去之後，是過去的結果。因此，『現在』貫通『前際』和『后際』。以上是辨別總的名稱和相。

辨別具體的名稱和相：瑜伽師地論第六卷和顯揚聖教論第九卷中說：『應當知道，這裡所說的計度前際者，是指或者依靠下品、中品、上品靜慮（禪定），生起宿住隨念（回憶過去世的能力），因為不善的緣起，對於過去的諸行（行為），只是憶念，不能如實地瞭解，所以計度過去世，以為是前際，發起常見。或者依靠天眼（超自然視覺）計度現在世，以為是前際，對於諸行剎那生滅流轉，不能如實地瞭解。又看見諸識（意識）流轉相續，從此世間到彼世間沒有斷絕，所以發起常見。』八十七卷中說：『宿住隨念俱行者，是指計度前際。』在三常論中，由於下品、中品、上品清凈的差別。現在觀察論的意義，由於依靠靜慮，宿住隨念有下品、中品、上品，分成最初的三種。第一種是憶念過去二十個成壞劫（宇宙形成和毀滅的週期），第二種是憶念四十個成壞劫，第三種是憶念八十個成壞劫。由於宿住念有三種品級，所以見到的有遠近。『伊師迦』（自在天）是僧佉（數論派）的比喻名稱，說一切法都是常，世間的隱顯不是滅壞，所以計度為常。因為說了三種品級的靜慮所見，所以六十劫的宿住不能緣到，所以只有三種。瑜伽師地論第六卷等又說：『或者依靠天眼計度現在世，以為是前際，對於諸行剎那生滅流轉，不能如實地瞭解。又看見諸識流轉相續，從此世間到彼世間沒有斷絕，所以發起常見。』這個意思是說，天眼看見有情（眾生）的諸識流轉，死在這裡，生在那裡，但是不能如實地瞭解諸行剎那生滅流轉，所以執著為常。這是第四種常見。總的來說，最初的三種見解

【English Translation】 English version For example, the 'Four Completions and Permanence' (the four common views that everything is complete and eternal) is the fourth common view. This is because they see birth and death. 'Present' is just a name, and names like these, because they have multiple meanings, are not based on true meaning. For example, the 'Five Present Nirvana Theory' speaks of the 'later limit' (future), but it only exists in the 'present'. Therefore, it can be known that the 'present' penetrates the 'former limit' (past) and the 'later limit' (future). It is called the 'former limit' because it is before the future and is the cause of the future. Or it is called the 'later limit' because it is after the past and is the result of the past. Therefore, the 'present' penetrates the 'former limit' and the 'later limit'. The above is the distinction between general names and characteristics.

Distinguishing specific names and characteristics: The sixth volume of the Yogacarabhumi-sastra and the ninth volume of the Abhidharmasamuccaya state: 'It should be known that those who speculate on the former limit here refer to those who, relying on inferior, intermediate, and superior dhyana (meditative states), give rise to recollection of past lives (ability to recall past lives). Because of unwholesome origination, they only remember past actions (deeds) and do not truly understand them, so they speculate on the past as the former limit and give rise to the common view of permanence. Or, relying on the divine eye (supernatural vision), they speculate on the present as the former limit, and do not truly understand the momentary arising, ceasing, and flowing of all actions. Also, seeing the continuous flow of consciousness (consciousness) from this world to that world without interruption, they give rise to the common view of permanence.' Volume 87 states: 'Those who have recollection of past lives together refer to those who speculate on the former limit.' In the Three Permanence Theories, there are differences in inferior, intermediate, and superior purity. Now, observing the meaning of the treatise, due to relying on dhyana, the recollection of past lives has inferior, intermediate, and superior levels, divided into the first three types. The first type is recalling the past twenty cycles of formation and destruction (cycles of the universe's formation and destruction), the second type is recalling forty cycles of formation and destruction, and the third type is recalling eighty cycles of formation and destruction. Because the recollection of past lives has three levels, what is seen is near or far. 'Isika' (自在天, the自在天 god) is a metaphorical name in Samkhya (數論派, the Samkhya school), saying that all dharmas are permanent, and the manifestation and concealment of the world are not destruction, so they are considered permanent. Because it speaks of what is seen by the three levels of dhyana, the recollection of past lives for sixty kalpas cannot be reached, so there are only three types. The sixth volume of the Yogacarabhumi-sastra and others also state: 'Or, relying on the divine eye, they speculate on the present as the former limit, and do not truly understand the momentary arising, ceasing, and flowing of all actions. Also, seeing the continuous flow of consciousness from this world to that world without interruption, they give rise to the common view of permanence.' This means that the divine eye sees the flow of consciousness of sentient beings (beings), dying here and being born there, but does not truly understand the momentary arising, ceasing, and flowing of all actions, so they cling to permanence. This is the fourth common view of permanence. In general, the first three views

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雖同阿含。第四即非。彼捷疾智計一切常。非由天眼。八十七亦云天眼俱行故。此中前三總是婆沙第一。此之第四即彼第三。彼餘二常此中無也。八十七說。此四常見皆依靜慮。不說散故。然婆沙說。第一觀劫。第二觀生。第三觀現在死此生彼。第四依尋伺。若有說言。此前三種。即瑜伽言依下中上三種靜慮。雖爾即有違天眼過。瑜伽第六云。第四即依天眼所見非尋伺故。四一分常見論者。一從梵天沒來生此間。得宿住通觀前來處作如是執。我等皆是梵王所化。梵王是常。不見初后故。我等無常見今來此故。常論中言或見梵王隨意成立。即此見也。二聞梵王有如是見。大種是常。心等無常。或復翻此。同彼忍者或住梵世。乃至或是展轉聞如是道理。我以梵王為量信其所言。是故世間一分常住。常論中言。或見四大種變異。或見諸識變異。變異者無常也。即是此見。三有先從戲忘天沒。來生此間得通起執。在彼諸天不極戲等。在彼常住。我等無常。四有先從意憤恚天沒。來生此間得通起執。在彼諸天不極憤恚。在彼常住。我等無常。此後二天。準依瑜伽第五自害非他而能死句。即唯欲界上四空天。下之二天他所害故。此之四見。八十七說。皆依靜慮知過去故名為前際。婆沙四種雖與此同。后二天別。彼有二說。一云即住

【現代漢語翻譯】 現代漢語譯本 雖然都出自《阿含經》，但第四種（常見）並非如此。那些捷疾的智者認為一切都是常恒的，並非通過天眼得知。在《八十七》（指《大毗婆沙論》第八十七卷）中也說，天眼是同時起作用的。這裡的前三種（常見）總的來說是《婆沙論》第一種（常見）。這裡的第四種（常見）就是《婆沙論》的第三種（常見）。《婆沙論》中其餘兩種常見，這裡沒有。《八十七》（指《大毗婆沙論》第八十七卷）說，這四種常見都依賴於靜慮（dhyana，禪定），因為沒有說散亂的狀態。然而，《婆沙論》說，第一種常見是觀察劫（kalpa，時間單位），第二種常見是觀察眾生的出生，第三種常見是觀察現在死亡后又在此處出生。第四種常見依賴於尋（vitarka，粗略的思考）和伺（vicara，精細的思考）。 如果有人說，這前三種常見，就是《瑜伽師地論》所說的依賴於下、中、上三種靜慮。即使這樣說，也會有違背天眼的過失。《瑜伽師地論》第六卷說，第四種常見是依賴於天眼所見，而不是尋和伺。 四種一分常見的論者：第一種是從梵天（Brahma，色界天的最高天）死亡後來到人間，獲得了宿住通（purvanivasanusmrti-jnana，回憶前世的能力），觀察到以前的處所，從而產生這樣的執著：『我們都是梵王所化生的，梵王是常恒的，看不到開始和結束，所以我們是無常的，現在來到這裡。』常論中說，『或者見到梵王隨意建立（世界）。』就是指這種見解。第二種是聽到梵王有這樣的見解：『大種（mahabhuta，地、水、火、風四大元素）是常恒的，心等是無常的。』或者反過來認為。與那些忍受這種觀點的人相同，或者住在梵世（Brahma-loka，梵天所居住的世界），乃至或者是輾轉聽到這樣的道理：『我以梵王為標準，相信他所說的話。』所以世間有一部分是常住的。常論中說，『或者見到四大種變異，或者見到諸識變異。』變異就是無常。指的就是這種見解。 第三種是從戲忘天（ ক্রীডাপ্রদূষণ দেব，一種天界）死亡後來到人間，獲得了神通，從而產生執著：『在那些天界，沒有過度的嬉戲等，在那裡是常住的，我們是無常的。』第四種是從意憤恚天（মনোবিদ্বেষ দেব，一種天界）死亡後來到人間，獲得了神通，從而產生執著：『在那些天界，沒有過度的憤怒，在那裡是常住的，我們是無常的。』 這后兩種天界，根據《瑜伽師地論》第五卷所說的『自害而非他害而能死』這句話，指的就是欲界（kama-dhatu，眾生居住的世界，包括地獄、人間和六慾天）之上的四空天（arupadhatu，無色界）。因為下面的兩個天界是被其他所傷害而死的。這四種見解，《八十七》（指《大毗婆沙論》第八十七卷）說，都是依賴於靜慮，知道過去的事情，所以稱為前際（purvantakalpa，過去的時間）。《婆沙論》的四種見解雖然與此相同，但后兩種天界不同。《婆沙論》有兩種說法，一種說法是就住在那裡。

【English Translation】 English version Although all are from the Agamas, the fourth (view of permanence) is not. Those quick-witted and intelligent ones consider everything to be permanent, not knowing it through the divine eye (divyacaksu). In the Eighty-seventh (referring to the Eighty-seventh fascicle of the Mahavibhasa), it is also said that the divine eye operates simultaneously. The first three (views of permanence) here are, in general, the first (view of permanence) in the Vibhasa. The fourth (view of permanence) here is the third (view of permanence) in the Vibhasa. The other two views of permanence in the Vibhasa are not present here. The Eighty-seventh (referring to the Eighty-seventh fascicle of the Mahavibhasa) says that these four views of permanence all rely on dhyana (meditative absorption), because it does not mention distracted states. However, the Vibhasa says that the first view of permanence is observing the kalpa (aeon), the second is observing the birth of beings, and the third is observing the present death and rebirth here. The fourth relies on vitarka (initial application of thought) and vicara (sustained application of thought). If someone says that these first three views of permanence are what the Yogacarabhumi-sastra says rely on the lower, middle, and upper three dhyanas, even so, there would be the fault of contradicting the divine eye. The sixth fascicle of the Yogacarabhumi-sastra says that the fourth view of permanence relies on what is seen by the divine eye, not on vitarka and vicara. The proponents of the four views of partial permanence: the first is someone who, having died from the Brahma heaven (Brahma-loka, the highest heaven in the Form Realm), comes to this world, obtains the power of remembering past lives (purvanivasanusmrti-jnana), observes the previous place, and thus generates this attachment: 'We are all created by Brahma. Brahma is permanent, and cannot see the beginning or the end, so we are impermanent, and now come here.' The treatise on permanence says, 'Or seeing Brahma arbitrarily establishing (the world).' This refers to this view. The second is hearing that Brahma has this view: 'The great elements (mahabhuta, the four great elements of earth, water, fire, and wind) are permanent, while mind and so on are impermanent.' Or the reverse is thought. Similar to those who endure this view, or dwelling in the Brahma-loka, or even hearing such a principle through transmission: 'I take Brahma as the standard, and believe what he says.' Therefore, a portion of the world is permanent. The treatise on permanence says, 'Or seeing the great four elements changing, or seeing the various consciousnesses changing.' Change is impermanence. This refers to this view. The third is someone who, having died from the Playful Devas ( ক্রীডাপ্রদূষণ দেব, a type of heaven), comes to this world, obtains supernatural powers, and thus generates attachment: 'In those heavens, there is no excessive playfulness, etc. There, it is permanent, while we are impermanent.' The fourth is someone who, having died from the Angry Devas (মনোবিদ্বেষ দেব, a type of heaven), comes to this world, obtains supernatural powers, and thus generates attachment: 'In those heavens, there is no excessive anger. There, it is permanent, while we are impermanent.' These latter two heavens, according to the statement in the fifth fascicle of the Yogacarabhumi-sastra that 'they can die by harming themselves rather than being harmed by others,' refer to the Four Formless Realms (arupadhatu, the Realm of No Form) above the Desire Realm (kama-dhatu, the realm of beings, including hells, humans, and the six desire heavens). Because the lower two heavens are killed by others. These four views, the Eighty-seventh (referring to the Eighty-seventh fascicle of the Mahavibhasa) says, all rely on dhyana, knowing past events, so they are called the past extreme (purvantakalpa, the past time). Although the four views of the Vibhasa are the same as these, the latter two heavens are different. The Vibhasa has two explanations, one explanation is that they dwell there.

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妙高層級。一云即是三十三天。此四由執大梵．大種．或心．戲忘憤恚而起。阿含經說。無此第二。餘三同此。更加捷疾世智餘三所計半常無常。此雖有言。相仍難見。不但宗殊義別。亦乃甚難得意。二無因論者。一從無想天沒。來生此間得宿住通。不能憶彼出心已前所有諸位。便執諸法本無而起諸法。如我亦應一切本無而生。便執我及世間無因而起。二由尋思不憶前身。作如是執。無因而起。乃至廣說。故瑜伽第七無因論言。謂依靜慮及依尋思二種差別。見諸因緣空無果報。大風卒起忽然還靜。暴河瀰漫欻成空竭。故作是執。阿含等同。四有邊無邊論者。第七卷瑜伽．顯揚第九云。一者若依斷邊際求世邊時。若憶念壞劫於世間起有邊想。以世界壞后臨空劫有邊限故。二若憶念成劫。則於世間起無邊想。去壞劫遠不見邊故。三若依方域周廣求世邊時。若下過無間更無所得。上過第四靜慮亦無所得。傍一切處不得邊際。則于上下起有邊想。于傍處所起無邊想。四若為治此執。但依異文義無差別。則於世間起非有邊非無邊想。初之二見緣過去起。后之二種緣現在起。待未來故名為前際邊無邊論。說四皆依靜慮而起。八十七又說。宿住隨念俱行者。謂於四種邊無邊論。由彼憶念諸器世間成壞世間出現方便。若時憶念成劫分位

【現代漢語翻譯】 現代漢語譯本 妙高層級：一層雲就相當於三十三天（Trayastrimsa）。這四種邪見源於執著大梵天（Mahabrahma）、四大種（Mahabhuta）、心識、以及戲忘和憤恚。阿含經（Agama Sutra）說，沒有第二種情況。其餘三種情況與此類似，但更加迅速，並且受到世俗智慧的影響。其餘三種情況認為事物是半常半無常的。雖然有這樣的說法，但很難見到其真相。這不僅是宗派不同，意義也有差別，而且很難理解其真意。 二、無因論者：第一種情況是從無想天（Asanjnasattva）死亡后，來到此間獲得宿住通（Purva-nivasanussati-jnana），但無法回憶起出離心識之前的所有狀態，因此執著于諸法本無而生起諸法。他們認為，『如果我也是一切本無而生，那麼我就執著於我和世間是無因而起的』。第二種情況是由於尋思而無法憶起前世，從而產生這樣的執著：『一切都是無因而起的』，乃至廣說。因此，《瑜伽師地論》（Yogacarabhumi-sastra）第七卷的無因論說：『這是依據靜慮（Dhyana）和尋思（Vitarka）兩種差別，看到諸因緣空無果報。大風突然颳起又忽然停止，暴漲的河流突然乾涸。』因此產生這樣的執著。《阿含經》等經典也有類似的說法。 三、有邊無邊論者：《瑜伽師地論》第七卷、《顯揚聖教論》（Abhidharmasamuccaya）第九卷說：第一種情況是，如果依據斷滅的邊際來尋求世界的邊際，如果憶念壞劫（Samvartasthayi-kalpa），就會對世間產生有邊的想法，因為世界壞滅后，臨近空劫（Vivartasthayi-kalpa）時，存在邊際的限制。第二種情況是，如果憶念成劫（Vivartasthayi-kalpa），就會對世間產生無邊的想法，因為距離壞劫遙遠，看不到邊際。第三種情況是，如果依據方域的周廣來尋求世界的邊際，如果向下超過無間地獄（Avici），就再也沒有任何所得；向上超過第四禪（Caturtha-dhyana），也沒有任何所得；在旁邊的一切處所都無法得到邊際，那麼就會對上下產生有邊的想法，對旁邊處所產生無邊的想法。第四種情況是，爲了對治這種執著，只是依據不同的文字，意義上沒有差別，那麼就會對世間產生非有邊非無邊的想法。前兩種見解是緣於過去而生起，后兩種見解是緣于現在而生起。因為等待未來，所以被稱為前際邊無邊論。這四種情況都說是依據靜慮而生起。第八十七卷又說：『與宿住隨念俱行者，是指對於四種邊無邊論，由於他們憶念諸器世間（Bhajana-loka）的成壞世間（成劫和壞劫）出現的方式。如果憶念成劫的分位』

【English Translation】 English version The Sublime Level: One cloud is equivalent to the Trayastrimsa (Thirty-three Heavens). These four [wrong views] arise from attachment to Mahabrahma (Great Brahma), the Mahabhutas (Great Elements), consciousness, and playful forgetfulness and anger. The Agama Sutra says that there is no second case. The remaining three are similar to this, but are faster and influenced by worldly wisdom. The remaining three consider things to be semi-permanent and semi-impermanent. Although there is such a saying, it is difficult to see its truth. This is not only a difference in sects, but also a difference in meaning, and it is very difficult to understand its true meaning. Two, those who advocate causelessness: The first case is when someone dies from Asanjnasattva (the Realm of Non-Perception) and comes here, obtaining Purva-nivasanussati-jnana (the Knowledge of Past Lives), but cannot recall all the states before the departure of consciousness, so they cling to the idea that all dharmas are originally non-existent and then arise. They think, 'If I am also born from nothing, then I cling to the idea that I and the world arise without cause.' The second case is due to reflection and the inability to recall past lives, thus producing the attachment: 'Everything arises without cause,' and so on. Therefore, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), in its seventh volume on the theory of causelessness, says: 'This is based on the two differences of Dhyana (meditative absorption) and Vitarka (conceptual thought), seeing that all causes and conditions are empty and without karmic retribution. A great wind suddenly rises and then suddenly stops, and a raging river suddenly dries up.' Therefore, such an attachment arises. The Agama Sutras and other scriptures have similar statements. Three, those who advocate finitude and infinitude: The Yogacarabhumi-sastra, in its seventh volume, and the Abhidharmasamuccaya (Compendium of Abhidharma), in its ninth volume, say: The first case is that if one seeks the boundary of the world based on the boundary of annihilation, if one remembers the Samvartasthayi-kalpa (the Eon of Destruction), one will have the idea that the world is finite, because after the world is destroyed, there is a limit to the boundary when approaching the Vivartasthayi-kalpa (the Eon of Formation). The second case is that if one remembers the Vivartasthayi-kalpa (the Eon of Formation), one will have the idea that the world is infinite, because it is far from the Samvartasthayi-kalpa (the Eon of Destruction) and one cannot see the boundary. The third case is that if one seeks the boundary of the world based on the circumference of the region, if one goes down beyond Avici (the Hell of Incessant Suffering), one will no longer obtain anything; if one goes up beyond Caturtha-dhyana (the Fourth Dhyana), one will also not obtain anything; if one cannot obtain a boundary in all places on the side, then one will have the idea that the top and bottom are finite, and the places on the side are infinite. The fourth case is that in order to counteract this attachment, one only relies on different texts, but there is no difference in meaning, then one will have the idea that the world is neither finite nor infinite. The first two views arise from the past, and the latter two views arise from the present. Because they await the future, they are called the theories of finitude and infinitude of the past boundary. It is said that all four cases arise based on Dhyana (meditative absorption). The eighty-seventh volume also says: 'Those who are accompanied by the recollection of past lives refer to the four theories of finitude and infinitude, because they remember the way in which the Bhajana-loka (the World of Utensils) and the destruction and formation of the world (the Eon of Formation and the Eon of Destruction) appear. If one remembers the divisions of the Eon of Formation.'

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。爾時便生四種妄想。一者若有一向憶念上下。下至無間捺落迦下。上至第四靜慮之上。憶念如是份量邊際。便於世間住有邊想。二者若有一向傍憶無際。便於世間住無邊想。三者若有憶念二種俱行。便於世間住二俱想。四者若時憶念壞劫分位。爾時便生非有邊非無邊想。諸器世間無所得故。雖二文說兩種此見。由有是行相故。總名邊無邊論。阿含經說。此第四見依捷疾智。瑜伽四種。皆依靜慮宿住智起。然毗婆沙。一以天眼見下至地獄上至初定。執我于中悉皆遍滿。便作是念。過此有我。我應可見。故知有邊。二傍見無邊為執。同前起無邊想。三依天眼及神境通。見下見上。如初近遠。運身傍去。不得邊際。于上下起有邊想。于傍起無邊想。四者返此。四皆緣現在待未來故。名為前際。唯第四見與八十七別。餘三見同。然見於上亦有近遠。然阿含經總相而說。得定起執有邊無邊。不說緣何分齊起執。彼第三見與婆沙同。彼第四見依捷疾智而起此執。亦不說彼緣何境起。故不可依。四不死矯亂者。八十七云。凈天有二。一不善清凈。二善清凈。唯入俗定名不善清凈。未了達諦故。心未解脫故。若證內法定。名善清凈。已了達諦故。心善解脫故。無亂亦二。一無相無分別。二有相有分別。初是善清凈天。后是不善清凈天

【現代漢語翻譯】 現代漢語譯本：這時便產生四種虛妄的想法。第一種是如果有人一直憶念上下，下至無間地獄之下，上至第四禪之上，憶念如此份量的邊際，便對於世間產生『有邊』的想法。第二種是如果有人一直向旁邊憶念無邊無際，便對於世間產生『無邊』的想法。第三種是如果有人憶念兩種情況同時存在，便對於世間產生『有邊和無邊都存在』的想法。第四種是如果憶念世界壞劫的分位，這時便產生『非有邊非無邊』的想法，因為器世間沒有可以執取的東西。雖然兩種經文說了兩種這樣的見解，但因為有這樣的行相，總稱為『有邊無邊論』。《阿含經》說，這第四種見解是依靠敏捷的智慧產生的。《瑜伽師地論》說，這四種見解都是依靠禪定和宿住智產生的。然而《毗婆沙論》說，第一種見解是依靠天眼，見到下至地獄，上至初禪，執著『我』在其中全部遍滿，於是產生這樣的想法：『超過這個範圍還有我，我應該是可以被看見的』，因此認為『有邊』。第二種見解是向旁邊見到無邊無際而產生的執著，和前面一樣產生『無邊』的想法。第三種見解是依靠天眼和神境通，見到下和見到上，像最初見到近和遠一樣，運用身體向旁邊移動，卻無法到達邊際，對於上下產生『有邊』的想法，對於旁邊產生『無邊』的想法。第四種見解和第三種相反。這四種見解都是緣于現在，期待未來，所以稱為『前際』。只有第四種見解和八十七種邪見不同，其餘三種見解相同。然而，見到上方也有近和遠。《阿含經》總括地說，通過禪定產生執著，認為『有邊』或『無邊』，沒有說緣于什麼分界產生執著。那第三種見解和《毗婆沙論》相同。那第四種見解是依靠敏捷的智慧而產生這種執著，也沒有說依靠什麼境界產生。所以不可以依據。《四不死矯亂者》，八十七種邪見中說，凈天有兩種，一種是『不善清凈』，一種是『善清凈』。只有進入世俗禪定才稱為『不善清凈』，因為沒有了達真諦，所以心沒有解脫。如果證得內在的法和禪定，就稱為『善清凈』，因為已經了達真諦，所以心得到解脫。無亂也分為兩種，一種是『無相無分別』，一種是『有相有分別』。前者是善清凈天，後者是不善清凈天。

【English Translation】 English version: At that time, four kinds of deluded thoughts arise. The first is that if someone constantly recollects up and down, down to the Avici Naraka (hell of incessant suffering) below, and up to the fourth Dhyana (meditative absorption) above, recollecting such a measure of boundaries, they will develop the thought of 'having boundaries' regarding the world. The second is that if someone constantly recollects the boundless on the sides, they will develop the thought of 'being boundless' regarding the world. The third is that if someone recollects both situations occurring simultaneously, they will develop the thought of 'both having boundaries and being boundless' regarding the world. The fourth is that if one recollects the phase of the destruction of the world, then the thought of 'neither having boundaries nor being boundless' arises, because there is nothing to grasp in the world of vessels. Although two texts speak of two kinds of such views, because of having such characteristics, they are collectively called the 'theory of having boundaries and being boundless'. The Agama Sutra says that this fourth view arises based on quick wisdom. The Yoga (Yogacarabhumi-sastra) says that all four views arise based on Dhyana (meditation) and the knowledge of past lives. However, the Vibhasa (Mahavibhasa-sastra) says that the first view is based on the divine eye, seeing down to hell and up to the first Dhyana, clinging to the idea that 'I' am completely pervasive within them, and then generating the thought: 'Beyond this range, there is still me, I should be visible', therefore thinking that 'there are boundaries'. The second view is based on seeing the boundless on the sides, and like the previous one, generating the thought of 'being boundless'. The third view is based on the divine eye and the power of spiritual penetration, seeing down and seeing up, like initially seeing near and far, using the body to move sideways, but being unable to reach the boundary, generating the thought of 'having boundaries' regarding up and down, and the thought of 'being boundless' regarding the sides. The fourth view is the opposite of the third. These four views are all based on the present, expecting the future, so they are called 'prior limits'. Only the fourth view is different from the eighty-seven heterodox views, the other three views are the same. However, seeing above also has near and far. The Agama Sutra generally says that through Dhyana (meditation), clinging arises, thinking that 'there are boundaries' or 'being boundless', without saying what boundary the clinging arises from. That third view is the same as the Vibhasa (Mahavibhasa-sastra). That fourth view arises based on quick wisdom, and it also does not say what realm it relies on. Therefore, it cannot be relied upon. The 'Four Undying Evasions', in the eighty-seven heterodox views, say that there are two kinds of pure heavens, one is 'impure purity', and the other is 'pure purity'. Only entering mundane Dhyana (meditation) is called 'impure purity', because one has not understood the truth, so the mind is not liberated. If one attains the inner Dharma (teachings) and Dhyana (meditation), it is called 'pure purity', because one has already understood the truth, so the mind is liberated. Non-confusion is also divided into two types, one is 'without characteristics and without discrimination', and the other is 'with characteristics and with discrimination'. The former is the pure purity heaven, and the latter is the impure purity heaven.

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。前清凈天。于自不死無亂而轉。故名不死無亂。后不清凈天。若有依于不死無亂有所詰問。便托餘事矯亂避之。于諦．無相心定不善巧故。先興心慮作是思惟。我等既稱不死無亂。復有所餘不死無亂。于諸聖諦．無想定已得善巧。彼所成德望我為勝。彼若於中詰問於我。我若記別。或為異記。或撥實有。或許非有。彼于記別見如是等諸過失。已作是思惟。我於一切所詰問中皆不應記。觀此文意。即所事天名為不死。亦名無亂。應言不死無亂。言不死矯亂者。即一不字貫通二處。謂不死．不矯亂。或彼自稱。作此無亂答者生不死天。今毀責之名為矯亂。又以聖者真是不死凈無亂天。此為能問。今答此天諸所詰問。名不死不矯亂天。八十七意。勿他由此鑒我無知。因則輕笑以為是答。又行諂者作是思惟。非我凈天一切隱密皆許記別。謂自所證及清凈道。故設矯言。又懷恐怖而無記別。勿我劣昧為他所知。由是因緣不能解脫。以此為室而自安處。即將恐怖及不解脫而為室故。以自安處。又有愚戇專修止行不能矯言。但作是思。諸有來問我當返詰。隨彼所答。我當一切隨其。無減而印順之。此言四者。一怖無知。二行諂曲。三懷恐怖不得解脫四為愚戇。十六異論中言。彼諸外道。若有人來依最勝生道問善不善。依決定勝道問

四聖諦。便自稱言。不死無亂者。隨於處所。依不死凈天不亂詰問。即于彼所問以言矯亂。或托餘事方便避之。或但隨問者言辭而轉。是中第一覺未開悟。彼第二複次云。怖畏妄語。及怖他人知其無智。故不分明答我無知。此意即說。性雖有識覺未開悟。若言我解即為妄語。若言不解。即他知我都無所知。故矯亂答。是中第二于所證法起增上慢。第二複次云。于自所證未得無畏。懼他詰問怖畏妄語。及畏邪見。故不分明說我有證。恐他問其所證。未無畏故不能實答。答成邪見。不答成妄語。是中第三覺已開悟而未決定。第二複次云怖畏邪見及妄語故。懼他詰問故。不分明說我不決定。此意即顯。雖有少得心未決定。答是邪見。不答妄語。已有知故便矯亂答。如是三種假託餘事以言矯亂。是中第四羸劣愚鈍。第二複次云。唯懼他詰。于勝生道及定勝道皆不了達。於世文字亦不善知。而不分明說我愚鈍。但隨彼問隨言而轉。此意由愚都無所了。故隨返問而答於前。此與阿含全有差別。彼依四問即為四別。一問世間有報無報耶。二問有無他世。三問善非善。四自愚鈍他問不知。毗婆沙言。一怖妄語。二怖邪見。三怖無知。四怖愚癡。故矯亂答成四別也。上來五類是前際見。

后際五類見者。有想論有十六。瑜伽第六．

{ "translations": [ "現代漢語譯本", "四聖諦（catuh-ārya-satya，佛教的基本教義，包括苦、集、滅、道）。他們便自稱是不死無亂的人。無論身在何處，都依賴不死凈天（Amrita-nirmala-deva）而不亂加詰問。即使在那個地方被提問，也用言語來攪亂視聽，或者假託其他事情來方便地迴避問題，或者只是隨著提問者的言辭而轉移話題。這些人中，第一種是覺悟尚未開啟的人。第二種情況是，他們害怕說謊，也害怕別人知道他們沒有智慧，所以不明確地回答『我不知道』。這意思是說，他們的自性雖然有識別能力，但覺悟尚未開啟。如果說『我理解』，那就是說謊；如果說『我不理解』，別人就會知道我什麼都不知道，所以就用攪亂視聽的方式來回答。這些人中，第二種是對自己所證得的法產生了增上慢（adhimāna，過高的自我評價）。第三種情況是，對於自己所證得的法還沒有獲得無畏（abhaya，無所畏懼的狀態），害怕別人詰問，害怕說謊，也害怕邪見（mithyā-dṛṣṭi，錯誤的見解），所以不明確地說『我有所證』，害怕別人問他所證得的是什麼，因為還沒有無畏，所以不能如實回答，回答了就成了邪見，不回答就成了說謊。這些人中，第三種是覺悟已經開啟但還沒有決定。第四種情況是，他們害怕邪見和說謊，也害怕別人詰問，所以不明確地說『我不確定』。這意思是說，雖然有少許證得，但內心還沒有決定，回答了就是邪見，不回答就是說謊，因為已經有了一些認知，所以就用攪亂視聽的方式來回答。像這樣三種人，都假託其他事情用言語來攪亂視聽。這些人中，第四種是虛弱愚鈍的人。第五種情況是，他們只是害怕別人詰問，對於殊勝的生道（praṇīta-utpāda-mārga）和殊勝的定道（praṇīta-samādhi-mārga）都不瞭解，對於世間的文字也不擅長，但不明確地說『我愚鈍』，只是隨著別人的提問，隨著別人的言辭而轉移話題。這意思是說，因為愚鈍，什麼都不瞭解，所以隨著反問而回答之前的問題。這與阿含（Āgama，早期佛教經典）的說法完全不同。阿含經依據四個問題就分為四種差別：一是問世間有報應還是沒有報應？二是問有沒有他世（paraloka，來世）？三是問什麼是善，什麼是非善？四是自己愚鈍，別人問了也不知道。毗婆沙（Vibhasa，論藏）說：一是害怕說謊，二是害怕邪見，三是害怕無知，四是害怕愚癡，所以用攪亂視聽的方式來回答，就形成了四種差別。以上五種是前際見（pūrvānta-dṛṣṭi，對過去世的錯誤見解）。", "后際五類見者。有想論有十六。瑜伽第六．（Yogācāra-bhūmi-śāstra，瑜伽師地論，佛教論著）" ], "english_translations": [ "English version", "The Four Noble Truths (catuh-ārya-satya, the fundamental teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation). They then claim to be immortal and undisturbed. Wherever they are, they rely on the Immortal Pure Heaven (Amrita-nirmala-deva) and do not recklessly question. Even when questioned in that place, they confuse the issue with words, or conveniently avoid the question by resorting to other matters, or simply shift the topic according to the questioner's words. Among these people, the first type are those whose enlightenment has not yet been awakened. The second case is that they are afraid of lying and also afraid that others will know they have no wisdom, so they do not clearly answer 'I do not know.' This means that although their nature has the ability to discern, their enlightenment has not yet been awakened. If they say 'I understand,' that is lying; if they say 'I do not understand,' others will know that I know nothing, so they answer in a way that confuses the issue. Among these people, the second type has developed excessive pride (adhimāna, excessive self-esteem) in the Dharma they have attained. The third case is that they have not yet attained fearlessness (abhaya, a state of being without fear) regarding the Dharma they have attained, they are afraid of being questioned, afraid of lying, and also afraid of wrong views (mithyā-dṛṣṭi, incorrect views), so they do not clearly say 'I have attained something,' fearing that others will ask them what they have attained, because they have not yet attained fearlessness, so they cannot answer truthfully; if they answer, it becomes a wrong view; if they do not answer, it becomes a lie. Among these people, the third type has awakened but has not yet decided. The fourth case is that they are afraid of wrong views and lying, and also afraid of being questioned, so they do not clearly say 'I am not sure.' This means that although they have attained a little, their mind has not yet decided; if they answer, it is a wrong view; if they do not answer, it is a lie; because they already have some knowledge, they answer in a way that confuses the issue. Like these three types of people, they all resort to other matters to confuse the issue with words. Among these people, the fourth type are the weak and dull-witted. The fifth case is that they are only afraid of being questioned, they do not understand the excellent path of arising (praṇīta-utpāda-mārga) and the excellent path of concentration (praṇīta-samādhi-mārga), and they are not good at worldly writing either, but they do not clearly say 'I am dull-witted,' they simply shift the topic according to the questioner's questions and words. This means that because they are dull-witted, they do not understand anything, so they answer the previous question by asking back. This is completely different from the teachings of the Agamas (Āgama, early Buddhist scriptures). The Agamas divide into four differences based on four questions: first, is there retribution in the world or not? Second, is there another world (paraloka, afterlife)? Third, what is good and what is not good? Fourth, they are dull-witted themselves, and they do not know when others ask. The Vibhasa (Vibhasa, Abhidharma commentaries) says: first, they are afraid of lying; second, they are afraid of wrong views; third, they are afraid of ignorance; fourth, they are afraid of dullness, so they answer in a way that confuses the issue, thus forming four differences. The above five are views of the past extreme (pūrvānta-dṛṣṭi, incorrect views about the past)." "The five types of views regarding the future extreme. There are sixteen theories of perception. Yogācāra-bhūmi-śāstra (Yogācāra-bhūmi-śāstra, Treatise on the Stages of Yoga Practice, a Buddhist treatise)." ] }

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顯揚第九云。初四見依三見立。若計命即是身者。彼計我是色。若計命異於身者。彼計我非色。若計我俱遍無二無缺者。彼計我亦是色亦非色。若為治此於是義中。由異文句而起執者。彼計我非色非非色。此意即說。無想天處名為無想。有頂名非有想非無想。下三無色。色界中除無想余。欲界等。併名有想。八十七云。由依命者即是身見故。計我有色。死後或有色有想。或無有想。或非有想。非無想。由依命者異於身見故。計我無色。死後有想。或無有想。或非有想。非無想。由依此總是我遍滿無二無缺見故。說我亦有色亦無色死後有想非有色非無色死後有想。其無想及非有想非無想亦爾。此上意說。執有色等死後初有想四句。與死後無想。及死後非有想非無想初四句。同但生處有異。現在皆同。依于命者即異於身。無二．無缺三見之上。立此三種四句義故。執色為我名命即身。執非色為我。名命異於身。雙執色非色以為其我。名無二無缺。我有色等句。無色界下三地。若說有色。亦遍於彼。若說無色。即不及彼。死後有想四句者。一執我有色死後有想。二執我無色死後有想。三執我亦有色亦無色死後有想。四執我非有色非無色死後有想。次有邊等四句者。八十七云。計我是色者。或言狹小。或言無量。計我無色。當

【現代漢語翻譯】 現代漢語譯本： 《顯揚宗義論》第九卷說，最初的四種見解是依據三種錯誤的見解而建立的。如果有人認為『命』（jī mìng，生命）就是『身』（shēn，身體），那麼他就認為『我』（wǒ，自我）是『色』（sè，物質）。如果有人認為『命』不同於『身』，那麼他就認為『我』不是『色』。如果有人認為『我』是普遍的、圓滿的、沒有差異、沒有缺陷的，那麼他就認為『我』既是『色』，又不是『色』。如果爲了糾正這些錯誤，對於這些意義，由於不同的文句而產生執著，那麼他就認為『我』既不是『色』，又不是『非色』。這個意思就是說，『無想天』（wú xiǎng tiān，沒有思想的境界）被稱為『無想』（wú xiǎng，沒有思想），『有頂』（yǒu dǐng，三界最高處）被稱為『非有想非無想』（fēi yǒu xiǎng fēi wú xiǎng，既非有思想也非沒有思想）。下三『無色界』（wú sè jiè，沒有物質的境界）中，除了『無想』之外，『欲界』（yù jiè，有慾望的境界）等，都稱為『有想』（yǒu xiǎng，有思想）。 第八十七卷說，由於執著『命』就是『身』的見解，所以認為『我』是有『色』的，死後或者有『色』有『想』，或者沒有『想』，或者『非有想非無想』。由於執著『命』不同於『身』的見解，所以認為『我』是無『色』的，死後有『想』，或者沒有『想』，或者『非有想非無想』。由於執著『我』是普遍的、圓滿的、沒有差異、沒有缺陷的見解，所以說『我』既有『色』也有『無色』，死後有『想』；『非有色非無色』，死後有『想』。『無想』以及『非有想非無想』也是如此。以上的意思是說，執著有『色』等死後最初的四種『有想』的說法，與死後『無想』，以及死後『非有想非無想』最初的四種說法相同，只是所生的處所有差異，現在都是相同的。依據『命』不同於『身』，沒有差異、沒有缺陷這三種見解之上，建立這三種四句的意義。執著『色』為『我』，稱為『命即是身』；執著『非色』為『我』，稱為『命異於身』；同時執著『色』和『非色』作為『我』，稱為『無二無缺』。『我有色』等句，沒有到達下三地。如果說『有色』，也遍及那些地方；如果說『無色』，就不能到達那些地方。死後有『想』的四句是：一、執著『我』有『色』，死後有『想』；二、執著『我』無『色』，死後有『想』；三、執著『我』既有『色』也有『無色』，死後有『想』；四、執著『我』既非『有色』也非『無色』，死後有『想』。其次，有邊等四句，第八十七卷說，認為『我』是『色』的，或者說狹小，或者說無量；認為『我』是『無色』的，應當……

【English Translation】 English version: The ninth chapter of the Xianyang Zongyi Lun states that the initial four views are established based on three erroneous views. If one considers 'life' (jī mìng, life) to be the same as 'body' (shēn, body), then they consider 'I' (wǒ, self) to be 'form' (sè, matter). If one considers 'life' to be different from 'body', then they consider 'I' to be not 'form'. If one considers 'I' to be universal, complete, without difference, and without defect, then they consider 'I' to be both 'form' and not 'form'. If, in order to correct these errors, one becomes attached to these meanings due to different phrases, then they consider 'I' to be neither 'form' nor not 'not-form'. This means that the 'Realm of Non-Perception' (wú xiǎng tiān, realm without thought) is called 'Non-Perception' (wú xiǎng, without thought), and the 'Summit of Existence' (yǒu dǐng, the highest point in the Three Realms) is called 'Neither Perception nor Non-Perception' (fēi yǒu xiǎng fēi wú xiǎng, neither with thought nor without thought). In the lower three 'Formless Realms' (wú sè jiè, realms without matter), except for 'Non-Perception', the 'Desire Realm' (yù jiè, realm of desire) and others are all called 'Perception' (yǒu xiǎng, with thought). Chapter 87 states that because of clinging to the view that 'life' is the same as 'body', one considers 'I' to have 'form', and after death, either to have 'form' and 'perception', or to have no 'perception', or to be 'neither perception nor non-perception'. Because of clinging to the view that 'life' is different from 'body', one considers 'I' to be without 'form', and after death to have 'perception', or to have no 'perception', or to be 'neither perception nor non-perception'. Because of clinging to the view that 'I' is universal, complete, without difference, and without defect, it is said that 'I' has both 'form' and 'formlessness', and after death has 'perception'; 'neither form nor formlessness', and after death has 'perception'. The same applies to 'Non-Perception' and 'Neither Perception nor Non-Perception'. The above means that clinging to the initial four statements of 'having form' etc. after death, with 'perception', is the same as the initial four statements of 'no perception' after death, and 'neither perception nor non-perception' after death, only the place of birth is different, the present is the same. Based on the three views of 'life' being different from 'body', without difference, and without defect, these three types of four-line meanings are established. Clinging to 'form' as 'I' is called 'life is the same as body'; clinging to 'non-form' as 'I' is called 'life is different from body'; simultaneously clinging to 'form' and 'non-form' as 'I' is called 'without difference and without defect'. The sentences 'I have form' etc. do not reach the lower three realms. If it is said 'having form', it also pervades those places; if it is said 'without form', it does not reach those places. The four sentences of having 'perception' after death are: first, clinging to 'I' having 'form', and having 'perception' after death; second, clinging to 'I' having no 'form', and having 'perception' after death; third, clinging to 'I' having both 'form' and 'formlessness', and having 'perception' after death; fourth, clinging to 'I' having neither 'form' nor 'formlessness', and having 'perception' after death. Next, the four sentences of having boundaries etc., Chapter 87 states that considering 'I' to be 'form', one either says it is narrow and small, or says it is immeasurable; considering 'I' to be 'formless', one should...

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知亦爾。亦有狹少及與無量。所依所緣作用等法。有小大故。此二我論依第三見此總遍滿無二無缺立為二論。一計我狹少。二計我無量。由此四種我論差別。說我有邊等四句。如次配之。故瑜伽第六云。若見少色少非色。彼計有邊。若見彼二無量。彼計無邊。若復遍見而色分少。非色分無量。或色分無量。非色分少者。彼計亦有邊亦無邊。為治此故。但由文異不由義異。而起執者。彼計非有邊非無邊。觀此文意第六太正。八十七中如次配者。義次非文。謂執色非色狹小者名有邊。執色非色無量者名無邊。互執多少者為俱句。遮此為第四。與前文同。以此四種死後生有想地。是名第二有邊等四句。次四句者第六有名。不辨處所。八十七說。一執我一想。在空無邊處識無邊處。不說無所有處。略文故也。亦一想故。同婆沙故。以瑜伽說無量想配前一想故。略不論于無所有處。彼非無量想故。然是一想。二執我種種想。謂在下地。三執我有狹少思。謂即下地。四執我無量想。謂空識處。八十七云。即如所說二想隨其次第應知。說我有狹少想有無量想。此以義理逆次第配。然毗婆沙云。執少色為我想為我所。我與彼合名為少想。在欲色界。除無想天。無量想者。執無量色為我想。為我所等。如前廣說。瑜伽意說。即前所說一想

【現代漢語翻譯】 現代漢語譯本 知亦爾（要知道也是如此）。亦有狹少及與無量。所依所緣作用等法。有小大故。此二我論依第三見此總遍滿無二無缺立為二論。一計我狹少。二計我無量。由此四種我論差別。說我有邊等四句。如次配之。故《瑜伽師地論》第六卷云：『若見少色少非色，彼計有邊。若見彼二無量，彼計無邊。若復遍見而色分少，非色分無量。或色分無量，非色分少者，彼計亦有邊亦無邊。為治此故，但由文異不由義異，而起執者，彼計非有邊非無邊。』觀此文意第六太正。八十七中如次配者，義次非文。謂執色非色狹小者名有邊。執色非色無量者名無邊。互執多少者為俱句。遮此為第四。與前文同。以此四種死後生有想地。是名第二有邊等四句。 次四句者第六有名。不辨處所。八十七說。一執我一想。在空無邊處（ākāśānantyāyatana，空無邊處定）識無邊處（vijñānānantyāyatana，識無邊處定）。不說無所有處（ākiṃcanyāyatana，無所有處定）。略文故也。亦一想故，同《大毗婆沙論》故。以《瑜伽師地論》說無量想配前一想故。略不論于無所有處。彼非無量想故。然是一想。二執我種種想。謂在下地。三執我有狹少思。謂即下地。四執我無量想。謂空識處。八十七云：『即如所說二想隨其次第應知。』說我有狹少想有無量想。此以義理逆次第配。然《毗婆沙論》云：『執少色為我想為我所，我與彼合名為少想，在欲界（kāmadhātu，欲界）。除無想天（asaṃjñā-sattva，無想有情天）。無量想者，執無量色為我想，為我所等。』如前廣說。《瑜伽師地論》意說，即前所說一想。

【English Translation】 English version Know also that it is thus. There are also limited and limitless aspects, such as the objects of reliance, the objects of perception, and the functions of the Dharma, due to their smallness or greatness. These two theories of 'self' rely on the third view, establishing two theories based on the totality, pervasiveness, non-duality, and completeness. One theory posits a limited 'self,' and the other posits a limitless 'self.' From these four kinds of 'self' theories arise the four statements of 'having boundaries,' etc., which are matched accordingly. Therefore, the sixth volume of the Yogācārabhūmi-śāstra states: 'If one sees little form and little non-form, they consider it to have boundaries. If one sees both of these as limitless, they consider it to be without boundaries. If one sees pervasively, but the form aspect is little and the non-form aspect is limitless, or the form aspect is limitless and the non-form aspect is little, they consider it to be both with and without boundaries. To remedy this, those who cling to differences arising only from textual variations and not from differences in meaning consider it to be neither with nor without boundaries.' Observing the meaning of this text, the sixth is most correct. In the eighty-seventh, the matching is according to meaning, not according to the text. That is, holding form and non-form to be limited is called 'having boundaries.' Holding form and non-form to be limitless is called 'without boundaries.' Holding mutually limited or limitless aspects is the 'both' statement. Negating this is the fourth, which is the same as the previous text. These four kinds of rebirth after death with thought are called the second four statements of 'having boundaries,' etc. The next four statements are named in the sixth, without distinguishing location. The eighty-seventh says: First, holding to a single thought, being in the ākāśānantyāyatana (sphere of infinite space) and vijñānānantyāyatana (sphere of infinite consciousness). It does not mention the ākiṃcanyāyatana (sphere of nothingness), due to the abbreviated text. Also, because it is a single thought, it is the same as the Mahāvibhāṣā. Because the Yogācārabhūmi-śāstra speaks of limitless thought matching the previous single thought, it briefly does not discuss the sphere of nothingness, as it is not a limitless thought. However, it is a single thought. Second, holding to various thoughts, which are in the lower realms. Third, holding to limited thought, which is in the lower realms. Fourth, holding to limitless thought, which is in the spheres of space and consciousness. The eighty-seventh says: 'The two thoughts just mentioned should be understood in their respective order.' It speaks of having limited thought and having limitless thought. This is matched in reverse order according to meaning. However, the Vibhāṣā says: 'Holding little form as 'I think' and 'what belongs to me,' 'I' and 'that' combined are called little thought, in the kāmadhātu (desire realm), except for the asaṃjñā-sattva (realm of non-perception). Limitless thought is holding limitless form as 'I think' and 'what belongs to me,' etc.' As explained extensively before. The Yogācārabhūmi-śāstra means the single thought just mentioned.

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之處有無量想。種種想處有此少想。亦不相違。次四句者。一我純有樂。死後有想。第六有名而無處所。八十七說。謂下三靜慮二我純有苦。死後有想。謂在捺落迦。三我有樂有苦。死後有想。在鬼傍生人慾界天。四我無樂無苦。死後有想。在第四靜慮以上乃至有頂。上明有想十六論訖。

其八無想論。八非有想非無想論。即有想中。初二四句。有色有邊等。是如前引教已略說訖。唯當生處有異。余義皆同。然瑜伽等。但言有色。不明何處。毗婆沙云前三無色。有說有色即亦該彼。若說無色即不至彼。七斷滅論者。瑜伽第七．顯揚第十云。一我有粗色四大所造之身。任持未壞。爾時有病有癰有箭。若我死後斷壞無有。爾時我是斷滅。二欲界諸天。三色界諸天。四空無邊處所攝諸天。五識無邊處。六無所有處。七非想非非想處所攝諸天。死後斷滅。此中七滅不定自他。今身後身一切皆得。五現法涅槃論者。瑜伽第七．顯揚第十云。一者若我解脫。心得自在。觀得自在。謂于諸天微妙五欲。堅著．攝受．嬉戲．淫樂。隨意受用。是則名得現法涅槃第一清凈。此說勝妙略無人中。婆沙說有。二者若有離欲惡不善法。于初靜慮得具足住。三者離尋伺得第二靜慮具足住。四者離尋伺喜故。得第三定具足住。五者離喜樂等故

【現代漢語翻譯】 現代漢語譯本 之處有無量想（無數的想法）。種種想處有此少想（少數的想法），也不互相違背。其次是四句：第一，『我純粹有快樂，死後有想』，第六種名為『有名而無處所』，第八十七種說法。指的是下三靜慮（色界的三種禪定境界）。第二，『我純粹有痛苦，死後有想』，指的是在地獄（捺落迦）中。第三，『我有快樂有痛苦，死後有想』，在鬼、傍生（畜生）、人和欲界天（欲界天神）。第四，『我無快樂無痛苦，死後有想』，在第四靜慮（第四禪定）以上，乃至有頂天（三界最高的禪定境界）。以上說明了有想的十六種論點完畢。

關於八種無想論，以及八種非有想非無想論，即在有想論中，最初的兩種四句，『有色有邊』等等，如同前面引用的教義已經簡略地說過了。只有當生之處有所不同，其餘意義都相同。然而《瑜伽師地論》等，只說『有色』，沒有說明在何處。《毗婆沙論》說前三種無色界（無色界的前三種禪定境界），有人說『有色』也包括它們。如果說『無色』，就不包括它們。關於七種斷滅論，《瑜伽師地論》第七卷、《顯揚聖教論》第十卷說：第一，『我有粗糙的色身，由四大（地、水、火、風）所造，能夠維持未壞。這時有病、有癰、有箭（比喻痛苦）。如果我死後斷壞消失，那時我就斷滅了。』第二，欲界諸天（欲界天神）。第三，**諸天。第四，空無邊處所攝諸天（空無邊處天的天神）。第五，識無邊處（識無邊處天的天神）。第六，無所有處（無所有處天的天神）。第七，非想非非想處所攝諸天（非想非非想處天的天神），死後斷滅。這其中七種斷滅，不一定是自身或他人，今生後世一切都可能發生。關於五種現法涅槃論，《瑜伽師地論》第七卷、《顯揚聖教論》第十卷說：第一，如果我解脫，心得自在，觀得自在，對於諸天（天神）微妙的五欲（色、聲、香、味、觸），堅固執著、攝取、嬉戲、淫樂，隨意受用，這就叫做得到現法涅槃第一清凈。這裡說的是勝妙，略去了人中。婆沙論說有。第二，如果有人遠離欲惡不善法，在初靜慮（初禪）得到具足安住。第三，遠離尋伺（粗細的思考），得到第二靜慮（二禪）具足安住。第四，遠離尋伺的喜悅，得到第三定（三禪）具足安住。第五，遠離喜樂等等的感受。

【English Translation】 English version There are limitless thoughts (Ananta Samjna) in that place. In various places of thought, there are these few thoughts (Alpa Samjna), and they are not contradictory. Next are the four sentences: First, 'I purely have pleasure, and after death, there is thought,' the sixth is named 'having name but no place,' the eighty-seventh saying. This refers to the lower three Dhyanas (the three meditative states of the Form Realm). Second, 'I purely have suffering, and after death, there is thought,' referring to being in hell (Naraka). Third, 'I have pleasure and I have suffering, and after death, there is thought,' in ghosts, animals (Tiryagyoni), humans, and the Desire Realm heavens (Kama-dhatu Devas). Fourth, 'I have neither pleasure nor suffering, and after death, there is thought,' in the Fourth Dhyana (Fourth Jhana) and above, up to the Peak of Existence (Bhavagra). The above explains the sixteen theses on having thought, completed.

Regarding the eight theses on non-thought, and the eight theses on neither thought nor non-thought, that is, in the theses on having thought, the initial two sets of four sentences, 'having form and having boundaries,' etc., as the previously cited teachings have already briefly explained. Only the place of rebirth is different, the remaining meanings are all the same. However, the Yogacarabhumi-sastra etc., only say 'having form,' without specifying where. The Vibhasa says the first three of the Formless Realm (Arupa-dhatu), some say 'having form' also includes them. If it says 'without form,' it does not include them. Regarding the seven annihilation theses, the seventh volume of the Yogacarabhumi-sastra and the tenth volume of the Xianyang Shengjiao Lun say: First, 'I have a coarse form body, made of the four great elements (earth, water, fire, wind), capable of maintaining without decay. At this time, there is sickness, there is swelling, there is an arrow (metaphor for suffering). If I die and it is destroyed and disappears, then I am annihilated.' Second, the Desire Realm heavens (Kama-dhatu Devas). Third, ** Devas. Fourth, the Devas included in the Sphere of Limitless Space (Akasanantyayatana). Fifth, the Sphere of Limitless Consciousness (Vijnananantyayatana). Sixth, the Sphere of Nothingness (Akincanyayatana). Seventh, the Devas included in the Sphere of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana), are annihilated after death. These seven annihilations are not necessarily oneself or others, everything is possible in this life and future lives. Regarding the five theses on Nirvana in the present life, the seventh volume of the Yogacarabhumi-sastra and the tenth volume of the Xianyang Shengjiao Lun say: First, if I am liberated, my mind is free, my contemplation is free, regarding the subtle five desires (rupa, sabda, gandha, rasa, sparsa) of the Devas (gods), I firmly cling to, grasp, play, and enjoy sexual pleasure at will, this is called attaining the first purity of Nirvana in the present life. This speaks of the sublime, omitting those among humans. The Vibhasa says there are. Second, if someone departs from desire, evil, and unwholesome dharmas, and attains and abides fully in the First Dhyana (First Jhana). Third, departing from investigation and analysis (Vitarka and Vicara), attains and abides fully in the Second Dhyana (Second Jhana). Fourth, departing from the joy of investigation and analysis, attains and abides fully in the Third Dhyana (Third Jhana). Fifth, departing from feelings of joy and pleasure, etc.

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。得第四靜慮具足住。現法涅槃第一清凈。是名后際分別諸見。

第三齣體性者。此以五見中二見為體。一邊見。二邪見。對法第一說。問六十二見何見所攝。答或二或一切。覺師子釋言。二者自性故。一切者眷屬故。瑜伽五十八．成唯識第六云。邊見差別。謂執前際四遍常論。四一分常論。及計后際有想十六。無想俱非。各有八論。七斷論等邊執見攝。瑜伽論第五十八說。常見所攝六十二見。謂計前際諸遍常論一分常論。及計后際諸有想論無想論非想非非想論。斷見攝者。謂七事斷論。常見攝四十。斷見攝七。總合邊見攝四十七。成唯識及五十八云。邪見差別有執前際。二無因論。四有邊等論。四不死矯亂論及計后際五現涅槃論。如是邪見攝十五見。故說自性二見所攝。若並眷屬。五見所攝同類等流相引生故。如是即顯通不善有覆。別境慧攝。

第四迷諦通別者。五十八說。愚夫于苦起二十句薩迦耶見。是名迷苦薩迦耶見。此見為依。於五取蘊見我斷常。故邊執見亦迷於苦。準此即顯邊見所攝四十七見皆迷苦諦。于餘三諦我見等微。邊見行狹不能有此廣分別故。其邪見中二無因論。迷集諦起。五十八云。云何迷集有八隨眠。謂諸沙門若婆羅門。謗因邪見故。二無因迷集諦起。四有邊等論。通迷苦．滅二

【現代漢語翻譯】 現代漢語譯本。獲得第四禪那，具足安住，于現世證得涅槃，達到第一清凈。這被稱為對后際的分別諸見。

第三，關於其體性。此（后際分別諸見）以五見中的兩種見解為體：一是邊見，二是邪見。《對法》第一中說：『問：六十二見被哪些見所攝？』答：『或者兩種，或者一切。』覺獅子解釋說：『兩種，是因為其自性；一切，是因為其眷屬。』《瑜伽師地論》第五十八卷、《成唯識論》第六卷中說：『邊見的差別，是指執著前際的四種遍常論、四種一分常論，以及計度后際的有想十六論、無想論和俱非各有八論，七斷論等，都屬於邊執見所攝。』《瑜伽師地論》第五十八卷說：『常見所攝的六十二見，是指計度前際的諸遍常論、一分常論，以及計度后際的諸有想論、無想論、非想非非想論。斷見所攝的，是指七事斷論。』常見攝四十七種，斷見攝七種，總合邊見攝四十七種。《成唯識論》及第五十八卷說：『邪見的差別，有執著前際的二種無因論、四種有邊等論、四種不死矯亂論，以及計度后際的五種現涅槃論。』如此，邪見攝十五見。因此說其自性為二見所攝。如果加上眷屬，則為五見所攝，因為同類等流互相引生。』如此，就顯現出其通於不善有覆，屬於別境慧所攝。

第四，關於迷諦的通別。第五十八卷說：『愚夫對於苦諦生起二十句薩迦耶見（Sakkāya-ditthi，有身見，認為五蘊之身是「我」的邪見），這被稱為迷苦薩迦耶見。』以這種見解為依據，於五取蘊（pañcupādānakkhandha，執著五蘊為「我」的狀態）中見我、斷、常。因此，邊執見也迷惑于苦諦。依此推斷，邊見所攝的四十七見都迷惑于苦諦。對於其餘三諦，我見等微弱，邊見的行相狹隘，不能有如此廣泛的分別。至於邪見中的二種無因論，是迷惑于集諦而生起的。第五十八卷說：『什麼是迷惑于集諦的八種隨眠（anusaya，煩惱的潛在狀態）？是指那些沙門（śrāmaṇa，出家修行者）或婆羅門（brāhmaṇa，印度教祭司），誹謗因果的邪見。』因此，二種無因論是迷惑于集諦而生起的。四種有邊等論，通於迷惑苦諦和滅諦。

【English Translation】 English version. Having attained the fourth Dhyana (jhāna, meditation state) and abiding in its fullness, one realizes Nirvana (Nibbāna, liberation) in the present life, achieving the first purity. This is called the views that discriminate about the future.

Third, regarding its nature. This (views that discriminate about the future) takes two of the five views as its essence: one is the extreme view (antagrahadrishti), and the other is the false view (mithyā-drishti). The first chapter of the Abhidharma (Buddhist philosophical texts) says: 'Question: Which views do the sixty-two views fall under?' Answer: 'Either two or all.' Jue Shi Zi (a commentator) explains: 'Two, because of their nature; all, because of their retinue.' Yoga-bhumi-shastra (Yogācārabhūmi-śāstra, Treatise on the Stages of Yoga Practice) fifty-eighth and Vijnaptimatrata-siddhi-shastra (Vijñāptimātratāsiddhi, Proof That There Is Nothing But Representation) sixth say: 'The difference of extreme views refers to clinging to the four eternalist doctrines, the four partial eternalist doctrines regarding the past, and the sixteen doctrines of having thought, no thought, and neither having nor not having thought regarding the future, each having eight doctrines, and the seven annihilationist doctrines, etc., all belonging to the category of extreme clinging views.' Yoga-bhumi-shastra fifty-eighth says: 'The sixty-two views included in the eternalist view refer to the various eternalist doctrines and partial eternalist doctrines regarding the past, and the various doctrines of having thought, no thought, and neither having nor not having thought regarding the future. Those included in the annihilationist view refer to the seven annihilationist doctrines.' The eternalist view includes forty-seven, and the annihilationist view includes seven, totaling forty-seven included in the extreme view. Vijnaptimatrata-siddhi-shastra and fifty-eighth say: 'The difference of false views includes clinging to the two causeless doctrines, the four doctrines of having boundaries, etc., the four evasive doctrines of immortality regarding the past, and the five doctrines of present Nirvana regarding the future.' Thus, the false view includes fifteen views. Therefore, it is said that its nature is included in two views. If including the retinue, it is included in the five views, because similar outflows arise interdependently.' Thus, it manifests that it is common to unwholesome and obscured, and belongs to the wisdom of specific objects.

Fourth, regarding the commonality and distinction of delusion about the truths. The fifty-eighth says: 'A fool generates twenty sentences of Sakkāya-ditthi (self-view, the false view that the five aggregates are 'I') regarding suffering, which is called delusion about suffering Sakkāya-ditthi.' Based on this view, one sees 'I', permanence, and annihilation in the five aggregates of clinging (pañcupādānakkhandha, the state of clinging to the five aggregates as 'I'). Therefore, the extreme clinging view is also deluded about suffering. Based on this, it is evident that the forty-seven views included in the extreme view are all deluded about the truth of suffering. Regarding the remaining three truths, the self-view is subtle, and the aspect of the extreme view is narrow, unable to have such broad distinctions. As for the two causeless doctrines in the false view, they arise from delusion about the truth of origination. The fifty-eighth says: 'What are the eight latent tendencies (anusaya, the latent state of afflictions) that are deluded about origination? It refers to those Shramanas (śrāmaṇa, renunciates) or Brahmins (brāhmaṇa, Hindu priests) who slander causality with false views.' Therefore, the two causeless doctrines arise from delusion about the truth of origination. The four doctrines of having boundaries, etc., are common to delusion about the truths of suffering and cessation.

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諦所起。五十八云。又有諸見計邊無邊等。如是亦名迷苦邪見。亦名迷滅邪見。迷於有漏無漏果故。有計不死矯亂。通迷四諦。以決定道而為問故。迷於四諦而興答故。五現涅槃論。五十八說。迷滅諦起。正迷滅故。此中所說。皆以行相所迷深遠。以為迷諦。但舉行別不舉行總。行總之見隨應思說。是名第四迷諦之相。

第五問答分別者。如是諸見。幾欲界系。幾色界系。幾無色界系。應從上至下一一推尋勘當釋之。二又問。何故遍常論中。唯有二十乃至八十。無有過此及減此耶。亦無計生耶。亦無捷智耶。三一分常中。何故無計色界二定已上沒來耶。欲界中何故無有二天及余趣耶。四何故遍一分是常見。標常見名。有想等亦是不標常見名。標有想等耶。五何故斷滅。不計餘地及三惡趣后斷滅耶。六何故無因。餘地身等后。不有無因耶。七何故無色等。及四根本之方便。不計為涅槃耶。何故．人天合為一涅槃。斷滅中開也。八此等諸見幾于即蘊我後起。幾離蘊我後起耶。九問何故不說見戒及以我見並余邪見。為六十二等見數耶。十問何故但立二際。不立現在為中際耶。

八解脫章

八解脫。以十門分別。一列名字。二顯行相。三出體。四釋名。五所緣境。六凡聖得。七離障別。八依身起。九二得異

【現代漢語翻譯】 現代漢語譯本 由『諦』（Satya，真諦）所生起。第五十八卷中說，還有各種見解，如計度『邊』（anta，邊際）『無邊』（ananta，無邊際）等等。這些也被稱為迷惑于『苦』（duhkha，痛苦）的邪見，也稱為迷惑于『滅』（nirodha，寂滅）的邪見，因為迷惑于有漏和無漏的果報。有人計度不死，或者用模棱兩可的話來擾亂視聽，這都普遍迷惑了四諦。因為用決定的道來提問，所以是迷惑於四諦而發起回答。第五現涅槃論，第五十八卷說，迷惑于『滅諦』（nirodha-satya，滅諦）而生起，正是因為迷惑于『滅諦』。這裡所說的，都是因為行相所迷惑的深遠，才認為是迷惑了『諦』（Satya，真諦）。只是舉出行相的差別，沒有舉出行相的總和。對於行相的總和的見解，應該根據情況思考並說明。這被稱為第四種迷惑『諦』（Satya，真諦）的相。

第五，關於問答的分別：像這樣的各種見解，有多少是屬於『欲界』（kāmadhātu，慾望界）所繫縛的？有多少是屬於『色界』（rūpadhātu，色界）所繫縛的？有多少是屬於『無色界』（arūpadhātu，無色界）所繫縛的？應該從上到下，一一推尋，勘驗，並解釋它們。第二，又問：為什麼在『遍常論』（sassata-vāda，常見論）中，只有二十種乃至八十種見解？沒有超過這個數量或者少於這個數量的嗎？也沒有計度『生』（jāti，出生）的嗎？也沒有敏捷的智慧嗎？第三，在『一分常』（ekanta-sassata，一分常見）中，為什麼沒有計度從『色界』（rūpadhātu，色界）和『無色界』（arūpadhātu，無色界）的二禪以上禪定死後，又投生到此界的情況呢？在『欲界』（kāmadhātu，慾望界）中，為什麼沒有二天以及其他趣的眾生呢？第四，為什麼『遍常』（sassata-vāda，常見）和『一分常』（ekanta-sassata，一分常見）是常見，就標上常見的名稱，而『有想』（saññita，有想）等等卻不標上常見的名稱，而標上『有想』（saññita，有想）等等的名稱呢？第五，為什麼『斷滅』（uccheda，斷滅）不計度在其他地以及三惡趣之後斷滅呢？第六，為什麼『無因』（ahetuka，無因）在其他地的身體等等之後，沒有『無因』（ahetuka，無因）的說法呢？第七，為什麼『無色』（arūpa，無色）等等，以及四根本定的方便，不被計度為『涅槃』（nirvāṇa，涅槃）呢？為什麼人天合為一個『涅槃』（nirvāṇa，涅槃），在『斷滅』（uccheda，斷滅）中展開呢？第八，這些見解中有多少是在『即蘊我』（sakkāya-diṭṭhi，有身見）之後生起的？有多少是在『離蘊我』（attā，我）之後生起的？第九，問：為什麼不說『見戒』（sīlabbata-parāmāsa，戒禁取見）以及『我見』（attā，我見）和其餘邪見，作為六十二種見解的數目呢？第十，問：為什麼只設立過去和未來二際，不設立現在作為中際呢？

八解脫章

八解脫，用十個方面來分別：一、列出名字；二、顯示行相；三、指出體性；四、解釋名稱；五、所緣的境界；六、凡夫和聖者的獲得；七、遠離障礙的差別；八、依靠身體而生起；九、兩種獲得的差異。

【English Translation】 English version That which arises from 『Satya』 (Truth). Volume 58 states that there are also various views, such as calculating 『anta』 (end, limit), 『ananta』 (endless, limitless), and so on. These are also called deluded views of 『duhkha』 (suffering), and also called deluded views of 『nirodha』 (cessation), because they are deluded about the fruits of defiled and undefiled states. Some calculate immortality or confuse others with ambiguous words, which universally deludes the Four Noble Truths. Because questions are asked using a determined path, it is because of delusion about the Four Noble Truths that answers arise. The Fifth Present Nirvana Theory, Volume 58, states that it arises from delusion about 『nirodha-satya』 (the Truth of Cessation), precisely because of delusion about 『nirodha』 (cessation). What is said here is all because the deep and far-reaching nature of the phenomena is deluded, and thus it is considered a delusion of 『Satya』 (Truth). Only the differences in phenomena are mentioned, not the totality of phenomena. The view of the totality of phenomena should be considered and explained according to the situation. This is called the fourth aspect of deluding 『Satya』 (Truth).

Fifth, regarding the distinction of questions and answers: How many of these various views are bound by the 『kāmadhātu』 (desire realm)? How many are bound by the 『rūpadhātu』 (form realm)? How many are bound by the 『arūpadhātu』 (formless realm)? One should examine, verify, and explain them one by one from top to bottom. Second, another question: Why in the 『sassata-vāda』 (eternalism) are there only twenty to eighty views? Are there none exceeding or falling short of this number? Is there no calculation of 『jāti』 (birth)? Is there no quick wit? Third, in 『ekanta-sassata』 (partial eternalism), why is there no calculation of those who die after the second dhyana or higher in the 『rūpadhātu』 (form realm) and 『arūpadhātu』 (formless realm) and are reborn here? In the 『kāmadhātu』 (desire realm), why are there no beings from the two heavens and other realms? Fourth, why is it that 『sassata-vāda』 (eternalism) and 『ekanta-sassata』 (partial eternalism) are eternalist views and are labeled with the name of eternalism, while 『saññita』 (with perception) etc. are not labeled with the name of eternalism, but are labeled with the name of 『saññita』 (with perception) etc.? Fifth, why does 『uccheda』 (annihilation) not calculate annihilation after other realms and the three evil realms? Sixth, why is there no 『ahetuka』 (without cause) after the bodies etc. of other realms? Seventh, why are 『arūpa』 (formless) etc., and the means to the four fundamental dhyanas, not considered 『nirvāṇa』 (Nirvana)? Why are humans and gods combined into one 『nirvāṇa』 (Nirvana), unfolding in 『uccheda』 (annihilation)? Eighth, how many of these views arise after 『sakkāya-diṭṭhi』 (self-identity view)? How many arise after 『attā』 (self) apart from the aggregates? Ninth, question: Why are 『sīlabbata-parāmāsa』 (attachment to rites and rituals), 『attā』 (self-view), and other wrong views not said to be among the sixty-two views? Tenth, question: Why are only the past and future established as two extremes, and not the present as a middle extreme?

Chapter on the Eight Liberations

The Eight Liberations are distinguished by ten aspects: 1. Listing the names; 2. Showing the characteristics; 3. Pointing out the essence; 4. Explaining the names; 5. The object of focus; 6. Attainment by ordinary people and sages; 7. Differences in removing obstacles; 8. Arising dependent on the body; 9. Differences in the two attainments.

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。十有無漏。

列名者。依瑜伽論第十一．十二．十五．七十三．攝事分第九十六。對法十三。顯揚第四．第二．及第二十。菩薩藏經第四等說。一有色觀諸色解脫。二內無色想觀外諸色解脫。三凈解脫身作證具足住。四空無邊處解脫。五識無邊處解脫。六無所有處解脫。七非想非非想處解脫。八想受滅解脫身作證具足住。

顯行相者。俱舍第二十九說。內有色想觀外色。名初解脫。內未伏除見者色想。觀外諸色以為不凈。名觀外色。今則不然。準對法文。初修業者身在欲界。已離欲界欲。未依無色定伏除見者色想。未離色界欲故。若久習業已離色慾。見者色想安立現前。而觀欲界一切所有內外諸色。作光明想。由前三解脫引發勝處遍處等故。即觀勝處所攝少多等色。作光明想。由除變化障故。作光明想。不除貪慾故。不作不凈想。瑜伽唯云未得無色定。未離色界染。觀外諸色。是初解脫者。唯依初業說故。第二解脫。俱舍論說。內已伏除見者色想。唯觀外境而為不凈。名內無色想觀外諸色。大乘不然。準對法雲。初習業者已依無色定。伏除見者色想。久習業者。或見者無色想安立現前。而觀外色。作少多等相。不同於初觀內外色皆作光明。未自在故。此唯觀彼已離欲色。作少多等名觀外色。已離染故立

【現代漢語翻譯】 現代漢語譯本：十種無漏解脫。

列出名稱：依據《瑜伽師地論》第十一、十二、十五、七十三品，《攝事分》第九十六品，《對法論》第十三品，《顯揚聖教論》第四、第二及第二十品，《菩薩藏經》第四品等所說：一、有色觀諸色解脫。二、內無色想觀外諸色解脫。三、凈解脫身作證具足住。四、空無邊處解脫。五、識無邊處解脫。六、無所有處解脫。七、非想非非想處解脫。八、想受滅解脫身作證具足住。

顯示行相： 《俱舍論》第二十九品說：『內有色想觀外色』，名為初解脫。內心尚未降伏或去除對可見之物的色想，而觀察外在的各種色，認為是不凈的，這叫做『觀外色』。但現在並非如此。根據《對法論》的說法，最初修習者身處欲界，已經脫離欲界的慾望，但尚未依靠無色定來降伏或去除對可見之物的色想，因為尚未脫離色界的慾望。如果長期修習，已經脫離色界，對可見之物的色想已經確立並顯現，那麼就觀察欲界一切內外之色，並作光明想。由於前三種解脫引發了勝處、遍處等，因此觀察勝處所包含的少量或大量的色，並作光明想。由於去除了變化之障礙，所以作光明想。因為沒有去除貪慾，所以不作不凈想。《瑜伽師地論》只說『未得無色定，未離色染，觀外諸色，是初解脫』，這只是依據最初修習者的情況來說的。第二種解脫，《俱舍論》說：『內心已經降伏或去除對可見之物的色想，只觀察外在的境界，並認為是不凈的』，這叫做『內無色想觀外諸色』。大乘並非如此。根據《對法論》的說法，最初修習者已經依靠無色定，降伏或去除對可見之物的色想。長期修習者，或者對可見之物的無色想已經確立並顯現，那麼就觀察外在的色，並作少量或大量的相狀。這不同於最初觀察內外之色都作光明想，因為尚未自在。這裡只觀察那些已經脫離慾望之色，並作少量或大量的相狀，這叫做『觀外色』。因為已經脫離了色界的染污，所以建立。

【English Translation】 English version: Ten kinds of Anāsrava (無漏, without outflows) Liberations.

Listing the names: According to the Yogācārabhūmi-śāstra (瑜伽師地論) eleventh, twelfth, fifteenth, seventy-third sections, Saṃgrahavastu (攝事分) ninety-sixth section, Abhidharma-samuccaya (對法論) thirteenth section, Śūrangama-sūtra (顯揚聖教論) fourth, second, and twentieth sections, Bodhisattvapiṭaka-sūtra (菩薩藏經) fourth section, etc.: 1. Liberation by contemplating colors with form (有色觀諸色解脫). 2. Liberation by contemplating external colors with the internal absence of color perception (內無色想觀外諸色解脫). 3. Liberation by realizing and abiding in purity through bodily experience (凈解脫身作證具足住). 4. Liberation of the sphere of boundless space (空無邊處解脫). 5. Liberation of the sphere of boundless consciousness (識無邊處解脫). 6. Liberation of the sphere of nothingness (無所有處解脫). 7. Liberation of the sphere of neither perception nor non-perception (非想非非想處解脫). 8. Liberation by realizing and abiding in the cessation of perception and feeling through bodily experience (想受滅解脫身作證具足住).

Showing the characteristics: The Abhidharmakośa (俱舍論) twenty-ninth section says: 'Contemplating external colors with the internal perception of form' is called the first liberation. When the mind has not yet subdued or eliminated the perception of visible objects, and one contemplates external colors, considering them impure, this is called 'contemplating external colors'. But this is not the case now. According to the Abhidharma-samuccaya, the initial practitioner is in the desire realm (欲界, Kāmadhātu), having already detached from the desires of the desire realm, but has not yet relied on the formless realm samādhi (無色定, Ārūpya-samāpatti) to subdue or eliminate the perception of visible objects, because they have not yet detached from the form realm (色界, Rūpadhātu) desires. If one has practiced for a long time and has already detached from the form realm, the perception of visible objects has been established and manifested, then one contemplates all internal and external colors of the desire realm, and generates the thought of light. Because the first three liberations give rise to the superior abodes (勝處, abhibhāyatana), all-encompassing abodes (遍處, kṛtsnāyatana), etc., one contemplates the small or large amount of colors contained in the superior abodes, and generates the thought of light. Because the obstacle of transformation has been removed, one generates the thought of light. Because greed has not been removed, one does not generate the thought of impurity. The Yogācārabhūmi-śāstra only says 'not yet attained the formless realm samādhi, not yet detached from the form realm attachment, contemplating external colors, is the first liberation', this is only according to the situation of the initial practitioner. The second liberation, the Abhidharmakośa says: 'The mind has already subdued or eliminated the perception of visible objects, only contemplating the external realm, and considering it impure', this is called 'contemplating external colors with the internal absence of color perception'. Mahāyāna is not like this. According to the Abhidharma-samuccaya, the initial practitioner has already relied on the formless realm samādhi, subduing or eliminating the perception of visible objects. The long-term practitioner, or the absence of color perception of visible objects has been established and manifested, then one contemplates external colors, and generates the appearance of small or large amounts. This is different from the initial contemplation of internal and external colors, all generating the thought of light, because one is not yet free. Here, one only contemplates those colors that have already detached from desire, and generates the appearance of small or large amounts, this is called 'contemplating external colors'. Because one has already detached from the defilement of the form realm, it is established.

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以外名。觀心漸勝故稍略觀。故瑜伽云。又不思惟彼想明相。但于外色而作勝解。即觀少多等不作光明等。若於是處已得離欲。說彼為外。故唯觀彼已離染色。名之為外。又由初解脫觀色不言外。其內有色亦不言內。通緣內外根塵等色。作光明想。故今此第二內有色。有根等色故。其觀外色。唯觀外塵。作少多等。不緣根等作少多等故。瑜伽又云無色界定不現在前者。此說觀外色不依無色定。無色定不能緣外色故。上二解脫初作光明想。後作少多等想。初寬后狹。兩觀有殊。顯揚二十。說此二解脫除變化障。為于變化得自在故。變化既通四靜慮有故。初二解脫通依四靜慮。但在根本非近分地。彼欣趣修都無通果。此容預修有通果故。不同俱舍初二靜慮。能除欲界初靜慮中顯色貪故作不凈觀。第三解脫。俱舍論說。清凈相轉作凈光解行相轉故。唯第四靜慮離八災患。心澄凈故。餘地雖有相似解脫。而不建立。非增上故。今者大乘。謂如有一已得舍念圓滿清白。以此為依修習清凈聖行圓滿。于內凈不凈諸色。已得展轉相待想展轉相入想展轉一味想。是第三解脫行相。謂待諸凈色。于余色中謂為不凈。非不相待。若唯見一類。凈與不凈二覺無故。是名初想。又于凈中不凈性所隨入。于不凈中凈性所隨入。由於薄皮所覆共謂為

【現代漢語翻譯】 現代漢語譯本 以外名（指超出自身範圍的觀想）。因為觀心逐漸變得更勝一籌，所以觀想可以稍微簡化。因此，《瑜伽師地論》中說：『不再思惟那些想的明亮之相，只是對外在的顏色產生勝解（殊勝的理解）。』也就是觀想少量或大量的顏色等等，而不觀想光明等等。如果在這個地方已經獲得了離欲，就說這個地方是『外』。所以，僅僅觀想那些已經脫離染色的事物，才稱之為『外』。另外，由於最初的解脫觀想顏色時，沒有說『外』，對於內在的顏色也沒有說『內』，而是普遍地緣取內外根塵等色，並作光明想。所以，現在這第二個解脫觀想內在的顏色，是因為有根等色。而觀想外在的顏色，僅僅是觀想外在的塵境，作少量或大量的觀想，不緣取根等作少量或大量的觀想。因此，《瑜伽師地論》又說：『沒有禪定就不能出現在面前。』這是說觀想外在的顏色不依賴於無色定，因為無色定不能緣取外在的顏色。以上兩種解脫，最初作光明想，後來作少量或大量的想，最初寬泛，後來狹窄，兩種觀想有區別。《顯揚聖教論》第二十卷說，這兩種解脫可以去除變化障，爲了在變化中獲得自在。因為變化可以通達四靜慮，所以最初的兩種解脫可以通達四靜慮，但是在根本定而不是近分地。那些欣求修習的人都沒有神通果，而這裡容許預先修習並獲得神通果。這不同於《俱舍論》中最初的兩種靜慮，能夠去除欲界初禪中的顯色貪，所以作不凈觀。第三解脫，《俱舍論》中說，清凈之相轉變，是因為作凈光解行相的轉變。只有第四靜慮遠離八種災患，心清澈明凈。其他地方雖然有相似的解脫，但是不建立，因為不是增上的緣故。現在大乘認為，如果有一個人已經獲得了舍念圓滿清白，以此為基礎修習清凈聖行圓滿，對於內在清凈和不凈的各種顏色，已經獲得了展轉相待想、展轉相入想、展轉一味想。這就是第三解脫的行相。所謂相待諸凈色，在其他的顏色中認為是『不凈』，如果不是相互對待，如果只看到一類，就沒有清凈和不凈兩種感覺。 English version The term 'external' (referring to the object of contemplation) indicates contemplation beyond oneself. Because contemplation of the mind gradually becomes superior, the contemplation can be slightly simplified. Therefore, the Yogācārabhūmi-śāstra says: 'No longer contemplating the bright appearance of those thoughts, but simply generating a adhimoksha (superior understanding) towards external colors.' That is, contemplating small or large amounts of color, etc., without contemplating light, etc. If one has already attained detachment in this place, it is said that this place is 'external.' Therefore, only contemplating those things that have been freed from defilement is called 'external.' Furthermore, because in the initial liberation, when contemplating color, it was not called 'external,' nor was the internal color called 'internal,' but rather universally grasping internal and external sense bases and objects, etc., and generating the thought of light. Therefore, now this second liberation contemplates internal color because there are sense bases, etc. And contemplating external color is merely contemplating external objects, contemplating small or large amounts, without contemplating the sense bases, etc., as small or large amounts. Therefore, the Yogācārabhūmi-śāstra also says: 'Without samādhi (concentration), it cannot appear before one.' This means that contemplating external color does not rely on the formless samādhi, because the formless samādhi cannot grasp external color. The above two liberations initially generate the thought of light, and later generate the thought of small or large amounts, initially broad, later narrow, the two contemplations are different. The twentieth volume of the Śūrangama Sūtra says that these two liberations can remove the obstacle of transformation, in order to attain freedom in transformation. Because transformation can penetrate the four dhyānas (meditative states), the initial two liberations can penetrate the four dhyānas, but in the fundamental samādhi and not in the preparatory stage. Those who aspire to practice do not have supernatural powers, but here it is permissible to practice in advance and obtain supernatural powers. This is different from the initial two dhyānas in the Abhidharmakośa, which can remove the greed for visible form in the first dhyāna of the desire realm, so one practices the contemplation of impurity. The third liberation, the Abhidharmakośa says, the appearance of purity changes because of the transformation of the aspect of practicing the understanding of pure light. Only the fourth dhyāna is free from the eight calamities, and the mind is clear and pure. Although there are similar liberations in other places, they are not established because they are not superior causes. Now, the Mahayana believes that if someone has already attained the perfection of equanimity and mindfulness, pure and white, and based on this, cultivates the perfection of pure holy conduct, and for the various internal pure and impure colors, has already attained the thought of mutual dependence, the thought of mutual penetration, and the thought of mutual oneness. This is the aspect of the third liberation. The so-called mutual dependence on pure colors, in other colors, is considered 'impure,' if they are not mutually dependent, if only one type is seen, there is no sense of both purity and impurity.

【English Translation】 English version The term 'external' (referring to the object of contemplation) indicates contemplation beyond oneself. Because contemplation of the mind gradually becomes superior, the contemplation can be slightly simplified. Therefore, the Yogācārabhūmi-śāstra says: 'No longer contemplating the bright appearance of those thoughts, but simply generating a adhimoksha (superior understanding) towards external colors.' That is, contemplating small or large amounts of color, etc., without contemplating light, etc. If one has already attained detachment in this place, it is said that this place is 'external.' Therefore, only contemplating those things that have been freed from defilement is called 'external.' Furthermore, because in the initial liberation, when contemplating color, it was not called 'external,' nor was the internal color called 'internal,' but rather universally grasping internal and external sense bases and objects, etc., and generating the thought of light. Therefore, now this second liberation contemplates internal color because there are sense bases, etc. And contemplating external color is merely contemplating external objects, contemplating small or large amounts, without contemplating the sense bases, etc., as small or large amounts. Therefore, the Yogācārabhūmi-śāstra also says: 'Without samādhi (concentration), it cannot appear before one.' This means that contemplating external color does not rely on the formless samādhi, because the formless samādhi cannot grasp external color. The above two liberations initially generate the thought of light, and later generate the thought of small or large amounts, initially broad, later narrow, the two contemplations are different. The twentieth volume of the Śūrangama Sūtra says that these two liberations can remove the obstacle of transformation, in order to attain freedom in transformation. Because transformation can penetrate the four dhyānas (meditative states), the initial two liberations can penetrate the four dhyānas, but in the fundamental samādhi and not in the preparatory stage. Those who aspire to practice do not have supernatural powers, but here it is permissible to practice in advance and obtain supernatural powers. This is different from the initial two dhyānas in the Abhidharmakośa, which can remove the greed for visible form in the first dhyāna of the desire realm, so one practices the contemplation of impurity. The third liberation, the Abhidharmakośa says, the appearance of purity changes because of the transformation of the aspect of practicing the understanding of pure light. Only the fourth dhyāna is free from the eight calamities, and the mind is clear and pure. Although there are similar liberations in other places, they are not established because they are not superior causes. Now, the Mahayana believes that if someone has already attained the perfection of equanimity and mindfulness, pure and white, and based on this, cultivates the perfection of pure holy conduct, and for the various internal pure and impure colors, has already attained the thought of mutual dependence, the thought of mutual penetration, and the thought of mutual oneness. This is the aspect of the third liberation. The so-called mutual dependence on pure colors, in other colors, is considered 'impure,' if they are not mutually dependent, if only one type is seen, there is no sense of both purity and impurity.

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凈之中。現有三十六種不凈物故。是第二想。如是展轉總一切色。合為一味清凈想解。是第三想乃名成就。唯在第四靜慮地。有舍念凈故。論說超過諸苦樂故。一切動亂已寂靜故。善磨鎣故。餘地不然。故唯第四此亦內無色想而觀外色。由前已說故略不論。而立異稱。次四無色解脫。俱舍論說。以四無色定善為性。非無記染。非解脫故。亦非散善。性微劣故。近分解脫道。亦得解脫名。無間不然。所緣下故。彼要背下地方名解脫。故多說根本者。近分非全故。今者大乘。皆已離自地欲。依自根本地。重觀自境。思惟勝解。令障更遠。引生勝德。謂如有一于彼空處已得離欲。即于虛空思惟勝解。是名空處解脫行相。于彼識處已得離欲。即於是識思惟勝解。是名識處解脫行相。于無所有處已得離欲。于識無邊處思惟勝解。是名無所有處解脫行相。空識二名自地所緣行相為稱。無所有處以識無有。為自地名。故於識處思惟勝解。于有頂地已得離染。更不于余而作勝解。乃至遍於想可生處。即於是處應作勝解。無所有處名想生處。今緣此無所有心心所。名非想非非想。故遍於此思惟勝解。至下當知。上說離染。依無學說。故瑜伽言。前七解脫于已解脫而生勝解。身證者得。若依唯識。有二師說。一云伏初定已上染得滅定。二云

【現代漢語翻譯】 現代漢語譯本 在清凈之中。因為有三十六種不凈之物存在。這是第二種觀想。像這樣逐漸擴充套件，將一切色法，總合為一種清凈的觀想理解。這是第三種觀想，才能稱為成就。只有在第四禪定（靜慮地）中，因為有捨棄雜念的清凈，論中說，因為超越了各種苦樂，一切動亂已經寂靜，善於磨練心性，其他禪定不是這樣。所以只有第四禪定可以做到這一點。這也是內心沒有色想，而觀察外在的色法。因為前面已經說過，所以這裡省略不論，而另立不同的名稱。接下來是四無色解脫。《俱舍論》說，以四無色定中的善法為體性，不是無記或染污的，因為不是解脫。也不是散善，因為體性微弱。接近分解脫道的，也可以得到解脫的名稱，無間道不是這樣，因為它所緣的境界較低。它需要背離下方的境界才能稱為解脫。所以大多說根本定的原因，是因為近分定並非完全。現在大乘佛教，都已經離開了自身禪定之地的慾望，依靠自身根本禪定之地，重新觀察自身的境界，思惟殊勝的理解，使障礙更加遠離，引生殊勝的功德。比如，如果有人在那個空無之處已經離開了慾望，就在虛空中思惟殊勝的理解，這稱為空無處解脫的行相。在那個識處已經離開了慾望，就在這個識處思惟殊勝的理解，這稱為識處解脫的行相。在無所有處已經離開了慾望，就在識無邊處思惟殊勝的理解，這稱為無所有處解脫的行相。空處和識處這兩個名稱，是以自身禪定之地所緣的行相來命名的。無所有處是以沒有識，作為自身禪定之地的名稱。所以在識處思惟殊勝的理解。在有頂地已經離開了染污，就不再對其他地方作殊勝的理解，乃至普遍地對可以產生想法的地方，就在這個地方應該作殊勝的理解。無所有處名為想法產生的地方。現在緣于這個無所有處的心和心所，名為非想非非想。所以普遍地對此思惟殊勝的理解。到下文將會知道。上面說的離開染污，是依據無學位的聖者來說的。所以《瑜伽師地論》說，前七種解脫，是對已經解脫的境界，而生起殊勝的理解，是身證者才能得到的。如果依據唯識宗的觀點，有兩種不同的說法。一種說法是，降伏了初禪以上的染污，就能得到滅盡定。另一種說法是

【English Translation】 English version in purity. Because there are thirty-six kinds of impure things. This is the second contemplation. Thus, gradually expanding, combining all forms (rupa), integrating them into a single, pure contemplation and understanding. This is the third contemplation, which can be called accomplishment. It only exists in the fourth dhyana (meditative absorption) realm (Quietude Realm), because there is purity of abandoning thoughts. The treatise says, because it transcends all suffering and joy, all disturbances have been pacified, and it is good at refining the mind. Other dhyanas are not like this. Therefore, only the fourth dhyana can achieve this. This is also observing external forms without internal form-thought. Because it has been said before, it is omitted here and a different name is established. Next are the four formless liberations. The Abhidharmakosa says that they are characterized by the wholesome qualities in the four formless dhyanas, not unwholesome or defiled, because they are not liberation. Nor are they scattered wholesome qualities, because their nature is weak. Approaching the path of liberation, it can also obtain the name of liberation. The immediate path is not like this, because what it contemplates is lower. It needs to turn away from the lower realm to be called liberation. Therefore, it is mostly said to be the fundamental dhyana, because the approaching dhyana is not complete. Now, in Mahayana Buddhism, all have already abandoned the desire for their own realm, relying on their own fundamental realm, re-observing their own realm, contemplating superior understanding, making obstacles further away, and generating superior virtues. For example, if someone has already abandoned desire in that empty place, they contemplate superior understanding in emptiness, which is called the aspect of liberation in the realm of emptiness. Having abandoned desire in the realm of consciousness, one contemplates superior understanding in this consciousness, which is called the aspect of liberation in the realm of consciousness. Having abandoned desire in the realm of nothingness, one contemplates superior understanding in the realm of infinite consciousness, which is called the aspect of liberation in the realm of nothingness. The names 'emptiness' and 'consciousness' are named after the aspects contemplated in their own realm. The realm of nothingness takes the absence of consciousness as the name of its own realm. Therefore, one contemplates superior understanding in the realm of consciousness. Having abandoned defilement in the peak of existence, one no longer makes superior understanding in other places, and even universally in places where thoughts can arise, one should make superior understanding in that place. The realm of nothingness is called the place where thoughts arise. Now, clinging to the mind and mental factors of this realm of nothingness is called neither perception nor non-perception. Therefore, one universally contemplates superior understanding in this. It will be known later. The above-mentioned abandonment of defilement is based on the Arhat (non-learner). Therefore, the Yogacarabhumi-sastra says that the first seven liberations are the generation of superior understanding in the already liberated realm, which can only be attained by those who have realized it through their body. According to the view of the Vijnanavada (Consciousness-only) school, there are two different views. One view is that by subduing the defilements above the first dhyana, one can attain the cessation attainment. The other view is

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伏第四定已上染得滅定。無所有處已下染可有伏義。令障轉遠。引生勝德。有頂一地定未能伏。故瑜伽第十二。空識二解脫。有說離自地染言。上之二地無說離自地染字。有學無學影略說故。唯立根本亦非近分。滅盡解脫大小俱說。即滅盡定而無行相。棄想受故。然將入時有二行相。謂依非想非非想處相及無相界相。初修久熟二入別故。

出體性者。俱舍論說。前三無貪性眷屬五蘊性。次四無色定善為性。第八滅定性。大乘之中七十三卷解五法中雲。世間出世間正智為體。有漏者以分別中世間正智為體。無漏者即無分別智。及后得智唯慧為性。緣色非色及真如境。離諸定障。引生勝德。非余能故。若相應體。初七以四蘊為性。眷屬五蘊性故。對法雲。若定若慧。及彼相應諸心心所。無色界中許有定道無表色故。第八解脫以二十二法厭心種子為體。即不相應行蘊所攝。

釋名者。初釋總名。后釋別名。初總名者。瑜伽云。前七解脫于已解脫而生勝解。七所觀法多分要伏要斷彼地煩惱障染。方始修作名已解脫。今觀已解脫境。為除定障起神通功德。而生勝解故名解脫。其身證者。于有頂染定未能離。但除彼地所有定障。起無諍等諸功德故。故成解脫。由此前言多分已離。不爾多言便為無用。第八解脫棄背想受

【現代漢語翻譯】 現代漢語譯本： 從第四禪定以上，已經染污的可以進入滅盡定。從無所有處定以下，染污可能具有伏藏的含義，使障礙遠離，引生殊勝的功德。有頂天這一地的禪定未能伏藏染污。所以《瑜伽師地論》第十二卷說，空無邊處和識無邊處這兩種解脫，有人說是離開自地的染污，而上面的兩地（無所有處和非想非非想處）沒有說離開自地的染污字樣，是因為有學和無學在這裡被省略地說了。只建立根本定，而不說近分定。滅盡解脫，大小乘都說，就是滅盡定，沒有行相，因為捨棄了想和受。然而在將要進入滅盡定時，有兩種行相，即依靠非想非非想處之相和無相界之相。這是因為初修和久修進入的方式不同。

關於它們的體性： 《俱舍論》說，前三種（空無邊處定、識無邊處定、無所有處定）以無貪為體性，眷屬為五蘊。后四種（非想非非想處定、空無邊處解脫、識無邊處解脫、無所有處解脫）以無色界的善法為體性。第八種（滅盡解脫）以滅盡定為體性。大乘的《瑜伽師地論》第七十三卷解釋五法時說，以世間和出世間的正智為體。有漏的以分別中的世間正智為體，無漏的即無分別智和后得智，唯以智慧為體性，緣於色界、無色界以及真如的境界，遠離各種禪定障礙，引生殊勝的功德，不是其他所能做到的。如果說相應的體性，前七種以四蘊為體性，眷屬為五蘊。對法論說，無論是禪定還是智慧，以及與它們相應的各種心和心所，在無表中允許有定道無表色。第八種解脫以二十二種法厭惡之心的種子為體性，即不相應行蘊所攝。

關於名稱的解釋： 先解釋總名，后解釋別名。先說總名，《瑜伽師地論》說，前七種解脫，對於已經解脫的境界而生起殊勝的理解。這七種所觀的法，大部分需要伏藏或斷除該地的煩惱障染，才能開始修作，所以稱為『已解脫』。現在觀察已解脫的境界，爲了去除禪定障礙，生起神通功德，而生起殊勝的理解，所以稱為解脫。對於身證者來說，對於有頂天的染污禪定未能遠離，但去除該地所有禪定障礙，生起無諍等各種功德，所以成就解脫。因此前面說『大部分已離』，否則多說就變得沒有用處。第八種解脫是捨棄背離想和受。

【English Translation】 English version: From the fourth Dhyana (定, meditative state) and above, those already defiled can enter Nirodha-samapatti (滅定, cessation attainment). From Akasanantyayatana (無所有處, the sphere of no-thingness) and below, defilement may have the meaning of concealment, causing obstacles to be distanced and generating superior virtues. The Samadhi (定, meditative state) of the Bhava-agra-bhumi (有頂天, the peak of existence) realm has not concealed defilement. Therefore, the twelfth volume of the Yogacarabhumi-sastra (瑜伽師地論) states that the two liberations of Akasanantyayatana (空無邊處, the sphere of infinite space) and Vijnananantyayatana (識無邊處, the sphere of infinite consciousness) are said to be departures from the defilements of their own realms, while the two realms above (Akincanyayatana (無所有處, the sphere of no-thingness) and Naivasamjnanasamjnatayatana (非想非非想處, the sphere of neither perception nor non-perception)) do not have the phrase 'departure from the defilements of their own realms' because the learners and non-learners are spoken of here in an abbreviated manner. Only the fundamental Samadhi (定, meditative state) is established, and not the proximate Samadhi (定, meditative state). Nirodha-vimoksha (滅盡解脫, cessation liberation) is spoken of in both the Greater and Lesser Vehicles, which is Nirodha-samapatti (滅盡定, cessation attainment) without characteristics, because it abandons thought and feeling. However, when about to enter Nirodha-samapatti (滅盡定, cessation attainment), there are two characteristics: relying on the characteristic of Naivasamjnanasamjnatayatana (非想非非想處, the sphere of neither perception nor non-perception) and the characteristic of the Asamskrta-dhatu (無相界, unconditioned realm). This is because the initial practice and prolonged practice have different ways of entering.

Regarding their substance: The Abhidharmakosa (俱舍論) says that the first three (Akasanantyayatana (空無邊處, the sphere of infinite space), Vijnananantyayatana (識無邊處, the sphere of infinite consciousness), and Akincanyayatana (無所有處, the sphere of no-thingness)) have non-greed as their substance, and their retinue is the five Skandhas (蘊, aggregates). The latter four (Naivasamjnanasamjnatayatana (非想非非想處, the sphere of neither perception nor non-perception), Akasanantyatana-vimoksha (空無邊處解脫, liberation of the sphere of infinite space), Vijnananantyayatana-vimoksha (識無邊處解脫, liberation of the sphere of infinite consciousness), and Akincanyayatana-vimoksha (無所有處解脫, liberation of the sphere of no-thingness)) have the good Dharmas (法, teachings) of the Arupadhatu (無色界, formless realm) as their substance. The eighth (Nirodha-vimoksha (滅盡解脫, cessation liberation)) has Nirodha-samapatti (滅盡定, cessation attainment) as its substance. The seventy-third volume of the Mahayana Yogacarabhumi-sastra (瑜伽師地論) explains the five Dharmas (法, teachings), saying that it takes mundane and supramundane Right Knowledge as its substance. The defiled takes mundane Right Knowledge in discrimination as its substance, while the undefiled is non-discriminating wisdom and subsequent wisdom, with only wisdom as its substance, connected to the realms of Rupa (色, form), Arupa (非色, formless), and Suchness (真如, true thusness), away from various Samadhi (定, meditative state) obstacles, generating superior virtues, which others cannot do. If speaking of the corresponding substance, the first seven have the four Skandhas (蘊, aggregates) as their substance, and their retinue is the five Skandhas (蘊, aggregates). The Abhidharma says that whether it is Samadhi (定, meditative state) or wisdom, and all the mental factors corresponding to them, in the non-manifest, it is permitted to have the non-manifest form of the path of Samadhi (定, meditative state). The eighth liberation takes the seeds of aversion to the twenty-two Dharmas (法, teachings) as its substance, which is included in the non-corresponding formations Skandha (蘊, aggregates).

Regarding the explanation of names: First explain the general name, then explain the specific names. First, the general name: The Yogacarabhumi-sastra (瑜伽師地論) says that the first seven liberations generate superior understanding for the already liberated realm. These seven Dharmas (法, teachings) to be observed mostly require concealing or cutting off the defilements and obstacles of that realm before they can be cultivated, so they are called 'already liberated'. Now, observing the already liberated realm, in order to remove Samadhi (定, meditative state) obstacles and generate supernatural powers and virtues, superior understanding is generated, so it is called liberation. For those who have attained bodily realization, they have not been able to depart from the defiled Samadhi (定, meditative state) of the Bhava-agra-bhumi (有頂天, the peak of existence), but they remove all the Samadhi (定, meditative state) obstacles of that realm and generate virtues such as non-contention, so they achieve liberation. Therefore, it is said earlier 'mostly departed', otherwise saying more would be useless. The eighth liberation is abandoning and turning away from thought and feeling.

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。故名解脫。前無間道。雖滅想受障。至滅盡定位。方得解脫名。由入滅定時暫棄背想受障。所求今滿足故。立解脫名。非時方始解脫定障。先已離故。亦解亦脫。八者是數。帶數釋也。

次釋別名者。初有色觀諸色解脫者。瑜伽云。由二因緣名為有色。謂生欲界得色界定故。又于有光明而生勝解故。此觀欲界。于勝處所制少多好惡劣勝等色。作光明想。故但名有色觀諸色。不言內有色觀外色。其有色非唯內故。諸所觀非唯外故。即外色之觀。及有色之觀外色。皆依主釋也。內無色想觀外色者。由二因緣。名內無色想。一者謂已證得無色等至。亦自了知得此定故。先依空處定。已離色界染。故顯揚云。內無色想者。依無色定。意解思惟故。二者不思惟內光明想故。名內無色。此言意顯。已得空處內離色染。又自內心不作光明想。名內無色。此已離染色名之為外。故瑜伽云。若於是色已得離欲。說彼為外。出於染故。即觀此色作少多等解。名觀外諸色。故瑜伽云。又不思惟彼想明相。但于外色而作勝解。此說不作光明色觀。但作少多好惡等解。初四勝處。有色無色。各別觀色若少若多。此總觀外少多好惡等。故與勝處別外諸色之觀。及內無色之觀。外色亦皆依主內無色時。必須得空處等定。正觀外色作勝解時。唯

【現代漢語翻譯】 現代漢語譯本：因此得名解脫。在之前的無間道中，雖然滅除了想和受的障礙，但只有達到滅盡定的時候，才能真正獲得解脫之名。這是因為進入滅盡定時，暫時捨棄了想和受的障礙，所追求的現在已經滿足，所以才有了『解脫』這個名稱。並非到了那個時候才開始解脫對定的障礙，而是之前就已經離開了這些障礙。『亦解亦脫』，八者是數字，屬於帶數釋。

接下來解釋別名。首先是『有色觀諸色解脫』，瑜伽論中說，由於兩個原因被稱為『有色』：一是生於欲界並獲得**定（指色界定）的緣故；二是對有光明的事物產生殊勝的理解的緣故。這種觀想是針對欲界的，在殊勝之處對少量、大量、美好、醜惡、低劣、殊勝等色，進行光明的觀想。因此只稱為『有色觀諸色』，而不說『內有色觀外色』，因為所觀的色不僅僅是內在的，所觀的對象也不僅僅是外在的。即對外色的觀想，以及有色的觀想外色，都是依主釋。

『內無色想觀外色』，由於兩個原因被稱為『內無色想』：一是已經證得了無色等至（指無色界定），並且自己也了知獲得了這種禪定。先前依靠空無邊處定，已經離開了**染（指色界的貪染），所以《顯揚論》中說，『內無色想』是依靠無色定，用意念去理解和思惟。二是不思惟內在的光明之想，所以稱為『內無色』。這裡的意思是說，已經獲得了空無邊處定，內在離開了色染，而且自己的內心不作光明的觀想，稱為『內無色』。這裡已經離開了色染的色，稱之為外色。所以瑜伽論中說，如果對於某種色已經獲得了離欲，就說它是外色，因為它已經脫離了貪染。即觀想這種色，並作出少量、大量等的理解，稱為觀外諸色。所以瑜伽論中說，又不思惟那些想和明亮之相，只是對外色作出殊勝的理解。這裡說的是不作光明的色觀，只是作出少量、大量、美好、醜惡等的理解。前四個勝處，有色和無色，各自觀想色，無論是少量還是大量。這裡是總的觀想外在的少量、大量、美好、醜惡等。所以與勝處不同。外在諸色的觀想，以及內在無色的觀想外色，都是依主釋。在內在無色的時候，必須獲得空無邊處等定。在正確觀想外色並作出殊勝理解的時候，只...

【English Translation】 English version: Hence, it is named 'liberation' (解脫, jie tuo). Although the preceding 'path of immediate contiguity' (無間道, wu jian dao) extinguishes the obstructions of 'thought' (想, xiang) and 'sensation' (受, shou), the name 'liberation' is only truly attained upon reaching the 'cessation attainment' (滅盡定, mie jin ding). This is because, upon entering the 'cessation attainment', the obstructions of 'thought' and 'sensation' are temporarily abandoned, and what was sought is now fulfilled. Therefore, the name 'liberation' is established. It is not that the obstruction to 'samadhi' (定, ding) is only liberated at that time, but rather that it was already abandoned beforehand. 'Also liberated, also released,' the 'eight' here is a number, and this is an explanation involving a number.

Next, explaining the specific names. First, 'liberation through colored form contemplating forms' (有色觀諸色解脫, you se guan zhu se jie tuo). The Yoga treatise states that it is called 'colored form' (有色, you se) due to two reasons: first, because one is born in the 'desire realm' (欲界, yu jie) and attains the samadhi of the form realm (色界定, se jie ding); second, because one generates superior understanding regarding things that possess light. This contemplation is directed towards the 'desire realm', and in superior locations, one contemplates colors of small, large, beautiful, ugly, inferior, and superior qualities, while generating thoughts of light. Therefore, it is only called 'colored form contemplating forms', and not 'internal colored form contemplating external forms', because the forms contemplated are not solely internal, and the objects of contemplation are not solely external. That is, the contemplation of external forms, and the contemplation of external forms with colored form, are both 'dependent-possessive' (依主釋, yi zhu shi) compounds.

'Internal formless thought contemplating external forms' (內無色想觀外色, nei wu se xiang guan wai se). It is called 'internal formless thought' (內無色想, nei wu se xiang) due to two reasons: first, because one has already attained the 'formless attainments' (無色等至, wu se deng zhi) and also knows that one has attained this samadhi. Having previously relied on the 'sphere of infinite space' (空無邊處, kong wu bian chu) samadhi, one has already separated from the taint of form (色染, se ran). Therefore, the Manifestation of the Teaching states that 'internal formless thought' relies on the 'formless samadhi' (無色定, wu se ding), using intention to understand and contemplate. Second, because one does not contemplate internal thoughts of light, it is called 'internal formless'. This statement reveals that one has already attained the 'sphere of infinite space', internally separated from the taint of form, and also does not generate thoughts of light in one's mind, hence it is called 'internal formless'. The form that has already separated from the taint of form is called external. Therefore, the Yoga treatise states that if one has already attained freedom from desire regarding a certain form, it is said to be external, because it has emerged from the taint. That is, contemplating this form and making understandings of small, large, etc., is called contemplating external forms. Therefore, the Yoga treatise states that one does not contemplate those thoughts and bright appearances, but only makes superior understandings regarding external forms. This speaks of not making contemplations of luminous forms, but only making understandings of small, large, beautiful, ugly, etc. The first four 'spheres of mastery' (勝處, sheng chu), colored form and formless, each contemplate forms, whether small or large. This is a general contemplation of external small, large, beautiful, ugly, etc. Therefore, it is different from the 'spheres of mastery'. The contemplation of external forms, and the contemplation of external forms with internal formlessness, are both 'dependent-possessive' compounds. When internally formless, one must attain the 'sphere of infinite space' samadhi, etc. When correctly contemplating external forms and making superior understandings, only...

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依色定不依無色。無色不能觀于諸色少多等故。故瑜伽云。無色界定不現在前。凈解脫身作證具足住者。瑜伽論云。已得舍念圓滿清白。以此為依修習清凈聖行圓滿名凈解脫。此說第四靜慮中離尋伺喜樂三地障故。舍念圓滿清白名凈。故瑜伽云。謂已超過諸苦樂故。一切亂動已寂靜故。善磨鎣故。離凈不凈變化障故。名為解脫。此亦內無色而觀外色。作凈不凈相待相入一味凈想。由前已說內無色言。所以今略。既略于內故。亦略于觀外色等。但言凈解脫。顯揚論說一向意解思惟凈妙者。隨轉理門。或依彼觀成滿之時。展轉一味唯觀凈想故作是說。身作證者。於此住中一切賢聖多所住故。身者意身。作證者由於智斷得作證故。諸根得境。唯身根親合。勝餘根故獨得證名。此亦如是。前二解脫意解思惟尚疏遠。故與其觀名。今此解脫除障最勝。聖意親取名身作證。由此聖者多住於此及第八解脫。此二勝故。於二界中各在邊故。世尊經中說身作證。於色無色障斷無餘。證得轉依勝餘六故。具足住者。第四靜慮根本圓滿。第八亦爾。九次第定得圓滿故。空無邊處解脫者。顯揚論云。虛空者。謂色對治所緣境界。空其色故。無邊者。十方諸相不可分別。名空無邊。處者謂彼地中。定等諸所依法。能依行者所緣虛空。所依之處名為

【現代漢語翻譯】 現代漢語譯本 依色界禪定而不是無色界禪定。因為無色界禪定不能觀察諸色的多少等。所以《瑜伽師地論》說：『無色界禪定不能現在前。』 『凈解脫身作證具足住』。《瑜伽師地論》說：『已經獲得舍念圓滿清白。以此為基礎修習清凈聖行圓滿，名為凈解脫。』這是說在第四禪定中，遠離尋、伺、喜、樂三地的障礙的緣故。舍念圓滿清白名為凈。所以《瑜伽師地論》說：『是說已經超過諸苦樂的緣故，一切亂動已經寂靜的緣故，善於磨礪的緣故，遠離凈與不凈變化的障礙的緣故，名為解脫。』 這也是內心沒有色想而觀察外在的色，作為凈與不凈相對待、相融合，成為一味的清凈之想。由於前面已經說了『內無色』，所以現在就簡略了。既然對內簡略了，也就對觀察外色等簡略了，只說『凈解脫』。 《顯揚聖教論》說，『一向用意念思惟清凈微妙』，是隨順於轉化的道理。或者依據于彼觀想成就圓滿的時候，輾轉一味地只觀察清凈之想，所以這樣說。 『身作證』，是因為在這種禪定狀態中，一切賢聖大多安住於此。『身』是指意身，『作證』是指由於智慧斷除煩惱而得以作證。諸根獲得境界，只有身根親身結合，勝過其他根，所以獨自獲得『證』的名稱。這裡也是這樣，前兩種解脫用意念思惟尚且疏遠，所以給它們『觀』的名稱。現在這種解脫，去除障礙最為殊勝，聖意親身獲取，名為『身作證』。由此聖者大多安住於此以及第八解脫。這兩種解脫殊勝的緣故，在二界中各自處於邊緣的緣故，世尊在經中說『身作證』，對於色界和無色界的障礙斷除沒有剩餘，證得轉依勝過其餘六種解脫的緣故。 『具足住』，是第四禪定的根本圓滿，第八禪定也是如此。九次第定獲得圓滿的緣故。 『空無邊處解脫』，《顯揚聖教論》說：『虛空，是指色法的對治所緣境界，空掉了色法的緣故。無邊，是指十方諸相不可分別，名為空無邊。處，是指彼地中的禪定等諸所依法，能依行者所緣的虛空，所依之處名為處。』

【English Translation】 English version It relies on form realm (Rūpadhātu) meditation rather than formless realm (Arūpadhātu) meditation, because formless realm meditation cannot observe the quantity of forms, etc. Therefore, the Yogācārabhūmi-śāstra says: 'Formless realm meditation cannot manifest.' 'Pure liberation, body witness, complete abiding.' The Yogācārabhūmi-śāstra says: 'Having attained the perfection of equanimity and mindfulness, pure and bright. Based on this, cultivating pure and holy conduct to perfection is called pure liberation.' This refers to being in the fourth dhyāna, away from the obstacles of the three grounds of initial application (vitarka), sustained application (vicāra), joy (prīti), and pleasure (sukha). The perfection of equanimity and mindfulness, pure and bright, is called pure. Therefore, the Yogācārabhūmi-śāstra says: 'It means having surpassed all suffering and pleasure, all disturbances having been pacified, well-polished, and free from the obstacles of pure and impure transformations, hence it is called liberation.' This also involves observing external forms without internal form, treating pure and impure as relative and integrated, resulting in a single pure thought. Since 'internal formlessness' has already been mentioned, it is now abbreviated. Since it is abbreviated internally, it is also abbreviated in observing external forms, etc., only mentioning 'pure liberation'. The Abhidharmasamuccaya says, 'Consistently using the mind to contemplate purity and subtlety' follows the principle of transformation. Or, based on the time when that contemplation is accomplished and perfected, gradually and uniformly only contemplating pure thoughts, hence this is said. 'Body witness' is because in this state of meditation, all sages mostly abide in it. 'Body' refers to the mind-body, 'witness' refers to being able to witness due to wisdom cutting off afflictions. When the senses obtain objects, only the body sense is intimately connected, surpassing other senses, so it alone obtains the name 'witness'. It is the same here; the first two liberations are still distant in mental contemplation, so they are given the name 'contemplation'. Now, this liberation is the most excellent in removing obstacles, the sage's mind personally obtains it, called 'body witness'. Therefore, sages mostly abide in this and the eighth liberation. These two liberations are excellent because they are each on the edge of the two realms. The World-Honored One said in the sutras that 'body witness' means that the obstacles of the form and formless realms are completely cut off, and attaining the transformation of the basis (āśraya-parāvṛtti) surpasses the other six liberations. 'Complete abiding' is the fundamental perfection of the fourth dhyāna, and so is the eighth dhyāna. It is because the nine sequential dhyānas are obtained to perfection. 'Liberation from the sphere of infinite space', the Abhidharmasamuccaya says: 'Space refers to the object of counteracting form, because form is emptied. Infinite refers to the inability to distinguish the various aspects of the ten directions, called infinite space. Sphere refers to the objects of reliance such as meditation in that ground, the space contemplated by the practitioner who relies on it, the place of reliance is called sphere.'

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處也。欲色二界相狀易知。彼界難了獨與處名。空無邊是境。處是能緣。空無邊之處。依主釋也。下皆準知。識無邊處者。謂緣無邊虛空之識。今緣此識而為境界。十方諸相不可知故名識無邊。處即能緣義如前說。無所有處者。謂于識處上境界。推求之時無少所得。除無所有無別境界。由唯見此境極寂靜故。無所有此細超前。觀已上境無少所有。少亦無故。余義如前。非想非非想處者。非想者。謂超過無所有想。無所有處猶有粗想故。非非想者。謂于無所有處上境界推求之時。唯得緣無所有極細心心所。由唯見此極寂靜故。前無所有處。唯緣識處已上諸境少分亦無。此有頂地唯緣無所有處能緣心心所。不同彼地有粗想故。名為非想。仍有唯無此極寂靜心在故。名非非想。非者無也。非全無想故。余義同前。想受滅解脫身作證具足住者。由想受二強勝於余是心行故。厭患勞慮暫求止息。止息此時要斷障得名為解脫。為滅想．受之解脫。依主釋也。上七解脫皆持業釋。謂有色觀諸色即解脫。解脫障故。乃至非想非非想即解脫。亦可以別簡通得依主釋。謂有色觀諸色之解脫等。

所緣境者。初二解脫以顯色相及真如相為所緣境。初觀光明。后觀顯色少多等故。漸入真觀方斷定障。第三解脫。以攝受相及真如相為所緣境

【現代漢語翻譯】 現代漢語譯本： 『處』（Āyatana）這個概念，欲界和色界的相狀容易理解。但『彼界』（Paratra，指非想非非想處）難以明瞭，所以單獨用『處』來命名。『空無邊』是所緣的境界，『處』是能緣的心識。『空無邊處』是依主釋（一種梵文複合詞的構成方式）。下面的（『識無邊處』、『無所有處』、『非想非非想處』）都可以參照理解。 『識無邊處』指的是緣于無邊虛空的識。現在緣于這個識作為境界。因為十方諸相不可知，所以名為『識無邊』。『處』的能緣之義如前所說。 『無所有處』指的是在識處之上的境界，推求之時沒有絲毫所得。除了『無所有』之外，沒有別的境界。因為只見到這個境界極其寂靜的緣故。『無所有』這種細微的境界超越了前面的境界。觀察已上的境界沒有絲毫所有，連少許也沒有。其餘的意義如前所述。 『非想非非想處』，『非想』指的是超過了『無所有想』。因為『無所有處』仍然有粗想的緣故。『非非想』指的是在『無所有處』之上的境界推求之時，只得到緣于『無所有』的極其細微的心和心所。因為只見到這個境界極其寂靜的緣故。前面的『無所有處』，只是緣于識處以上的諸境，連少分也沒有。這個『有頂地』（Bhava-agra，指非想非非想處）只是緣于『無所有處』的能緣的心和心所。不同於那個地方有粗想的緣故，所以名為『非想』。仍然有唯獨沒有這個極其寂靜的心存在，所以名為『非非想』。『非』是『無』的意思。不是完全沒有想的緣故。其餘的意義與前面相同。 『想受滅解脫身作證具足住』，因為想和受二者強盛于其餘的心行，所以厭患勞累，暫時尋求止息。止息的這個時候，要斷除障礙才能得到解脫。是爲了滅除想和受的解脫。是依主釋。上面的七種解脫都是持業釋（另一種梵文複合詞的構成方式）。即『有色觀諸色即解脫』，因為解脫了障礙的緣故。乃至『非想非非想即解脫』。也可以用簡別的方式得到依主釋，即『有色觀諸色之解脫』等等。 所緣的境界，最初的兩種解脫以顯色相和真如相為所緣境。最初觀察光明，然後觀察顯色的多少等等。逐漸進入真觀才能斷除定障。第三種解脫，以攝受相和真如相為所緣境。

【English Translation】 English version: 『Āyatana』 (sphere). The characteristics of the Desire Realm and the Form Realm are easy to understand. However, 『Paratra』 (the realm beyond, referring to the Neither-perception-nor-non-perception sphere) is difficult to understand, so it is named 『sphere』 alone. 『Infinity of Space』 is the object of focus, and 『sphere』 is the consciousness that can focus. 『Sphere of Infinity of Space』 is a Tatpurusha compound (a type of Sanskrit compound word formation). The following (『Sphere of Infinity of Consciousness』, 『Sphere of Nothingness』, 『Sphere of Neither-perception-nor-non-perception』) can be understood in the same way. 『Sphere of Infinity of Consciousness』 refers to the consciousness that focuses on the infinite void. Now, this consciousness is taken as the object of focus. Because the various aspects of the ten directions are unknowable, it is called 『Infinity of Consciousness』. The meaning of 『sphere』 as the ability to focus is as previously stated. 『Sphere of Nothingness』 refers to the realm above the Sphere of Consciousness, where nothing is obtained when sought. There is no other realm besides 『Nothingness』. This is because only this realm is seen as extremely tranquil. This subtle realm of 『Nothingness』 transcends the previous realms. Observing the realms above, there is nothing at all, not even a little. The remaining meaning is as previously stated. 『Sphere of Neither-perception-nor-non-perception』, 『Neither-perception』 refers to surpassing the 『thought of Nothingness』. This is because the 『Sphere of Nothingness』 still has coarse thought. 『Nor-non-perception』 refers to when seeking the realm above the 『Sphere of Nothingness』, only extremely subtle mental states and mental factors that focus on 『Nothingness』 are obtained. This is because only this realm is seen as extremely tranquil. The previous 『Sphere of Nothingness』 only focused on the realms above the Sphere of Consciousness, not even a small part. This 『Bhava-agra』 (the peak of existence, referring to the Sphere of Neither-perception-nor-non-perception) only focuses on the mind and mental factors that can focus on the 『Sphere of Nothingness』. It is different from that place because it has coarse thought, so it is called 『Neither-perception』. There is still only this extremely tranquil mind existing, so it is called 『Nor-non-perception』. 『Neither』 means 『without』. It is not completely without thought. The remaining meaning is the same as before. 『Attainment of the Cessation of Perception and Feeling, realized by the body』, because perception and feeling are stronger than the other mental activities, they are weary of toil and temporarily seek cessation. At this time of cessation, one must eliminate obstacles to attain liberation. It is liberation for the cessation of perception and feeling. It is a Tatpurusha compound. The above seven liberations are all Karmadharaya compounds (another type of Sanskrit compound word formation). That is, 『observing forms with form is liberation』, because the obstacles are liberated. And so on, 『Neither-perception-nor-non-perception is liberation』. It can also be understood as a Tatpurusha compound by means of distinction, such as 『liberation of observing forms with form』, and so on. The objects of focus, the first two liberations take the characteristics of visible form and the characteristics of Suchness as the objects of focus. Initially, one observes light, and then observes the amount of visible form, and so on. Gradually entering true contemplation, one can eliminate the obstacles of concentration. The third liberation takes the characteristics of embracing and the characteristics of Suchness as the objects of focus.

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。攝受相者。于內凈不凈色。展轉相待．展轉相入．展轉一味。如前已說。次四解脫各以自相及真如為境。初三解脫以色無色為境。次四解脫唯無色為境。為斷此二障起此觀行。第八解脫無所緣也。

凡聖得者。有義初七解脫通凡聖得。第八唯聖得。唯無漏故。七十三說。異生聖者同得初三。然有差別。內外二道通得無爽。除變化障。得自在故。然瑜伽第十五。云初三解脫於一切色得自在故。便能引發諸聖神通。不與一切異生共有者。彼論自說不還阿羅漢所作。不說異生不作初三。次四解脫對法論說。聖弟子所得。能順無漏。是清凈性方名解脫。解脫愛味故。外道依無色多生愛味。執為涅槃故。由此返顯不簡次四解脫唯聖所得。聖之弟子不得。故通外有。有義唯前三通內外道凡聖皆得。論唯說此異生得故。后五唯聖得。論說聖弟子。不說聖之弟子異生故也。

離障差別者。顯揚二十說。對除六障。一變化障。初二所除。能變．能化。由觀光明殊妙無礙。及為少多等得自在故。二最極現法樂住障。第三所除。對法論說。能斷凈不凈色變化障。及於此中煩惱生起障。此障即于凈色變化加行功用。與不凈色變化相違。體即梗澀無記之性名為煩惱。三往還障。第四所除。由空諸色無障礙故。為方便已入色四定根本

【現代漢語翻譯】 現代漢語譯本：關於攝受相，對於內在的清凈和不凈的色法，它們相互依存、相互滲透、融為一體，正如前面已經說過的。接下來的四個解脫，各自以自身的相和真如（Tathata，事物的真實本性）為境界。最初的三個解脫以色界和無色界為境界。接下來的四個解脫只以無色界為境界。爲了斷除這兩種障礙，才生起這種觀行。第八個解脫是沒有所緣的。 關於凡夫和聖者獲得解脫的情況，有一種觀點認為，最初的七個解脫，凡夫和聖者都可以獲得。第八個解脫只有聖者才能獲得，因為它只有無漏的智慧才能達到。第七十三卷說，凡夫和聖者都可以獲得最初的三個解脫，但還是有差別的。內外兩種道都可以獲得，沒有差別，除了變化障。因為獲得了自在。然而，《瑜伽師地論》第十五卷說，最初的三個解脫，因為對於一切色法都獲得了自在，所以能夠引發諸聖的神通，不是一切凡夫所能共有的。那部論自己說是對於不還果（Anagamin，不再返回欲界受生的聖者）和阿羅漢（Arhat，已斷盡一切煩惱的聖者）所作的，沒有說凡夫不能修習最初的三個解脫。接下來的四個解脫，《對法論》說，是聖弟子所獲得的，能夠順應無漏的智慧。是清凈的性質才稱為解脫，因為解脫了對愛味的執著。外道（Tirthika，佛教以外的修行者）因為對無色界產生了過多的愛味，執著於它，認為它是涅槃（Nirvana，解脫生死輪迴的境界）。由此反過來顯示，不只是接下來的四個解脫只有聖者才能獲得，聖者的弟子也不能獲得，所以外道也能獲得。有一種觀點認為，只有前面的三個解脫，內外道、凡夫和聖者都可以獲得，論中只說了凡夫可以獲得。後面的五個解脫只有聖者才能獲得，論中說的是聖弟子，沒有說聖者的弟子，也就是凡夫。 關於離障的差別，《顯揚聖教論》第二十卷說，是對治六種障礙。第一是變化障，最初的兩個解脫所斷除的。能夠變化、能夠化現，因為觀察光明殊勝美妙，沒有障礙，並且對於少和多等獲得了自在。第二是最極現法樂住障，第三個解脫所斷除的。《對法論》說，能夠斷除清凈和不凈色變化障，以及於此之中煩惱生起的障礙。這種障礙就是在清凈色變化加行功用上，與不凈色變化相違背。它的體性是梗澀、無記的性質，稱為煩惱。第三是往還障，第四個解脫所斷除的。因為空掉了諸色，沒有障礙。爲了方便，已經進入了色界四禪的根本。

【English Translation】 English version: Regarding the aspect of reception, with respect to the internal pure and impure forms, they are mutually dependent, mutually interpenetrating, and mutually of one flavor, as previously stated. The subsequent four liberations each take their own aspect and Tathata (the suchness, or true nature of things) as their object. The first three liberations take the realms of form and formlessness as their object. The subsequent four liberations take only the realm of formlessness as their object. It is to sever these two obstructions that this contemplation is undertaken. The eighth liberation is without any object of focus. Regarding those who attain these liberations, whether ordinary beings or sages, one view holds that the first seven liberations are attainable by both ordinary beings and sages. The eighth is attainable only by sages, because it is only attainable through undefiled wisdom. The seventy-third section states that ordinary beings and sages alike can attain the first three, though there are differences. Both internal and external paths can attain them without discrepancy, except for the obstruction of transformation, because they have attained mastery. However, the fifteenth chapter of the Yogacarabhumi-sastra states that the first three liberations, because one has attained mastery over all forms, can then elicit the supernormal powers of the sages, which are not shared by all ordinary beings. That treatise itself states that it is referring to what is done by non-returners (Anagamin, those who do not return to the desire realm) and Arhats (those who have extinguished all defilements), and does not say that ordinary beings do not practice the first three. The subsequent four liberations, the Abhidharma treatises say, are attained by noble disciples, and can accord with undefiled wisdom. It is the nature of purity that is called liberation, because it is liberation from attachment to taste. Externalists (Tirthika, non-Buddhists) generate much attachment to the formless realm, clinging to it and considering it to be Nirvana (the cessation of suffering and rebirth). From this, it is conversely shown that it is not only the subsequent four liberations that are attainable only by sages, but also not attainable by disciples of sages, so externalists can also attain them. One view holds that only the first three are attainable by both internal and external paths, ordinary beings and sages, as the treatise only states that ordinary beings can attain them. The latter five are attainable only by sages, as the treatise speaks of noble disciples, and not disciples of sages, i.e., ordinary beings. Regarding the differences in severing obstructions, the twentieth chapter of the Asrayaparivrtti-sastra states that it is to counteract six obstructions. First is the obstruction of transformation, which is severed by the first two liberations. One is able to transform and manifest, because one observes the light as supremely wonderful and unobstructed, and has attained mastery over few and many, etc. Second is the obstruction of the most extreme dwelling in the pleasure of the present life, which is severed by the third liberation. The Abhidharma treatises say that it can sever the obstruction of transformation of pure and impure forms, and the obstruction of the arising of defilements within this. This obstruction is in the effort of transforming pure forms, and is contrary to the transformation of impure forms. Its nature is rough, unwholesome, and unmarked, and is called defilement. Third is the obstruction of going and returning, which is severed by the fourth liberation. Because one has emptied all forms, there is no obstruction. For the sake of convenience, one has already entered the fundamental of the four dhyanas of the form realm.

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之地。往還自在。四引無諍等勝功德障。由識所除。彼諸功德體即識故。此為方便已起第四靜慮發諸功德。五諸漏及有障。漏謂煩惱。有謂有頂。此即無色惑苦二法。由第六第七解脫所除。第六解脫正能除之。第七解脫除之令遠。六寂靜最極住障。第八所除。滅定寂靜極勝住故。第十五說后五解脫。唯言能引想受滅等至者。依成滿位。亦不相違。

依身起者。后五解脫三界身起。許無色界起滅定故。初三解脫。有義唯欲界起。由教力故。瑜伽第十二云。由二因緣名為有色。謂生欲界等故。有義不然。通二界起。初修解脫遍處為果。必在欲界。如前道理。后成滿時遍處為因。解脫為果。何妨色界亦得後起。豈生色界不得名有色耶。不作不凈不唯在欲。

二得者。在佛及麟角獨覺身中。八皆離欲得。在余身中皆加行得。要離彼地染後方修起故。

有無漏者在佛身皆無漏。在余身中第八唯無漏。餘七通有漏無漏。通是世間出世間二智為體故。

二執章

二執。以十門分別。一出體。二釋名。三性攝。四相應。五所緣。六行相。七互起。八二縛差別。九諸惑相攝。十伏斷位次。

第一齣體者。若唯言生法我見。唯以別境中慧．根本煩惱中薩迦耶見。以為體性。故瑜伽云。五見世俗有。即

【現代漢語翻譯】 現代漢語譯本：之地。往來無礙，自由自在。四、能消除無諍等殊勝功德的障礙，這些障礙由『識』（vijñāna）所消除，因為這些功德的本體就是『識』。這是爲了方便已經證得第四禪定，從而生起各種功德。五、各種煩惱和『有』（bhava）的障礙。『漏』（āsrava）指的是煩惱，『有』指的是有頂天（abhavāgra），這指的是無色界的迷惑和苦兩種法。這些由第六和第七解脫所消除。第六解脫直接消除它們，第七解脫使它們遠離。六、寂靜最極的安住的障礙，由第八解脫所消除。因為滅盡定（nirodha-samāpatti）是寂靜最殊勝的安住。第十五說后五解脫，只說能引發想受滅等至（saṃjñā-vedayitanirodha-samāpatti）的人，是依據成就圓滿的地位來說的，這也不相違背。 依身而生起的情況：后五解脫在三界的身中都能生起，因為允許無色界也能生起滅盡定。初三解脫，有的觀點認為只在欲界生起，這是由於教證的緣故。《瑜伽師地論》第十二卷說：『由於兩種原因被稱為有色，即生於欲界等。』有的觀點認為不是這樣，認為初三解脫也通於色界生起。最初修習解脫，以遍處（kṛtsnāyatana）為果，必定在欲界，如前面的道理所說。後來成就圓滿時，以遍處為因，解脫為果，為什麼色界不能後來生起呢？難道生在色界就不能稱為有色嗎？不作意不凈觀（aśubha-bhāvanā）不只在欲界。 二、關於『得』（lābha）：在佛和麟角獨覺（pratyekabuddha）的身中，八種解脫都是離欲而得的。在其餘眾生的身中，都是通過加行而得的。必須先離開那個地的染污，然後才能修習生起。 關於有漏無漏：在佛的身中，八種解脫都是無漏的。在其餘眾生的身中，第八解脫唯有無漏，其餘七種解脫通於有漏和無漏。因為它們通於世間和出世間兩種智慧為體。 二、二執章 二執，用十個方面來分別：一、指出體性；二、解釋名稱；三、歸屬性攝；四、相應關係；五、所緣境；六、行相；七、互相生起；八、兩種束縛的差別；九、各種煩惱的相攝關係；十、降伏和斷除的位次。 第一、指出體性：如果只說生法我見，那麼只以別境中的慧和根本煩惱中的薩迦耶見（satkāya-dṛṣṭi）作為它的體性。所以《瑜伽師地論》說：『五見在世俗中存在。』

【English Translation】 English version: of the place. Going and returning are unobstructed and free. Fourth, it eliminates the obstacles to the superior merits such as non-contention, which are removed by 'consciousness' (vijñāna), because the essence of these merits is 'consciousness'. This is for the convenience of having already attained the fourth dhyana (jhāna), thereby generating various merits. Fifth, the obstacles of various defilements (āsrava) and 'existence' (bhava). 'Defilements' refer to afflictions, and 'existence' refers to the peak of existence (abhavāgra), which refers to the two dharmas of delusion and suffering in the formless realm. These are eliminated by the sixth and seventh liberations. The sixth liberation directly eliminates them, and the seventh liberation keeps them far away. Sixth, the obstacle to the most supreme abiding in tranquility, which is eliminated by the eighth liberation. Because the cessation attainment (nirodha-samāpatti) is the most supreme abiding in tranquility. The fifteenth speaks of the latter five liberations, only saying that those who can induce the attainment of cessation of perception and feeling (saṃjñā-vedayitanirodha-samāpatti) are based on the position of complete accomplishment, which is not contradictory. Regarding the arising based on the body: The latter five liberations can arise in the bodies of the three realms, because it is allowed that the formless realm can also give rise to the cessation attainment. The first three liberations, some views hold that they only arise in the desire realm, due to scriptural evidence. The twelfth volume of the Yogācārabhūmi-śāstra says: 'Due to two reasons, it is called having form, namely, being born in the desire realm, etc.' Some views hold that it is not so, holding that the first three liberations also extend to arising in the form realm. Initially practicing liberation, taking the kasina (kṛtsnāyatana) as the result, it must be in the desire realm, as stated in the previous reasoning. Later, when accomplishment is complete, taking the kasina as the cause and liberation as the result, why can't the form realm arise later? Can it be that being born in the form realm cannot be called having form? Non-attention to impurity (aśubha-bhāvanā) is not only in the desire realm. Second, regarding 'attainment' (lābha): In the bodies of Buddhas and solitary realizers (pratyekabuddha), all eight liberations are attained through detachment from desire. In the bodies of other beings, they are all attained through effort. One must first leave the defilements of that ground before one can practice and arise. Regarding being with or without outflows: In the body of a Buddha, all eight liberations are without outflows. In the bodies of other beings, the eighth liberation is only without outflows, and the remaining seven liberations are both with and without outflows. Because they are connected to both mundane and supramundane wisdom as their essence. Two, Chapter on the Two Attachments The two attachments are distinguished by ten aspects: 1. Pointing out the essence; 2. Explaining the name; 3. Categorization of nature; 4. Corresponding relationship; 5. Object of focus; 6. Mode of operation; 7. Mutual arising; 8. Differences between the two bonds; 9. Interrelationship of various afflictions; 10. Stages of subduing and cutting off. First, pointing out the essence: If only the view of self in phenomena is mentioned, then only the wisdom in the specific object and the view of self-identity (satkāya-dṛṣṭi) among the root afflictions are taken as its essence. Therefore, the Yogācārabhūmi-śāstra says: 'The five views exist in the mundane.'

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慧分故。離慧體無。唯以有漏染慧為體。若言生法我執。隨其所應二執通局。慧俱四蘊以為體性。

第二釋名者。梵云薩迦耶達利瑟致。經部師言。薩是偽義。迦耶是身。達利瑟致是見。身是聚義。即聚集假。應言緣聚身起見名為身見。佛遮當來薩婆多等執為有身見者故。說薩偽言。雖一薩言亦目于有。然今說是思誕提底薩故。薩言表偽。薩婆多雲。薩是有義。迦耶等如前。雖是聚身而是實有。身者自體之異名。緣此見應名自體見。佛遮當來經部師等說。為偽身者故。說薩有言。雖一薩言亦目于偽。今者應言阿悉提底薩故。薩言表有。大乘解云。應言僧吃爛底薩。便成移轉義。由此薩迦耶見大小乘別。大乘之意。心上所現似我之相。體非實有是假法故。又體非全無依他起性成所緣緣故。既非實有。亦非虛偽。唯是依他移轉之法我之所依。又本我無境。妄情執有。可言虛偽。依所變相境。可言為實有。非如余宗定實定偽。故名移轉。法執正義亦唯此見。故佛地云。所知障者。謂執遍計所執實法薩迦耶見而為上首故。法我見亦同生我。此兼我所不唯我見。說薩迦耶言故。

第三性攝者。此中我見在二識中在第七識。唯有覆無記。瑜伽六十三說末那煩惱其性唯是有覆無記。如是顯揚．唯識處處皆同。不假繁引。

【現代漢語翻譯】 現代漢語譯本：慧的差別在於，離開了智慧的本體就沒有智慧。只有以有漏洞的、被染污的智慧作為本體。如果說是生法我執，那麼根據情況，兩種執著的範圍有大有小，慧與四蘊共同作為其體性。

第二，解釋名稱。梵語是『薩迦耶達利瑟致』(Sakkāya-diṭṭhi，身見)。經部師說，『薩』(Sat)是虛偽的意思，『迦耶』(Kāya)是身體的意思，『達利瑟致』(diṭṭhi)是見解的意思。身體是聚集的意思，即聚集是虛假的。應該說緣于聚集的身體而產生的見解，名為身見。佛陀爲了阻止未來的薩婆多部等執著于有身見的人，所以說『薩』是虛偽的意思。雖然一個『薩』字也指有，但現在說的是『思誕提底薩』(sam்tāntika Sat)，所以『薩』字表示虛偽。薩婆多部說，『薩』是有意義，『迦耶』等同前。雖然是聚集的身體，但卻是真實存在的。身體是自體(Ātman)的異名。緣於此見解，應該名為自體見。佛陀爲了阻止未來的經部師等說是虛偽身體的人，所以說『薩』是有的意思。雖然一個『薩』字也指虛偽，但現在應該說是『阿悉提底薩』(asiddhântika Sat)，所以『薩』字表示有。大乘解釋說，應該說是『僧吃爛底薩』(sam்krānti Sat)，就成了移轉的意義。由此，薩迦耶見在大乘和小乘之間有所區別。大乘的意思是，心上所顯現的類似我的相，本體並非真實存在，是虛假的法。又本體並非完全沒有，依他起性成就所緣緣。既然不是真實存在，也不是虛假的，只是依他移轉的法，是我所依賴的。又本來的我沒有境界，虛妄的情感執著于有，可以說成是虛偽的。依靠所變現的相境，可以說成是真實存在的。不像其他宗派那樣，確定是真實或虛偽，所以名為移轉。法執的正義也只有這種見解。所以《佛地經》說，所知障，是指執著于遍計所執的真實法，以薩迦耶見為首。法我見也與生我見相同。這裡兼顧了我所，不只是我見。說薩迦耶這個詞的緣故。

第三，性質和包含。這裡我見在二識中，在第七識中。只有有覆無記。瑜伽師地論第六十三卷說，末那識的煩惱，其性質只有有覆無記。像這樣，《顯揚聖教論》、《唯識論》處處都相同，不需要繁瑣地引用。

【English Translation】 English version: The difference in wisdom lies in the fact that without the essence of wisdom, there is no wisdom. Only wisdom with flaws and defilements is considered its essence. If it is said to be the ego-attachment of arising dharmas, then depending on the situation, the scope of the two attachments varies, and wisdom and the four aggregates together serve as its nature.

Secondly, explaining the name. The Sanskrit is 『Sakkāya-diṭṭhi』 (薩迦耶達利瑟致, Self-view). The Sautrāntika (經部師) says that 『Sat』 (薩) means false, 『Kāya』 (迦耶) means body, and 『diṭṭhi』 (達利瑟致) means view. Body means aggregation, that is, aggregation is false. It should be said that the view arising from the aggregated body is called self-view. The Buddha, in order to prevent future Sarvāstivādins (薩婆多部) and others from clinging to the view of having a self, said that 『Sat』 means false. Although one 『Sat』 also refers to existence, it now refers to 『sam்tāntika Sat』 (思誕提底薩), so 『Sat』 indicates falsehood. The Sarvāstivādins say that 『Sat』 means existence, and 『Kāya』 etc. are the same as before. Although it is an aggregated body, it is actually real. Body is another name for Ātman (自體). Based on this view, it should be called Ātman-view. The Buddha, in order to prevent future Sautrāntikas and others from saying it is a false body, said that 『Sat』 means existence. Although one 『Sat』 also refers to falsehood, it should now be said to be 『asiddhântika Sat』 (阿悉提底薩), so 『Sat』 indicates existence. The Mahāyāna (大乘) explains that it should be said to be 『sam்krānti Sat』 (僧吃爛底薩), which becomes the meaning of transference. Thus, Sakkāya-diṭṭhi differs between Mahāyāna and Hīnayāna (小乘). The meaning of Mahāyāna is that the appearance of something similar to self manifested in the mind, whose essence is not actually existent, is a false dharma. Moreover, the essence is not completely non-existent, and dependent origination (依他起性) accomplishes the object-supportive condition (所緣緣). Since it is not actually existent, nor is it false, it is only a dependent and transferring dharma, which is what I rely on. Moreover, the original self has no realm, and deluded emotions cling to existence, which can be said to be false. Relying on the transformed appearance-realm, it can be said to be actually existent. Unlike other schools that determine reality or falsehood, it is called transference. The true meaning of dharma-attachment is also only this view. Therefore, the Buddhabhūmi Sūtra (佛地經) says that the knowledge obscuration (所知障) refers to clinging to the truly existent dharmas of the completely conceptualized (遍計所執), with Sakkāya-diṭṭhi as the head. The dharma-self view is also the same as the arising-self view. This includes what belongs to me (我所), not just the self-view. This is why the term Sakkāya is used.

Thirdly, nature and inclusion. Here, the self-view is in the two consciousnesses, in the seventh consciousness. There is only obscured and indeterminate (有覆無記). The Yogācārabhūmi-śāstra (瑜伽師地論), volume sixty-three, says that the afflictions of Manas (末那識) are only obscured and indeterminate in nature. In this way, the Abhidharmasamuccaya (顯揚聖教論) and the Vijñaptimātratāsiddhi (唯識論) are the same everywhere, and there is no need for cumbersome citations.

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其第六識略有二類。一俱生。二分別。俱生者雖有覆攝。抉擇五十八云。當知俱生薩迦耶見。唯有覆無記性攝。此文非一不能具引。其分別我見在欲界唯不善。在上二界有覆所攝。對法第四云。自性不善者。謂除染污意相應及色無色界煩惱。所餘能發惡行煩惱隨煩惱。此復云何。謂欲界系不任運起者是不善。若任運起能發惡行者亦是不善。所餘是有覆無記。唯識第六云。嗔唯不善損自他故。餘九通二。上二界者唯無記攝。定所伏故。若欲界系分別起者。唯不善攝發惡行故。若是俱生髮惡業者。亦不善攝損自他故。余無記攝。細不障善。非極損惱自他處故。當知俱生身邊二見唯無記攝。不發惡行。雖數現行不障善故。即三界俱生唯有覆無記。上界分別我見亦爾。欲界分別唯不善性。損自他故。楞伽第二捲雲。大慧。身見有二種。謂俱生及妄想。俱生身見。斷貪則不生。二種身見中。妄想身見。斷疑則不生。俱生者即第七識俱。及第六識中任運起者。妄想者即第六識中分別起者。廣百論第二卷亦云。然諸我見略有二種。一者俱生。二者分別。與此唯識第一卷同。故知第六七識皆有二執。合性通二。

第四心所相應者。第七識中俱生我見。成唯識第四卷。有說心所唯九法俱。謂遍行五．我癡．我見．我慢．我愛。欲希

【現代漢語翻譯】 現代漢語譯本：第六識略有兩類：一是俱生，二是分別。俱生我見雖然被有覆無記性所攝，如《抉擇五十八》所說：『應當知道俱生薩迦耶見（認為五蘊和合的身體是真實的我）唯有有覆無記性所攝。』這樣的經文很多，不能一一列舉。分別我見在欲界是不善的，在上二界則被有覆無記性所攝。《對法》第四卷說：『自性不善的，是指除了染污意（末那識）相應的以及色無色界的煩惱之外，其餘能引發惡行的煩惱和隨煩惱。』這是指什麼呢？指欲界系不任運（不經思慮）而起的才是不善的。如果任運而起，但能引發惡行的也是不善的，其餘是有覆無記。』《唯識》第六卷說：『嗔唯有不善，因為它會損害自己和他人。』其餘九種（煩惱）通於兩種（不善和有覆無記）。上二界的煩惱唯有無記性所攝，因為被禪定所伏。如果欲界系分別而起的煩惱，唯有不善性所攝，因為它會引發惡行。如果是俱生而能引發惡業的，也是不善性所攝，因為它會損害自己和他人。其餘的是無記性所攝，因為它微細，不障礙善法，也不是極度損害自己和他人的緣故。應當知道俱生的身見和邊見唯有無記性所攝，因為它們不引發惡行，雖然經常現行，但不障礙善法。也就是說，三界俱生的我見唯有有覆無記。上界的分別我見也是如此。欲界的分別我見唯有不善性，因為它會損害自己和他人。《楞伽經》第二卷說：『大慧（菩薩名），身見有兩種，即俱生和妄想。俱生身見，斷除貪愛就不會產生。兩種身見中，妄想身見，斷除疑惑就不會產生。』俱生身見是與第七識（末那識）俱生的，以及第六識（意識）中任運而起的。妄想身見是第六識中分別而起的。《廣百論》第二卷也說：『然而諸我見略有二種，一是俱生，二是分別。』與《唯識》第一卷相同。因此可知第六識和第七識都有兩種執著，合起來性質通於兩種（不善和有覆無記）。 第四，與心所相應的情況。第七識中的俱生我見，如《成唯識論》第四卷所說，『有人說心所只有九法同時生起，即遍行五（作意、觸、受、想、思）、我癡（對我的愚癡）、我見（對我的錯誤見解）、我慢（對我的傲慢）、我愛（對我的貪愛）。』慾望和希望。

【English Translation】 English version: The sixth consciousness roughly has two categories: the co-arisen and the discriminating. Although the co-arisen 'self-view' is included in the obscured and indeterminate category, as stated in 'Discernment Fifty-Eight': 'It should be known that the co-arisen satkayadrishti (薩迦耶見) (the view of a truly existing self in the five aggregates) is only included in the obscured and indeterminate nature.' There are many such texts, and they cannot all be cited. The discriminating 'self-view' in the desire realm is unwholesome, while in the upper two realms, it is included in the obscured category. The fourth volume of 'Abhidharma' states: 'That which is unwholesome by nature refers to the afflictions and secondary afflictions, excluding those associated with the defiled mind (Manas consciousness) and the formless realm, that can give rise to evil actions.' What does this refer to? It refers to that which arises effortlessly in the desire realm and is unwholesome. If it arises effortlessly but can give rise to evil actions, it is also unwholesome; the rest is obscured and indeterminate.' The sixth volume of 'Vijnaptimatrata' states: 'Anger is only unwholesome because it harms oneself and others.' The remaining nine (afflictions) are common to both (unwholesome and obscured and indeterminate). Those in the upper two realms are only included in the indeterminate category because they are subdued by dhyana (禪定) (meditative absorption). If the afflictions that arise through discrimination in the desire realm are only included in the unwholesome nature because they give rise to evil actions. If the co-arisen can give rise to evil karma, it is also included in the unwholesome nature because it harms oneself and others. The rest is included in the indeterminate category because it is subtle, does not obstruct wholesome qualities, and is not extremely harmful to oneself and others. It should be known that the co-arisen 'body-view' and 'extreme-view' are only included in the indeterminate category because they do not give rise to evil actions, and although they frequently manifest, they do not obstruct wholesome qualities. That is to say, the co-arisen 'self-view' in the three realms is only obscured and indeterminate. The discriminating 'self-view' in the upper realms is also the same. The discriminating 'self-view' in the desire realm is only unwholesome because it harms oneself and others. The second volume of the Lankavatara Sutra (楞伽經) states: 'Mahamati (大慧) (name of a Bodhisattva), there are two kinds of 'body-view': the co-arisen and the conceptual. The co-arisen 'body-view' does not arise when greed is cut off. Among the two kinds of 'body-view', the conceptual 'body-view' does not arise when doubt is cut off.' The co-arisen is that which is co-arisen with the seventh consciousness (Manas consciousness), and that which arises effortlessly in the sixth consciousness (consciousness). The conceptual is that which arises through discrimination in the sixth consciousness. The second volume of the Guang Bai Lun (廣百論) also states: 'However, there are roughly two kinds of 'self-view': the co-arisen and the discriminating.' This is the same as the first volume of 'Vijnaptimatrata'. Therefore, it can be known that both the sixth and seventh consciousnesses have two kinds of attachments, and their combined nature is common to both (unwholesome and obscured and indeterminate). Fourth, regarding the corresponding mental factors. The co-arisen 'self-view' in the seventh consciousness, as stated in the fourth volume of 'Vijnaptimatrata', 'Some say that only nine mental factors arise simultaneously: the five omnipresent (attention, contact, feeling, perception, volition), atma-moha (我癡) (delusion about self), atma-drishti (我見) (wrong view about self), atma-mana (我慢) (pride about self), atma-sneha (我愛) (love of self).' Desire and hope.

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未合。此唯任運無慾也。勝解印持未定。此恒緣定。無勝解也。念記曾習。此緣現境無念也。定專一境。此恒別緣無定也。慧即我見故別不說。一切隨惑並依煩惱前後分位差別假立。此恒一類故無隨惑。惡作追悔。眠外緣起。尋伺俱發言淺深推度轉。此一類緣故彼無也。見見不俱無餘四見。二取邪見分別而生。我所邊見依我見起故此不俱。貪．嗔相返。見疑相違染凈相異。故此唯九。有義十五俱。前九加慧。別門說故。及五隨惑。謂惛．掉．不信．懈怠．放逸。對法第六說遍染故。忿等十粗。此識細故。無慚．無愧唯不善故。散亂外緣。此識內故。不正知犯軌則。此不爾故不俱。忘念者要念曾習。此不爾故唯十五。有義說十九俱。前九加六隨。謂不信．懈怠．放逸．忘念．散亂．惡慧。抉擇五十五說遍染故。並念．定．慧．及惛沈。專注一境不捨有定。無明重有惛沈。無掉者相違故。有義此俱有二十四。前九及十隨惑。抉擇五十八說放逸．散亂．掉舉．惛沈．不信．懈怠．邪欲．邪勝解．邪念．不正知遍染心故。加別境五。如實義者。此俱十八。前九加八隨。雖無聖教理準定有。謂惛沈．掉舉．不信．懈怠．放逸．忘念．散亂．不正知。無明為性者。此得俱故加別境慧。義門別故。無慾解者不遍染故。雖有五說第五為

正。不違教理。故第六識俱俱生薩迦耶見。與遍行五．別境五。根本三惑謂愛．慢．癡。隨煩惱中初十定不俱。彼行粗故。此有五說。第一說不與隨惑俱。無別分位故。第二說五隨俱。第三說六隨俱。第四說十隨俱。第五說八隨俱。以此為正。不定四中與三種俱。除悔一種。悔行相粗。我見等細故。余皆不違。善．染相違。不與善俱。今據正義總應容與二十四俱。如前思計。分別我見二十七俱。加根本嗔。並無慚．愧。欲界不善得相應故。此說欲義。非定俱故。

第五所緣分齊者。第七識俱者。唯識第四總有四說。一云緣第八識體及相應我我所俱故。心所不離識故。論云緣第八。據實緣心所。二云緣第八識見及相分為我我所。相見俱識故。三云緣第八現行及種為我我所。種即識功能無別有物。不違聖說。四者正義唯緣第八見分非余。此識一類不容別起我所見。故義說為所。皆如彼說。瑜伽顯揚文皆全正。故不繁引。前三解彼緣藏識言不稱正理。故后解善。第六識中俱生身見。唯緣有法不緣無法。緣無法者。要強思想方起計故。釋三分義頌。

性境不隨心　　獨影唯從見 　帶質通情本　　性種等隨應 　能食及所食　　此依身所住 　能見此如理　　所求二諦空 　為常益有情　　為不捨生死 　為善無窮

盡　　故菩薩觀空 　為種性清凈　　為得諸相好 　為凈諸佛法　　故菩薩觀空 　補特伽羅法　　實性俱非有 　此無性有性　　故別立二空

述曰。能食在六根也。由六根能受用境。今觀六根無實能受用。空其遍計故說為內空。所食者。六境空也。由執六境是實所受用。今觀六境無實。空其遍計故說為外空。此依者。扶根空也。由不是內根故非內。不同外器世間故非外。是內非內。故執為實。今觀為空遣其遍計故。說為內外空。身所依住者。大空也。器世間有大勝用。火．水所依止多有情。名之為大。大有情之所住故。名為大勝用。火水所依止多有情名之為有。今觀為空故名大空。能見。空空也。即是能觀智。由昔觀其境是空。空其遍計。執能觀之智是有。今觀能觀之智亦空。故名空空。此如理者。勝義空也。真如理是勝智之境。勝之義。故名勝義。亦可。真理出過事俗名勝義。由遍計故障理。今觀遍計空顯真理。就所顯故名勝義空也。所求二諦空者。有為空無為空也。由執一切有為實故。今觀為空故名有為空。由執三無為九無為等為實故。今觀為空。遣其遍計故名無為空。即真如也。又釋。菩薩為求一切智。為求涅槃。為求菩提故。空其有為遍計。為求真空無為色。故說有為無為空。為常益有情者。畢

【現代漢語翻譯】 現代漢語譯本 盡 故菩薩觀空 為種性清凈 為得諸相好 為凈諸佛法 故菩薩觀空 補特伽羅（pudgala，意為『人』或『個體』）法 實性俱非有 此無性有性 故別立二空

    述曰。能食在六根也。由六根能受用境。今觀六根無實能受用。空其遍計故說為內空。所食者。六境空也。由執六境是實所受用。今觀六境無實。空其遍計故說為外空。此依者。扶根空也。由不是內根故非內。不同外器世間故非外。是內非內。故執為實。今觀為空遣其遍計故。說為內外空。身所依住者。大空也。器世間有大勝用。火．水所依止多有情。名之為大。大有情之所住故。名為大勝用。火水所依止多有情名之為有。今觀為空故名大空。能見。空空也。即是能觀智。由昔觀其境是空。空其遍計。執能觀之智是有。今觀能觀之智亦空。故名空空。此如理者。勝義空也。真如理是勝智之境。勝之義。故名勝義。亦可。真理出過事俗名勝義。由遍計故障理。今觀遍計空顯真理。就所顯故名勝義空也。所求二諦空者。有為空無為空也。由執一切有為實故。今觀為空故名有為空。由執三無為九無為等為實故。今觀為空。遣其遍計故名無為空。即真如也。又釋。菩薩為求一切智。為求涅槃（nirvana，意為『寂滅』）。為求菩提（bodhi，意為『覺悟』）故。空其有為遍計。為求真空無為色。故說有為無為空。為常益有情者。畢

【English Translation】 English version Therefore, Bodhisattvas contemplate emptiness: To purify their lineage, to attain excellent marks and characteristics, To purify all Buddha-dharmas, therefore, Bodhisattvas contemplate emptiness. The pudgala (person or individual) and dharmas, their true nature is non-existent. This is neither without nature nor with nature, therefore, two kinds of emptiness are separately established.

Commentary: That which is able to be eaten resides in the six sense organs. Because the six sense organs can experience objects, now we contemplate that the six sense organs have no real ability to experience. Emptiness of their conceptual proliferation is called internal emptiness. That which is eaten is the emptiness of the six sense objects. Because one clings to the six sense objects as being real objects of experience, now we contemplate that the six sense objects are unreal. Emptiness of their conceptual proliferation is called external emptiness. That which is relied upon is the emptiness that supports the roots. Because it is not an internal root, it is not internal. Because it is different from the external world of vessels, it is not external. It is neither internal nor non-internal, therefore, it is clung to as real. Now we contemplate it as empty, dispelling its conceptual proliferation, therefore, it is called internal-external emptiness. That which the body relies on and dwells in is great emptiness. The world of vessels has great superior functions. Fire and water are relied upon by many sentient beings, and it is called great. Because it is the dwelling place of great sentient beings, it is called great superior function. Fire and water are relied upon by many sentient beings, and it is called existent. Now we contemplate it as empty, therefore, it is called great emptiness. That which is able to see is emptiness of emptiness. This is the wisdom that is able to contemplate. Because in the past, one contemplated that the object was empty, emptying its conceptual proliferation, one clung to the wisdom that is able to contemplate as existent. Now we contemplate that the wisdom that is able to contemplate is also empty, therefore, it is called emptiness of emptiness. That which is according to principle is ultimate emptiness. Suchness is the object of superior wisdom, the meaning of superior, therefore, it is called ultimate. Also, the true principle transcends mundane affairs and is called ultimate. Because conceptual proliferation obstructs the principle, now we contemplate that the emptiness of conceptual proliferation reveals the true principle. Based on that which is revealed, it is called ultimate emptiness. That which is sought, the emptiness of the two truths, is conditioned emptiness and unconditioned emptiness. Because one clings to all conditioned things as real, now we contemplate them as empty, therefore, it is called conditioned emptiness. Because one clings to the three unconditioned and the nine unconditioned, etc., as real, now we contemplate them as empty, dispelling their conceptual proliferation, therefore, it is called unconditioned emptiness. This is Suchness. Furthermore, it is explained that Bodhisattvas, in order to seek omniscience, in order to seek nirvana (cessation), in order to seek bodhi (enlightenment), empty their conceptual proliferation of conditioned things. In order to seek true emptiness, the unconditioned form, therefore, it is said that conditioned things are unconditioned emptiness. For the sake of constantly benefiting sentient beings, it is complete.

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竟空也。由觀有情畢竟空。不見有情自他差別故。能常益也。不捨生死者。無際空也。由智觀理遣其遍計。由悲故廣化有情。有情無際故無際空。為善無窮盡者。散空。亦名不散空。菩薩所積福智資糧。盡未來際無有斷盡。故名不散空。為種性清凈者。本性空也。法本無緣。為惑所弊。今觀空除惑。顯本性種性。故名本性空。為求相好者。相空也。相好觀故名相好空。為凈諸佛法者。一切法空也。由遍計一切三寶。今觀遣執。凈諸佛法故。名一切法空。又一切法亦得空。不但佛法。補特伽羅法者。無性空也。生．法二執體無自性故名空。實性俱非有者。無性空。由生．法無性之性所得明。執無為有還成其病。今觀無所得亦空。故名無所得空。言十八空者。前十七空中。開無性為二。加自性空。法執之自性空。又有三釋。一總故名生。別故名法。二亦本故名法。末故名生。三體故名法。用故名生。又體用故名法．名生。十九空者。前十七中除無所得。別加三空。一所緣空。一切識所緣境皆空。二增上空所緣空增上緣一切俱空。三互無空。前說諸空。謂是互無空。牛中無馬等。今觀一切作空。名之互無空。二十空者。前十九空中除后三空。取十七空中無所得以成十八空。于中開散為二。散空．不散空。二乘著法有。其空故

為散空也。又釋無漏名不散空。有漏名散。又開相空為二空也。相空。三十二相別故名自相空。八十種好共有故名共相空。今唯識觀於十六中。十四全一少分。法全法分名生。離唯所真。問但言生空皆唯識不。答得但是唯識必帶生空。自有生空不必唯識觀。謂二乘生空。

大乘法苑義林章卷第四 大正藏第 45 冊 No. 1861 大乘法苑義林章

大乘法苑義林章卷第五

基撰

二十七賢聖章

略以五門分別。一釋名義。二出體。三依身地。四廢立。五問答抉擇。

釋名義者。于中有二。一者列名。二者釋名。言列名者。總有二類。一者因位。二者果位。就因之中有其十八。果位之中有其九種。因十八者。即四向三果即成七種。八者信解。九者見至。十者身證。十一極七返。十二家家。十三一間。十四中般。十五生般。十六無行般．十七有行般。十八上流般。此即有學之中十八名。言無學中九。一者阿羅漢。二者慧解脫。三者俱解脫。四者退。五者思。六者護。七者住。八者堪達。九者不動。此約大乘列名。若約小乘其名少異。小乘之中即無信解見至。遂立隨信行．隨法行替前二名。若無學中無羅漢。別開不退。上來即是列名訖。言釋名者。言初果者。名為預流。預

【現代漢語翻譯】 現代漢語譯本： 為散空也。又解釋無漏名為不散空，有漏名為散。又開立相空為二空。相空，三十二相各不相同，所以名為自相空；八十種好共同具有，所以名為共相空。現在唯識觀在十六種空觀中，十四種是完全相同或少部分相同。法完全相同或法的一部分相同，名為生。離開唯識所變現的虛假，證得真實。問：如果只說生空，都是唯識觀嗎？答：可以得到，但是唯識觀必定伴隨著生空。有生空，不一定就是唯識觀，比如二乘的生空。

《大乘法苑義林章》卷第四 大正藏第45冊 No. 1861 《大乘法苑義林章》

《大乘法苑義林章》卷第五

基 撰

二十七賢聖章

大致分為五個方面來分別：一、解釋名稱和含義；二、闡述本體；三、依據的果位和地；四、廢立（設立和廢除）；五、問答抉擇。

解釋名稱和含義。其中有兩點：一是列出名稱，二是解釋名稱。列出名稱，總共有兩類：一是因位，二是果位。在因位中有十八種，果位中有九種。因位的十八種，即四向三果，總共七種。八是信解（Saddhānusārin，隨信行），九是見至（Dharmānusārin，隨法行），十是身證（Kāyasākṣin），十一是極七返（ekavīcika，一種阿那含），十二是家家（kulaṃkula，一種阿那含），十三是一間（ekāntarika，一種阿那含），十四是中般（antarāparinibbāyin，中般涅槃），十五是生般（upahacca parinibbāyin，生般涅槃），十六是無行般（asaṃkhāra parinibbāyin，無行般涅槃），十七是有行般（sasaṃkhāra parinibbāyin，有行般涅槃），十八是上流般（uddhhaṃsota parinibbāyin，上流般涅槃）。這些是有學位的十八種名稱。無學位中有九種：一是阿羅漢（Arhat），二是慧解脫（Prajñāvimukta），三是俱解脫（Ubhayatobhāga），四是退（Parihāṇa），五是思（Cetovimutti），六是護（Rakṣaṇa），七是住（Sthita），八是堪達（Bhedana），九是不動（Akuppa）。這是按照大乘佛教列出的名稱。如果按照小乘佛教，名稱略有不同。小乘佛教中沒有信解和見至，於是設立隨信行（Saddhānusārin）和隨法行（Dharmānusārin）來代替前面的兩個名稱。無學中沒有阿羅漢，另外開立不退。以上就是列出名稱完畢。解釋名稱，初果名為預流（Srotaāpanna，入流者）。預

【English Translation】 English version: It is 'scattered emptiness'. Also, 'non-leaking' is explained as 'unscattered emptiness', while 'leaking' is called 'scattered'. Furthermore, 'aspect emptiness' is divided into two types of emptiness. 'Aspect emptiness': because the thirty-two marks are distinct, it is called 'self-aspect emptiness'; because the eighty minor marks are shared, it is called 'common-aspect emptiness'. Now, the Consciousness-Only (Vijñānavāda) contemplation, among the sixteen types of emptiness, fourteen are completely or partially the same. When the Dharma is completely or partially the same, it is called 'birth'. To leave the false appearances transformed by Consciousness-Only and attain the truth. Question: If only 'birth emptiness' is mentioned, is it all Consciousness-Only? Answer: It can be attained, but Consciousness-Only definitely accompanies 'birth emptiness'. Having 'birth emptiness' does not necessarily mean it is Consciousness-Only contemplation, such as the 'birth emptiness' of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).

Chapter 4 of the Great Vehicle's Garden of Meanings and Forest of Meanings Taishō Tripiṭaka Volume 45, No. 1861, Great Vehicle's Garden of Meanings and Forest of Meanings

Chapter 5 of the Great Vehicle's Garden of Meanings and Forest of Meanings

Composed by Ji

Chapter on the Twenty-Seven Worthies and Sages

We will roughly distinguish them in five aspects: 1. Explaining the names and meanings; 2. Expounding the substance; 3. The bodies and grounds they rely on; 4. Establishment and abolition; 5. Question and answer to resolve doubts.

Explaining the names and meanings. There are two points in this: first, listing the names; second, explaining the names. Listing the names, there are two categories in total: first, the causal stage; second, the fruition stage. In the causal stage, there are eighteen types; in the fruition stage, there are nine types. The eighteen types in the causal stage are the four paths and three fruits, making a total of seven types. Eight is the 'faith-follower' (Saddhānusārin), nine is the 'truth-follower' (Dharmānusārin), ten is the 'body-witness' (Kāyasākṣin), eleven is the 'one-seed' (ekavīcika), twelve is the 'house-to-house' (kulaṃkula), thirteen is the 'one-interval' (ekāntarika), fourteen is the 'intermediate cessation' (antarāparinibbāyin), fifteen is the 'upward cessation' (upahacca parinibbāyin), sixteen is the 'effortless cessation' (asaṃkhāra parinibbāyin), seventeen is the 'effortful cessation' (sasaṃkhāra parinibbāyin), eighteen is the 'upstream cessation' (uddhhaṃsota parinibbāyin). These are the eighteen names in the stage of learning. In the stage of no-more-learning, there are nine types: first is the Arhat, second is the 'wisdom-liberated' (Prajñāvimukta), third is the 'both-ways-liberated' (Ubhayatobhāga), fourth is the 'declining' (Parihāṇa), fifth is the 'mind-liberated' (Cetovimutti), sixth is the 'protecting' (Rakṣaṇa), seventh is the 'abiding' (Sthita), eighth is the 'penetrating' (Bhedana), ninth is the 'unmoving' (Akuppa). This is listing the names according to Mahayana Buddhism. If according to Hinayana Buddhism, the names are slightly different. In Hinayana Buddhism, there are no 'faith-follower' and 'truth-follower', so 'faith-follower' (Saddhānusārin) and 'truth-follower' (Dharmānusārin) are established to replace the previous two names. In the stage of no-more-learning, there is no Arhat, and 'non-retreating' is separately established. The above is the completion of listing the names. Explaining the names, the first fruit is called 'stream-enterer' (Srotaāpanna).

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者入也。流者類也。即入聖之流類故名預流。言第二果者。名一往來。即斷六品惑從人生天名之為往。從天還人名之為來。言第三果。名為不還。欲界九品悉皆並盡。唯有一生更不還生欲界。名為不還。言四向者。即進趣之義名為向也。四向法更無別義。言信解者。隨他言音而生信解。名為信解。言見至者。曾見之法能至於果。名為見至。言身證者。信解。見至二種聖人。至不還果身中。證得滅盡定故。轉名身證。此但轉名而不轉體。理說應云身證滅定。由得滅定。得滅定者必具前七。故瑜伽說得八解脫。所以者何。前七解脫共異生故。異生唯得前七解脫。不名身證。滅定無心。唯身證得似涅槃法。由身證得得身證名。身謂積聚。或復依止證謂成顯。身之與證。依主．相違二釋俱得。言七返有者。人．天七返名為七返有。言家家者。從家至家故名家家。于中有四。一者從人至人。二者從天至天。三者從人至天。四者從天至人。皆名家家。其義不定。或言初果之人不重生二家。從張家死流生王家者。故言家家也。言一間者。一生或半生在名為一間。即是間隔之義。亦名一間。間者隔也。即由此生堪能障隔聖果之道。名之為間。若斷三品即三生在。若斷四品即二生在。若斷五品之時必斷六品。聖道力合如此。若斷七八品即

【現代漢語翻譯】 現代漢語譯本： 『者入也』，意思是進入。『流者類也』，意思是種類。因為進入聖人的種類，所以叫做『預流』（Srota-apanna，入流果）。 說到第二果，叫做『一往來』（Sakrdagamin，一來果），就是斷除了欲界六品煩惱，從人道生到天道叫做『往』，從天道返回人道叫做『來』。 說到第三果，叫做『不還』（Anagamin，不還果），欲界的九品煩惱全部斷盡，只有一生，不再返回欲界受生，所以叫做『不還』。 說到『四向』，就是進趣的意思，叫做『向』。四向法沒有別的意義。 說到『信解』，是隨順他人的言語音聲而生起信心和理解，叫做『信解』。 說到『見至』，是曾經親見之法能夠達到果位，叫做『見至』。 說到『身證』，是『信解』、『見至』這兩種聖人，到達『不還』果位時，在身中證得滅盡定，因此轉名為『身證』。這只是名稱的轉變，而不是本體的轉變。按道理應該說『身證滅定』。因為得到滅盡定的人必定具備前面的七種功德，所以《瑜伽師地論》說得到八解脫。為什麼呢？因為前面的七種解脫是和凡夫共有的，凡夫只能得到前面的七種解脫，不能稱為『身證』。滅盡定是無心的狀態，只有『身證』才能證得類似涅槃的法。因為通過身體證得，所以得到『身證』的名稱。『身』是指積聚，或者是指依靠之處，『證』是指成就顯現。『身』和『證』的關係，可以解釋為依主關係，也可以解釋為相反關係，兩種解釋都說得通。 說到『七返有』，是指在人道和天道之間往返七次，叫做『七返有』。 說到『家家』，是從一個家到另一個家，所以叫做『家家』。其中有四種情況：一是從人道到人道，二是從天道到天道，三是從人道到天道，四是從天道到人道，都可以叫做『家家』。它的意義不確定。或者說初果的人不會再重生到兩個家族，從張家死亡后流轉到王家，所以說『家家』。 說到『一間』，是指一生或者半生存在，叫做『一間』，也就是間隔的意思。也可以叫做『一間』，『間』就是隔斷的意思。就是因為這一生能夠障礙隔斷聖果之道，所以叫做『間』。如果斷除了三品煩惱，就是三生存在。如果斷除了四品煩惱，就是二生存在。如果斷除了五品煩惱，那麼必定斷除六品煩惱，聖道的威力就是這樣。如果斷除了七八品煩惱，那麼就...

【English Translation】 English version: '者入也 (zhe ru ye)' means 'to enter'. '流者類也 (liu zhe lei ye)' means 'a category'. Because one enters the category of the noble ones, it is called 'Srota-apanna' (預流, Stream-enterer). Speaking of the second fruit, it is called 'Sakrdagamin' (一往來, Once-returner), which means that having cut off the six categories of afflictions in the desire realm, being born from the human realm to the heavenly realm is called 'going', and returning from the heavenly realm to the human realm is called 'coming'. Speaking of the third fruit, it is called 'Anagamin' (不還, Non-returner), where all nine categories of afflictions in the desire realm are completely cut off, and there is only one lifetime left, no longer returning to be born in the desire realm, so it is called 'Non-returner'. Speaking of the 'four paths' (四向), it means 'to advance towards', called 'path'. The four paths have no other meaning. Speaking of 'faith-understanding' (信解), it is to generate faith and understanding by following the words and sounds of others, called 'faith-understanding'. Speaking of 'sight-attainment' (見至), it is that the dharma that has been personally seen can reach the fruit, called 'sight-attainment'. Speaking of 'body-witness' (身證), it is that the two types of noble ones, 'faith-understanding' and 'sight-attainment', when reaching the fruit of 'Non-returner', attain the cessation attainment (滅盡定) in their bodies, and are therefore renamed 'body-witness'. This is only a change in name, not a change in substance. Logically, it should be said 'body-witness cessation attainment'. Because those who attain cessation attainment must possess the previous seven merits, the Yoga-bhumi says that they attain eight liberations. Why? Because the previous seven liberations are shared with ordinary beings, and ordinary beings can only attain the previous seven liberations, and cannot be called 'body-witness'. Cessation attainment is a state of no-mind, and only 'body-witness' can attain a dharma similar to Nirvana. Because it is attained through the body, it is given the name 'body-witness'. 'Body' refers to accumulation, or a place of reliance, and 'witness' refers to accomplishment and manifestation. The relationship between 'body' and 'witness' can be interpreted as a possessive relationship or an opposing relationship, and both interpretations make sense. Speaking of 'seven more existences' (七返有), it refers to returning seven times between the human and heavenly realms, called 'seven more existences'. Speaking of 'family to family' (家家), it is going from one family to another, so it is called 'family to family'. There are four situations: one is from the human realm to the human realm, two is from the heavenly realm to the heavenly realm, three is from the human realm to the heavenly realm, and four is from the heavenly realm to the human realm, all of which can be called 'family to family'. Its meaning is uncertain. Or it is said that a Stream-enterer will not be reborn into two families, and after dying in the Zhang family, they will transmigrate to the Wang family, so it is said 'family to family'. Speaking of 'one interval' (一間), it refers to existing for one lifetime or half a lifetime, called 'one interval', which is the meaning of interval. It can also be called 'one interval', and 'interval' means separation. It is because this lifetime can obstruct and separate the path to the noble fruit, so it is called 'interval'. If three categories of afflictions are cut off, then there are three lifetimes remaining. If four categories of afflictions are cut off, then there are two lifetimes remaining. If five categories of afflictions are cut off, then six categories of afflictions must be cut off, such is the power of the noble path. If seven or eight categories of afflictions are cut off, then...

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半生在。問如何得知。答初品潤二生。中下二品各潤一生。中上品潤一生。中下二品共潤一生。下上品潤半生。下中．下二品共潤半生。問何因唯有七生。不至八。不減六。答以聖道力故。不增八不減六者業力強故。如蛇毒損人之時。行不過七步。以毒力勢故不減至六。七步者四大力故。言中般者。謂處中有而般涅槃。言生般者。謂處生有及本有中而般涅槃。言有行般者。謂加行精勤而般涅槃。言無行般者。謂速疾道不假加行而般涅槃。言上流者。從下向上而往受生故名上流。問云何名般涅槃。答言般涅槃者。謂得果義。謂般命而得羅漢故。名般涅槃。上來有學訖。言羅漢者即是應義。有其三種。如論廣釋。言慧解脫。能斷慧障未斷定障。名慧解脫。言俱解脫者。定．慧二障全俱能盡。名俱解脫。言退者。退有二義。小乘之中退失於果。名之為退。大乘之中退失禪定現法樂住。名之為退。若游散．若不游散．若思惟．若不思惟。皆退失故名為退言思者。若不思惟即便退。若思惟已便不退失名之為思。言護者。若作意防護故不退失。故名為護。言住者。在平等位亦不練根。亦不退住平等位。故名為住。言堪達者。即是練根堪能進達故名堪達。不動性。是利根不進不退。名為不動。上來即是大乘釋訖。就小乘中。隨信行．

隨法行。隨他言音而生信解。名為隨信行。言隨法行者。是利根自能依教而生於解。名為隨法行。

二總別出體。言總者。若有學無學。總用有為．無為為自性。言別相。于中有二。一者向。二者果。言曏者。初預流向。即取四善根及見道十五心已來總是向。言斯陀含曏者。總六無間道．五解脫道．六加行道。而為體性。言那含曏者。總用九無間九加行八解脫而為自性。言羅漢曏者。總用九地八十一無間道．八十一加行道．八十解脫道。而為自性。此約有為出體性。若取無為于理無違。上來出向體訖。言四果體者。初果總用八十一品無為。第二果總用見道八十一無為。及取修道六品無為。並取六品解脫道中頓修八智．十六行。而為體性。第三果者總用見道八十一無為。及取修道九品無為。並取第九品解脫道中頓修八智．十六行。而為體性。第四果者。總用見道八十一無為。及取修道八十一無為。並取非想第九解脫道中頓修八智十六行。而為體性。上來即是出體性訖。

第三依身地門者。于中有二。一者依身。二者依地。言依身者。四果四向於三界中何界初起。九地之中於何初起。答前之三果．三向。唯于欲界身初證初起。第四果通三界身。第四果向初起唯欲．色。若約地論前之三果向唯一地起。謂欲界地

【現代漢語翻譯】 現代漢語譯本：隨法行，是指跟隨佛法修行。隨他言音而生信解，名為隨信行，是指跟隨他人的言語聲音而產生信仰和理解。而隨法行，是指那些具有敏銳根性的人，能夠自己依據佛陀的教導而產生理解，這被稱為隨法行。

二、總別出體：總的來說，無論是有學位還是沒有學位的人，都以有為法（有生滅變化的現象）和無為法（沒有生滅變化的真如本性）作為其自性。從個別相上來說，分為兩種：一是「向」，二是「果」。「向」指的是趨向于果位的修行階段。初預流向（Srotapanna-phala，須陀洹果向），包括四善根和見道十五心（證悟真理的最初階段）以來的所有階段。「斯陀含向」（Sakrdagamin-phala，斯陀含果向）包括六無間道（指斷除煩惱的六個階段）、五解脫道（從煩惱中解脫的五個階段）和六加行道（為達到解脫而進行的六種努力）。「那含向」（Anagamin-phala，阿那含果向）包括九無間道、九加行道和八解脫道。「羅漢向」（Arhat-phala，阿羅漢果向）包括九地（指三界九地）的八十一無間道、八十一加行道和八十解脫道。這是從有為法角度來闡述其體性。如果從無為法角度來看，在道理上也沒有衝突。以上是關於「向」的體性的闡述。

關於四果的體性：初果（Srotapanna-phala，須陀洹果）包括八十一品無為法。第二果（Sakrdagamin-phala，斯陀含果）包括見道的八十一無為法，以及修道的六品無為法，幷包括六品解脫道中頓修的八智（八種智慧）和十六行（十六種觀行）。第三果（Anagamin-phala，阿那含果）包括見道的八十一無為法，以及修道的九品無為法，幷包括第九品解脫道中頓修的八智和十六行。第四果（Arhat-phala，阿羅漢果）包括見道的八十一無為法，以及修道的八十一無為法，幷包括非想非非想處第九解脫道中頓修的八智和十六行。以上是對四果體性的闡述。

三、依身地門：分為兩個方面：一是依身，二是依地。關於依身：四果四向在三界（欲界、色界、無色界）中的哪一界最初證得和發起？在九地（欲界一地，色界四地，無色界四地）中的哪一地最初發起？答案是：前三果和前三向，只在欲界身最初證得和發起。第四果則通於三界身。第四果向的最初發起只在欲界和色界。如果從地的角度來說，前三果向只在一個地發起，即欲界地。

【English Translation】 English version: 'Following the Dharma' (Su-fa-xing) refers to practicing in accordance with the Buddha's teachings. 'Following others' words and sounds to generate faith and understanding' (Sui-ta-yan-yin-er-sheng-xin-jie) is called 'Following faith' (Sui-xin-xing), which means generating faith and understanding by following the words and sounds of others. 'Following the Dharma' (Sui-fa-xing) refers to those with sharp faculties who can generate understanding based on the Buddha's teachings themselves; this is called 'Following the Dharma'.

1. Explaining the substance in general and specific terms: In general, whether one is a student or not, both conditioned (having arising and ceasing phenomena) and unconditioned (the true nature without arising and ceasing) dharmas are used as their self-nature. Specifically, there are two aspects: one is the 'path' (xiang), and the other is the 'fruit' (guo). 'Path' refers to the stages of practice that lead towards the fruit. The 'path of the Stream-enterer' (Srotapanna-phala) includes all stages from the four roots of goodness and the fifteen moments of the path of seeing (the initial stage of realizing the truth). The 'path of the Once-returner' (Sakrdagamin-phala) includes the six paths of no interval (referring to the six stages of cutting off afflictions), the five paths of liberation (the five stages of liberation from afflictions), and the six paths of application (the six efforts made to achieve liberation). The 'path of the Non-returner' (Anagamin-phala) includes the nine paths of no interval, the nine paths of application, and the eight paths of liberation. The 'path of the Arhat' (Arhat-phala) includes the eighty-one paths of no interval, the eighty-one paths of application, and the eighty paths of liberation in the nine realms (referring to the nine realms of the Three Realms). This is explained from the perspective of conditioned dharmas. If viewed from the perspective of unconditioned dharmas, there is no contradiction in principle. The above is the explanation of the substance of the 'path'.

Regarding the substance of the four fruits: The first fruit (Srotapanna-phala) includes eighty-one categories of unconditioned dharmas. The second fruit (Sakrdagamin-phala) includes the eighty-one unconditioned dharmas of the path of seeing, as well as the six categories of unconditioned dharmas of the path of cultivation, and includes the eight wisdoms (eight kinds of wisdom) and sixteen practices (sixteen kinds of contemplation) cultivated suddenly in the six categories of the path of liberation. The third fruit (Anagamin-phala) includes the eighty-one unconditioned dharmas of the path of seeing, as well as the nine categories of unconditioned dharmas of the path of cultivation, and includes the eight wisdoms and sixteen practices cultivated suddenly in the ninth category of the path of liberation. The fourth fruit (Arhat-phala) includes the eighty-one unconditioned dharmas of the path of seeing, as well as the eighty-one unconditioned dharmas of the path of cultivation, and includes the eight wisdoms and sixteen practices cultivated suddenly in the ninth path of liberation of the realm of neither perception nor non-perception.

1. The gate of reliance on the body and the realm: It is divided into two aspects: one is reliance on the body, and the other is reliance on the realm. Regarding reliance on the body: In which realm of the Three Realms (Desire Realm, Form Realm, Formless Realm) are the four fruits and four paths initially attained and initiated? In which of the nine realms (one realm in the Desire Realm, four realms in the Form Realm, and four realms in the Formless Realm) is it initially initiated? The answer is: The first three fruits and the first three paths are initially attained and initiated only in the body of the Desire Realm. The fourth fruit is common to the bodies of the Three Realms. The initial initiation of the path of the fourth fruit is only in the Desire Realm and the Form Realm. If viewed from the perspective of the realm, the first three fruit paths are initiated only in one realm, namely the Desire Realm.

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。其第四果通九地。第四果向準果應知。釋依身訖。言依地者。前之二果唯初未至心。若那含果初未至．及根本。若羅漢果通九地心。八根本及初未至即九地成。即出依身地訖。

言第四廢立者。問於何果中。而立信解．見至．及身證耶。答信解．見至。即是隨信行。隨法行。轉至前三果中若向若果。立為信解．見至。若第三果中為身證。問信解．見至此二何別。答信解是鈍。見至是利。由隨信解轉名信解。由隨法行轉成見至。故二差別。問于幾品惑盡建立四果。答要斷三界見所斷惑盡故立初果。謂斷欲六品建立第二。若斷欲界九品皆盡而立第三。三界見．修總盡而立第四。問何處建立七返。答約業而立。謂七生之業而立七返。此約多而言。非無四．三等生數不遮止。問於何處而立家家。答約生約惑而立家家。言約生者。謂二生．三生。言約惑者。若斷三．四品。彼對治餘二．三。是說名家家。問何故但於三生．二生而立家家。答夫論于業還皆由惑潤。潤生之義略有二種。一者總。二者別。言總者。前之三品以潤四生。中之三品共潤二生。下之三品共潤一生。言別者。就初三中。初之一品以潤二生。次有二品各潤一生。中．上品潤一生。中．下二品共潤一生。後下三品共潤一生。于中有異。初之一品獨潤半生。

【現代漢語翻譯】 現代漢語譯本 第四果（Arhatship）通達九地（Nine Grounds of Existence）。第四果向（Arhat Path）與第四果（Arhat Fruit）應當知曉。關於所依之身的解釋完畢。 關於所依之地的解釋：之前的二果（初果Sotapanna和二果Sakadagami）唯有初禪未至定心（preliminary stage of the first Dhyana）。若不還果（Anagami）則有初禪未至定及根本定（fundamental Dhyana）。若阿羅漢果（Arhat）則通達九地之心，包括八根本定及初禪未至定，即成就九地。以上是關於所依之身和地的解釋。 關於第四廢立的解釋：問：在哪個果位中，建立信解（Faith-follower）、見至（Truth-attainer）及身證（Body-witness）？答：信解和見至，即是隨信行（follower of faith）和隨法行（follower of Dharma），轉至前三果（初果、二果、三果）中，無論是向（path）還是果（fruit），都可立為信解和見至。若在第三果（不還果）中，則為身證。問：信解和見至這二者有何區別？答：信解是鈍根（dull faculties），見至是利根（sharp faculties）。由於隨信解而轉，故名信解；由於隨法行而成就，故成見至。所以二者有差別。問：斷除幾品惑才能建立四果？答：要斷除三界（Three Realms）見所斷惑（defilements eradicated by insight）盡才能建立初果（Sotapanna）。謂斷除欲界（Desire Realm）六品惑建立二果（Sakadagami）。若斷除欲界九品惑皆盡則立三果（Anagami）。三界見惑和修惑（defilements eradicated by cultivation）總盡則立四果（Arhat）。問：在何處建立七返（seven more rebirths）？答：約業（karma）而立。謂有七生之業而立七返。這是約多數而言，並非沒有四生、三生等情況，不應禁止。問：在何處建立家家（one born into a noble family）？答：約生（rebirth）約惑（defilement）而立家家。言約生者，謂二生、三生。言約惑者，若斷三、四品惑，彼對治餘二、三品惑，是說名家家。問：為何只在三生、二生中建立家家？答：夫論于業還皆由惑潤。潤生之義略有二種。一者總，二者別。言總者，前之三品以潤四生。中之三品共潤二生。下之三品共潤一生。言別者，就初三中。初之一品以潤二生。次有二品各潤一生。中、上品潤一生。中、下二品共潤一生。後下三品共潤一生。于中有異。初之一品獨潤半生。

【English Translation】 English version The fourth fruit (Arhatship) pervades the Nine Grounds of Existence. The path towards the fourth fruit (Arhat Path) and the fourth fruit (Arhat Fruit) should be understood. The explanation regarding the reliance on the body is complete. Regarding the explanation of the ground of reliance: The previous two fruits (Sotapanna and Sakadagami) only have the mind of the preliminary stage of the first Dhyana. If the Anagami fruit, then there is the preliminary stage of the first Dhyana and the fundamental Dhyana. If the Arhat fruit, then it pervades the mind of the Nine Grounds, including the eight fundamental Dhyanas and the preliminary stage of the first Dhyana, which is the accomplishment of the Nine Grounds. The above is the explanation regarding the reliance on the body and the ground. Regarding the establishment and abolition of the fourth: Question: In which fruit is the Faith-follower, the Truth-attainer, and the Body-witness established? Answer: The Faith-follower and the Truth-attainer, that is, the follower of faith and the follower of Dharma, are transferred to the previous three fruits (Sotapanna, Sakadagami, Anagami), whether it is the path or the fruit, it can be established as the Faith-follower and the Truth-attainer. If it is in the third fruit (Anagami), then it is the Body-witness. Question: What is the difference between the Faith-follower and the Truth-attainer? Answer: The Faith-follower has dull faculties, and the Truth-attainer has sharp faculties. Because it turns with the Faith-follower, it is called the Faith-follower; because it is accomplished with the follower of Dharma, it becomes the Truth-attainer. Therefore, there is a difference between the two. Question: How many categories of delusion must be eradicated to establish the four fruits? Answer: One must eradicate all the defilements eradicated by insight in the Three Realms to establish the first fruit (Sotapanna). It is said that eradicating the six categories of delusion in the Desire Realm establishes the second fruit (Sakadagami). If all nine categories of delusion in the Desire Realm are eradicated, then the third fruit (Anagami) is established. If all the defilements eradicated by insight and cultivation in the Three Realms are eradicated, then the fourth fruit (Arhat) is established. Question: Where is the seven more rebirths established? Answer: It is established according to karma. It is said that the karma of seven rebirths establishes the seven more rebirths. This is said in terms of the majority, and it is not that there are no cases of four or three rebirths, which should not be prohibited. Question: Where is the one born into a noble family established? Answer: It is established according to rebirth and defilement. It is said that rebirth refers to two or three rebirths. It is said that defilement refers to the eradication of three or four categories of delusion, and the antidote to the remaining two or three categories of delusion is said to be one born into a noble family. Question: Why is one born into a noble family only established in three or two rebirths? Answer: In discussing karma, it is still nourished by delusion. There are roughly two types of nourishing rebirth. The first is general, and the second is specific. The general is that the first three categories nourish four rebirths. The middle three categories jointly nourish two rebirths. The last three categories jointly nourish one rebirth. The specific is that in the first three, the first category nourishes two rebirths. The next two categories each nourish one rebirth. The middle and upper categories nourish one rebirth. The middle and lower categories jointly nourish one rebirth. The last three categories jointly nourish one rebirth. There is a difference in this. The first category alone nourishes half a rebirth.

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次有二品共潤半生。約此義邊。即有損生之義。若斷三品即有三生。即損四生業也。余有三生在。若斷四品即有二生。謂第四品獨潤一生故。若約四生立家家者。即逆流生之失。若斷三品即盡四生之業。是故不得約於四生。若斷四品即損五生之業。若斷五品必斷第六。問何故如是。答以近果故更無遲住。問何故但於三．四品而立家家。不依斷一．二品而立家家。答惑品力等。聖道齊同。若斷二品必斷第三。同上品故。一入斷盡無出觀義。問上之三品齊不出即斷。中品三品齊亦應入斷。問於何處建立一間。答那含向中斷七．八品。唯一來生而立一間。問於何處而立五種般。答于那含中立。問上流有幾種。答有其三種。一者全超。二者半超。三者遍沒。言全超者有其二類。一者樂慧上流。為初禪死直生五凈居。是樂慧全超。二者樂定全超。為初禪死生於非想。皆于初禪死。隨其諸地而斷受生。言遍沒者次第而生不得超隔名遍沒。其餘那含如釋名中述。問何故建立羅漢。答對四果說。

問何故建立慧．俱解脫。答由除定．慧二障亦立二種云何慧解脫。謂已能證得諸漏永盡。於八解脫未能身證具足安住。是名慧解脫。此義意說。障有二種。一煩惱障。能障聖慧不得應果。二者事障。就勝而說。唯異熟生喜．樂．舍受有下

【現代漢語翻譯】 現代漢語譯本： 其次，有兩品惑（指欲界思惑中的兩品）共同滋潤半個生命週期（半生，指欲界人天道）。按照這個意義來說，就有了損減一個生命週期的含義。如果斷除三品惑，就有了三個生命週期（指欲界人天道），也就是損減四個生命週期的業力。還剩下三個生命週期。如果斷除四品惑，就只有兩個生命週期，因為第四品惑單獨滋潤一個生命週期。如果按照四個生命週期來建立家家果（指須陀洹果），就會有逆流而生的過失。如果斷除三品惑，就盡除了四個生命週期的業力，所以不能按照四個生命週期來計算。如果斷除四品惑，就損減了五個生命週期的業力。如果斷除五品惑，必定斷除第六品惑。問：為什麼會這樣？答：因為接近果位，所以不會再有遲疑停留。問：為什麼只在斷除第三、四品惑時建立家家果，而不依據斷除第一、二品惑時建立家家果？答：因為惑品的力量相等，聖道的證悟也相同。如果斷除二品惑，必定斷除第三品惑，與上品惑相同。一旦進入斷盡的狀態，就沒有出觀的意義。問：在哪裡建立一間果（指斯陀含果）？答：在那含向（指證得阿那含果之前的修行階段）中斷除第七、八品惑，因為只有一次來生的機會，所以建立一間果。問：在哪裡建立五種般（指五種阿那含）？答：在那含果中建立。問：上流阿那含（指從色界或無色界繼續修行的阿那含）有幾種？答：有三種。一是全超，二是半超，三是遍沒。全超有兩種：一是樂慧上流，指從初禪死後直接生到五凈居天（色界五不還天），這是樂慧全超；二是樂定全超，指從初禪死後生到非想非非想處天（無色界最高天），都是在初禪死後，隨著他們所證得的境界而斷除受生。遍沒是指依次而生，不能超越間隔，稱為遍沒。其餘的阿那含，如釋名中所述。問：為什麼要建立阿羅漢果？答：是爲了對應前四果而說的。

問：為什麼要建立慧解脫、俱解脫（指兩種阿羅漢）？答：因為除去了定障、慧障，所以也建立兩種解脫。什麼是慧解脫？指已經能夠證得諸漏永盡，但對於八解脫（指八種禪定）未能身證具足安住，這稱為慧解脫。這個意義是說，障礙有兩種：一是煩惱障，能夠障礙聖慧，使之不能證得應有的果位；二是事障，就殊勝的方面來說，只有異熟所生的喜、樂、舍受有下劣之處。

【English Translation】 English version: Next, there are two categories of afflictions (referring to two categories of delusions of the desire realm) that jointly nourish half a lifetime (half a lifetime, referring to the human and heavenly realms of the desire realm). According to this meaning, there is the meaning of reducing one lifetime. If three categories of afflictions are severed, there will be three lifetimes (referring to the human and heavenly realms of the desire realm), which means reducing the karma of four lifetimes. There are three lifetimes remaining. If four categories of afflictions are severed, there will only be two lifetimes, because the fourth category of affliction alone nourishes one lifetime. If the 'Ekabija' (家家, 'one seed') fruit (referring to the Sotapanna fruit) is established according to four lifetimes, there will be the fault of being born against the stream. If three categories of afflictions are severed, the karma of four lifetimes will be exhausted, so it cannot be calculated according to four lifetimes. If four categories of afflictions are severed, the karma of five lifetimes will be reduced. If five categories of afflictions are severed, the sixth category of affliction must be severed. Question: Why is this so? Answer: Because it is close to the fruit, there will be no more hesitation or delay. Question: Why is the 'Ekabija' fruit established only when the third and fourth categories of afflictions are severed, and not when the first and second categories of afflictions are severed? Answer: Because the power of the categories of afflictions is equal, and the realization of the holy path is the same. If two categories of afflictions are severed, the third category of affliction must be severed, which is the same as the superior category of affliction. Once entering the state of complete severance, there is no meaning of exiting the contemplation. Question: Where is the 'Sakadagami' (一間, 'once returning') fruit established? Answer: The seventh and eighth categories of afflictions are severed in the 'Anagami-phala-pratipannaka' (那含向, approaching the Anagami fruit), because there is only one chance of returning, so the 'Sakadagami' fruit is established. Question: Where are the five kinds of 'Antara-parinirvayin' (般, 'dying between') established? Answer: They are established in the 'Anagami' (那含) fruit. Question: How many kinds of 'Urdhvasrotas' (上流, 'stream-goers') are there? Answer: There are three kinds. The first is 'Sarvatikrama' (全超, 'completely transcending'), the second is 'Arthatikrama' (半超, 'partially transcending'), and the third is 'Sarvapariksaya' (遍沒, 'completely perishing'). 'Sarvatikrama' has two types: the first is 'Sukha-prajna-urdhvasrotas' (樂慧上流, 'stream-goers of joy and wisdom'), which refers to those who die from the first 'Dhyana' (禪, 'meditative absorption') and are directly born in the five 'Suddhavasa' (凈居, 'pure abodes') heavens (the five 'Anagamin' (不還, 'non-returning') heavens of the form realm), this is 'Sukha-prajna-urdhvasrotas'; the second is 'Sukha-samadhi-urdhvasrotas' (樂定上流, 'stream-goers of joy and samadhi'), which refers to those who die from the first 'Dhyana' and are born in the 'Naivasamjnanasamjnayatana' (非想非非想處, 'neither perception nor non-perception') heaven (the highest heaven of the formless realm), all of whom die from the first 'Dhyana', and sever rebirth according to their attained states. 'Sarvapariksaya' refers to being born in sequence without being able to transcend the interval, which is called 'Sarvapariksaya'. The remaining 'Anagamin', as described in the explanation of names. Question: Why is the 'Arhat' (羅漢) fruit established? Answer: It is said in order to correspond to the previous four fruits.

Question: Why are 'Prajna-vimukta' (慧解脫, 'wisdom-liberated') and 'Ubhayato-bhaga-vimukta' (俱解脫, 'both-ways-liberated') established (referring to two kinds of 'Arhat')? Answer: Because the hindrances of 'Samadhi' (定, 'meditative absorption') and 'Prajna' (慧, 'wisdom') have been removed, two kinds of liberation are also established. What is 'Prajna-vimukta'? It refers to those who have been able to realize the complete exhaustion of all outflows, but have not been able to fully abide in the eight liberations (referring to the eight 'Samadhi'). This is called 'Prajna-vimukta'. This meaning is to say that there are two kinds of hindrances: the first is the hindrance of afflictions, which can hinder holy wisdom and prevent it from attaining the due fruit; the second is the hindrance of events, and in terms of the superior aspect, only the feelings of joy, pleasure, and equanimity born from 'Vipaka' (異熟, 'resultant') have inferior aspects.

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劣障。于上等至不肯進求。所知障攝。此人唯能斷初障故慧縛得脫。慧謂簡擇。離縛故名解脫。慧所有脫名慧解脫。又諸阿羅漢得滅定者名俱解脫。由慧定力解脫煩惱解脫障故。問何故建立餘六種羅漢。答約種姓別立六有別。

第五問答抉擇。問九地之中俱有其惑。何故但于欲界之中而立三果。答欲界具三性三受。煩雜多生立多果。上界唯定地。無多煩雜。不立於多果。問四果中有其二種。一取有為。二取無為。此二何勝。答取有為勝。以彼者是其進取之義。無為之法義何有進取。以無為無進取故。前解為勝。問無間．解脫何道立果。答但于解脫道中而立果。以解脫道得果周圓而立於果。問何故但取解脫耶。答得果舍向得勝舍劣。唯有解脫道。又解脫道能證無為。是以取之。問向中何故不取見道無為。果中即取斯何意。問立果之中。云何名入八智十六行。答取上下八諦智。言十六行者。即取苦．空．無常等問欲經生那含將命終。得果之義不。以彼經生必不生上。以斷惑盡。無由生欲界。答有其二解。一解云。約那含身上必定得果。必無命終。第二解云。問何故聖人不生中間禪。及不依彼而得聖道。答無多勝用。不依彼心。又多障難故不生彼。問初未至何界所攝。問身證與俱解脫何別。答因果二殊。身證者是因所

【現代漢語翻譯】 現代漢語譯本 劣障（指低劣的障礙）。對於上等的境界不肯努力追求，這是所知障（指對真理的認知障礙）所攝持。這種人只能斷除最初的障礙，所以慧縛（智慧的束縛）得以解脫。慧是指簡擇（選擇和辨別），離開束縛所以叫做解脫。由智慧而獲得的解脫叫做慧解脫。此外，諸位阿羅漢（已證得無生，不再輪迴的聖者）得到滅盡定（一種高級禪定狀態）的，叫做俱解脫（同時解脫煩惱和色身）。這是由於慧和定的力量，解脫了煩惱和障礙的緣故。 問：為什麼還要建立其餘六種阿羅漢？答：根據種姓（根性）的差別，設立六種不同的類別。 第五個問答是關於抉擇（抉擇，決斷）。問：九地（三界九地）之中都有迷惑存在，為什麼只在欲界（指包括人間在內的，有情慾和物質欲的世界）之中設立三種果位（指須陀洹果、斯陀含果、阿那含果）？答：欲界具有三性（善、惡、無記）和三受（苦、樂、舍），煩惱雜亂且容易產生，所以設立多種果位。而上界（指色界和無色界）只有定地（禪定），沒有多種煩惱雜亂的情況，所以不設立多種果位。 問：四果（指阿羅漢果）之中有兩種，一種是取有為（指執著于有生滅變化的世間法），一種是取無為（指不執著于無生滅變化的涅槃）。這兩種哪一種更殊勝？答：取有為更殊勝。因為取有為是具有進取之義的。而無為之法，哪裡有什麼進取呢？因為無為沒有進取，所以之前的解釋是殊勝的。 問：無間道（指斷除煩惱的直接途徑）和解脫道（指獲得解脫的途徑）中，哪一道可以立果（證得果位）？答：只在解脫道中可以立果。因為解脫道獲得果位是周全圓滿的，所以可以立果。 問：為什麼只取解脫道呢？答：因為得到果位是捨棄趨向，得到殊勝，捨棄低劣。只有解脫道才能證得無為法，所以選取它。 問：趨向（指修行過程中的階段）中為什麼不取見道（指初次證悟真理的階段）的無為法，而果位中卻取它，這是什麼意思？問：在設立果位之中，怎樣叫做入八智（八種智慧）和十六行（十六種觀行）？答：取上下八諦智（指苦、集、滅、道四聖諦的八種智慧）。所說的十六行，就是取苦、空、無常等。 問：如果阿那含（指不還果，不再生於欲界的聖者）在欲界中即將命終，是否能證得果位？因為他已經斷盡了欲界的迷惑，死後必定不會再生於欲界。答：有兩種解釋。一種解釋認為，在那含的身上必定能證得果位，必定不會命終。第二種解釋是... 問：為什麼聖人不生於中間禪（指色界和無色界之間的禪定），也不依靠中間禪而證得聖道？答：因為中間禪沒有多少殊勝的功用，不依靠那種心境。而且中間禪有很多障礙和困難，所以不生於那裡。 問：最初的未至定（指尚未到達色界根本定的禪定）屬於哪個界所攝？問：身證（指通過自身體驗證得涅槃）和俱解脫（指同時解脫煩惱和色身）有什麼區別？答：因和果不同。身證是因所...

【English Translation】 English version Inferior obstacles. They are unwilling to strive for the superior states, being encompassed by the obstacle of knowledge (ignorance of the truth). Such a person can only sever the initial obstacle, thus the bondage of wisdom (attachment to intellectual understanding) is liberated. 'Wisdom' refers to discernment. Being free from bondage is called 'liberation.' Liberation through wisdom is called 'liberation through wisdom.' Furthermore, those Arhats (saints who have attained non-birth and are no longer subject to reincarnation) who attain cessation samadhi (a high state of meditative absorption) are called 'liberated in both ways' (liberated from both afflictions and the physical body). This is due to the power of wisdom and concentration, liberating them from afflictions and obstacles. Question: Why are the other six types of Arhats established? Answer: Six different categories are established based on the differences in lineage (inherent nature). The fifth question and answer concern discernment (discrimination, decision). Question: All nine realms (the nine levels of existence in the Three Realms) have delusions, so why are three fruits (Sotapanna, Sakadagami, and Anagami) established only in the Desire Realm (the realm of beings with desires for sensual pleasures and material possessions, including the human realm)? Answer: The Desire Realm possesses three natures (good, evil, and neutral) and three feelings (suffering, pleasure, and indifference). Afflictions are mixed and easily arise, so multiple fruits are established. The higher realms (the Form Realm and Formless Realm) only have meditative states (dhyana), without much affliction and confusion, so multiple fruits are not established. Question: Among the four fruits (Arhatship), there are two types: one that grasps at the conditioned (attachment to phenomena that arise and cease) and one that grasps at the unconditioned (non-attachment to Nirvana, which is without arising and ceasing). Which of these two is superior? Answer: Grasping at the conditioned is superior because it has the meaning of striving forward. But what striving forward is there in the Dharma of the unconditioned? Because the unconditioned has no striving forward, the previous explanation is superior. Question: In which path, the path of no-outflow (the direct path to cutting off afflictions) or the path of liberation (the path to attaining liberation), is the fruit established (attaining the fruit of enlightenment)? Answer: The fruit is only established in the path of liberation because the attainment of the fruit in the path of liberation is complete and perfect, so the fruit can be established. Question: Why is only the path of liberation taken? Answer: Because attaining the fruit is abandoning the tendency, attaining the superior, and abandoning the inferior. Only the path of liberation can realize the unconditioned, so it is chosen. Question: Why is the unconditioned of the path of seeing (the stage of initial realization of the truth) not taken in the tendency (stages in the practice), but it is taken in the fruit? What does this mean? Question: In establishing the fruits, what does it mean to enter the eight wisdoms (eight types of wisdom) and sixteen aspects (sixteen contemplations)? Answer: Take the eight wisdoms of the upper and lower four noble truths (the eight wisdoms of the Four Noble Truths of suffering, its cause, its cessation, and the path to its cessation). The sixteen aspects refer to taking suffering, emptiness, impermanence, etc. Question: If an Anagami (a non-returner, a saint who will not be reborn in the Desire Realm) is about to die in the Desire Realm, can they attain the fruit? Because they have exhausted the delusions of the Desire Realm, they will certainly not be reborn in the Desire Realm after death. Answer: There are two explanations. One explanation is that the fruit will certainly be attained on the body of the Anagami, and they will certainly not die. The second explanation is... Question: Why are saints not born in the intermediate dhyana (the meditation between the Form Realm and the Formless Realm), nor do they rely on the intermediate dhyana to attain the path of sainthood? Answer: Because the intermediate dhyana does not have much superior function, and they do not rely on that state of mind. Moreover, the intermediate dhyana has many obstacles and difficulties, so they are not born there. Question: Which realm does the initial access concentration (the concentration that has not yet reached the fundamental concentration of the Form Realm) belong to? Question: What is the difference between body-witness (attaining Nirvana through one's own experience) and liberation in both ways (simultaneous liberation from afflictions and the physical body)? Answer: The cause and effect are different. Body-witness is the cause of...

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攝。俱解脫者。是果所收。問且如初果即是第二果向。此有何別。答雖得初果而未進斷修所斷惑。但名住果不名向。若得果已進斷修所斷惑。隨其所應是向所攝。問頗有是向亦是果耶。頗有是果亦向耶。答有其四句。有果而非向。謂中間二果不進斷位是。有向非果。謂初果向是。亦向亦果。謂中間二果進斷位是。非果非向。反上應知。問潤生下上一品獨潤半生。中下二品共潤一半生。如何斷欲第八品而立一間。問中般那含取何中有。答但取欲界死生於色界。取此中有不取餘者。問何故如是。答欲界還生欲界。二性煩雜故。色界生色界。一性無厭。色界生無色。無其中有故。問賢聖有二十七。何故諸處但說四果。答有五義。一者舍已曾得。二者得未曾得。三集斷行故。謂集諸無為斷諸煩惱。四者頓得八智。五者頓修十六行。具此五義故立四果。亦無妨難。

大乘蘊界處義

蘊界處義。五門分別。一辨名。二出體。三廢立。四百法相攝。五十性等分別。

釋名者。初釋新舊名。后釋義名。梵云塞建陀。唐言蘊。舊譯名陰(于禁反)。此陰是蔭覆義。若言蔭者梵本應云缽羅婆陀。案陰音應以於今反。陰陽之陰也。近代諸師競作異釋。或云淡聚名淡陰。此釋不然。然依醫方說淡飲不言陰。更有異釋不能具述

【現代漢語翻譯】 現代漢語譯本： 『攝。俱解脫者（同時獲得解脫的人），是果所收。』問：『且如初果（須陀洹果）即是第二果（斯陀含果）向，此有何別？』答：『雖得初果而未進斷修所斷惑，但名住果不名向。若得果已進斷修所斷惑，隨其所應是向所攝。』問：『頗有是向亦是果耶？頗有是果亦向耶？』答：『有其四句。有果而非向，謂中間二果（斯陀含果和阿那含果）不進斷位是。有向非果，謂初果向是。亦向亦果，謂中間二果進斷位是。非果非向，反上應知。』問：『潤生下上一品獨潤半生，中下二品共潤一半生，如何斷欲第八品而立一間？』問：『中般那含（一種阿那含）取何中有？』答：『但取欲界死生於。取此中有不取餘者。』問：『何故如是？』答：『欲界還生欲界，二性煩雜故。生，一性無厭。生無色，無其中有故。』問：『賢聖有二十七，何故諸處但說四果？』答：『有五義。一者舍已曾得。二者得未曾得。三集斷行故，謂集諸無為斷諸煩惱。四者頓得八智。五者頓修十六行。具此五義故立四果。亦無妨難。』

大乘蘊界處義

蘊界處義，五門分別。一辨名。二出體。三廢立。四百法相攝。五十性等分別。

釋名者。初釋新舊名。后釋義名。梵云塞建陀（Skandha），唐言蘊。舊譯名陰(于禁反)。此陰是蔭覆義。若言蔭者梵本應云缽羅婆陀（Prabhavata）。案陰音應以於今反。陰陽之陰也。近代諸師競作異釋。或云淡聚名淡陰。此釋不然。然依醫方說淡飲不言陰。更有異釋不能具述

【English Translation】 English version: 'Included. Those who are liberated together are gathered by the fruit.' Question: 'For example, the first fruit (Sotapanna) is the path to the second fruit (Sakadagami). What is the difference between them?' Answer: 'Although one has attained the first fruit but has not further severed the afflictions to be severed by cultivation, one is only said to abide in the fruit and not on the path. If, after attaining the fruit, one further severs the afflictions to be severed by cultivation, then accordingly, one is included in the path.' Question: 'Is there a path that is also a fruit? Is there a fruit that is also a path?' Answer: 'There are four possibilities. There is a fruit that is not a path, which refers to the intermediate two fruits (Sakadagami and Anagami) in the state of not further severing. There is a path that is not a fruit, which refers to the path to the first fruit. There is both a path and a fruit, which refers to the intermediate two fruits in the state of further severing. There is neither a fruit nor a path, which is the opposite of the above.' Question: 'The lower and upper grades of rebirth each moisten half a life, and the middle and lower grades together moisten half a life. How is an interval established by severing the eighth grade of desire?' Question: 'What intermediate existence does the intermediate Parinirvana-Anagami take?' Answer: 'It only takes the death and birth in the desire realm at . It takes this intermediate existence but not others.' Question: 'Why is it so?' Answer: 'The desire realm is reborn in the desire realm because the two natures are mixed. ** is born in , one nature is without satiety. ** is born in the formless realm, which has no intermediate existence.' Question: 'There are twenty-seven sages, why do the scriptures only mention the four fruits?' Answer: 'There are five reasons. First, abandoning what has already been attained. Second, attaining what has not yet been attained. Third, because of the accumulation of severance practices, which means accumulating all that is unconditioned and severing all afflictions. Fourth, instantly attaining the eight wisdoms. Fifth, instantly cultivating the sixteen aspects. Because one possesses these five reasons, the four fruits are established. There is also no contradiction.'

The Meaning of the Skandhas, Dhatus, and Ayatanas in the Mahayana Tradition

The meaning of the Skandhas (aggregates), Dhatus (elements), and Ayatanas (sense bases) is explained in five aspects: 1. Identifying the names. 2. Explaining the substance. 3. Establishing and abolishing. 4. Inclusion in the hundred dharmas. 5. Distinguishing the fifty natures, etc.

Explaining the names: First, explain the old and new names. Then, explain the meaning of the names. In Sanskrit, it is called Skandha, which in Chinese is 蘊 (yun, aggregate). The old translation is 陰 (yin, shadow). This 陰 (yin) means 'covering'. If it were 蔭 (yin, shade), the Sanskrit should be Prabhavata. According to the pronunciation, 陰 (yin) should be pronounced as 於今 (yu jin). It is the 陰 (yin) of 陰陽 (yin yang, yin and yang). Modern teachers compete to make different explanations. Some say that a faint gathering is called a faint 陰 (yin). This explanation is not correct. However, according to medical prescriptions, faint drinks are not called 陰 (yin). There are other different explanations that cannot be fully described.

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。若言陰氣是萬物所藏。即是聚義借喻為名。粗可通途。然非正目。今名蘊。或翻為眾。故法華云五眾之生滅。此亦不然。若言眾者。梵本應云僧伽。或翻為聚。此亦不然。若言聚者。梵本應云曷羅陀。又言處者。梵云阿野怛那。舊翻為入。此亦不然。若言入者梵云缽羅吠舍。舊經亦有譯為處者。如空無邊處等．阿練若處。並與今同。梵云馱都。唐云界。有譯為持。偏據一義非盡理也。釋義名者。俱舍云。聚．生．門種族。是蘊．處．界義。蘊是聚義。可聚十一種義。故中邊云。非一．及總略．分段義名蘊。彼論釋云。一非一義。如契經云。諸所有色。若過去．若未來．若現在．若內．若外．若粗．若細．若劣．若勝．若遠．若近。如是一切略為一聚。說名色蘊。由此聚義蘊義得成。俱舍釋云。於此經中。無常已滅名過去。若未已生名未來。已生未謝名現在。自身名內。所餘名外。或約處辨。有對名粗。無對名細。苦集染污名劣。不染名勝。去來名遠。現在名近。乃至識蘊當知亦然。二總略義。如經言。如是一切略為總聚。三分段義。如經言。說名色蘊等。各別安立色蘊等相故。由斯聚義蘊義得成。俱舍云。和合聚義是蘊義。此依內明釋。二云荷負重擔義。如世間說肩名蘊。物所聚故(此依俗釋)。三云可分段義是蘊

【現代漢語翻譯】 現代漢語譯本： 如果說『陰氣』是萬物所藏之處，那麼這只是借用『聚集』的含義來命名，粗略來說可以理解，但並非其真正的含義。現在所說的『蘊』(Skandha)，有人翻譯為『眾』，所以《法華經》中說『五眾』的生滅，這種說法也是不對的。如果說是『眾』，那麼梵文原本應該是『僧伽』(Samgha，僧團)，或者翻譯為『聚』，但這樣也不對。如果說是『聚』，那麼梵文原本應該是『曷羅陀』(Harada)。 又說『處』，梵文是『阿野怛那』(Ayatana)，舊譯為『入』，這種說法也不對。如果說是『入』，梵文是『缽羅吠舍』(Pravesha)，舊經中也有翻譯為『處』的，比如『空無邊處』等，『阿練若處』(Aranya，寂靜處)等，都與現在的用法相同。梵文『馱都』(Dhatu)，唐朝翻譯為『界』，也有翻譯為『持』的，但這樣只是偏重於一個方面的意思，沒有窮盡其理。 解釋『義』這個字，在《俱舍論》中說，『聚』、『生』、『門』、『種族』，是『蘊』、『處』、『界』的含義。『蘊』是聚集的意思，可以聚集十一種含義。所以《中邊分別論》中說，『非一』、『總略』、『分段』的含義稱為『蘊』。該論解釋說，一、『非一』的含義，如經中所說：『所有一切色，無論是過去、未來、現在、內在、外在、粗糙、細微、低劣、殊勝、遙遠、鄰近，所有這些都概括為一個聚集，稱為色蘊。』由此，聚集的含義和蘊的含義得以成立。《俱舍論》解釋說，在這部經中，無常已滅的稱為過去，尚未出生的稱為未來，已生但尚未消逝的稱為現在，自身稱為內在，其餘的稱為外在。或者根據處所來區分，有對的稱為粗糙，無對的稱為細微，苦、集、染污的稱為低劣，不染污的稱為殊勝，過去和未來稱為遙遠，現在稱為鄰近。乃至識蘊，應當知道也是這樣。二、『總略』的含義，如經中所說：『所有這些都概括為一個總聚。』三、『分段』的含義，如經中所說：『稱為色蘊等，分別安立色蘊等的相狀。』因此，聚集的含義和蘊的含義得以成立。《俱舍論》說：『和合聚集的含義就是蘊的含義。』這是依據內明的解釋。二、也有說是荷負重擔的含義，就像世俗所說肩膀稱為蘊，因為物體聚集在那裡（這是依據世俗的解釋）。三、可以分段的含義就是蘊。

【English Translation】 English version: If it is said that 'Yin Qi' (陰氣, the passive or negative principle in nature) is where all things are stored, then this is just using the meaning of 'gathering' as a name. Roughly speaking, it can be understood, but it is not its true meaning. The 'Skandha' (蘊, aggregates) that is spoken of now, some translate as 'multitude,' so the Lotus Sutra says about the arising and ceasing of the 'five multitudes.' This way of speaking is also incorrect. If it is 'multitude,' then the original Sanskrit should be 'Samgha' (僧伽, the monastic community), or translated as 'gathering,' but this is also incorrect. If it is 'gathering,' then the original Sanskrit should be 'Harada' (曷羅陀). Furthermore, regarding 'Ayatana' (處, sense bases), the Sanskrit is 'Ayatana' (阿野怛那), formerly translated as 'entrances.' This way of speaking is also incorrect. If it is 'entrances,' the Sanskrit is 'Pravesha' (缽羅吠舍), and old scriptures also translate it as 'places,' such as 'sphere of infinite space,' etc., 'Aranya' (阿練若處, solitary place) etc., are the same as the current usage. The Sanskrit 'Dhatu' (馱都, elements) was translated as 'realms' in the Tang Dynasty, and some translated it as 'holding,' but this only emphasizes one aspect of the meaning and does not exhaust its principle. Explaining the word 'meaning,' the Abhidharmakośakārikā says that 'gathering,' 'birth,' 'gate,' and 'lineage' are the meanings of 'Skandha,' 'Ayatana,' and 'Dhatu.' 'Skandha' is the meaning of gathering, and it can gather eleven kinds of meanings. Therefore, the Madhyāntavibhāga-bhāṣya says that the meanings of 'non-one,' 'general summary,' and 'segmentation' are called 'Skandha.' The commentary explains that, firstly, the meaning of 'non-one,' as the sutra says: 'All forms, whether past, future, present, internal, external, coarse, subtle, inferior, superior, distant, or near, all of these are summarized as one gathering, called the Form Skandha.' From this, the meaning of gathering and the meaning of Skandha are established. The Abhidharmakośakārikā explains that, in this sutra, what is impermanent and has ceased is called the past, what has not yet been born is called the future, what has been born but has not yet passed away is called the present, oneself is called internal, and the rest is called external. Or, according to the place, what has contact is called coarse, what has no contact is called subtle, what is suffering, accumulation, and defiled is called inferior, what is not defiled is called superior, the past and future are called distant, and the present is called near. And so on for the Consciousness Skandha, it should be known that it is the same. Secondly, the meaning of 'general summary,' as the sutra says: 'All of these are summarized as one general gathering.' Thirdly, the meaning of 'segmentation,' as the sutra says: 'Called the Form Skandha, etc., separately establishing the characteristics of the Form Skandha, etc.' Therefore, the meaning of gathering and the meaning of Skandha are established. The Abhidharmakośakārikā says: 'The meaning of harmonious gathering is the meaning of Skandha.' This is according to the explanation of internal clarity. Secondly, some say it is the meaning of bearing a heavy burden, just as the world says the shoulder is called Skandha, because objects gather there (this is according to the worldly explanation). Thirdly, the meaning of being able to be segmented is Skandha.

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義故。世間有言。汝三蘊還我當與汝(此依聲論釋)。案俱舍三解。與中邊非一及總略分段義名蘊。其意同也。又釋蘊有二義。一是聚義。二是滅義。故毗曇云。陰是聚義。舊云十二入者。是殺義。今云處者是出生義。出生六識之門處故。十八界者。俱舍云。種族義是界義。大乘釋名。種子義名界。故中邊云。非一．及總略．分段義名蘊。能．所取．彼取種子義名界。能受．所了境用門義名處。

二辨體者。其五蘊性唯是有為。以積聚故。俱舍論云。蘊不攝無為。義不相應故。又毗曇云。陰是死法。唯攝有為。三性之中依他性。談有法故非遍計所執。通無漏故亦圓成實。五法之內。體即前四。唯除如如。十二處．十八界。通以有為無為為體。總攝五法及以二性。除遍計所執性。以無體故。

三廢立者。有二門。一總廢立三科。二別廢立五十二等。總者俱舍云。愚．根．樂三故說蘊．處．界三。彼自釋云。或愚心所總執為我。或唯愚色。或愚色心。又根亦有三。謂利．中．鈍。樂亦三種。謂樂略．中及．廣文故。如其次第世尊說為蘊．處．界三。瑜伽第九廢立離合三科頌云。隨增說我事。為依．此所行。生．持．分廣略。無別根．所緣。以上總廢立訖。釋此頌文下自當悉。

二別廢立者。隨增說我事

【現代漢語翻譯】 現代漢語譯本： 義故。世間有言：『汝三蘊還我，當與汝。』（此依聲論釋）。案《俱舍論》三解：與中邊非一及總略分段義名蘊，其意同也。又釋蘊有二義：一是聚義，二是滅義。故《毗曇》云：『陰是聚義。』舊云十二入者，是殺義。今云處者，是出生義，出生六識之門處故。十八界者，《俱舍論》云：『種族義是界義。』大乘釋名：種子義名界。故《中邊論》云：『非一、及總略、分段義名蘊；能、所取、彼取種子義名界；能受、所了境用門義名處。』 二辨體者。其五蘊性唯是有為（samskrta）。以積聚故。《俱舍論》云：『蘊不攝無為（asamskrta），義不相應故。』又《毗曇》云：『陰是死法，唯攝有為。』三性之中依他性（paratantra-svabhava），談有法故非遍計所執（parikalpita-svabhava）。通無漏故亦圓成實（parinispanna-svabhava）。五法之內，體即前四，唯除如如（tathata）。十二處（ayatana）、十八界（dhatu），通以有為無為為體，總攝五法及以二性，除遍計所執性，以無體故。 三廢立者。有二門。一總廢立三科，二別廢立五十二等。總者《俱舍論》云：『愚、根、樂三故說蘊、處、界三。』彼自釋云：『或愚心所總執為我，或唯愚色，或愚色心。』又根亦有三，謂利、中、鈍。樂亦三種，謂樂略、中及、廣文故。如其次第世尊（Buddha）說為蘊、處、界三。《瑜伽師地論》第九廢立離合三科頌云：『隨增說我事，為依、此所行，生、持、分廣略，無別根、所緣。』以上總廢立訖。釋此頌文下自當悉。 二別廢立者。隨增說我事。

【English Translation】 English version: Meaning. The world says: 'Return my three skandhas (aggregates), and I will give them to you' (This is based on the explanation of sound theory). According to the three explanations in the Abhidharmakosha (Treasury of Knowledge): the meaning of 'skandha' is that it is not one with the middle and the edges, and it includes the meaning of summarization and segmentation. The meaning is the same. Furthermore, 'skandha' has two meanings: one is the meaning of accumulation, and the other is the meaning of destruction. Therefore, the Abhidhamma (Buddhist texts) says: 'Skandha is the meaning of accumulation.' The old saying of the twelve ayatanas (sense fields) is the meaning of killing. The current saying of 'dhatu' (elements) is the meaning of birth, because it is the place where the six consciousnesses are born. As for the eighteen dhatus, the Abhidharmakosha says: 'The meaning of race is the meaning of dhatu.' The Mahayana (Great Vehicle) explains the name: the meaning of seed is called dhatu. Therefore, the Madhyantavibhaga (Discrimination of the Middle and the Extremes) says: 'The meaning of not one, summarization, and segmentation is called skandha; the seed meaning of the able, the taken, and the taken from them is called dhatu; the meaning of the door of the able to receive and the object of understanding is called ayatana.' Secondly, distinguishing the substance. The nature of the five skandhas is only conditioned (samskrta), because of accumulation. The Abhidharmakosha says: 'Skandha does not include the unconditioned (asamskrta), because the meaning is not corresponding.' Also, the Abhidhamma says: 'Skandha is the law of death, only including the conditioned.' Among the three natures, it is the dependent nature (paratantra-svabhava), because it speaks of existing dharmas, so it is not the completely imagined nature (parikalpita-svabhava). Because it is connected to the unconditioned, it is also the perfectly accomplished nature (parinispanna-svabhava). Within the five dharmas, the substance is the first four, only excluding suchness (tathata). The twelve ayatanas (sense fields) and the eighteen dhatus (elements) are all conditioned and unconditioned in substance, encompassing all five dharmas and the two natures, except for the completely imagined nature, because it has no substance. Thirdly, the establishment and abolition. There are two aspects. First, the general establishment and abolition of the three categories. Second, the separate establishment and abolition of the fifty-two, etc. Generally, the Abhidharmakosha says: 'Because of the three of ignorance, root, and pleasure, the three of skandha, ayatana, and dhatu are spoken of.' It explains itself: 'Either ignorance and mental factors are generally grasped as self, or only ignorance of form, or ignorance of form and mind.' Also, there are three roots, namely sharp, medium, and dull. There are also three kinds of pleasure, namely pleasure of abbreviation, medium, and extensive text. In that order, the Buddha (Buddha) spoke of the three of skandha, ayatana, and dhatu. The ninth chapter of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) on the establishment, abolition, separation, and combination of the three categories says: 'According to the increase, the matter of saying self, is the basis, what is done by this, birth, maintenance, division, expansion, abbreviation, no separate root, object.' The above is the general establishment and abolition. The explanation of this verse will be understood below. Secondly, the separate establishment and abolition. According to the increase, the matter of saying self.

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者。廢立五蘊也。對法雲。何因蘊唯有五。顯五種我事故。謂身具我事．受用我事．言說我事．造作一切法非法我事．彼所依止我自體事。如其次第配釋五蘊不減不增。又俱舍云。隨粗．染．器．等．界別次第立。此亦是廢立。亦是次第先後。論云。色有對故諸蘊中粗。無色中粗唯受行相。故世間說我手痛言。待二想粗。男女等想易了知故。行粗過識。貪．瞋等行相易了知故。識最為細。總取境相難分別故。或從無始生死已來。男女於色更相愛樂。此由耽著樂受味故。耽愛復從倒想生故。此倒想生由煩惱故如是煩惱依識而生。此及前三皆染污識。由此隨染立蘊次第。或色如器。受類飲食。想同助味。行似廚人識喻食者。故隨器等立蘊次第。或隨界別立蘊次第。謂欲界中有諸妙欲。色相顯了。色界靜慮有勝喜等。受相顯了。三無色中取空等相。想相顯了。第一有中思為最勝。行相顯了。此即識住。識住其中。顯似世間田種次第。是故諸蘊次第如是。由此五蘊無增減過。處界次第頌云。

前五境唯現。四境唯所造。余用遠．速．明。或隨處次第(恐繁不能別釋)。依對法論第一廢立十八界云。由身．具等。能持過．現六行受用性故。釋云。身者謂內六根。具者謂外六境。過現六行受用性者。謂六識。能持者。謂六根

【現代漢語翻譯】 現代漢語譯本：

這些是關於五蘊的廢立（設立和廢除）。《對法論》中說：『什麼原因導致蘊只有五種？』 爲了顯示五種我的事故。即身體具有我的事故，感受具有我的事故，言說具有我的事故，造作一切法和非法具有我的事故，以及它們所依賴的我的自體事故。按照這樣的順序依次解釋五蘊，不多也不少。』 又《俱舍論》中說：『隨著粗顯、染污、如器物、同類、界限的差別，依次設立。』 這也是一種廢立，也是一種次第先後。論中說：『色是有對的，所以在諸蘊中最為粗顯。無色中，感受的行相最為粗顯，所以世間說「我手痛」這樣的話。想的粗顯在於男女等想容易瞭解。行的粗顯超過識，因為貪、嗔等行相容易瞭解。識最為細微，因為總括地取境相難以分別。』 或者從無始生死以來，男女對於色互相愛戀，這是由於耽著於樂受的滋味。耽愛又從顛倒想產生，這種顛倒想的產生是由於煩惱。如此，煩惱依識而生。此及前三都是染污識。因此，隨著染污而設立蘊的次第。或者色如器物，受類同于飲食，想如同佐料，行類似於廚師，識比喻為食者。所以隨著器物等而設立蘊的次第。或者隨著界限的差別而設立蘊的次第。即欲界中有各種美妙的慾望，色相顯明。靜慮中有殊勝的喜悅等，受相顯明。三無色中取空等相，想相顯明。第一有中思最為殊勝，行相顯明。這就是識住，識住其中，顯示類似於世間田地種植的次第。因此，諸蘊的次第就是這樣。由此五蘊沒有增減的過失。處界次第頌中說：

『前五境唯現，四境唯所造，余用遠、速、明，或隨處次第（恐怕繁瑣不能分別解釋）。』 依據《對法論》第一種廢立十八界說：『由於身體、具備等，能夠保持過去、現在六行的受用性。』 解釋說：『身體是指內六根，具備是指外六境，過去現在六行的受用性是指六識。能夠保持是指六根。』

【English Translation】 English version:

These are about the establishment and abolition (setting up and abolishing) of the five skandhas (aggregates). The Abhidharma says: 'What is the reason that there are only five skandhas?' It is to show the five kinds of 'I' affairs. That is, the body has 'I' affairs, feeling has 'I' affairs, speech has 'I' affairs, creating all dharmas and non-dharmas has 'I' affairs, and the 'I' self-nature on which they depend has 'I' affairs. Explain the five skandhas in this order, neither more nor less.' Also, the Abhidharmakośa says: 'According to the differences in coarseness, defilement, like a vessel, similarity, and boundaries, they are established in order.' This is also a kind of establishment and abolition, and also a sequence of before and after. The treatise says: 'Form (rūpa) is tangible, so it is the coarsest among the skandhas. Among the formless, the characteristic of feeling (vedanā) is the coarsest, so the world says 'My hand hurts.' The coarseness of perception (saṃjñā) lies in the ease of understanding perceptions such as male and female. The coarseness of volition (saṃskāra) exceeds consciousness (vijñāna), because the characteristics of greed, anger, etc., are easy to understand. Consciousness is the most subtle, because it is difficult to distinguish the general grasping of objects.' Or, from beginningless birth and death, men and women have loved each other for form, because they are attached to the taste of pleasurable feeling. Attachment arises from inverted perception (viparyāsa), and this inverted perception arises from afflictions (kleśa). Thus, afflictions arise dependent on consciousness. This and the previous three are all defiled consciousness. Therefore, the order of establishing the skandhas follows defilement. Or, form is like a vessel, feeling is like food and drink, perception is like seasoning, volition is like a cook, and consciousness is likened to the eater. Therefore, the order of establishing the skandhas follows vessels, etc. Or, the order of establishing the skandhas follows the differences in realms. That is, in the desire realm (kāmadhātu) there are various wonderful desires, and the characteristics of form are clear. In the meditative states (dhyāna), there are superior joys, etc., and the characteristics of feeling are clear. In the three formless realms (ārūpyadhātu), grasping emptiness, etc., the characteristics of perception are clear. In the highest existence (bhavāgra), thought (cetanā) is the most superior, and the characteristics of volition are clear. This is where consciousness dwells, and consciousness dwells within it, showing a sequence similar to planting fields in the world. Therefore, the order of the skandhas is like this. Thus, there is no fault of increase or decrease in the five skandhas. The verse on the order of the realms and spheres says:

'The first five objects are only present, the four objects are only created, the remaining uses are far, fast, and clear, or follow the order of places (I am afraid it is too complicated to explain separately).' According to the first establishment and abolition of the eighteen realms in the Abhidharma, it says: 'Because of the body, equipment, etc., it is possible to maintain the usability of the six actions of the past and present.' The explanation says: 'The body refers to the six internal sense bases (āyatana), equipment refers to the six external sense objects (viṣaya), and the usability of the six actions of the past and present refers to the six consciousnesses (vijñāna). Being able to maintain refers to the six sense bases.'

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．境。能持六識所依．緣故。過．現六識。能持受用不捨自相故。當知。十八以能持義故說名界。問何因處唯十二。答唯由身．具。能與未來六行受用為生長門故。所言唯者簡六識也。

第四以蘊處界。與百法相攝。於色蘊中攝十一種色。受蘊攝遍行中受數。想蘊攝遍行中想數。行蘊攝相應心所四十九法。及攝不相應行二十四法。合七十三法。識蘊唯攝心法八種。總攝九十四法。唯除六無為。故俱舍云。蘊不攝無為義不相應故。十二處攝者。內五處外五處攝十種色。意處攝八識。法處攝四類法。所謂色法法處所攝色有五種。是相應法有五十一。不相應法二十四。無為法有六。合有八十六法。十八界攝者。唯開意處立六識界。余並與處同。

第五十種蘊等分別。雖無一處具說。總究諸論亦可具立一無漏善蘊。二加行善蘊。三生得善蘊。四不善蘊。五有覆無記蘊。六異熟無記蘊。七威儀無記蘊。八工巧無記蘊。九變化無記蘊。十自性無記蘊。一無漏色蘊。有說唯有定所生色色蘊少分。無五根等。正義皆具涅槃經言。舍無常色獲得常色等。勝鬘經云。如來妙色身。佛地經言有五種法攝大覺地。唯識第十．佛地論云。如來功德蘊．處．界攝。如是等文誠證非一。不能煩引。下皆準知。故五蘊法皆通無漏也。于百法

【現代漢語翻譯】 現代漢語譯本：境界。能夠支援六識所依賴的所緣，所以稱為『界』。過去和現在的六識，能夠持續地領受和使用，不捨棄各自的體相，所以稱為『界』。應當知道，十八界之所以稱為『界』，是因為它們具有能支援的作用。問：為什麼『處』只有十二個？答：僅僅由於身體和感覺器官，能夠為未來六種行為的領受和使用提供生長的門戶。這裡所說的『僅僅』，是爲了排除六識。\n\n第四，用五蘊、十二處、十八界來涵蓋百法。在色蘊中，涵蓋十一種色法。受蘊涵蓋遍行心所中的受。想蘊涵蓋遍行心所中的想。行蘊涵蓋相應心所中的四十九種法，以及不相應行中的二十四種法，總共七十三種法。識蘊僅僅涵蓋心法中的八種。總共涵蓋九十四種法，僅僅排除六種無為法。所以《俱舍論》說：『蘊不涵蓋無為法，因為意義不相應。』十二處所涵蓋的法：內五處和外五處涵蓋十種色法。意處涵蓋八識。法處涵蓋四類法。所謂色法，法處所涵蓋的色法有五種。相應法有五十一種。不相應法有二十四種。無為法有六種。總共有八十六種法。十八界所涵蓋的法：僅僅是把意處分開，建立六識界。其餘的都和十二處相同。\n\n第五，十種蘊等的分別。雖然沒有一個地方完整地說過，但總的來說，研究各種論典也可以建立：一、無漏善蘊；二、加行善蘊；三、生得善蘊；四、不善蘊；五、有覆無記蘊；六、異熟無記蘊；七、威儀無記蘊；八、工巧無記蘊；九、變化無記蘊；十、自性無記蘊。一、無漏色蘊。有人說只有由禪定所生的色蘊的少部分，沒有五根等。正義是都具備。《涅槃經》說：『捨棄無常的色，獲得常色』等等。《勝鬘經》說：『如來妙色身』。《佛地經》說有五種法涵蓋大覺地。《唯識第十》、《佛地論》說：『如來功德蘊、處、界所涵蓋』。像這樣的經文有很多，不能一一列舉。下面的情況都可以參照這個來理解。所以五蘊法都通於無漏。

【English Translation】 English version: Realm. It can uphold the objects on which the six consciousnesses rely, hence it is called '界' (jie, realm). The past and present six consciousnesses can continuously receive and use without abandoning their respective characteristics, hence they are called '界' (jie, realm). It should be known that the eighteen realms are called '界' (jie, realm) because they have the function of being able to support. Question: Why are there only twelve '處' (chu, sense bases)? Answer: Only because the body and sense organs can provide a gateway for the reception and use of the six future actions. The word 'only' here is to exclude the six consciousnesses.\n\nFourth, using the five aggregates (蘊, yun), twelve sense bases (處, chu), and eighteen realms (界, jie) to encompass the hundred dharmas. In the aggregate of form (色蘊, se yun), it encompasses eleven types of form. The aggregate of feeling (受蘊, shou yun) encompasses feeling among the pervasive mental factors. The aggregate of perception (想蘊, xiang yun) encompasses perception among the pervasive mental factors. The aggregate of volition (行蘊, xing yun) encompasses the forty-nine associated mental factors and the twenty-four non-associated activities, totaling seventy-three dharmas. The aggregate of consciousness (識蘊, shi yun) only encompasses the eight types of mind. In total, it encompasses ninety-four dharmas, excluding only the six unconditioned dharmas. Therefore, the Abhidharmakośabhāṣya says: 'Aggregates do not encompass unconditioned dharmas because the meanings do not correspond.' The twelve sense bases encompass: the inner five sense bases and the outer five sense bases encompass ten types of form. The mind-base (意處, yi chu) encompasses the eight consciousnesses. The dharma-base (法處, fa chu) encompasses four categories of dharmas. The so-called form dharmas, the form dharmas encompassed by the dharma-base, there are five types of form. There are fifty-one associated dharmas. There are twenty-four non-associated dharmas. There are six unconditioned dharmas. There are a total of eighty-six dharmas. The eighteen realms encompass: only the mind-base is separated to establish the six consciousness realms. The rest are the same as the twelve sense bases.\n\nFifth, the distinctions of the ten types of aggregates, etc. Although there is no single place that fully explains it, generally speaking, studying various treatises can also establish: 1. Unconditioned wholesome aggregate; 2. Applied wholesome aggregate; 3. Innately wholesome aggregate; 4. Unwholesome aggregate; 5. Defiled neutral aggregate; 6. Resultant neutral aggregate; 7. Ceremonial neutral aggregate; 8. Skillful neutral aggregate; 9. Transformative neutral aggregate; 10. Self-nature neutral aggregate. 1. Unconditioned form aggregate. Some say that there is only a small portion of the form aggregate produced by meditation, without the five roots, etc. The correct meaning is that all are present. The Nirvana Sutra says: 'Abandon impermanent form and obtain permanent form,' etc. The Śrīmālādevī Siṃhanāda Sūtra says: 'The wonderful form body of the Tathagata.' The Buddhabhūmi Sūtra says that there are five dharmas that encompass the Great Enlightenment Ground. Vijñaptimātratāsiddhi-śāstra Tenth, Buddhabhūmi-śāstra says: 'The Tathagata's merit aggregates, sense bases, and realms encompass.' There are many such sutra passages, and they cannot be listed one by one. The following situations can be understood by referring to this. Therefore, the five aggregates all lead to the unconditioned.

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總有七十法通無漏。第一心法八識是識蘊性。第二心所法。有二十三通無漏。謂遍行五．別境五．善十一．不定二謂尋伺。第三色法有十一。謂五根五境．及法處攝聖所愛戒．並定自在所生色。不相應行取二十二。除無想定．無想事。除異生性取非得。若取異生性唯有漏。第五無為有六。並唯無漏。以依真如假立故。對法雲。

空．非擇滅．勝義無記者。亦隨轉門。二加行善五蘊。有五十二法。心有六除七八識。因中唯無記故。至轉依位便無漏故。第二心所有法有二十五。遍行．別境各五．善有十一。不定有四。第三色法有三。以色．聲二表加行善心發故。及定共戒並一分散無表。是加行善故。第四不相應行法有十八法。除命根．同分．無想天．併名句文身對法雲。五蘊一分是善。又云。加行善者。謂依止善丈夫聽聞正法。修習凈善法隨法行。五十四云。威德定色亦通有漏。此等總說因聞慧等所發身語。定境色等為色蘊性。故通五蘊。三生得善五蘊。總四十九法為性。色蘊中三。謂色．聲．表．並法處散無表一分。心所法二十四。遍行．別境．善十。除輕安。及四不定。不相應十六。除命根．同分．三無心．及與名．句．文身。識蘊中取六識。除七．八識。故對法雲。生得善者。即前所說發起善身語等。由先串

【現代漢語翻譯】 現代漢語譯本：總共有七十種法可以通往無漏（anāsrava，沒有煩惱）。第一是心法，八識（八種意識）是識蘊（vijñāna-skandha，意識之蘊）的自性。第二是心所法（caitta，心所），有二十三種可以通往無漏，即遍行五（sarvatraga，普遍存在的心所）、別境五（viniyata，特定對象的心所）、善十一（kuśala，善的心所），以及不定二（aniyata，不確定的心所），即尋（vitarka，粗略的思考）和伺（vicāra，精細的思考）。第三是色法（rūpa，物質現象），有十一種，即五根（pañcendriya，五種感官）、五境（pañcaviṣaya，五種感官對像），以及法處（dharmāyatana，法界）所攝的聖所愛戒（ārya-kānta-śīla，聖者所喜愛的戒律），以及由禪定自在所生的色。不相應行法（citta-viprayukta-saṃskāra，非相應行）取二十二種，除去無想定（asaṃjñā-samāpatti，無想禪定）和無想事（asaṃjñika，無想狀態），除去異生性（pṛthag-janatva，凡夫的性質）取非得（aprāpti，未獲得）。如果取異生性，則只有有漏（sāsrava，有煩惱）。第五是無為法（asaṃskṛta，非造作的法），有六種，並且只有無漏，因為是依真如（tathatā，事物的真實本性）假立的。對法（Abhidharma，阿毗達摩）說： 空（śūnyatā，空性）、非擇滅（pratisaṃkhyā-nirodha，通過智慧抉擇而滅盡）、勝義無記者（paramārtha-avyākṛta，勝義諦中不可言說的），也隨轉門（pravṛtti-dvāra，流轉之門）。二加行善（prayoga-kuśala，通過努力獲得的善）五蘊（pañca-skandha，五蘊）有五十二法。心有六種，除去第七末那識（manas，末那識）和第八阿賴耶識（ālayavijñāna，阿賴耶識），因為在因位中只有無記（avyākṛta，非善非惡），到達轉依位（āśraya-parivṛtti，轉變所依）便無漏。第二心所有法有二十五種，遍行、別境各五種，善有十一種，不定有四種。第三色法有三種，因為色、聲二表（vijñapti，表象）是加行善心所發，以及定共戒（dhyāna-sahaja-śīla，禪定所生的戒律）和一分散無表（vikṣepa-avijñapti，散亂的無表色），是加行善的緣故。第四不相應行法有十八法，除去命根（jīvitendriya，生命力）、同分（nikāya-sabhāga，同類）、無想天（asaṃjñā-deva，無想天），以及名句文身（nāma-pada-vyañjana-kāya，名句文身）。對法說：五蘊一分是善。又說：加行善者，謂依止善丈夫聽聞正法，修習凈善法隨法行。五十四云：威德定色亦通有漏。此等總說因聞慧等所發身語，定境色等為色蘊性，故通五蘊。三生得善（upapattilabdhaka-kuśala，與生俱來的善）五蘊，總四十九法為性。色蘊中三，謂色、聲、表、並法處散無表一分。心所法二十四，遍行、別境、善十，除輕安（praśrabdhi，輕安），及四不定。不相應十六，除命根、同分、三無心（三類無心定）、及與名、句、文身。識蘊中取六識，除七、八識。故對法雲：生得善者，即前所說發起善身語等，由先串

【English Translation】 English version: In total, there are seventy dharmas that lead to the unconditioned (anāsrava, without defilements). First, the mind dharma, the eight consciousnesses (eight types of consciousness) are the nature of the consciousness aggregate (vijñāna-skandha, aggregate of consciousness). Second, the mental factors (caitta, mental concomitants), there are twenty-three that lead to the unconditioned, namely the five omnipresent (sarvatraga, universally present mental factors), the five object-specific (viniyata, object-determining mental factors), the eleven virtuous (kuśala, wholesome mental factors), and the two indeterminate (aniyata, variable mental factors), namely initial application of thought (vitarka, gross thought) and sustained application of thought (vicāra, subtle thought). Third, the form dharmas (rūpa, material phenomena), there are eleven, namely the five sense faculties (pañcendriya, five sense organs), the five sense objects (pañcaviṣaya, five sense objects), and the precepts beloved by the noble ones (ārya-kānta-śīla, precepts cherished by the noble ones) included in the dharma-sphere (dharmāyatana, sphere of dharmas), as well as the forms produced by the mastery of meditative concentration. Non-associated formations (citta-viprayukta-saṃskāra, formations disassociated from mind) take twenty-two, excluding the cessation attainment (asaṃjñā-samāpatti, attainment of cessation) and the unconscious state (asaṃjñika, state of non-perception), excluding the nature of ordinary beings (pṛthag-janatva, nature of a common being) and taking non-attainment (aprāpti, non-acquisition). If the nature of ordinary beings is taken, then it is only conditioned (sāsrava, with defilements). Fifth, the unconditioned dharmas (asaṃskṛta, unconditioned dharmas), there are six, and they are only unconditioned, because they are provisionally established based on suchness (tathatā, suchness). The Abhidharma (Abhidharma, higher teachings) says: Emptiness (śūnyatā, emptiness), cessation through discrimination (pratisaṃkhyā-nirodha, cessation through wisdom), and ultimate unlabelled (paramārtha-avyākṛta, ultimately inexpressible), also follow the gate of manifestation (pravṛtti-dvāra, gate of manifestation). The two wholesome activities (prayoga-kuśala, wholesome activities through effort) of the five aggregates (pañca-skandha, five aggregates) have fifty-two dharmas. There are six minds, excluding the seventh manas (manas, manas consciousness) and the eighth ālayavijñāna (ālayavijñāna, storehouse consciousness), because in the causal stage they are only neutral (avyākṛta, neither wholesome nor unwholesome), and when they reach the stage of transformation of the basis (āśraya-parivṛtti, transformation of the basis), they become unconditioned. Second, there are twenty-five mental factors, five omnipresent, five object-specific, eleven virtuous, and four indeterminate. Third, there are three form dharmas, because form and sound expressions (vijñapti, expression) are produced by wholesome activities of the mind, as well as the precepts born of meditative concentration (dhyāna-sahaja-śīla, precepts born of meditation) and a portion of scattered non-revealing form (vikṣepa-avijñapti, scattered non-revealing form), which are wholesome activities. Fourth, there are eighteen non-associated formations, excluding life faculty (jīvitendriya, faculty of life), commonality (nikāya-sabhāga, similarity of kind), the heaven of non-perception (asaṃjñā-deva, heaven of non-perception), and name-sentence-phrase (nāma-pada-vyañjana-kāya, name-sentence-phrase). The Abhidharma says: a portion of the five aggregates is wholesome. It also says: wholesome activities are those that rely on a virtuous person who hears the correct Dharma, cultivates pure wholesome dharmas, and practices the Dharma accordingly. Fifty-four says: the majestic and virtuous form of concentration also communicates the conditioned. These generally refer to the body and speech produced by hearing wisdom, etc., and the form of the object of concentration, etc., is the nature of the form aggregate, so it communicates the five aggregates. The three wholesome born-with (upapattilabdhaka-kuśala, wholesome born-with) five aggregates, a total of forty-nine dharmas as their nature. In the form aggregate, there are three, namely form, sound, expression, and a portion of scattered non-revealing form in the dharma-sphere. There are twenty-four mental factors, five omnipresent, five object-specific, ten virtuous, excluding pliancy (praśrabdhi, pliancy), and four indeterminate. Sixteen non-associated, excluding life faculty, commonality, three no-mind (three types of no-mind samādhi), and name, sentence, and phrase. In the consciousness aggregate, take the six consciousnesses, excluding the seventh and eighth consciousnesses. Therefore, the Abhidharma says: wholesome born-with are the wholesome body and speech, etc., mentioned earlier, due to prior habituation.

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習感得如是報。乃至廣說。與信等俱任運起故。此意即說。宿習為因。生得善心所發身語為色蘊性。四不善五蘊者。以六十五法為性。色蘊唯三。謂色聲二表．並法處不律儀無表。心所法中四十。遍行．別境．並煩惱六．隨煩惱二十．不定四．識蘊中取六識。除七．八二識。不相應中取十六。謂得．非得．四相併后十。五有覆無記五蘊。有五十四法。色蘊唯二。謂身．語表。梵于釋子執手行誑故。心法有七除第八識。餘七通有覆故。心所有法二十九。謂遍行．別境．及根本煩惱五。除瞋。隨惑有十一。除忿等七．及無慚．無愧二。不定中取三唯除悔。不相應法取十六謂得．非得．四相．及后十。對法第四云。若欲界系分別煩惱隨煩惱。是不善。若任運生一切煩惱。發惡行者亦是不善。所餘皆是有覆無記故。五蘊一分是有覆性。不善五蘊準知。六異熟無記五蘊。色蘊有十。謂五根境。唯除法處色彼非異熟故。對法雲八界八處是無記者。約全分說。今取色聲據容有說。聲通異熟。依菩薩地。常行愛語如語諦語故。感得大士梵音聲相。同餘相好通異熟故。聲屬第三．第五轉者。隨轉小乘聲非異熟故。色蘊十皆通異熟。心法通七識。唯除末那。心所有法取十一。謂遍行．別境．並不定中取眠除餘三。不相應法取二十二。唯除二

【現代漢語翻譯】 現代漢語譯本： 由過去的習氣所感而獲得這樣的果報，乃至廣泛地說明。因為與信心等心所同時自然生起。此意就是說，過去的習氣作為原因，產生天生的善良心所，並由此引發的身語行為，這些屬於色蘊的性質。 四種不善五蘊，以六十五種法為性質。色蘊只有三種，即色、聲兩種表色，以及法處所攝的不律儀無表色。心所法中有四十種，即遍行、別境，以及煩惱六種、隨煩惱二十種、不定四種。識蘊中選取六識，除去第七末那識和第八阿賴耶識。不相應行法中選取十六種，即得、非得、四相以及後面的十種。 五種有覆無記五蘊，有五十四種法。色蘊只有兩種，即身表色和語表色。例如，梵天爲了欺騙釋迦族人而牽手行走。心法有七種，除去第八識，其餘七識都通於有覆性。心所有法有二十九種，即遍行、別境，以及根本煩惱五種，除去嗔恨。隨煩惱有十一種，除去忿等七種，以及無慚、無愧兩種。不定法中選取三種，唯獨除去後悔。不相應行法選取十六種，即得、非得、四相以及後面的十種。 《對法論》第四卷說：『如果欲界系的分別煩惱和隨煩惱，就是不善的。如果任運生起的一切煩惱，引發惡行，也是不善的。』其餘的都是有覆無記，因此五蘊的一部分是有覆性。不善五蘊可以類推得知。 六種異熟無記五蘊，色蘊有十種，即五根和五境，唯獨除去法處所攝的色法，因為它不是異熟果。對法論說八界八處是無記的，那是就全部分而言說的。現在選取色和聲，是根據可能有的情況來說的。聲音通於異熟果。依據《菩薩地持經》，菩薩常行愛語、如語、諦語，因此感得大士的梵音聲相，與其餘的相好一樣，都通於異熟果。聲音屬於第三轉和第五轉，隨順小乘的聲音不是異熟果。色蘊十種都通於異熟果。心法通於七識，唯獨除去末那識。心所有法選取十一種，即遍行、別境，以及不定法中選取睡眠，除去其餘三種。不相應行法選取二十二種，唯獨除去二種。

【English Translation】 English version: The retribution is felt as a result of habits, and so on, extensively explained. Because it arises spontaneously together with faith and other mental factors. This means that past habits are the cause, giving rise to innate wholesome mental factors, and the bodily and verbal actions arising from them are of the nature of the form aggregate (Rūpaskandha). The four unwholesome five aggregates (Pañcaskandha) are characterized by sixty-five dharmas. The form aggregate has only three: the two expressions of form and sound, and the non-ethical non-revealing form of the dharma-sphere. Among the mental factors (Caitasikas), there are forty: pervasive (Sarvatraga), object-specific (Viniyata), the six afflictions (Kleśas), the twenty secondary afflictions (Upakleśas), and the four undetermined (Aniyata). In the consciousness aggregate (Vijñānaskandha), take the six consciousnesses, excluding the seventh (Manas) and eighth (Ālayavijñāna) consciousnesses. Among the non-associated formations (Cittaviprayukta-saṃskāras), take sixteen: attainment (Prāpti), non-attainment (Aprāpti), the four characteristics (Lakṣaṇas), and the latter ten. The five obscured-indeterminate (Avyākṛta) five aggregates have fifty-four dharmas. The form aggregate has only two: bodily and verbal expressions. For example, Brahmā deceived the Śākyas by holding hands and walking. There are seven mental consciousnesses, excluding the eighth consciousness, because the remaining seven are all obscured. There are twenty-nine mental factors: pervasive, object-specific, and the five root afflictions, excluding hatred (Dveṣa). There are eleven secondary afflictions, excluding the seven such as wrath (Krodha), as well as shamelessness (Āhrīkya) and lack of embarrassment (Anapatrāpya). Among the undetermined, take three, excluding regret (Kaukṛtya). Take sixteen non-associated formations: attainment, non-attainment, the four characteristics, and the latter ten. The fourth chapter of the Abhidharmakośa says: 'If the conceptual afflictions and secondary afflictions of the desire realm are unwholesome. If all afflictions that arise spontaneously cause evil actions, they are also unwholesome.' The rest are obscured-indeterminate, so a portion of the five aggregates is of an obscured nature. The unwholesome five aggregates can be understood by analogy. The six resultant-indeterminate five aggregates have ten forms: the five roots (Indriyas) and the five objects (Viṣayas), excluding the form of the dharma-sphere because it is not a resultant. The Abhidharmakośa says that the eight realms (Dhātus) and eight spheres (Āyatanas) are indeterminate, which is speaking of the whole. Now, taking form and sound is based on what is possible. Sound is common to the resultant. According to the Bodhisattvabhūmi, Bodhisattvas constantly practice loving speech, truthful speech, and reliable speech, thus gaining the voice of Brahmā, which, like other marks and qualities, is common to the resultant. Sound belongs to the third and fifth transformations; the sound that follows the Small Vehicle (Hīnayāna) is not a resultant. All ten forms of the form aggregate are common to the resultant. The mental consciousnesses are common to the seven consciousnesses, excluding the Manas. Take eleven mental factors: pervasive, object-specific, and sleep (Middha) among the undetermined, excluding the other three. Take twenty-two non-associated formations, excluding two.

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定。第七威儀路五蘊者。對法雲。謂懷非染非凈心所發威儀路有三十九法。色蘊中有四。謂色．香．味．觸。心法中有五。謂意識緣發威儀。眼．鼻．舌．身．四識緣威儀。以聲非威儀故不說耳識。若第八識緣四塵故得名緣威儀。薩婆多更立似威儀心。即總有六識。為威儀路識蘊也。心所有法有十四。遍行五．別境五．及不定四。不相應法有十六。謂得．非得．四相．及后十。第八工巧處五蘊者。對法雲。謂懷非染非凈心所起工巧處。是無記性法有四十二法。色蘊中有五。身工巧四塵性。語工巧即是聲。心法取七識。唯除末那。發工巧第六意識。緣工巧五識及第八。心所有法取十四。遍行。別境．及不定四。不相應取十六。得．非得．四相．並后十。第九變化無記五蘊者。瑜伽第三說。變化有二。一善。二無記。說定境色亦通無漏。五十三說。若依勝定於一切色皆得自在。諸定加行令現在前。九十八說。神通不能變化四事。謂根等。由此。但有法處色．聲．香．味．觸五。為色蘊性。若為利樂便是善性。初二門攝。瑜伽雖說欲界亦有諸變化此通三性。生得變化非是通果。設無記者異熟生攝。此變化蘊有三十五法。色蘊取五塵。兼取法處色。心法唯取一。謂第六意識。心所有法有十二。謂遍行．別境．並不定中尋伺。不

【現代漢語翻譯】 現代漢語譯本： 定。第七威儀路五蘊者。《對法》云：『謂懷非染非凈心所發威儀路有三十九法。』色蘊中有四，謂色（顏色）．香（氣味）．味（味道）．觸（觸感）。心法中有五，謂意識緣發威儀，眼．鼻．舌．身．四識緣威儀。以聲非威儀故不說耳識。若第八識緣四塵故得名緣威儀。薩婆多更立似威儀心，即總有六識，為威儀路識蘊也。心所有法有十四，遍行五．別境五．及不定四。不相應法有十六，謂得．非得．四相．及后十。 第八工巧處五蘊者。《對法》云：『謂懷非染非凈心所起工巧處。是無記性法有四十二法。』色蘊中有五，身工巧四塵性，語工巧即是聲。心法取七識，唯除末那（第七識，意根）。發工巧第六意識，緣工巧五識及第八。心所有法取十四，遍行，別境．及不定四。不相應取十六，得．非得．四相．並后十。 第九變化無記五蘊者。《瑜伽》第三說：『變化有二，一善，二無記。』說定境色亦通無漏。《五十三》說：『若依勝定於一切色皆得自在。諸定加行令現在前。』《九十八》說：『神通不能變化四事，謂根等。』由此，但有法處色．聲．香．味．觸五，為色蘊性。若為利樂便是善性，初二門攝。《瑜伽》雖說欲界亦有諸變化此通三性。生得變化非是通果。設無記者異熟生攝。此變化蘊有三十五法。色蘊取五塵，兼取法處色。心法唯取一，謂第六意識。心所有法有十二，謂遍行．別境．並不定中尋伺。不

【English Translation】 English version: Definition. The seventh, the five aggregates of deportment. The Abhidharma says: 'The deportment arising from a mind that is neither defiled nor pure has thirty-nine dharmas.' The aggregate of form has four: namely, form (rupa), smell (gandha), taste (rasa), and touch (sprastavya). The mental dharmas have five: namely, the consciousness (vijnana) that conditions deportment, and the eye (caksu), nose (ghrana), tongue (jihva), and body (kaya) consciousnesses that condition deportment. Because sound is not deportment, the ear (srotra) consciousness is not mentioned. If the eighth consciousness (alaya-vijnana) conditions the four objects, it is named conditioning deportment. The Sarvastivadins further establish a mind similar to deportment, making a total of six consciousnesses, which are the aggregate of consciousness of deportment. The mental factors have fourteen: the five omnipresent (sarvatraga), the five object-specific (viniyata), and the four indeterminate (aniyata). The non-associated formations have sixteen: namely, attainment (prapti), non-attainment (aprapti), the four characteristics (laksana), and the latter ten. The eighth, the five aggregates of skillful activity. The Abhidharma says: 'The skillful activity arising from a mind that is neither defiled nor pure is a neutral dharma with forty-two dharmas.' The aggregate of form has five: the skillful activity of the body is the nature of the four objects, and the skillful activity of speech is sound. The mental dharmas take the seven consciousnesses, except for manas (the seventh consciousness, the mind-organ). The sixth consciousness conditions skillful activity, and the five consciousnesses and the eighth consciousness condition skillful activity. The mental factors take fourteen: the omnipresent, the object-specific, and the four indeterminate. The non-associated formations take sixteen: attainment, non-attainment, the four characteristics, and the latter ten. The ninth, the five aggregates of neutral transformation. The third Yoga says: 'Transformation has two types: one is wholesome, and the other is neutral.' It says that the form of the samadhi realm also includes the unconditioned. The Fifty-three says: 'If one relies on superior samadhi, one obtains freedom over all forms. The practices of the various samadhis cause them to appear in the present.' The Ninety-eight says: 'Supernatural powers cannot transform four things, namely, the roots, etc.' Therefore, there are only the five: form perceivable by the mind (dharma-dhatu-rupa), sound, smell, taste, and touch, which are the nature of the aggregate of form. If it is for benefit and joy, then it is of a wholesome nature, included in the first two categories. Although the Yoga says that the desire realm also has various transformations, these encompass the three natures. Transformations born from birth are not the result of supernatural powers. If they are neutral, they are included in the result of maturation. This aggregate of transformation has thirty-five dharmas. The aggregate of form takes the five objects, and also takes the form perceivable by the mind. The mental dharmas take only one: namely, the sixth consciousness. The mental factors have twelve: namely, the omnipresent, the object-specific, and the seeking and investigation among the indeterminate.

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相應行有十六。得．非得．四相．並后十。第十自性無記五蘊。有四十七法。色蘊中有五塵即外器世界。及長養五。既非四無記。是故名自性。心法唯取二。謂第六七兩識。心所法有十。謂遍行別境二乘起法執不障彼果。故非染污。是自性無記。不相應行有十六。準前應知。依瑜伽第三。說無記有四。無此自性。唯識亦說。法執不障二乘故異熟生攝。準瑜伽六十六。說無記有五。初四如前。更加第五自性無記。謂諸色根是長養者．外諸色處．非異熟等之所攝者。皆名自性無記。除善．染．色處聲處。案此文唯說色蘊是自性無記性。不說四蘊通自性無記。今解四蘊亦通自性。如二乘等所起法執。是異熟生亦名自姓。然異熟生有二種。一是業感。二是從生。所以本地第三說四無記已攝自性盡。六十六中開第五者。以從生者體非異熟立為自性。前後二文不相乖返。故五蘊法並通自性。諸師於此闕而不論。後學之徒遂無憑據。

極微章

略以三門解釋。一辨眼緣。二釋違難。三說勝利。

一辨眼緣者。一肉眼。業等所生故。二天眼。修方便起故。此二皆是色蘊眼根。三慧眼。四法眼。此二皆是無漏慧根。五佛眼。即前四故。下六通中當廣分別。五十四說。除肉天眼所餘眼用一切極微為所行境。以彼天眼唯取

{ "translations": [ "現代漢語譯本：", "相應行有十六種。包括：得（prāpti，獲得）、非得（aprāpti，未獲得）、四相（sākāra，形象的四種特徵：生、住、異、滅），以及后十種（指不相應行中的后十種）。第十種自性無記五蘊（svabhāva-avyākṛta-pañcaskandha，自性非記別的五蘊）共有四十七法。色蘊（rūpaskandha，物質的集合）中有五塵（pañca-viṣaya，五種感官對像），即外器世界（bahirbhājana-loka，外部世界）以及長養五根（pañcendriya-vardhana，滋養五根）。既然不是四種無記（catasro'vyākṛtāḥ，四種非記別：異熟生、威儀、工巧、變化），所以名為自性。心法（citta-dharma，精神現象）只取兩種，即第六識（manovijñāna，意識）和第七識（kliṣṭa-manas，末那識）。心所法（caitta-dharma，心理因素）有十種，即遍行（sarvatraga，普遍存在的心理因素）和別境（viniyata，特定對象的心理因素）。二乘（dvayāna，聲聞乘和緣覺乘）生起的法執（dharma-graha，對法的執著）不障礙他們獲得果位，所以不是染污的，是自性無記。不相應行（citta-viprayukta-saṃskāra，與心不相應的行）有十六種，按照前面的解釋應該知道。依據《瑜伽師地論》（Yogācārabhūmi-śāstra）第三卷，說無記有四種，沒有這種自性無記。《唯識論》（Vijñāptimātratā-siddhi）也說，法執不障礙二乘，所以屬於異熟生（vipāka-ja，果報所生）。依據《瑜伽師地論》第六十六卷，說無記有五種，前四種如前所述，更加第五種自性無記，即諸色根（rūpendriya，色界諸根）是長養者，外諸色處（rūpāyatana，色處），不是異熟等所攝者，都名為自性無記，除了善（kuśala，善的）和染（kliṣṭa，染污的）色處和聲處（śabdāyatana，聲處）。按照此文，只說色蘊是自性無記性，不說四蘊（四大蘊：受、想、行、識）通自性無記。現在解釋四蘊也通自性，如二乘等所起法執，是異熟生也名自性。然而異熟生有兩種，一種是業感（karma-ja，業力所感），二是從生（upapāduka，自然而生）。所以本地第三卷說四無記已經攝儘自性。第六十六卷中開出第五種，因為從生者體非異熟，立為自性。前後兩文不相乖返，所以五蘊法都通自性。諸師對此有所遺漏而不論述，後學之人因此沒有憑據。", "", "極微章", "", "略以三門解釋。一辨眼緣。二釋違難。三說勝利。", "", "一辨眼緣者。一肉眼（māṃsa-cakṣus，肉眼），業等所生故。二天眼（divya-cakṣus，天眼），修方便起故。此二皆是色蘊眼根（rūpaskandha-cakṣurindriya，色蘊的眼根）。三慧眼（prajñā-cakṣus，慧眼）。四法眼（dharma-cakṣus，法眼）。此二皆是無漏慧根（anāsrava-prajñendriya，無漏的智慧之根）。五佛眼（buddha-cakṣus，佛眼），即前四故。下六通中當廣分別。五十四說。除肉天眼所餘眼用一切極微（paramāṇu，最小的物質單位）為所行境。以彼天眼唯取", "", "", "english_translations": [ "English version:", "There are sixteen corresponding aspects. These include: Prāpti (attainment), Aprapti (non-attainment), the four Sākāras (characteristics: birth, duration, change, and extinction), and the latter ten of the non-associated formations. The tenth, the Svabhāva-Avyākṛta-Pañcaskandha (the five aggregates of self-natured neutrality), comprises forty-seven dharmas. In the Rūpaskandha (aggregate of form), there are the five Viṣayas (sense objects), which are the external Bhājana-loka (receptacle world) and the nourishment of the five Indriyas (sense faculties). Since they are not the four Avyākṛtās (neutralities: Vipāka-ja, Īryāpatha, Śilpasthāna, Nirmāṇa), they are called Svabhāva (self-natured). Of the Citta-dharmas (mental phenomena), only two are taken: the sixth consciousness, Manovijñāna (mind consciousness), and the seventh consciousness, Kliṣṭa-manas (afflicted mind). There are ten Caitta-dharmas (mental factors), namely the Sarvatragas (omnipresent mental factors) and the Viniyatas (object-specific mental factors). The Dharma-graha (grasping at phenomena) arising in the two Yānas (vehicles: Śrāvakayāna and Pratyekabuddhayāna) does not obstruct their attainment of fruition, so it is not defiled; it is Svabhāva-Avyākṛta (self-natured neutrality). There are sixteen Citta-viprayukta-saṃskāras (formations not associated with mind), which should be understood according to the previous explanation. According to the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), Volume 3, there are four types of neutrality, without this self-natured neutrality. The Vijñāptimātratā-siddhi (Treatise on the Establishment of Consciousness-Only) also states that Dharma-graha does not obstruct the two Yānas, so it is included in Vipāka-ja (resultant-born). According to the Yogācārabhūmi-śāstra, Volume 66, there are five types of neutrality. The first four are as previously stated, with the addition of the fifth, Svabhāva-Avyākṛta (self-natured neutrality), which refers to the Rūpendriyas (sense faculties of form) that are nourishing, and the external Rūpāyatana (sense-fields of form), which are not included in Vipāka-ja, etc., are all called Svabhāva-Avyākṛta, except for the Kuśala (wholesome) and Kliṣṭa (defiled) Rūpāyatana and Śabdāyatana (sense-field of sound). According to this text, only the Rūpaskandha is said to be of self-natured neutrality, and it is not said that the four Skandhas (aggregates: feeling, perception, volition, and consciousness) all share self-natured neutrality. Now it is explained that the four Skandhas also share self-nature, such as the Dharma-graha arising in the two Yānas, which is Vipāka-ja and is also called self-natured. However, there are two types of Vipāka-ja: one is Karma-ja (born of karma), and the other is Upapāduka (spontaneously born). Therefore, Volume 3 of the local text states that the four neutralities have already encompassed all of self-nature. The reason for opening up the fifth in Volume 66 is that the body of the spontaneously born is not Vipāka-ja, so it is established as self-natured. The two texts do not contradict each other, so the five Skandhas all share self-nature. The teachers have omitted this and not discussed it, so later learners have no basis.", "", "Chapter on Extremely Small Particles", "", "Briefly explained in three aspects: 1. Discriminating the conditions of the eye. 2. Explaining the difficulties and objections. 3. Describing the benefits.", "", "1. Discriminating the conditions of the eye: 1. Māṃsa-cakṣus (Flesh Eye), because it is born of karma, etc. 2. Divya-cakṣus (Divine Eye), because it arises from the practice of skillful means. These two are both Rūpaskandha-cakṣurindriya (eye faculties of the aggregate of form). 3. Prajñā-cakṣus (Wisdom Eye). 4. Dharma-cakṣus (Dharma Eye). These two are both Anāsrava-prajñendriya (undefiled wisdom faculties). 5. Buddha-cakṣus (Buddha Eye), which is the previous four. These will be broadly distinguished in the following six perfections. It is said in fifty-four that, except for the Flesh Eye and Divine Eye, the remaining functions of the eye take all Paramāṇus (extremely small particles) as their object. Because that Divine Eye only takes" ] }

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聚色中表上下前後兩邊。若明若暗。必不能取極微處所。由極微體。以思分析而建立故。天眼尚不能。況乎肉眼。

二釋違難者。花嚴經說。菩薩能知無色宮殿若干微塵成。第五十四云。略說極微有十五種。五根．五塵．四大．並法處實色。如是等教處處非一。極微無者彼如何通。雖無真實極微體性。如慧所析彼量亦成。說知彼極微如所析量故。五十四說。非集極微成粗色故。成唯識說。諸識變時。隨量大小頓現一相。非別變作眾多極微合成一物。瑜伽亦說。由諸聚色。最初生時全分而生。最後滅時不至極微。中間盡滅猶如水滴。此即意顯如熱釜水煎。微滅時不至邊際諸色頓盡。長讀上文。又翻解此。諸色頓滅不至極微而即滅盡。非如水滴微至邊際。諸色終滅猶不至邊。況有真實極微可見。故但知慧之所析。又有體用中最極小者。所謂阿拏。說此名極微。此復何失。

三說勝利者。既無極微。說有何義。五十四有五勝利。謂由分析一合聚色安立方便。于所緣境便能清凈廣大修習。又能漸斷薩迦耶見。斷諸憍慢。伏煩惱纏。及能速疾除諸相執。此中意說。修法空觀。要析諸色。先至極微。斷諸煩惱。后入空故。由是大義故說極微。能析彼心何人所作。何諦所攝。皆別思之。

勝定果色章

略以

【現代漢語翻譯】 現代漢語譯本： 聚色（Rūpa Skandha，色蘊）中，無論向上、向下、向前、向後、向左、向右，若明若暗，都無法找到最小的極微之處。這是因為極微的實體，是通過思維分析而建立的。天眼尚且不能見到，更何況是肉眼呢？ 第二種解釋是反駁詰難。 《華嚴經》（Avataṃsaka Sūtra）說，菩薩能知道無色宮殿是由多少微塵組成的。《第五十四卷》說，簡略地說，極微有十五種，即五根（indriya，感覺器官）、五塵（viṣaya，感覺對像）、四大（mahābhūta，地、水、火、風）以及法處所攝的實色。像這樣的教義，處處都有，並非只有一處。如果極微不存在，這些又該如何解釋呢？雖然沒有真實的極微實體，但通過智慧分析，可以確定它的量。經中說知道極微，是指知道通過分析得到的量。第五十四卷說，不是聚集極微而成粗色。《成唯識論》（Vijñaptimātratāsiddhi）說，諸識變現時，隨著量的多少，同時顯現一個相，而不是分別變現出眾多極微合成一個物體。《瑜伽師地論》（Yogācārabhūmi-śāstra）也說，由諸聚色最初產生時，是全部分而生；最後滅亡時，不會到極微的程度。中間逐漸消滅，就像水滴一樣。這就像在熱鍋里煎水，水逐漸減少，不會到邊緣就全部消失。仔細閱讀上文，也可以這樣理解：諸色頓然消滅，不會到極微的程度就滅盡了，不像水滴那樣逐漸減少到邊緣。諸色最終消滅，尚且不到極微的程度，更何況有真實的極微可以見到呢？所以，我們只是知道通過智慧分析得到的極微。還有一種說法，在體和用中，有最小的，叫做阿拏（aṇu，原子），說這個是極微，這又有什麼問題呢？ 第三是說明利益。既然沒有極微，說有極微有什麼意義呢？《第五十四卷》有五種利益：通過分析聚合的色法，可以方便地安立，對於所緣境，便能清凈廣大地修習；又能逐漸斷除薩迦耶見（satkāya-dṛṣṭi，有身見），斷除各種驕慢，降伏煩惱纏縛，以及能夠迅速地去除各種相執。這裡的意思是說，修習法空觀（dharma-śūnyatā，諸法皆空），要分析諸色，先分析到極微，斷除各種煩惱，然後才能進入空性。因為這個重大意義，所以才說極微。能分析彼心的是什麼人？被什麼諦所攝？都要分別思考。 勝定果色章 略以

【English Translation】 English version: Within aggregate of Rūpa (Rūpa Skandha, the aggregate of form), whether above, below, in front, behind, or on either side, whether bright or dark, one cannot find the ultimate location of the most minute particle (paramāṇu). This is because the entity of the paramāṇu is established through analytical thought. Even the divine eye (divyacakṣus) cannot see it, let alone the physical eye (māṃsacakṣus). The second explanation is to refute objections. The Avataṃsaka Sūtra (Flower Garland Sutra) states that Bodhisattvas can know how many dust motes constitute a palace in the formless realm. Volume 54 states that, briefly speaking, there are fifteen types of paramāṇu: the five indriya (sense organs), the five viṣaya (sense objects), the four mahābhūta (great elements: earth, water, fire, and wind), and the real form included in the dharma realm. Such teachings are found everywhere, not just in one place. If paramāṇu do not exist, how can these be explained? Although there is no real entity of paramāṇu, its quantity can be determined through wisdom analysis. The sutra says that knowing the paramāṇu means knowing the quantity obtained through analysis. Volume 54 states that coarse form is not formed by the aggregation of paramāṇu. The Vijñaptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Mere-Consciousness) states that when the consciousnesses transform, they manifest one aspect at once, according to the quantity, rather than separately transforming into many paramāṇu to form one object. The Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) also states that when aggregates of form first arise, they arise in their entirety; when they finally perish, they do not reach the state of paramāṇu. They gradually disappear in the middle, like a drop of water. This is like boiling water in a hot pot; the water gradually decreases and disappears completely before reaching the edge. Reading the text carefully, it can also be understood as follows: the forms suddenly disappear and are extinguished without reaching the state of paramāṇu, unlike a drop of water that gradually decreases to the edge. Since the forms ultimately disappear without reaching the state of paramāṇu, how can there be real paramāṇu that can be seen? Therefore, we only know the paramāṇu obtained through wisdom analysis. There is also a saying that the smallest thing in substance and function is called aṇu (atom), and it is said that this is the paramāṇu. What is wrong with this? The third is to explain the benefits. Since there are no paramāṇu, what is the meaning of talking about paramāṇu? Volume 54 mentions five benefits: through analyzing aggregated forms, it is convenient to establish a basis for practice; one can purify and extensively cultivate the object of focus; one can gradually cut off satkāya-dṛṣṭi (the view of a real self), cut off various forms of pride, subdue the entanglements of afflictions, and quickly remove various attachments to appearances. The meaning here is that to cultivate dharma-śūnyatā (the emptiness of phenomena), one must analyze the forms, first analyzing them down to the paramāṇu, cutting off various afflictions, and then entering emptiness. Because of this great significance, paramāṇu are discussed. Who is it that can analyze that mind? By what truth is it encompassed? These should be considered separately. Chapter on the Form Resulting from Superior Samādhi Briefly with

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三門分別。一凡聖起。二境多小。三大種生。

一凡聖起者。有義此色通凡聖起。五十四言。心自在轉微細性者。謂色無色二界諸色。如契經說。有平等心天。曾於人中薰瑩心故。隨此修力住一毛端空量地處。展轉更互不相妨礙。又阿含云。無色諸天淚下如雨。佛邊側立。如是等證處處皆有。彼處既說上二界天現身住此。復言此色亦通有漏。引教如前。故知凡聖皆能現起。顯揚唯說諸佛菩薩。據大威德勝人說故。豈二乘等亦不能變。無色界天許雨淚故。瑜伽又說雖非出世定之所行。然由彼定增上力故有能現者。彼說聖者具有世間出世間智。顯非出世智之所行。非簡異生不能現起。故知此色定通凡聖。有義此色非異生起。顯揚十八說法處色十二相中。唯言諸佛菩薩等變。此瑜伽又說離非出世定之所行。然由彼定增上力故。有一能現。尚非一切聖者能起。況諸異生。六十五說。要具威德極靜定心。方能為緣生此定色。亦非不具大威德心。及不定心。所緣境界。豈異生類能獲威德極靜定心現起諸色。又言此事不可思議。若異生起應思議攝。由此唯聖非凡所起。然瑜伽論三十三說。諸聖神通隨所變事。隨所作事。隨所勝解。一切皆能如實成辦。無有改異。堪任有用。非聖神通不能如是。猶如幻化唯可觀見。不堪受用。故

【現代漢語翻譯】 現代漢語譯本 三門分別：一、凡聖起（凡夫和聖人所生）；二、境多小（境界的大小）；三、大種生（四大種所生）。

一、凡聖起者：有一種觀點認為，這種色法（rupa，物質現象）通於凡夫和聖人所生。五十四言，『心自在轉微細性者』，指的是色界和無色界的各種色法。正如契經所說，有平等心的天人，曾經在人間熏修清凈心，憑藉這種修行的力量，能夠安住在像一根毛髮尖端那麼小的空量土地上，輾轉更替，互不妨礙。另外，《阿含經》也說，無色界的諸天會像下雨一樣流淚，站在佛陀的旁邊。像這樣的證據，處處都有。既然那些地方說上二界的天人顯現身形住在這裡，又說這種色法也通於有漏（saasrava，有煩惱的），引用的教證如前所述。所以可知凡夫和聖人都能顯現這種色法。《顯揚聖教論》只說了諸佛菩薩，是因為就大威德的殊勝之人來說的。難道二乘（sravaka-yana，聲聞乘和pratyeka-buddha-yana，緣覺乘）等就不能變現嗎？無熱惱天（Atapa deva）允許下淚雨的緣故。《瑜伽師地論》又說，雖然不是出世定（lokottara-samadhi，超越世間的禪定）所行境，但是由於那種禪定的增上力，有人能夠顯現。那裡說聖者具有世間和出世間智慧，顯然不是出世間智慧的行境，並非是說異生（prthag-jana，凡夫）不能顯現。所以可知這種色法一定通於凡夫和聖人。

有一種觀點認為，這種色法不是異生所能生起的。《顯揚聖教論》十八說法處色十二相中，只說了諸佛菩薩等變現。這部《瑜伽師地論》又說，離開出世間禪定所行境，但是由於那種禪定的增上力，才有人能夠顯現。尚且不是一切聖者都能生起，更何況是異生。六十五說，要具有威德和極其寂靜的定心，才能作為因緣生起這種定所生的色法，也不是不具有大威德心以及不定心所能緣的境界。難道異生能夠獲得威德和極其寂靜的定心，從而顯現各種色法嗎？又說，這件事不可思議，如果異生能夠生起，就應該屬於可思議的範疇。因此，這種色法唯有聖人才能生起，不是凡夫所能生起的。然而，《瑜伽師地論》第三十三說，諸聖的神通，隨著所變的事物，隨著所做的事情，隨著所勝解（adhimukti，殊勝的理解），一切都能如實地成就，沒有改變和差異，堪能有用。非聖的神通不能這樣，就像幻化，只能觀看，不能受用。所以。

【English Translation】 English version The three divisions are: 1. arising from ordinary beings and sages; 2. the size of the realm; 3. arising from the great elements.

1. Arising from ordinary beings and sages: One view holds that this rupa (form, material phenomenon) arises from both ordinary beings and sages. Fifty-four words, 'the mind freely transforms subtle nature,' refer to the various forms in the Form Realm and Formless Realm. As the sutras say, gods with equanimous minds, having cultivated pure minds in the human realm, can, through the power of this cultivation, dwell on a space as small as the tip of a hair, alternating and not obstructing each other. Furthermore, the Agamas say that the tears of the formless gods fall like rain, standing beside the Buddha. Such evidence is found everywhere. Since those places say that the gods of the upper two realms manifest bodies and dwell here, and also say that this form is subject to outflows (saasrava, with defilements), as quoted earlier. Therefore, it is known that both ordinary beings and sages can manifest this form. The Yogacarabhumi-sastra only mentions Buddhas and Bodhisattvas because it speaks of those with great power and virtue. Could the Sravakas (hearers) and Pratyekabuddhas (solitary realizers) not transform? Because the Atapa devas (gods of No Heat) are allowed to rain tears. The Yogacarabhumi-sastra also says that although it is not the object of supramundane samadhi (lokottara-samadhi, transcendental concentration), someone can manifest it due to the increased power of that samadhi. It says that sages possess both mundane and supramundane wisdom, clearly not the object of supramundane wisdom, not excluding that ordinary beings (prthag-jana, common people) cannot manifest it. Therefore, it is known that this form definitely extends to both ordinary beings and sages.

One view holds that this form cannot be produced by ordinary beings. In the eighteen aspects of the Dharma-teaching places and the twelve aspects of form in the Yogacarabhumi-sastra, it only speaks of Buddhas, Bodhisattvas, etc., transforming. This Yogacarabhumi-sastra also says that apart from the object of supramundane samadhi, someone can manifest it due to the increased power of that samadhi. It is not even something that all sages can produce, let alone ordinary beings. Sixty-five says that one must possess virtue and an extremely tranquil mind to be the cause of producing this form born from samadhi, and it is not an object that can be cognized by those who do not possess great virtue and an unsteady mind. Could ordinary beings obtain virtue and an extremely tranquil mind, thereby manifesting various forms? It also says that this matter is inconceivable; if ordinary beings could produce it, it should be within the scope of the conceivable. Therefore, this form can only be produced by sages, not by ordinary beings. However, the thirty-third section of the Yogacarabhumi-sastra says that the supernormal powers of the sages, according to the things transformed, according to the things done, according to the superior understanding (adhimukti, excellent comprehension), everything can be accomplished as it is, without change or difference, capable of being useful. The supernormal powers of non-sages cannot be like this, like illusions, only visible and not usable. Therefore.

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前解是。

二境多少者。五十三說。勝定果色於一切色皆得自在。又顯揚論第四卷說初勝處云。若勝若劣者。謂凈不凈色．聲．香．味觸之所攝色。由如是等諸教誠證。故知此色若假．若實。有漏．無漏。皆具五境。八十九說。變化不能為四事。謂業果．心．心所．及根。故餘一切皆能變化。六十四說。勝定果色當知唯有顯色等相。于彼香等生因闕故。及無用者。此言意顯。異生定前加行因劣故。不能變化香．味等色。設復變之無彼實用。非諸聖者。又有漏定勢力微劣。唯能變起色．聲．觸三。香．味無前加行因故不能變起。設變無用非無漏心。又二乘不能變起香．味二種。非諸菩薩。又以欲界為本質者。具有五境。以上界色為本質者。無香味二。上界地無種子．所託二種因故。又變欲界具有五種。變色界境但唯有三。隨有無故。設托變彼亦無實用。本質無故。若定果色不變香．味。花嚴經說。菩薩鼻根聞無色界宮殿之香。法花經云。持此經故。光音．遍凈。乃至有頂。初生退沒聞香悉能知。彼界異熟先無香．味。若非定果此是何香。非獨變香而不變味。故知定果通香．味等。法花論云。此是智境。鼻根知故。諸根互用。不可說言六十五說威德定色雖不與彼十有色處自相相應。然得似彼自性顯現。眼等五根既無

【現代漢語翻譯】 現代漢語譯本 之前的解釋是。 關於二境有多少種的說法，有五十三種說法。殊勝禪定的果報色對於一切色都能自在變化。此外，《顯揚論》第四卷說初勝處時提到：『若勝若劣者』，指的是凈色和不凈色，以及色、聲、香、味、觸所包含的色。通過這些教證，可知這種色，無論是假是真，是有漏還是無漏，都具備五境。八十九種說法認為，變化不能產生四種事物，即業果、心、心所和根。因此，其餘一切事物都可以變化。六十四種說法認為，殊勝禪定的果報色應當知道只有顯色等相，因為產生香等境界的原因缺失，並且沒有用處。這句話的意思是說，凡夫在禪定前的加行因緣不足，所以不能變化出香、味等色。即使變化出來，也沒有實際用處，但聖者則不然。此外，有漏禪定的力量微弱，只能變化出色、聲、觸三種，因為沒有先前加行因緣，所以不能變化出香、味。即使變化出來也沒有用處，但無漏心則不然。另外，二乘（聲聞、緣覺）不能變化出香、味兩種，但菩薩則不然。此外，以欲界色為本質的，具有五境。以上界色為本質的，沒有香、味兩種。因為上界地沒有種子和所依託的兩種因緣。此外，變化欲界具有五種境界，變化境只有三種，隨有無而定。即使依託變化，也沒有實際用處，因為本質不存在。如果禪定果報色不能變化香、味，《華嚴經》說，菩薩的鼻根能聞到無宮殿的香。《法華經》說，因為受持此經的緣故，光音天、遍凈天乃至有頂天，初生和退沒時所聞到的香都能知道。那些境界的異熟果報先前沒有香、味，如果不是禪定果報，那這是什麼香呢？並非只變化香而不變化味。所以可知禪定果報通達香、味等。《法華論》說，這是智境，因為鼻根能夠知道。諸根可以互用，不能說六十五種說法認為，威德定色雖然不與那十種有色處自相相應，但能夠顯現類似它們的自性。眼等五根既然沒有

【English Translation】 English version The previous explanation is: Regarding the number of two realms, there are fifty-three explanations. The color resulting from superior Samadhi (Shèngdìng, superior Samadhi) has freedom over all colors. Furthermore, the fourth volume of the Xianyang Lun (Xiǎnyáng Lùn, Discourse on Manifesting the Teaching) states regarding the initial superior place: 'Those that are superior or inferior' refer to pure and impure colors, as well as colors encompassed by form, sound, smell, taste, and touch. Through these teachings and evidence, it is known that this color, whether it is false or real, with outflows (leaks) or without outflows, possesses all five sense objects (five realms). Eighty-nine explanations state that transformation cannot produce four things, namely karmic results, mind, mental factors, and roots. Therefore, everything else can be transformed. Sixty-four explanations state that the color resulting from superior Samadhi should be known to only have the appearance of visible form, etc., because the causes for producing smell, etc., are lacking, and they are useless. The meaning of this statement is that ordinary beings (異生, yìshēng) lack sufficient preliminary causes before entering Samadhi, so they cannot transform smells, tastes, etc. Even if they were to transform them, they would have no practical use, unlike the sages. Furthermore, Samadhi with outflows has weak power and can only transform form, sound, and touch. Smell and taste cannot be transformed because there are no prior preliminary causes. Even if they were transformed, they would be useless, unlike the mind without outflows. Moreover, the two vehicles (二乘, èrchéng) (Śrāvakas and Pratyekabuddhas) cannot transform smell and taste, unlike the Bodhisattvas. Furthermore, that which has the realm of desire as its essence possesses the five sense objects. That which has the realm of form and formless realm as its essence lacks smell and taste. This is because the upper realms lack the two causes of seeds and support. Furthermore, transforming the desire realm possesses five kinds of objects, while transforming the ** realm only possesses three, depending on what is present or absent. Even if relying on transformation, it would have no practical use because the essence is absent. If the color resulting from Samadhi cannot transform smell and taste, the Flower Garland Sutra (Huāyán Jīng, Avataṃsaka Sūtra) says that the nose of a Bodhisattva can smell the fragrance of the palaces of the . The Lotus Sutra (Fǎhuā Jīng, Saddharma Puṇḍarīka Sūtra) says that because of upholding this Sutra, one can know the smells heard at the time of birth and death in the realms of Ābhāsvara (光音, Guāngyīn), Śubhakṛtsna (遍淨, Biànjìng), and even Akaniṣṭha (有頂, Yǒudǐng). The matured results of those realms previously did not have smell and taste. If it is not the result of Samadhi, then what is this smell? It is not only transforming smell but not taste. Therefore, it is known that the result of Samadhi penetrates smell, taste, etc. The Lotus Sutra Treatise (Fǎhuā Lùn, Commentary on the Lotus Sutra) says that this is the realm of wisdom because the nose knows it. The faculties can be used interchangeably. It cannot be said that the sixty-five explanations state that the color of majestic Samadhi, although not corresponding to those ten sense bases of form, can manifest a likeness of their nature. Since the five faculties of eye, etc., do not have

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相用。香．味二法其用亦無。色聲觸三有實用故。根為識依。所變之根識不依止。可無實用。香味不爾。其用寧無。香．味．色觸其類同故。似根但是色等五攝。如前道理既廣成立故。定果色定具五境。香積佛界定具五故。

三大種所造者。五十四說。勝定果色。若依此係定。即由此係大種所造。又說此色勝定力故先起大種。然後造色變異而生。又說此色不依大種。然從緣彼種類影像三摩地發故。亦說彼大種所造。非依彼生故名為造。六十六云。問世尊說有無見無對色。當言何等大種所造。答若彼定心思惟欲界有色諸法。影像生起。當言欲界大種所造。思惟色界大造亦爾。顯揚論十八說法處色有十二相。第五色相非實大生。雖此五文作諸異說。今詳造義莫過三種。由彼所緣親疏大種唯二類故。一者觸處業等所生本四大種。此通身根．身識．俱意．第八識境。二者法處定果大種。此唯定意第八識境。通或五識境。前通異熟長養等流。后非異熟。前唯欲色二界所繫。或通不繫。后通色界無色界系及與不繫。五中初文依后大造。隨能緣定處所繫故。此言系者。是攝屬義。非繫縛義。不爾無漏應非大造。隨所攝屬。何等至中大種造故。前第二文義亦同此。謂由勝定。先變大種。后造色生。即隨能緣定地大造。隨定前因。

【現代漢語翻譯】 現代漢語譯本 相用：香、味二法，其作用也是沒有實際效用的。色、聲、觸三種則有實際效用。根是識所依賴的，所變現的根識不依賴於它，可以沒有實際效用。香、味則不然，它們的作用怎麼會沒有呢？香、味、色、觸，它們的類別相同，類似根，但屬於色等五蘊所攝。如前面的道理已經廣泛成立，所以勝定所生的果色，必定具備五境。香積佛界必定具備五境。 三大種所造：五十四說，殊勝的禪定所生的果色，如果依據此禪定，就是由此禪定所繫的大種所造。又說此色由於殊勝的禪定力，先產生大種，然後造色變異而生。又說此色不依賴於大種，而是從緣彼種類影像的三摩地而生，也說是彼大種所造，並非依彼而生，所以名為造。六十六云：『問：世尊說有無見無對色，應當說是何等大種所造？』答：『如果彼定心思惟欲界有色諸法，影像生起，應當說是欲界大種所造。思惟大造也是如此。』顯揚論十八說法處色有十二相，第五色相非實大生。雖然這五段文字有各種不同的說法，現在詳細考察『造』的含義，不超過三種。由於彼所緣的親疏大種只有兩類：一者，觸處業等所生的本四大種，此通於身根、身識、俱意、第八識境；二者，法處定果大種，此唯定意第八識境，通或五識境。前者通於異熟、長養、等流，後者非異熟。前者唯欲色二界所繫，或通不繫，後者通於無**系及與不繫。五中初文依后大造，隨能緣定處所繫故。此言『系』者，是攝屬義，非繫縛義，不然無漏應非大造，隨所攝屬，何等至中大種造故。前第二文義亦同此，謂由勝定，先變大種，后造色生，即隨能緣定地大造，隨定前因。

【English Translation】 English version Regarding Function: The functions of smell (香, xiāng) and taste (味, wèi) are also without practical effect. Form (色, sè), sound (聲, shēng), and touch (觸, chù) have practical effects. The root (根, gēn) is what consciousness (識, shí) relies on. The transformed root-consciousness does not rely on it and can be without practical effect. Smell and taste are not like this; how can their function be nonexistent? Smell, taste, form, and touch are of the same category, similar to the root, but are included within the five aggregates (五蘊, wǔ yùn) such as form. As the preceding reasoning has been widely established, the resultant form (果色, guǒ sè) produced by superior samadhi (定, dìng) necessarily possesses the five sense objects (五境, wǔ jìng). The Buddha-field of Fragrant Accumulation (香積佛界, Xiāng Jī Fó Jiè) necessarily possesses the five sense objects. That which is created by the three great elements (三大種, sān dà zhǒng): Fifty-four says that the resultant form produced by superior samadhi, if based on this samadhi, is created by the great elements related to this samadhi. It is also said that this form, due to the power of superior samadhi, first produces the great elements, and then the created form arises through transformation. It is also said that this form does not rely on the great elements, but arises from the samadhi that conditions the image of that kind. It is also said to be created by those great elements, but not born from them, hence it is called 'created.' Sixty-six says: 'Question: The World-Honored One (世尊, Shìzūn) said there is form that is invisible and without resistance (無見無對色, wú jiàn wú duì sè). What kind of great elements should be said to have created it?' Answer: 'If that samadhi mind contemplates the phenomena of the desire realm (欲界, yù jiè) that have form, and an image arises, it should be said to be created by the great elements of the desire realm. Thinking about the ** great creation is also like this.' The eighteenth chapter of the Manifestation of the Teaching (顯揚論, Xiǎnyáng Lùn) says that the form of the sphere of the Dharma (法處色, fǎ chù sè) has twelve characteristics, and the fifth characteristic of form is not actually born from the great elements. Although these five passages make various different statements, now, upon detailed examination, the meaning of 'created' does not exceed three kinds. Because the great elements that are closely or distantly conditioned by that which is cognized are only of two types: First, the original four great elements (四大種, sì dà zhǒng) produced by the karma of the sphere of touch (觸處, chù chù), etc. This is common to the body-root (身根, shēn gēn), body-consciousness (身識, shēn shí), co-arisen mind (俱意, jù yì), and the realm of the eighth consciousness (第八識, dì bā shí); second, the great elements that are the resultant of samadhi in the sphere of the Dharma, this is only the realm of the mind in samadhi and the eighth consciousness, and is sometimes common to the five consciousnesses. The former is common to maturation (異熟, yì shú), nourishment (長養, zhǎng yǎng), and outflow (等流, děng liú), while the latter is not maturation. The former is only related to the desire realm and form realm (色界, sè jiè), or is common to the unconditioned (不繫, bù xì), while the latter is common to the **unconditioned and the unconditioned. The first passage of the five relies on the latter great creation, because it is related to the place of the samadhi that is cognized. This word 'related' means 'belonging to,' not 'binding.' Otherwise, the unconditioned (無漏, wú lòu) should not be a great creation, because it belongs to whatever great elements are created in whatever attainment (何等至, hé děng zhì). The meaning of the second passage above is also the same as this, namely, that due to superior samadhi, the great elements are first transformed, and then the created form arises, which is created by the great elements of the samadhi ground that is cognized, according to the prior cause of the samadhi.

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及義說彼大種先起。實俱時故。此大通造三識之境。亦許定力先起定果本識等境大。后造生故。或此文說依初大造。定先擊起觸處大種。后造生故。前第三文依初大造。雖定亦變大種親生。初變色境要托觸處。法處方起故。說本質大種所造。定大種劣不說依起。然非本大親實能生。親能生者．定大種故。前第四文義亦同此。隨所思惟本大造故。顯揚意說。非實觸處大種親生。說非大造。非定中者。若初大種通三識境。大種皆能造后定果色。相依而有成造義故。是疏遠造非親近造故。若后大造通三識境。俱能為依起造色故。是親近造。非疏遠造。若依初造。或以下大種能造上色。或以有漏能造無漏。或以自處能造他處。若依后造唯自類造。非他能造。唯以有漏能造有漏。唯以無漏能造無漏。唯以自處還造自處。皆唯自類。一切非他。設有諸處互造不同。據理尋文未逾此二。有義大造總應立三。亦有不依本質定果得成造。故前初文說隨所繫定大種造者。此依依處大種所造。如依此處入彼定時。不杖本質。先定期心不變大種。彼所造色豈無大造。即隨所依床座等物。或所依身大種所造故。應別立第三依處。雖無加行。然以理攝。即觸處大。二大種中初大種攝。神通勢力。如瑜伽六十二說。修之方便初起何身．異界相緣。如是

【現代漢語翻譯】 現代漢語譯本： 以及義認為，四大種（地、水、火、風）是先產生的。因為它們是同時存在的。這種廣大神通力所創造的三識（眼識、耳識、鼻識）的境界，也允許禪定之力先產生禪定之果，即根本識等境界中的四大種，然後才創造產生。或者這段文字是說，依靠最初的四大種來創造。禪定先擊發觸處（感覺的接觸點）的四大種，然後才創造產生。前面的第三段文字是說，依靠最初的四大種來創造，即使是禪定也會變化，四大種親身產生。最初變化出的色境（視覺對像）必須依賴觸處，法處（意識的對象）才能產生。所以說本質四大種所創造的，禪定四大種較差，不說依靠產生。然而並非根本四大種親自真實地能夠產生。親自能夠產生的是禪定四大種。前面的第四段文字意思也與此相同。因為是隨著所思惟的根本四大種創造的。 《顯揚聖教論》的意思是說，並非真實的觸處四大種親自產生，所以說不是四大種創造的。不是禪定中的人，如果最初的四大種貫通三識的境界，四大種都能創造後來的禪定之果色。因為相互依賴而有，成就創造的意義。這是疏遠的創造，不是親近的創造。如果後來的四大種貫通三識的境界，都能作為所依，產生創造色。這是親近的創造，不是疏遠的創造。如果依靠最初的創造，或者以下的四大種能夠創造上面的色，或者以有漏（有煩惱）的能夠創造無漏（無煩惱）的，或者以自身處能夠創造他處。如果依靠後來的創造，只有同類才能創造，不是其他的能夠創造。只有以有漏的能夠創造有漏的，只有以無漏的能夠創造無漏的，只有以自身處還創造自身處。都是同類，一切都不是其他的。即使有各種處所相互創造不同，根據道理尋找文字，沒有超出這兩種情況。 有一種觀點認為，四大種的創造總共應該建立三種。也有不依靠本質禪定之果就能成就創造的。所以前面的第一段文字說，隨著所繫縛的禪定四大種創造的，這是依靠所依之處的四大種所創造的。比如依靠此處進入彼定時，不憑藉本質，先確定心意不變的四大種，它所創造的色難道沒有四大種的創造嗎？就是隨著所依靠的床座等物，或者所依靠的身體的四大種所創造的。所以應該另外建立第三種依靠之處。雖然沒有加行（努力），但是以道理來攝持。就是觸處四大。二大種中最初的四大種所攝持。神通勢力，如《瑜伽師地論》第六十二卷所說。修習的方便最初從何身開始，與異界相互關聯，就像這樣。

【English Translation】 English version: And the meaning says that the great elements (earth, water, fire, wind) arise first, because they exist simultaneously. This great power of Abhijna (super knowledge) creates the realm of the three consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness), also allowing the power of Samadhi (meditative concentration) to first produce the fruit of Samadhi, that is, the great elements in the realm of the root consciousness and so on, and then create and produce. Or this text says that it relies on the initial great elements to create. Samadhi first strikes the great elements of the sense-sphere (point of sensory contact), and then creates and produces. The preceding third text says that it relies on the initial great elements to create, even Samadhi will change, and the great elements are personally produced. The initially transformed form-sphere (visual object) must rely on the sense-sphere for the dharma-sphere (object of consciousness) to arise. Therefore, it is said that what is created by the essential great elements, the Samadhi great elements are inferior, and it is not said to rely on arising. However, it is not that the root great elements can personally and truly produce. What can personally produce is the Samadhi great elements. The meaning of the preceding fourth text is also the same as this, because it is created according to the root great elements that are thought of. The meaning of the Xianyang Shengjiao Lun (Treatise on Manifesting the Holy Teaching) is that it is not the real sense-sphere great elements that personally produce, so it is said that it is not created by the great elements. Not those in Samadhi, if the initial great elements penetrate the realm of the three consciousnesses, the great elements can all create the later Samadhi fruit-form. Because they exist in mutual dependence, achieving the meaning of creation. This is a distant creation, not a close creation. If the later great elements penetrate the realm of the three consciousnesses, they can all be relied upon to produce and create form. This is a close creation, not a distant creation. If relying on the initial creation, either the lower great elements can create the upper form, or the defiled (with afflictions) can create the undefiled (without afflictions), or one's own place can create another's place. If relying on the later creation, only the same kind can create, not others can create. Only the defiled can create the defiled, only the undefiled can create the undefiled, only one's own place can still create one's own place. All are of the same kind, and nothing is of another kind. Even if there are various places that create differently from each other, according to reason, searching for the text, it does not exceed these two situations. One view is that the creation of the four great elements should be established in three ways in total. There are also those who can achieve creation without relying on the essential Samadhi fruit. Therefore, the preceding first text says that it is created according to the Samadhi great elements that are bound, this is created by relying on the great elements of the place of reliance. For example, relying on this place to enter that Samadhi, without relying on the essence, first determining the mind and unchanging great elements, how can the form created by it not have the creation of the great elements? That is, it is created according to the bed and seat and other things that are relied upon, or the great elements of the body that are relied upon. Therefore, a third place of reliance should be established separately. Although there is no effort (practice), it is held by reason. That is, the sense-sphere great elements. The initial great elements in the two great elements are held. The power of Abhijna, as stated in the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) sixty-second. The means of practice, from what body does it begin initially, and is related to different realms, like this.

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等義如唯識疏別章等說。◎

◎十因章

十因。略以十門分別。一辨名。二總別出體。三三種十因互辨寬狹。四明廢立。五依十五處立。六明得五果。七與四緣相攝。八與二因相攝。九三性。十因互明通局。十問答分別。

第一辨名中有二。初列名。二解名。別名者故為頌曰。隨．待．牽．生．受。發．定．事．違．不。攝受．六依生。余各一處起。初列名可知。

二釋名者。就十因中總有三類一有三個通持業依主。二有一個唯依主。三有六個唯持業。言三個者。謂隨說．引發．定異。若隨是所隨是見聞等。說是能說。即是隨之說名隨說因者。依主釋。若隨亦是能隨者。即是亦隨亦說名隨說者。持業釋也。若言發是果名。引者是因。發之引名引發。依主釋也。若發亦是因者。亦引亦發故。名引發者。持業釋也。若異是果。定者是因。異之定名定異者。依主釋也。若二俱因亦定亦異。名定異者。持業釋也。言一依主者。謂同事因。事是果同是因。事之同名同事。依主釋。自餘六因皆持業釋。亦觀亦待。乃至不相違者。皆持業也。若言隨說因等者。十種皆持業釋。隨說即因。乃至不相違即因故。問相違即因者。豈滅亦有因生耶。答不然。但與黃葉為因。不與已滅青等為因。即是能相違即因故。名

【現代漢語翻譯】 現代漢語譯本：

等義如唯識疏別章等說。

◎十因章

十因，略以十門分別：一、辨名；二、總別出體；三、三種十因互辨寬狹；四、明廢立；五、依十五處立；六、明得五果；七、與四緣相攝；八、與二因相攝；九、三性；十、因互明通局；十一、問答分別。

第一辨名中有二：初、列名；二、解名。別名者，故為頌曰：『隨、待、牽、生、受，發、定、事、違、不，攝受、六依生，余各一處起。』初列名可知。

二、釋名者，就十因中總有三類：一、有三個通持業依主；二、有一個唯依主；三、有六個唯持業。言三個者，謂隨說（anugama-hetu，隨順解說的因）、引發（utpādaka-hetu，引發產生的因）、定異（viniścaya-hetu，決定差異的因）。若隨是所隨，是見聞等，說是能說，即是隨之說，名隨說因者，依主釋。若隨亦是能隨者，即是亦隨亦說，名隨說者，持業釋也。若言發是果名，引者是因，發之引名引發，依主釋也。若發亦是因者，亦引亦發故，名引發者，持業釋也。若異是果，定者是因，異之定名定異者，依主釋也。若二俱因，亦定亦異，名定異者，持業釋也。言一依主者，謂同事因（sahakārin-hetu，共同作用的因）。事是果，同是因，事之同名同事，依主釋。自餘六因皆持業釋，亦觀亦待，乃至不相違者，皆持業也。若言隨說因等者，十種皆持業釋，隨說即因，乃至不相違即因故。問：相違即因者，豈滅亦有因生耶？答：不然，但與黃葉為因，不與已滅青等為因，即是能相違即因故，名。

【English Translation】 English version:

The equivalent meaning is as explained in the separate chapter of the Vijnaptimatrata-sastra commentary.

◎ Chapter on the Ten Hetus (Causes)

The ten hetus are briefly distinguished through ten aspects: 1. Identifying the names; 2. Presenting the essence in general and specific terms; 3. Mutually distinguishing the breadth and narrowness of the three types of ten hetus; 4. Explaining establishment and abandonment; 5. Establishing based on fifteen locations; 6. Explaining the attainment of the five fruits; 7. Inclusion with the four conditions (pratyayas); 8. Inclusion with the two hetus; 9. The three natures (trisvabhāva); 10. Mutually clarifying the scope and limitations of the hetus; 11. Distinguishing through questions and answers.

The first, identifying the names, has two parts: first, listing the names; second, explaining the names. Regarding the specific names, a verse is composed: 'Following, waiting, pulling, producing, receiving, initiating, determining, event, opposing, not, embracing, six arise depending, the rest each arise in one place.' The initial listing of names is self-explanatory.

Second, explaining the names: among the ten hetus, there are three categories: 1. Three have both general karmadharaya and dependent genitive (tatpurusa); 2. One has only dependent genitive; 3. Six have only karmadharaya. The three are: anugama-hetu (隨說因, the cause of following and explaining), utpādaka-hetu (引發因, the cause of initiating and producing), and viniścaya-hetu (定異因, the cause of determining difference). If 'following' is what is followed, such as seeing and hearing, and 'explaining' is what is capable of explaining, then 'the explaining of following' is called anugama-hetu, interpreted as dependent genitive. If 'following' is also capable of following, then it is both following and explaining, called 'follower-explainer', interpreted as karmadharaya. If 'initiating' is the name of the result, and 'producing' is the cause, then 'the producing of initiating' is called utpādaka-hetu, interpreted as dependent genitive. If 'initiating' is also a cause, then it both produces and initiates, hence called 'producer-initiator', interpreted as karmadharaya. If 'difference' is the result, and 'determining' is the cause, then 'the determining of difference' is called viniścaya-hetu, interpreted as dependent genitive. If both are causes, both determining and differing, it is called 'determiner-differer', interpreted as karmadharaya. The one dependent genitive is sahakārin-hetu (同事因, the cause of co-occurrence). 'Event' is the result, 'co-' is the cause, 'the co- of event' is called sahakārin-hetu, interpreted as dependent genitive. The remaining six hetus are all interpreted as karmadharaya: also observing and waiting, up to not being contradictory, are all karmadharaya. If it is said that anugama-hetu, etc., all ten are interpreted as karmadharaya, 'following-explaining' is the cause, up to 'not being contradictory' is the cause. Question: If 'contradicting' is the cause, does that mean destruction also has a cause for arising? Answer: No, it only serves as a cause for yellow leaves, not for already destroyed blue, etc., that is, being capable of contradicting is the cause, hence the name.

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相違因。相違果者謂黃葉是。

第二齣體中有二。初總。后別。謂由法故有想。想故有名。名故所起語效能詮辨諸法。名隨說因。以聲為性也。若所觀待有四句。能所受性即是遍行中受數。觸．想．作意．思。無此五位差別能故非也。觸雖有此能。而方此受非是領納。唯此受有此五位能及能領納。獨名領受性也。若待所受有能受。受性唯受數。所受中通一切法也。若待能受有所受者。即能受唯受性。所受中通有為無為。余有通故。若所受待所受一種。若以能受待能受者亦相似也。其牽引因者。種子遠有牽果之能名牽引因。即用有漏．無漏．三性．內外．種子為體。若此種子為潤已去。俱為生起因性。若疏緣相攝受令果得起。唯除種子疏緣法體。其引發因者。若種．若現．漏．無漏．三性相依。依引中等為體。若定異因亦以此法等為體。前界寬性狹。后界狹性寬。同事者始從觀待終至定異。同辨一果。即以前法為體。若相違因得有違緣為性。不相違者于生．住．成得。俱不為障一切法為性。此中總出體也。

第二別出體者。別有三種十因。所謂清凈．雜染．無記也。且清凈者。以無漏善聲為隨說因體。觀待因即以清凈位中受性為體。所有種子為生起牽引二體。無漏見等疏相攝。六依處為體。其無漏種現為引

【現代漢語翻譯】 現代漢語譯本：相違因，指的是產生相反結果的原因。相違果，例如黃葉就是相違果。

第二部分是關於體性的闡述，分為總說和別說。總的說來，由於法的緣故產生想，由於想的緣故產生名，由於名的緣故所產生的語言能力能夠詮釋辨別諸法。名是隨說因，以聲音為體性。如果從所觀待的角度來看，有四種情況。能受和所受的體性，指的是遍行中的受蘊（vedanā-skandha），包括觸（sparśa）、想（saṃjñā）、作意（manasikāra）、思（cetanā）。因為觸、想、作意、思沒有這五種位次的差別能力，所以不是。觸雖然有這種能力，但相對於受來說，它不是領納。只有受具有這五種位次的能和能領納，因此名是領受的體性。如果從所待的所受來說，有能受，那麼受的體性只是受蘊。所受中包含一切法。如果從所待的能受來說，有所受，那麼能受的體性只是受蘊，所受中包含有為法和無為法，其餘的則具有普遍性。如果所受待所受是一種情況，如果能受待能受也是類似的情況。牽引因，指的是種子在遠處具有牽引結果的能力，稱為牽引因，以有漏、無漏、三性、內外、種子為體性。如果這些種子被滋潤之後，都具有生起因的體性。如果疏遠的因緣相互攝受，使果得以產生，那麼除了種子之外，疏遠的因緣法也是體性。引發因，指的是種子、現行、有漏、無漏、三性相互依存，以引發中等為體性。決定異因也以這些法等為體性。前者的範圍寬廣，體性狹窄，後者的範圍狹窄，體性寬廣。同事，指的是從觀待開始到決定異，共同辨別一個結果，以之前所說的法為體性。相違因具有違逆因緣的體性，不相違因對於生、住、成等都不會造成障礙，以一切法為體性。以上是總的闡述體性。

第二部分是分別闡述體性，分為三種十因，即清凈、雜染、無記。首先是清凈，以無漏善的聲音為隨說因的體性。觀待因以清凈位中的受性為體性。所有的種子是生起因和牽引因的體性。無漏的見等疏遠地相互攝受，以六依處為體性。無漏的種子和現行為引發因。

【English Translation】 English version: The contradictory cause refers to a cause that produces an opposite result. A contradictory effect, for example, is a yellow leaf.

The second part is about the explanation of the nature of entities, divided into general and specific explanations. Generally speaking, due to the Dharma, thoughts arise; due to thoughts, names arise; and due to names, the linguistic ability that arises can interpret and distinguish all Dharmas. Name is the cause of subsequent speech, with sound as its nature. If viewed from the perspective of what is contemplated, there are four situations. The nature of what can be received and what is received refers to the feeling aggregate (vedanā-skandha) in pervasive mental factors, including contact (sparśa), ideation (saṃjñā), volition (manasikāra), and thought (cetanā). Because contact, ideation, volition, and thought do not have the ability to differentiate these five positions, they are not. Although contact has this ability, it is not reception compared to feeling. Only feeling has the ability to differentiate these five positions and the ability to receive, so name is the nature of reception. If from the perspective of what is waited for, there is what can be received, then the nature of feeling is only the feeling aggregate. What is received includes all Dharmas. If from the perspective of what can be received, there is what is received, then the nature of what can be received is only the feeling aggregate, and what is received includes conditioned and unconditioned Dharmas, while the rest have universality. If what is received waits for what is received, it is one situation; if what can be received waits for what can be received, it is a similar situation. The attracting cause refers to the ability of a seed to attract a result from afar, called the attracting cause, with defiled, undefiled, three natures, internal and external, and seeds as its nature. If these seeds are nourished, they all have the nature of a generating cause. If distant conditions mutually embrace, allowing the result to arise, then apart from the seed, the distant condition Dharma is also the nature. The inducing cause refers to seeds, manifestations, defiled, undefiled, and three natures that depend on each other, with inducing the middle level as its nature. The definite different cause also has these Dharmas as its nature. The former has a wide scope and a narrow nature, while the latter has a narrow scope and a wide nature. The same event refers to jointly distinguishing a result from the beginning of contemplation to the definite difference, with the previously mentioned Dharma as its nature. The contradictory cause has the nature of opposing conditions, and the non-contradictory cause does not cause obstacles to arising, abiding, and ceasing, with all Dharmas as its nature. The above is a general explanation of the nature of entities.

The second part is a separate explanation of the nature of entities, divided into three types of ten causes, namely purity, defilement, and neutral. First is purity, with undefiled good sound as the nature of the cause of subsequent speech. The dependent cause has the nature of feeling in the pure state as its nature. All seeds are the nature of the generating cause and the attracting cause. Undefiled seeing, etc., distantly embrace each other, with the six bases as their nature. Undefiled seeds and manifestations are the inducing cause.

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發因體。若無漏種子及現行為定異因體。始從清凈觀待終至定異因。並以此法為同事因體。諸雜染法清凈法家相違。于生．住．成．得事中。不相障礙無漏法者。為不相違因體也。第二雜染十因者。若薩婆多聲通三性。以是業性。即大乘宗聲唯無記。以是報故。若依表業性。假名善惡也。即以此不善聲為性。觀待因者。待苦受有樂受者。或待惡知識。於是待所受。有能受也。無明等七支名牽引因。愛．取．有三支名生起因。由於根．境疏相攝受名攝受因。地獄引上三品相生。若種若現為引發因體。定異因者。能招得自界等果為體。初從觀待終至定異。俱共得果名同事因。若無漏法等。是雜染法家相違。于生．得成．住中不相障礙。即名不相違因也。第三無記十因者。無記聲為隨說因性。若取外麥等為無記法。唯有依主釋。亦持業也。待足有往來等。名無記法觀待因。谷種子等未潤已前名牽引因。若潤已去名生起因。水土人功等相助名攝受因。依種生莖等已去名引發因。若麥定生麥不生豆等名定異。始從觀待。終至定異。同招一事果名同事因也。其霜等是禾相違因。于生住等不相障礙名不相違因。

第三三性互辨因果寬狹者。於十因中。且清凈者。若清凈之隨說因者。因體通三性有漏無漏有為。其果唯無漏有為。

【現代漢語翻譯】 現代漢語譯本 發因體（Hetu-pratyaya）：如果無漏種子和現行是定異因體（Niyata-vipāka-hetu），那麼從清凈的觀待（apekṣā-hetu）開始，直到定異因結束，都以此法作為同事因體（sahakāri-hetu）。各種雜染法和清凈法在體性上是相違背的，但在生、住、成、得等事情中，不會互相障礙的無漏法，就是不相違因體（avirodha-hetu）。 第二，雜染十因：如果薩婆多（Sarvāstivāda，一切有部）認為聲音通於三性（善、惡、無記），因為它是業的性質；但在大乘宗（Mahāyāna）看來，聲音只是無記性，因為它只是果報。如果依據表業的性質，可以假名為善或惡。以這種不善的聲音為性質。觀待因：等待苦受之後才有樂受，或者等待惡知識。因此，等待所受，才有能受。無明等七支被稱為牽引因（ākarṣa-hetu），愛、取、有三支被稱為生起因（utpāda-hetu）。由於根、境之間有疏遠的相互攝受，稱為攝受因（parigraha-hetu）。地獄引導上界的三品相生，無論是種子還是現行，都是引發因體（udīraṇa-hetu）。定異因：能夠招感自界等果為體。從觀待因開始，直到定異因結束，共同獲得果報，稱為同事因。如果無漏法等，是與雜染法相違背的，但在生、得、成、住中不會互相障礙，就稱為不相違因。 第三，無記十因：無記的聲音是隨說因性（anuvyākhyāna-hetu）。如果取外面的麥子等作為無記法，只有依主釋（tat-puruṣa），也是持業釋（karma-dhāraya）。等待腳的存在才有往來等，稱為無記法觀待因。穀物的種子等在未被潤澤之前，稱為牽引因。如果被潤澤之後，稱為生起因。水、土、人工等相互幫助，稱為攝受因。依據種子生出莖等之後，稱為引發因。如果麥子一定生麥子，不會生豆子等，稱為定異因。從觀待因開始，直到定異因結束，共同招感一件事的果報，稱為同事因。霜等是與禾苗相違背的因，但在生住等中不會互相障礙，稱為不相違因。 第三，三性（善、惡、無記）互相辨別因果的寬狹：在十因中，就清凈的方面來說，如果清凈的隨說因，因體通於三性，有漏無漏，有為。而其果只有無漏有為。

【English Translation】 English version Hetu-pratyaya (Causal Condition): If the unconditioned seeds and present actions are Niyata-vipāka-hetu (Determining-result cause), then from the pure apekṣā-hetu (attending cause) to the end of Niyata-vipāka-hetu, this Dharma is taken as sahakāri-hetu (co-operating cause). Various defiled and pure Dharmas are contradictory in nature, but the unconditioned Dharmas that do not hinder each other in matters of birth, abiding, formation, and attainment are avirodha-hetu (non-contradictory cause). Secondly, the ten causes of defilement: If the Sarvāstivāda (the 'All Exists' school) believes that sound is of three natures (good, evil, and neutral), because it is the nature of karma; but in the Mahāyāna (Great Vehicle) school, sound is only neutral, because it is only retribution. If based on the nature of expressive karma, it can be nominally called good or evil. This impure sound is taken as its nature. Apekṣā-hetu (attending cause): waiting for pleasure after suffering, or waiting for evil knowledge. Therefore, waiting for what is received, then there is the ability to receive. The seven limbs such as ignorance are called ākarṣa-hetu (attracting cause), and the three limbs of craving, grasping, and existence are called utpāda-hetu (generating cause). Because of the distant mutual reception between the root and the object, it is called parigraha-hetu (embracing cause). The lower realm guides the three grades of the upper realm to arise, whether it is a seed or a present action, it is udīraṇa-hetu (eliciting cause). Niyata-vipāka-hetu (Determining-result cause): being able to attract the result of one's own realm, etc., as its substance. From apekṣā-hetu (attending cause) to the end of Niyata-vipāka-hetu (Determining-result cause), jointly obtaining the result is called sahakāri-hetu (co-operating cause). If unconditioned Dharmas, etc., are contradictory to defiled Dharmas, but do not hinder each other in birth, attainment, formation, and abiding, they are called avirodha-hetu (non-contradictory cause). Thirdly, the ten neutral causes: Neutral sound is anuvyākhyāna-hetu (cause of explanation). If external wheat, etc., is taken as a neutral Dharma, there is only tat-puruṣa (dependent determinative compound), which is also karma-dhāraya (appositional compound). Waiting for the existence of feet to have coming and going, etc., is called the apekṣā-hetu (attending cause) of neutral Dharma. The seeds of grains, etc., before being moistened, are called ākarṣa-hetu (attracting cause). If they are moistened, they are called utpāda-hetu (generating cause). Water, soil, human labor, etc., helping each other are called parigraha-hetu (embracing cause). Based on the stem, etc., growing from the seed, it is called udīraṇa-hetu (eliciting cause). If wheat certainly produces wheat and not beans, etc., it is called Niyata-vipāka-hetu (Determining-result cause). From apekṣā-hetu (attending cause) to the end of Niyata-vipāka-hetu (Determining-result cause), jointly attracting the result of one thing is called sahakāri-hetu (co-operating cause). Frost, etc., is a cause contradictory to seedlings, but does not hinder each other in birth, abiding, etc., and is called avirodha-hetu (non-contradictory cause). Thirdly, distinguishing the breadth of cause and effect among the three natures (good, evil, and neutral): Among the ten causes, in terms of purity, if the pure anuvyākhyāna-hetu (cause of explanation), the substance of the cause is common to the three natures, conditioned and unconditioned, conditioned. And its result is only unconditioned and conditioned.

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無為善性也。若清凈法即隨說因。因體唯有為．無漏．善性也。果通一切法也。觀待因者。若清凈法之觀待因。因體通三性．有漏．無漏．有為．無為也。果唯無漏。通有為．無為唯善性也。若善清凈即觀待因。因體通有為．無為。唯無漏。定是善性也。果法通三性。有漏．無漏．有為．無為。于中四句。若待所受有所受者。如待前理有後理起。因果性等。若待能受有能受者。如待見道有修道者。因果性同也。若待所受有能受者。如緣真如理。果因性等。因唯無為。若待能受有所受者。依現行見方得此理。因是有為。果皆無為。余同也。言牽引．生起二因者。唯得清凈法即牽引．生起因。因果性等。唯有為相無無為。唯無漏．唯善性。無有不善．及無記。若據有為。無漏。遠望攝無為果。彼既是疏。此因親不取也。攝受因者。若清凈之攝受因。因體通有漏．無漏．有為．無為。有三性。果體唯無漏非有漏。通有無為。唯善性也。若清凈即攝受因。因體通有為無為。唯無漏唯善性也。果性唯無漏。通有為．無為．唯善性也。若據平等智攝起染污末那。何妨果法亦通有漏。有三性然。言引發因者。若清凈法之引發因。因體通有漏．無漏。唯有為．唯善性。以論言同類勝品引故。既言于勝品亦得為因。何妨三性俱能引耶。果

【現代漢語翻譯】 現代漢語譯本 『無為善性』（Wuwei Shanxing）也是如此。如果『清凈法』（Qingjing Fa）是『隨說因』（Suishuo Yin），那麼『因』（Yin）的本體只有『有為』（Youwei）、『無漏』（Wulou）、『善性』（Shanxing）。『果』（Guo）則通於一切法。如果是『觀待因』（Guandai Yin），如果『清凈法』（Qingjing Fa）是『觀待因』（Guandai Yin），那麼『因』（Yin）的本體通於『三性』（Sanxing）、『有漏』（Youlou）、『無漏』（Wulou）、『有為』（Youwei）、『無為』（Wuwei）。『果』（Guo）唯有『無漏』（Wulou），通於『有為』（Youwei）、『無為』（Wuwei），且唯有『善性』（Shanxing）。如果『善清凈』（Shan Qingjing）是『觀待因』（Guandai Yin），那麼『因』（Yin）的本體通於『有為』（Youwei）、『無為』（Wuwei），唯有『無漏』（Wulou），一定是『善性』（Shanxing）。『果』（Guo）法通於『三性』（Sanxing）、『有漏』（Youlou）、『無漏』（Wulou）、『有為』（Youwei）、『無為』（Wuwei）。 其中有四句：如果待『所受』（Suoshou）而有『所受』（Suoshou）者，比如待前理而有後理生起，『因』（Yin）和『果』（Guo）的性質相等。如果待『能受』（Nengshou）而有『能受』（Nengshou）者，比如待『見道』（Jiandao）而有『修道』（Xiudao）者，『因』（Yin）和『果』（Guo）的性質相同。如果待『所受』（Suoshou）而有『能受』（Nengshou）者，比如緣于『真如理』（Zhenruli），『果』（Guo）和『因』（Yin）的性質相等，『因』（Yin）唯有『無為』（Wuwei）。如果待『能受』（Nengshou）而有『所受』（Suoshou）者，依據現行之見方能得到此理，『因』（Yin）是『有為』（Youwei），『果』（Guo）都是『無為』（Wuwei），其餘相同。 說到『牽引』（Qianyin）、『生起』（Shengqi）二因，唯有得到『清凈法』（Qingjing Fa）才是『牽引因』（Qianyin Yin）、『生起因』（Shengqi Yin），『因』（Yin）和『果』（Guo）的性質相等，唯有『有為相』（Youwei Xiang）而沒有『無為』（Wuwei），唯有『無漏』（Wulou）、唯有『善性』（Shanxing），沒有不善和無記。如果根據『有為』（Youwei）、『無漏』（Wulou），遠望攝取『無為果』（Wuwei Guo），它既然是疏遠的，那麼此『因』（Yin）親近而不取。 『攝受因』（Sheshou Yin）方面，如果『清凈』（Qingjing）是『攝受因』（Sheshou Yin），那麼『因』（Yin）的本體通於『有漏』（Youlou）、『無漏』（Wulou）、『有為』（Youwei）、『無為』（Wuwei），有『三性』（Sanxing）。『果』（Guo）的本體唯有『無漏』（Wulou）而非『有漏』（Youlou），通於『有為』（Youwei）、『無為』（Wuwei），且唯有『善性』（Shanxing）。如果『清凈』（Qingjing）是『攝受因』（Sheshou Yin），那麼『因』（Yin）的本體通於『有為』（Youwei）、『無為』（Wuwei），唯有『無漏』（Wulou），唯有『善性』（Shanxing）。『果』（Guo）的性質唯有『無漏』（Wulou），通於『有為』（Youwei）、『無為』（Wuwei），且唯有『善性』（Shanxing）。如果根據『平等智』（Pingdeng Zhi）攝起染污的『末那』（Mana），又何妨『果』（Guo）法也通於『有漏』（Youlou），有『三性』（Sanxing）呢？ 說到『引發因』（Yinfa Yin），如果『清凈法』（Qingjing Fa）是『引發因』（Yinfa Yin），那麼『因』（Yin）的本體通於『有漏』（Youlou）、『無漏』（Wulou），唯有『有為』（Youwei），唯有『善性』（Shanxing），因為論中說同類勝品引發。既然說勝品也可以作為『因』（Yin），又何妨『三性』（Sanxing）都能引發呢？『果』（Guo）

【English Translation】 English version It is also the case with 'Wuwei Shanxing' (Non-action Good Nature). If 'Qingjing Fa' (Pure Dharma) is 'Suishuo Yin' (Following-Explanation Cause), then the substance of 'Yin' (Cause) is only 'Youwei' (conditioned), 'Wulou' (unleaked), and 'Shanxing' (good nature). 'Guo' (Effect) is universal to all Dharmas. If it is 'Guandai Yin' (Dependent Cause), if 'Qingjing Fa' (Pure Dharma) is 'Guandai Yin' (Dependent Cause), then the substance of 'Yin' (Cause) is universal to 'Sanxing' (three natures), 'Youlou' (leaked), 'Wulou' (unleaked), 'Youwei' (conditioned), and 'Wuwei' (unconditioned). 'Guo' (Effect) is only 'Wulou' (unleaked), universal to 'Youwei' (conditioned) and 'Wuwei' (unconditioned), and only has 'Shanxing' (good nature). If 'Shan Qingjing' (Good Purity) is 'Guandai Yin' (Dependent Cause), then the substance of 'Yin' (Cause) is universal to 'Youwei' (conditioned) and 'Wuwei' (unconditioned), only 'Wulou' (unleaked), and is definitely 'Shanxing' (good nature). 'Guo' (Effect) Dharma is universal to 'Sanxing' (three natures), 'Youlou' (leaked), 'Wulou' (unleaked), 'Youwei' (conditioned), and 'Wuwei' (unconditioned). Among them, there are four sentences: If waiting for 'Suoshou' (that which is received) to have 'Suoshou' (that which is received), such as waiting for the previous principle to have the subsequent principle arise, the nature of 'Yin' (Cause) and 'Guo' (Effect) are equal. If waiting for 'Nengshou' (that which is able to receive) to have 'Nengshou' (that which is able to receive), such as waiting for 'Jiandao' (the path of seeing) to have 'Xiudao' (the path of cultivation), the nature of 'Yin' (Cause) and 'Guo' (Effect) are the same. If waiting for 'Suoshou' (that which is received) to have 'Nengshou' (that which is able to receive), such as being conditioned by 'Zhenruli' (True Suchness), the nature of 'Guo' (Effect) and 'Yin' (Cause) are equal, and 'Yin' (Cause) is only 'Wuwei' (unconditioned). If waiting for 'Nengshou' (that which is able to receive) to have 'Suoshou' (that which is received), one can only obtain this principle based on current views, 'Yin' (Cause) is 'Youwei' (conditioned), and 'Guo' (Effect) is all 'Wuwei' (unconditioned), and the rest are the same. Speaking of the two causes of 'Qianyin' (attraction) and 'Shengqi' (arising), only obtaining 'Qingjing Fa' (Pure Dharma) is 'Qianyin Yin' (attraction cause) and 'Shengqi Yin' (arising cause), the nature of 'Yin' (Cause) and 'Guo' (Effect) are equal, only having 'Youwei Xiang' (conditioned aspect) and no 'Wuwei' (unconditioned), only having 'Wulou' (unleaked), only having 'Shanxing' (good nature), and having no unwholesome or neutral. If based on 'Youwei' (conditioned) and 'Wulou' (unleaked), looking far to gather 'Wuwei Guo' (unconditioned effect), since it is distant, then this 'Yin' (Cause) is close but not taken. Regarding 'Sheshou Yin' (Receiving Cause), if 'Qingjing' (Purity) is 'Sheshou Yin' (Receiving Cause), then the substance of 'Yin' (Cause) is universal to 'Youlou' (leaked), 'Wulou' (unleaked), 'Youwei' (conditioned), and 'Wuwei' (unconditioned), having 'Sanxing' (three natures). The substance of 'Guo' (Effect) is only 'Wulou' (unleaked) and not 'Youlou' (leaked), universal to 'Youwei' (conditioned) and 'Wuwei' (unconditioned), and only has 'Shanxing' (good nature). If 'Qingjing' (Purity) is 'Sheshou Yin' (Receiving Cause), then the substance of 'Yin' (Cause) is universal to 'Youwei' (conditioned) and 'Wuwei' (unconditioned), only having 'Wulou' (unleaked), only having 'Shanxing' (good nature). The nature of 'Guo' (Effect) is only 'Wulou' (unleaked), universal to 'Youwei' (conditioned) and 'Wuwei' (unconditioned), and only has 'Shanxing' (good nature). If according to 'Pingdeng Zhi' (Equality Wisdom) gathering defiled 'Mana' (Mind), then why not 'Guo' (Effect) Dharma also be universal to 'Youlou' (leaked), having 'Sanxing' (three natures)? Speaking of 'Yinfa Yin' (Evoking Cause), if 'Qingjing Fa' (Pure Dharma) is 'Yinfa Yin' (Evoking Cause), then the substance of 'Yin' (Cause) is universal to 'Youlou' (leaked) and 'Wulou' (unleaked), only having 'Youwei' (conditioned), only having 'Shanxing' (good nature), because the treatise says that similar superior qualities evoke. Since it is said that superior qualities can also be the 'Yin' (Cause), then why not 'Sanxing' (three natures) all be able to evoke? 'Guo' (Effect)

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法唯無漏。通有．無為。定唯善性。若清凈法即引發因。因唯有為．無漏．善性。果唯無漏．有為．無為．唯善性也。言定異因者。若清凈法即定異因。因唯有為．無漏．善性。果通有為．無為等。若清凈法之定異因。因唯有為。果是無為同事因者。若清凈法之同事因。因體通三性．有為．無為．有漏．無漏也。果法唯無漏。通有為．無為．唯是善性也。若清凈法即同事因。因體唯無漏。通有為．無為．唯善性也。果法唯無漏。通有為．無為。唯善性。若能同辨相。得末那識起。果法何妨通三性也。言相違因者。唯得有清凈之相違因。不得有持業也。因體通二性。不善．有覆無記故。若總言之。何妨亦通三性耶。唯有為非無為。唯有漏性也。果法通有為．無為。唯無漏．唯善性也。言不相違因者。若清凈之不相違因。因寬果狹。若清凈法即不相違因。因狹果寬。準前釋也。第二雜染十因者。若據實義。唯得有雜染法之隨說因。何以故者。以大乘中聲非善惡性。若從表故假得通善惡性。由此道理亦有二釋也。若雜染法之隨說因。因體通三性有漏無漏。唯有為。果法通三性。唯有為．唯有漏。若雜染即隨說因者。因體通三性。唯有漏．唯有為。果法通一切皆得。若據展轉義。亦得緣真如故。觀待因者。若雜染法之觀待因。

【現代漢語翻譯】 現代漢語譯本 法唯無漏（沒有煩惱和雜染）。通於有為（有生滅變化的事物）和無為（沒有生滅變化的事物）。定唯善性（性質是善良的）。若清凈法（純潔、沒有雜染的法）即引發因（產生結果的原因）。因唯有為、無漏、善性。果唯無漏、有為、無為、唯善性也。 言定異因者。若清凈法即定異因。因唯有為、無漏、善性。果通有為、無為等。若清凈法之定異因。因唯有為。果是無為同事因者。若清凈法之同事因。因體通三性（善、惡、無記）、有為、無為、有漏（有煩惱）、無漏也。果法唯無漏。通有為、無為、唯是善性也。若清凈法即同事因。因體唯無漏。通有為、無為、唯善性也。果法唯無漏。通有為、無為。唯善性。若能同辨相。得末那識（manas-vijnana，第七識，意根）起。果法何妨通三性也。 言相違因者。唯得有清凈之相違因。不得有持業也。因體通二性。不善、有覆無記故。若總言之。何妨亦通三性耶。唯有為非無為。唯有漏性也。果法通有為、無為。唯無漏、唯善性也。 言不相違因者。若清凈之不相違因。因寬果狹。若清凈法即不相違因。因狹果寬。準前釋也。 第二雜染十因者。若據實義。唯得有雜染法之隨說因。何以故者。以大乘中聲非善惡性。若從表故假得通善惡性。由此道理亦有二釋也。若雜染法之隨說因。因體通三性有漏無漏。唯有為。果法通三性。唯有為、唯有漏。若雜染即隨說因者。因體通三性。唯有漏、唯有為。果法通一切皆得。若據展轉義。亦得緣真如（tathata，事物的真實本性）故。觀待因者。若雜染法之觀待因。

【English Translation】 English version The Dharma is solely unpolluted (free from defilements and impurities). It encompasses both conditioned (things subject to arising and ceasing) and unconditioned (things not subject to arising and ceasing). Determination is solely of a virtuous nature. If a pure Dharma is a generating cause (hetu, a cause that produces a result), then the cause is solely conditioned, unpolluted, and virtuous. The result is solely unpolluted, conditioned, unconditioned, and solely virtuous. Regarding the determining different cause: If a pure Dharma is a determining different cause, then the cause is solely conditioned, unpolluted, and virtuous. The result encompasses conditioned, unconditioned, and so on. If the determining different cause of a pure Dharma, the cause is solely conditioned. If the result is an unconditioned co-operative cause, then if a pure Dharma is a co-operative cause, the nature of the cause encompasses the three natures (virtuous, non-virtuous, and neutral), conditioned, unconditioned, polluted (with defilements), and unpolluted. The resulting Dharma is solely unpolluted, encompassing conditioned, unconditioned, and solely of a virtuous nature. If a pure Dharma is a co-operative cause, the nature of the cause is solely unpolluted, encompassing conditioned, unconditioned, and solely of a virtuous nature. The resulting Dharma is solely unpolluted, encompassing conditioned, unconditioned, and solely virtuous. If one can similarly discern the characteristics, the arising of Manas-vijnana (the seventh consciousness, the mind-basis-of-consciousness) is attained. What harm is there if the resulting Dharma encompasses the three natures? Regarding the contradictory cause: Only a contradictory cause of purity can be obtained; a sustaining action cannot be obtained. The nature of the cause encompasses two natures: non-virtuous and obscured neutral. If speaking generally, what harm is there if it also encompasses the three natures? It is solely conditioned, not unconditioned, and solely of a polluted nature. The resulting Dharma encompasses conditioned and unconditioned, solely unpolluted, and solely virtuous. Regarding the non-contradictory cause: If it is a non-contradictory cause of purity, the cause is broad and the result is narrow. If a pure Dharma is a non-contradictory cause, the cause is narrow and the result is broad. Interpret according to the previous explanation. Regarding the second set of ten causes of defilement: If based on the actual meaning, only the cause of designation of defiled Dharmas can be obtained. Why is this? Because in Mahayana, sound is not of a virtuous or non-virtuous nature. If based on expression, it can be provisionally considered to encompass virtuous and non-virtuous natures. Therefore, there are two interpretations. If it is a cause of designation of defiled Dharmas, the nature of the cause encompasses the three natures, polluted and unpolluted, and is solely conditioned. The resulting Dharma encompasses the three natures, solely conditioned, and solely polluted. If the defilement is a cause of designation, the nature of the cause encompasses the three natures, solely polluted, and solely conditioned. The resulting Dharma encompasses everything. If based on the meaning of transformation, it can also be a condition for Tathata (the true nature of things). Regarding the dependent cause: If it is a dependent cause of defiled Dharmas.

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因體通三性．有漏．無漏．有為．無為。果體通三性唯有漏．唯有為也。若雜染即觀待因。因體通三性。唯有漏．唯有為。果體通一切皆得。此是總說。若別說者。此有四句。若待所受有能受。因體通一切。果法唯有為．有漏通三性。若待能受有所受。因體通三性唯有漏．有為也。果法通一切皆得也。若以能受待能受者。因果性同也。其中有別如理應思。大乘中既無不善色等。即無所受待所受也。若據表業。始從足骨待踝骨等。因果性通。于理何失。其牽引．生起二因。俱是持業也。因果性同故。若據業能引識等五果起。少有雜染法牽引因。因體通二性。唯有為．有漏．果唯無記．唯有漏．有為也。言攝受因者。若雜染法之攝受因。因體通三性有為．無為．有漏．無漏也。果法性同前。若雜染法即攝受者。因體通三性。唯有漏．有為也。果性通一切也。言引發者。若雜染法之引發因。因體通三性。唯有漏．唯有為。非無為也。果性同前也。亦可無此釋也。若雜染法即引發因者。因體通三性。唯有為．有漏．果法通三性。有漏．無漏．唯有為也。若據因有漏善法斷證離系果。何妨果法通無為耶。言定異因者。若雜染法之定異因當須分別。若據無記為果。果法唯無記．但有為．有漏。因體通善．惡二性。唯有為．有漏。若

三性為果者。雜染法即定異因。因果俱通三性。唯有為．有漏也。言同事因者。若雜染法之同事因。因體通三性。有為．無為．有漏．無漏。果法通三性。唯有為．有漏也。若雜染即同事因。因體狹果性寬也。言相違因者。唯得有雜染之相違因。因體通有為．無為。唯無漏唯善性也。其果即狹。言不相違者。若持業釋。因體狹果體通一切。若依主釋。果狹因寬也。

第三無記法十因者。若取外法名無記法。唯得有無記之隨說因。因體可通三性。因中表故。顯果上實無記極成。因通有漏．無漏。唯有為也。果體唯無記。唯有漏有為。言無記即因者。若據內聲性是無記。名隨說因者。即有無記法即隨說因。因體唯無記．唯有漏．唯有為。果通一切。風聲等是能詮者。何妨外法有即因耶。言觀待者。于中有四句。若所受待所受者。即所待為因。能待為果。果因性等。以因顯形待水等。形等為因果故。若能受待能受者。即因果等。性亦同故。以俱受數為觀待因。若依此義。外法無此句也。若依待所受有能受者。所受是因。是無記法。即因體唯無記．唯有為．有漏。果性通三性。唯有為非無為。通有．無漏唯心心所法觸受數也。若待能受有所受者。因體有為．通有漏．無漏有三性。果性唯無記．唯有漏．有為．唯色法也。

【現代漢語翻譯】 現代漢語譯本 三性作為結果的情況：雜染法（Klesha Dharma，煩惱和染污的法）一定是不同的原因。原因和結果都包含三種性質（三性：善、惡、無記），僅限於有為法（Saṃskṛta，有生滅變化的法）和有漏法（Sāsrava，有煩惱的法）。 說到同事因（Sahakāri-hetu，俱有因）：如果是雜染法的同事因，原因的本體包含三種性質，包括有為法和無為法（Asaṃskṛta，無生滅變化的法），有漏法和無漏法（Anāsrava，無煩惱的法）。結果的法包含三種性質，僅限於有為法和有漏法。如果是雜染法就是同事因，那麼原因的本體範圍窄于結果的性質範圍。 說到相違因（Virodha-hetu，相違之因）：只有雜染法才有相違因。原因的本體包含有為法和無為法，僅限於無漏法和善性。其結果範圍較窄。 說到不相違因（Aviruddha-hetu，不相違之因）：如果是持業釋（Karmadhāraya，一種複合詞的解釋方法），原因的本體範圍窄，結果的本體範圍包含一切。如果是依主釋（Tatpuruṣa，另一種複合詞的解釋方法），結果範圍窄，原因範圍寬。 第三，關於無記法（Avyākṛta，非善非惡的法）的十因：如果取外法（Bāhya Dharma，外部的法）名為無記法，那麼只有無記法的隨說因（Anuvāda-hetu，隨說之因）。原因的本體可以包含三種性質，因為在原因中可以表達。顯示結果上確實是無記的，這是極成（ Prasiddha，已經成立的）。原因包含有漏法和無漏法，僅限於有為法。結果的本體僅限於無記法，僅限於有漏有為法。說到無記法就是原因的情況：如果根據內在的聲音性質是無記，名為隨說因，那麼就有無記法就是隨說因的情況。原因的本體僅限於無記、有漏、有為。結果包含一切。風聲等是能詮釋者，為什麼妨礙外法是原因呢？ 說到觀待因（Ālambana-hetu，所緣之因）：其中有四句。如果所受待所受者，那麼所待是原因，能待是結果。結果和原因的性質相等。因為原因顯示形狀，等待水等，形狀等是原因和結果。如果能受待能受者，那麼原因和結果相等，性質也相同。因為都接受數量作為觀待因。如果依據這個意義，外法沒有這個句子。如果依據待所受有能受者，所受是原因，是無記法，那麼原因的本體僅限於無記、有為、有漏。結果的性質包含三種性質，僅限於有為法，不是無為法。包含有漏和無漏，僅限於心和心所法（Citta-caitta Dharmas，心和與心相關的法）的觸、受、數。如果待能受有所受者，原因的本體是有為法，包含有漏和無漏，有三種性質。結果的性質僅限於無記、有漏、有為，僅限於色法（Rūpa，物質現象）。

【English Translation】 English version Regarding the three natures as results: Defiled dharmas (Klesha Dharma) are definitely different causes. Both cause and effect encompass the three natures (three natures: good, evil, and neutral), limited only to conditioned dharmas (Saṃskṛta) and defiled dharmas (Sāsrava). Speaking of concurrent causes (Sahakāri-hetu): If it is a concurrent cause of defiled dharmas, the essence of the cause encompasses the three natures, including conditioned and unconditioned dharmas (Asaṃskṛta), defiled and undefiled dharmas (Anāsrava). The resulting dharma encompasses the three natures, limited only to conditioned and defiled dharmas. If defiled dharmas are concurrent causes, then the scope of the cause's essence is narrower than the scope of the result's nature. Speaking of contradictory causes (Virodha-hetu): Only defiled dharmas have contradictory causes. The essence of the cause encompasses conditioned and unconditioned dharmas, limited only to undefiled dharmas and goodness. Its result is narrower in scope. Speaking of non-contradictory causes (Aviruddha-hetu): If it is a Karmadhāraya (appositional compound), the scope of the cause's essence is narrow, and the scope of the result's essence encompasses everything. If it is a Tatpuruṣa (dependent determinative compound), the result's scope is narrow, and the cause's scope is broad. Third, regarding the ten causes of neutral dharmas (Avyākṛta): If external dharmas (Bāhya Dharma) are taken as neutral dharmas, then there is only the subsequent-statement cause (Anuvāda-hetu) of neutral dharmas. The essence of the cause can encompass the three natures because it can be expressed in the cause. It shows that the result is indeed neutral, which is established (Prasiddha). The cause encompasses defiled and undefiled dharmas, limited only to conditioned dharmas. The essence of the result is limited only to neutral dharmas, limited only to conditioned and defiled dharmas. Speaking of neutral dharmas being the cause: If, according to the inherent nature of sound, it is neutral, called the subsequent-statement cause, then there are neutral dharmas that are subsequent-statement causes. The essence of the cause is limited only to neutral, defiled, and conditioned. The result encompasses everything. If wind sounds, etc., are the explainers, why hinder external dharmas from being the cause? Speaking of the dependent cause (Ālambana-hetu): There are four possibilities. If what is received depends on what is received, then what is depended upon is the cause, and what is able to depend is the result. The natures of the result and cause are equal. Because the cause shows shape, waiting for water, etc., shape, etc., are the cause and result. If what is able to receive depends on what is able to receive, then the cause and result are equal, and their natures are also the same. Because both accept number as the dependent cause. If according to this meaning, external dharmas do not have this possibility. If, according to depending on what is received, there is what is able to receive, what is received is the cause, and it is a neutral dharma, then the essence of the cause is limited only to neutral, conditioned, and defiled. The nature of the result encompasses the three natures, limited only to conditioned dharmas, not unconditioned dharmas. It encompasses defiled and undefiled, limited only to the touch, feeling, and number of mind and mental factors (Citta-caitta Dharmas). If, depending on what is able to receive, there is what is received, the essence of the cause is conditioned, encompassing defiled and undefiled, having three natures. The nature of the result is limited only to neutral, defiled, and conditioned, limited only to form (Rūpa).

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若無記之觀待因。因體寬果性狹。若無記即觀待者。因性狹果即寬也。其牽引．生起二因。唯得有無記法即因。以取外麥等種子假故也。言攝受因者。若無記法之攝受因。唯得有二依。謂作用士用。因通三性。唯有為．有漏。果唯無記．唯有為有漏也。若無記法即攝受因者。因果性同也。其引發因者。唯有無記法即引發因。因果性同。言定異因者。亦只得有無記法即定異。果因體等。言同事因者。若無記法之同事因。因寬果狹。準前可解。若無記法即同事因。因狹果寬。言相違因者。唯得有無記之相違因。因果性同也。若據雪等是外無記。何妨亦有無記法即相違因。因果體等也。言不相違因者。若無記之不相違因。因體通一切。果唯極狹。若無記即相違因。因果性等。

第四廢立者。問何故十因耶。答略有六別。

五果義

略以十門分別。一出體。二釋名。三廢立。四十因二因得。五四緣得。六十五依處得。七三乘因果具幾。八有為無為有漏無漏等分別。九見所斷等分別。十問答分別。

三廢立者。果是成辦義。要有法是。無法非也。因之所克有二種果。一無為果。二有為果。無為果名離系果。有為果名增上果。無為無多差別故。更不分別。有為有差別故。復應建立。有因與威勢不障礙而得

【現代漢語翻譯】 現代漢語譯本： 如果是不可以被記錄的觀待因（hetupratyaya，產生結果的條件），那麼因的範圍寬廣，果的性質狹窄。如果不可被記錄的就是觀待因，那麼因的性質狹窄，果的範圍就寬廣。其牽引因和生起因，只能得到不可被記錄的法作為因，因為取外面的麥子等種子是假象。說到攝受因（ādhipati-pratyaya，主導條件），如果不可被記錄的法的攝受因，只能得到二依，即作用和士用。因可以通於三種性質（善、惡、無記），只有有為法和有漏法。果只能是無記法，只能是有為法和有漏法。如果不可被記錄的法就是攝受因，那麼因果性質相同。其引發因，只有不可被記錄的法才是引發因，因果性質相同。說到定異因，也只能得到不可被記錄的法才是定異因，果和因的本體相等。說到同事因（sahakāri-pratyaya，輔助條件），如果不可被記錄的法的同事因，因的範圍寬廣，果的範圍狹窄，可以參照前面的解釋。如果不可被記錄的法就是同事因，那麼因的範圍狹窄，果的範圍寬廣。說到相違因，只能得到不可被記錄的相違因，因果性質相同。如果根據雪等是外在的無記法，那麼不妨也有不可被記錄的法作為相違因，因果本體相等。說到不相違因，如果不可被記錄的不相違因，因的本體可以通於一切，果卻極其狹窄。如果不可被記錄的就是不相違因，那麼因果性質相等。

第四，關於廢立（apavāda-sthāpana，否定與建立）：問：為什麼要有十因呢？答：略有六種區別。

五、果的意義

略以十個方面來分別：一、出體（svarūpa-nirdeśa，指出本體）；二、釋名（nāma-nirdeśa，解釋名稱）；三、廢立；四、十因和二因的獲得；五、四緣的獲得；六、五十五依處（āśraya，所依）的獲得；七、三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的因果各有多少；八、有為法、無為法、有漏法、無漏法等的分別；九、見所斷等（darśana-heya，見道所斷）的分別；十、問答分別。

三、廢立：果是成就的意思，必須要有法才能成立，沒有法就不能成立。因所能產生的果有兩種：一、無為果（asaṃskṛta-phala，非造作的果）；二、有為果（saṃskṛta-phala，造作的果）。無為果名為離系果（visaṃyoga-phala，脫離束縛的果）。有為果名為增上果（adhipati-phala，增上作用的果）。因為無為果沒有很多差別，所以不再分別。有為果有差別，所以應該建立。有因與威勢不障礙而得到。

【English Translation】 English version: If the 'unrecordable' is the 'dependent cause' (hetupratyaya, condition for producing a result), then the scope of the cause is broad, and the nature of the result is narrow. If the 'unrecordable' is precisely the 'dependent cause', then the nature of the cause is narrow, and the scope of the result is broad. The 'attracting cause' and the 'arising cause' can only obtain 'unrecordable' dharmas as causes, because taking external wheat and other seeds is an illusion. Regarding the 'sustaining cause' (ādhipati-pratyaya, dominant condition), if the 'unrecordable' dharma is the 'sustaining cause', then only two supports are obtained, namely, function and effort. The cause can be common to the three natures (wholesome, unwholesome, and neutral), and is only 'conditioned' and 'defiled'. The result is only 'unrecordable', only 'conditioned' and 'defiled'. If the 'unrecordable' dharma is precisely the 'sustaining cause', then the natures of cause and result are the same. As for the 'inducing cause', only 'unrecordable' dharmas are the 'inducing cause', and the natures of cause and result are the same. Regarding the 'determining-difference cause', only 'unrecordable' dharmas can be the 'determining-difference cause', and the bodies of the result and cause are equal. Regarding the 'co-occurring cause' (sahakāri-pratyaya, auxiliary condition), if the 'unrecordable' dharma is the 'co-occurring cause', the scope of the cause is broad, and the scope of the result is narrow, which can be understood by referring to the previous explanation. If the 'unrecordable' dharma is precisely the 'co-occurring cause', then the scope of the cause is narrow, and the scope of the result is broad. Regarding the 'opposing cause', only 'unrecordable' opposing causes are obtained, and the natures of cause and result are the same. If, according to snow and the like, it is an external 'unrecordable', then there is no harm in also having 'unrecordable' dharmas as 'opposing causes', and the bodies of cause and result are equal. Regarding the 'non-opposing cause', if the 'unrecordable' is the 'non-opposing cause', the body of the cause can be common to everything, but the result is extremely narrow. If the 'unrecordable' is precisely the 'non-opposing cause', then the natures of cause and result are equal.

Fourth, regarding 'negation and establishment' (apavāda-sthāpana, refutation and establishment): Question: Why are there ten causes? Answer: Briefly, there are six distinctions.

V. The Meaning of Result

Briefly, it is distinguished in ten aspects: 1. 'Pointing out the entity' (svarūpa-nirdeśa, indicating the essence); 2. 'Explaining the name' (nāma-nirdeśa, explaining the term); 3. Negation and establishment; 4. The obtaining of the ten causes and the two causes; 5. The obtaining of the four conditions; 6. The obtaining of the fifty-five 'supports' (āśraya, bases); 7. How many causes and results do the 'three vehicles' (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) each have; 8. Distinctions between 'conditioned' dharmas, 'unconditioned' dharmas, 'defiled' dharmas, and 'undefiled' dharmas; 9. Distinctions between what is 'abandoned by seeing' (darśana-heya, abandoned in the path of seeing); 10. Distinctions through questions and answers.

1. Negation and establishment: 'Result' means 'accomplishment'. It must have a dharma to be established; without a dharma, it cannot be established. There are two kinds of results that a cause can produce: 1. 'Unconditioned result' (asaṃskṛta-phala, non-fabricated result); 2. 'Conditioned result' (saṃskṛta-phala, fabricated result). The 'unconditioned result' is called the 'result of separation' (visaṃyoga-phala, result of detachment). The 'conditioned result' is called the 'augmenting result' (adhipati-phala, result of increasing influence). Because 'unconditioned results' do not have many differences, they are not further distinguished. Because 'conditioned results' have differences, they should be established. There is a cause that is obtained without obstruction from power and influence.

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者。但得增上之名。有因勝取與而得者。于中有因總假者之所得。有因別法之所得。總假者之所得名士用果。余別法所得亦得士用果者。以別從總相似為名。于中依總立。別法之所得。復有二類。一者同性。二者異性。異性者名異熟果。同性者名等流果。無為果要斷隨眠之所得勝故。余非擇果．六行所得等但增上果。若非勝招致者但名增上。勝者名士用等。是故五果不增不減。又顯因類眾多可分十種。果眾難克合立五果。此依聖教。無說增上及士用果通無為處。故作此釋。又解。因之所得不過有法。謂有為無為。無為無多差別。唯有一性。故立一果名離系果。諸有為法有多差別三性不同。其同性所得名等流果。異性所得名異熟果同性得中。然據勝力所牽之果名等流果。故同品與同品．勝品二俱為因。非為劣因。異性之中因體殊勝。果相顯現名為異熟。故無記性望善惡法。善惡法中。自互相望皆非此果。因體非勝。果非顯現。非有異相令可知故不立為果。是總果收。然唯識第二卷。言習氣有二。一等流。二異熟。總攝一切有漏盡故。顯無為無別有為有別。立一．二果。然上所說即是無為．有為別果。此二各有近力．遠力．勝力．劣力．親力．疏力．資助力．不障力。有無為中。若為近．勝．親．資助力之所得者。立為士

【現代漢語翻譯】 現代漢語譯本： 『者。但得增上之名。』這句話的意思是，僅僅獲得增上緣的幫助，只能稱為增上果（Adhipati-phala）。 『有因勝取與而得者。于中有因總假者之所得。有因別法之所得。』這句話的意思是，有通過殊勝的因緣和合而獲得的果。其中，有的果是由於總體的假立概念而產生的，有的果是由於個別的法（Dharma）而產生的。 『總假者之所得名士用果。余別法所得亦得士用果者。以別從總相似為名。』這句話的意思是，由總體的假立概念所產生的果稱為士用果（Purusa-kara-phala）。其餘由個別法所產生的果，如果也稱為士用果，那是因為個別法從屬於總體概念，並且與總體概念相似。 『于中依總立。別法之所得。復有二類。一者同性。二者異性。異性者名異熟果。同性者名等流果。』這句話的意思是，在依附於總體概念而建立的個別法所產生的果中，又可以分為兩類：一類是同性的，一類是異性的。異性的果稱為異熟果（Vipaka-phala），同性的果稱為等流果（Nisyanda-phala）。 『無為果要斷隨眠之所得勝故。余非擇果．六行所得等但增上果。』這句話的意思是，無為果（Visamyoga-phala）是因為斷除了隨眠（Anusaya）而獲得的，所以是殊勝的。其餘的非擇滅果（Apratisamkhya-nirodha-phala）、六行觀（Sad-akara）所得等，都只是增上果。 『若非勝招致者但名增上。勝者名士用等。是故五果不增不減。』這句話的意思是，如果不是殊勝的因緣所招致的果，就只能稱為增上果。殊勝的因緣所招致的果，才能稱為士用果等。因此，五果（Panca-phala）的數量不會增加也不會減少。 『又顯因類眾多可分十種。果眾難克合立五果。』這句話的意思是，又說明了因的種類眾多，可以分為十種。果的數量眾多，難以一一對應，所以總合起來建立五果。 『此依聖教。無說增上及士用果通無為處。故作此釋。』這句話的意思是，這是依據聖教（Arya-dharma）的說法。聖教中沒有說增上果和士用果可以通於無為法（Asamskrta-dharma），所以才這樣解釋。 『又解。因之所得不過有法。謂有為無為。無為無多差別。唯有一性。故立一果名離系果。』這句話的意思是，又解釋說，因所產生的果不外乎是有法（Bhava），即有為法（Samskrta-dharma）和無為法。無為法沒有太多的差別，只有一種性質，所以建立一個果，稱為離系果。 『諸有為法有多差別三性不同。其同性所得名等流果。異性所得名異熟果同性得中。然據勝力所牽之果名等流果。故同品與同品．勝品二俱為因。非為劣因。』這句話的意思是，諸有為法有很多差別，三性（Tri-svabhava）也不同。其中，同性所產生的果稱為等流果，異性所產生的果稱為異熟果。在同性所產生的果中，根據殊勝的力量所牽引的果稱為等流果。因此，同品（Sajatiya）和勝品（Visajatiya）都可以作為因，而不是劣因（Hina-hetu）。 『異性之中因體殊勝。果相顯現名為異熟。故無記性望善惡法。善惡法中。自互相望皆非此果。因體非勝。果非顯現。非有異相令可知故不立為果。是總果收。』這句話的意思是，在異性之中，因的本體殊勝，果的相狀顯現，稱為異熟果。因此，無記性（Avyakrta）相對於善法（Kusala-dharma）和惡法（Akusala-dharma），以及善法和惡法之間相互比較，都不是異熟果。因為因的本體不殊勝，果的相狀不顯現，沒有可以識別的差異，所以不建立為果，而是歸於總果（Samanya-phala）之中。 『然唯識第二卷。言習氣有二。一等流。二異熟。總攝一切有漏盡故。顯無為無別有為有別。立一．二果。然上所說即是無為．有為別果。』這句話的意思是，然而，《唯識論》（Vijnaptimatrata-siddhi）第二卷說，習氣（Vasana）有兩種：一種是等流習氣，一種是異熟習氣，總攝了一切有漏法（Sasrava-dharma），因此，顯示了無為法沒有差別，有為法有差別，所以建立一果和二果。然而，上面所說的就是無為法和有為法的差別果。 『此二各有近力．遠力．勝力．劣力．親力．疏力．資助力．不障力。有無為中。若為近．勝．親．資助力之所得者。立為士』這句話的意思是，這兩種果各有近力（Asanna-bala）、遠力（Dura-bala）、勝力（Visista-bala）、劣力（Hina-bala）、親力（Nikata-bala）、疏力（Viprakrsta-bala）、資助力（Upastambhaka-bala）、不障力（Anavarana-bala）。在有為法和無為法中，如果是通過近力、勝力、親力、資助力所獲得的果，就建立為士用果。

【English Translation】 English version: 『者。但得增上之名。』 This means that merely obtaining the assistance of Adhipati-pratyaya (dominant condition) only results in Adhipati-phala (dominance result). 『有因勝取與而得者。于中有因總假者之所得。有因別法之所得。』 This means that there are results obtained through the combination of superior causes and conditions. Among them, some results arise from general conceptual constructs, while others arise from individual Dharmas (elements of existence). 『總假者之所得名士用果。余別法所得亦得士用果者。以別從總相似為名。』 This means that the result arising from general conceptual constructs is called Purusa-kara-phala (result of effort). If other results arising from individual Dharmas are also called Purusa-kara-phala, it is because the individual Dharmas are subordinate to the general concept and are similar to it. 『于中依總立。別法之所得。復有二類。一者同性。二者異性。異性者名異熟果。同性者名等流果。』 This means that among the results arising from individual Dharmas established based on general concepts, there are two categories: one is of the same nature, and the other is of a different nature. The result of a different nature is called Vipaka-phala (result of maturation), and the result of the same nature is called Nisyanda-phala (result of outflow). 『無為果要斷隨眠之所得勝故。余非擇果．六行所得等但增上果。』 This means that Visamyoga-phala (result of separation), the unconditioned result, is obtained by severing Anusaya (latent tendencies), so it is superior. Other results such as Apratisamkhya-nirodha-phala (result of non-arising through discrimination) and those obtained through Sad-akara (six aspects of observation) are merely Adhipati-phala. 『若非勝招致者但名增上。勝者名士用等。是故五果不增不減。』 This means that if a result is not brought about by superior causes and conditions, it can only be called Adhipati-phala. Only results brought about by superior causes and conditions can be called Purusa-kara-phala, etc. Therefore, the number of Panca-phala (five results) neither increases nor decreases. 『又顯因類眾多可分十種。果眾難克合立五果。』 This means that it is also shown that there are many types of causes, which can be divided into ten categories. The number of results is numerous and difficult to correspond one-to-one, so they are collectively established as five results. 『此依聖教。無說增上及士用果通無為處。故作此釋。』 This means that this is according to the teachings of Arya-dharma (noble doctrine). The Arya-dharma does not say that Adhipati-phala and Purusa-kara-phala can apply to Asamskrta-dharma (unconditioned Dharma), so this explanation is made. 『又解。因之所得不過有法。謂有為無為。無為無多差別。唯有一性。故立一果名離系果。』 This means that it is also explained that the result produced by a cause is nothing more than Bhava (existence), namely Samskrta-dharma (conditioned Dharma) and Asamskrta-dharma. Asamskrta-dharma does not have much difference, only one nature, so one result is established, called Visamyoga-phala. 『諸有為法有多差別三性不同。其同性所得名等流果。異性所得名異熟果同性得中。然據勝力所牽之果名等流果。故同品與同品．勝品二俱為因。非為劣因。』 This means that all Samskrta-dharmas have many differences, and the Tri-svabhava (three natures) are different. Among them, the result produced by the same nature is called Nisyanda-phala, and the result produced by a different nature is called Vipaka-phala. Among the results produced by the same nature, the result drawn by superior power is called Nisyanda-phala. Therefore, both Sajatiya (similar kind) and Visajatiya (superior kind) can be causes, not Hina-hetu (inferior cause). 『異性之中因體殊勝。果相顯現名為異熟。故無記性望善惡法。善惡法中。自互相望皆非此果。因體非勝。果非顯現。非有異相令可知故不立為果。是總果收。』 This means that among different natures, the cause's essence is superior, and the result's appearance is manifest, which is called Vipaka-phala. Therefore, Avyakrta (indeterminate nature) in relation to Kusala-dharma (wholesome Dharma) and Akusala-dharma (unwholesome Dharma), and the mutual comparison between Kusala-dharma and Akusala-dharma, are not Vipaka-phala. Because the cause's essence is not superior, the result's appearance is not manifest, and there is no discernible difference, it is not established as a result, but is included in Samanya-phala (general result). 『然唯識第二卷。言習氣有二。一等流。二異熟。總攝一切有漏盡故。顯無為無別有為有別。立一．二果。然上所說即是無為．有為別果。』 This means that, however, the second volume of Vijnaptimatrata-siddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) says that there are two types of Vasana (habitual energy): one is Nisyanda-vasana, and the other is Vipaka-vasana, which encompass all Sasrava-dharma (defiled Dharma). Therefore, it shows that Asamskrta-dharma has no difference, and Samskrta-dharma has differences, so one result and two results are established. However, what was said above is the different result of Asamskrta-dharma and Samskrta-dharma. 『此二各有近力．遠力．勝力．劣力．親力．疏力．資助力．不障力。有無為中。若為近．勝．親．資助力之所得者。立為士』 This means that these two results each have Asanna-bala (proximate power), Dura-bala (distant power), Visista-bala (superior power), Hina-bala (inferior power), Nikata-bala (intimate power), Viprakrsta-bala (remote power), Upastambhaka-bala (supporting power), and Anavarana-bala (non-obstructing power). Among Samskrta-dharma and Asamskrta-dharma, if the result is obtained through Asanna-bala, Visista-bala, Nikata-bala, and Upastambhaka-bala, it is established as Purusa-kara-phala.

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用果。若為遠．劣．疏．不障力之所得者。名增上果。此二即是有為無為二法共果。皆依別法得士用名。此果即通四法為體。俱生．無間．隔越．不生。俱生果者。即同時法故。成唯識第二捲雲。種子生現．如俱有因得士用果。或第七云。一切法有得士用果。無間果者。次後生法。故成唯識第七卷云。一切種者得士用果。等流果中名士用故。第八卷云。引發等因得士用果。隔越果者。假者春種秋獲果故。諸論俱說此為士用。或異熟果亦是隔越。唯識七云。于異熟果立士用故。又第八云。牽引．生起得士用果。不生果者。謂真見依處所得士用。故唯識云。攝受因得士用果。雖士用作用二種依處是此因收。既引發等當得士用。豈遮真見得士用耶。故知別法亦有士用。士用之果亦通四種。由此五果不增不減。六十五卷說五果義少好。與余不同應撿之。

法處色義林

總以五門分別。一開合廢立。二辨體性。三釋名字。四分別假實。五影質有無。

一開合廢立者。百法論總有一。謂法處所攝色也。五蘊論說法處色有二。一無表。二定果。瑜伽第三說亦同彼。顯揚第一說有三種。一律儀。二不律儀。三定自在。第五十四初說三同此。又彼卷中。廣說極微唯覺慧折。若非法處何處所攝。由此法處亦立四種。對法

【現代漢語翻譯】 現代漢語譯本：士用果。如果是通過遙遠、低劣、稀疏、不具障礙的力量所獲得的果，就叫做增上果。這兩種果就是有為法和無為法共同的果。都依賴於其他法而獲得士用（作用）之名。此果的本體貫通四種情況：俱生、無間、隔越、不生。俱生果，就是同時產生的法。如《成唯識論》第二卷所說：『種子生出現行，如同俱有因獲得士用果。』或者第七卷說：『一切法都有獲得士用果的作用。』無間果，就是緊接著之後產生的法。所以《成唯識論》第七卷說：『一切種子都獲得士用果。』在等流果中稱為士用。第八卷說：『引發等因獲得士用果。』隔越果，比如春天播種秋天收穫的果實。各種論典都說這是士用。或者異熟果也是隔越。唯識論第七卷說：『在異熟果上建立士用。』又第八卷說：『牽引、生起獲得士用果。』不生果，指的是真見所依之處獲得的士用。所以唯識論說：『攝受因獲得士用果。』雖然士用和作用兩種所依之處都屬於此因所攝，既然引發等因能夠獲得士用，難道會阻止真見獲得士用嗎？所以可知其他法也有士用。士用之果也貫通四種情況。由此五果不增不減。《瑜伽師地論》第六十五卷所說的五果的意義稍微好一些，與其他的說法不同，應該仔細檢查。 法處色義林 總共用五門來分別：一、開合廢立；二、辨體性；三、解釋名字；四、分別假實；五、影質有無。 一、開合廢立。《百法明門論》總共有一種，就是法處所攝的色。《五蘊論》說法處色有兩種：一、無表色（無表業），二、定果色。《瑜伽師地論》第三卷的說法也與《五蘊論》相同。《顯揚聖教論》第一卷說有三種：一、律儀色（戒律），二、不律儀色（惡戒），三、定自在色。《瑜伽師地論》第五十四卷最初的說法與此相同。又在那一卷中，廣泛地說明極微（最小的物質單位）只能通過覺慧來分析。如果不是法處所攝，又該歸屬於哪裡呢？因此法處也可以建立四種。對法（阿毗達磨）...

【English Translation】 English version: 'Effect of Dominance (Śrauta-phala)'. If it is obtained through distant, inferior, sparse, and unobstructed power, it is called 'Augmenting Effect (Adhipati-phala)'. These two effects are the common effects of conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas. Both rely on other dharmas to obtain the name 'Effect of Dominance'. This effect encompasses four types: co-arising (sahaja), immediate (anantara), separated (vyavahita), and non-arising (anutpāda). Co-arising effect refers to simultaneously arising dharmas. As the second volume of the 'Vijñaptimātratāsiddhi' states: 'Seeds give rise to manifestations, like co-existent causes obtaining the effect of dominance.' Or the seventh volume says: 'All dharmas have the function of obtaining the effect of dominance.' Immediate effect refers to the dharma arising immediately after. Therefore, the seventh volume of the 'Vijñaptimātratāsiddhi' states: 'All seeds obtain the effect of dominance.' It is called dominance in the effect of outflow (niṣyanda-phala). The eighth volume states: 'Causes such as leading and arising obtain the effect of dominance.' Separated effect refers to the fruit harvested in autumn from seeds sown in spring. Various treatises state that this is dominance. Or the effect of maturation (vipāka-phala) is also separated. The seventh volume of the 'Vijñaptimātratāsiddhi' states: 'Establishing dominance in the effect of maturation.' And the eighth volume states: 'Attraction and arising obtain the effect of dominance.' Non-arising effect refers to the dominance obtained from the basis of true seeing. Therefore, the 'Vijñaptimātratāsiddhi' states: 'The cause of reception obtains the effect of dominance.' Although the two bases of dominance and function are included in this cause, since causes such as leading and arising can obtain dominance, how can it prevent true seeing from obtaining dominance? Therefore, it is known that other dharmas also have dominance. The effect of dominance also encompasses four types. Therefore, the five effects neither increase nor decrease. The meaning of the five effects in the sixty-fifth volume of the 'Yogācārabhūmi-śāstra' is slightly better and different from other statements, so it should be carefully examined. Meaning Forest of Forms in the Realm of Dharmas (Dharmadhātu-rūpārtha-vana) Generally, it is distinguished by five aspects: 1. Opening, Closing, Abolishing, and Establishing; 2. Discriminating the Essence; 3. Explaining the Names; 4. Distinguishing the Factual and Unreal; 5. Existence or Non-existence of Shadow and Substance. 1. Opening, Closing, Abolishing, and Establishing. The 'Hundred Dharmas Treatise (Śata-dharma-prakāśa-mukha-śāstra)' has one in total, which is the form included in the realm of dharmas. The 'Five Aggregates Treatise (Pañcaskandha-prakaraṇa)' states that there are two types of forms in the realm of dharmas: 1. Non-manifest form (Avijñapti-rūpa), 2. Form resulting from Samādhi (Samādhi-phala-rūpa). The third volume of the 'Yogācārabhūmi-śāstra' says the same. The first volume of the 'Asaṅga's Compendium of Determinations (Abhidharmasamuccaya)' states that there are three types: 1. Form of Discipline (Śīla), 2. Form of Non-discipline (Duḥśīla), 3. Form of Mastery from Samādhi (Samādhi-vaśitā-rūpa). The initial statement in the fifty-fourth volume of the 'Yogācārabhūmi-śāstra' is the same as this. Also, in that volume, it is extensively explained that the ultimate particle (paramāṇu) can only be analyzed by wisdom (jñāna). If it is not included in the realm of dharmas, where should it be included? Therefore, four types can also be established for the realm of dharmas. Abhidharma...

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論說五。如文自列。顯揚十八說。法處色有十二相。一影像。二所作成熟。三無見。四無對。五非實大生。六系屬心相。七世間。八不思議。九世間定果。十出世定果。十一自他地境。十二諸佛菩薩自在轉變。百法一者處類說故。五蘊．瑜伽各說二者。極略．極迥體即極微。折粗實色分成此二。以假從實以細從粗故。于諸法處更不別說。遍計所起不明瞭意識。獨緣根境構畫所生。熏種為因後生根境。以因從果以影從質。亦於法處不別說之。諸無表色相隱同類。總合建立名一無表。定自在果雖通假實。俱由定生。亦總合立故。五蘊等說二非多。顯揚第一。瑜伽抉擇各說三者。諸無表色相類雖同。善惡性殊。分成二種。善者名律儀。不善者名不律儀。處中無表或無不立。或有彼類更不別開不說所餘準前應說。故顯揚等但說有三。說有四者遍計所起可有本質。隨質從果法處不立。極微無質故別立之。極迥類同故不開也。此說五者。獨頭意所緣諸色與質用殊。以根對故。法處所攝。諸有本質皆名影像。名遍計所起。善慧分折此有二類。一互為。二破一。唯為所觀。極略．極迥無漏心所緣假．實併名定生。故分成五。顯揚十八說十二者。唯說定果若假若實諸相各別異於余類。更不說余。十二種相併勝定果之差別義。非盡理門。理

【現代漢語翻譯】 現代漢語譯本 論述第五，如經文自身所列。 《顯揚聖教論》中闡述了十八種說法。法處所攝之色有十二種相狀：一、影像（指非真實的色相，如鏡中像）；二、所作成熟（指由業力所成熟的色法）；三、無見（不可見的）；四、無對（沒有對礙的）；五、非實大生（並非由四大種直接產生）；六、系屬心相（與心識相關的）；七、世間（屬於世間的）；八、不思議（不可思議的）；九、世間定果（由世間禪定產生的果報）；十、出世定果（由出世間禪定產生的果報）；十一、自他地境（自身和他人的境界）；十二、諸佛菩薩自在轉變（諸佛菩薩所能自在變化的）。 百法中說一者，是因為從處類上進行歸納說明。五蘊和《瑜伽師地論》各自說二者，是因為極略色和極迥色，其體性就是極微色。將粗顯的實色分解成這兩種。這是因為以假借的方式從真實出發，以微細的方式從粗顯出發。因此，對於各種法處所攝之色，不再另外說明。 由遍計所執（Parikalpita，虛妄分別）所產生的、不明確的意識，單獨緣于根和境，通過構畫而產生。以熏習的種子為因，之後產生根和境。這是因為以因從果，以影像從本質。因此，也不在法處中另外說明。 各種無表色（Avijñapti-rūpa，無表色），其相狀隱晦且同類。總合起來建立，名為一個無表色。禪定自在的果報，雖然通於假和實，但都是由禪定所生。因此，也總合起來建立。所以五蘊等只說二種，而不是多種。《顯揚聖教論》第一品和《瑜伽師地論》的抉擇分各自說三種，是因為各種無表色，其相狀和種類雖然相同，但善惡的性質不同，所以分成兩種。善的稱為律儀（Śīla，戒律），不善的稱為不律儀（Aśīla，非戒律）。處中的無表色，或者沒有建立，或者有，但不再另外開立說明。其餘沒有說明的，可以參照前面所說的進行推論。因此，《顯揚聖教論》等只說有三種。 說有四種，是因為遍計所執所產生的色法，可能具有本質。隨從本質而產生果報，因此法處不建立。極微色沒有本質，所以另外建立。極迥色種類相同，所以不分開。這裡說五種，是因為獨頭意識（Manovijñāna，意識）所緣的各種色法，與本質和作用不同。因為根與境相對，所以屬於法處所攝。各種具有本質的，都名為影像，也名為遍計所起。善慧（Sumati，人名）將此分為兩類：一、互相為緣；二、破一。唯有作為所觀的。極略色和極迥色，無漏心所緣的假和實，都名為定生。所以分成五種。《顯揚聖教論》中十八種說法中說十二種，只是說明禪定果報，無論是假是實，各種相狀都各自不同於其他種類。不再說明其他的。這十二種相狀，只是殊勝禪定果報的差別意義，並非窮盡了所有理門。理......

【English Translation】 English version Discourse Five, as listed in the text itself. The Śūnyatā-sampatti (顯揚聖教論) elaborates on eighteen theses. The colors included in the dharmāyatana (法處, sphere of ideas) have twelve characteristics: 1. Image (referring to unreal colors, like reflections in a mirror); 2. Produced and matured (referring to colors matured by karma); 3. Invisible; 4. Without opposition; 5. Not directly produced by the four great elements; 6. Related to the mind; 7. Worldly; 8. Inconceivable; 9. Result of worldly samādhi (世間定果, worldly meditative concentration); 10. Result of supramundane samādhi (出世定果, transcendental meditative concentration); 11. Own and others' realms; 12. Transformations freely performed by Buddhas and Bodhisattvas. Saying one in the Hundred Dharmas is because of summarizing and explaining from the perspective of categories. The Five Skandhas and the Yogācārabhūmi-śāstra (瑜伽師地論) each say two because the extremely subtle color and the extremely remote color are, in essence, extremely small colors. These two are divided from coarse and substantial colors. This is because it proceeds from the real by means of the provisional, and from the coarse by means of the subtle. Therefore, for the various colors included in the dharmāyatana, there is no separate explanation. The unclear consciousness produced by parikalpita (遍計所執, conceptual construction) alone cognizes the root and object, and is produced through conceptualization. Taking the perfumed seed as the cause, the root and object are produced later. This is because the cause follows the effect, and the image follows the substance. Therefore, it is not separately explained in the dharmāyatana either. The various avijñapti-rūpas (無表色, non-revealing forms) have obscure and similar characteristics. Establishing them together is called one avijñapti-rūpa. The result of samādhi-mastery, although common to both provisional and real, is produced by samādhi. Therefore, it is also established together. So the Five Skandhas, etc., only say two, not many. The first chapter of the Śūnyatā-sampatti and the Determination Section of the Yogācārabhūmi-śāstra each say three because the characteristics and types of the various avijñapti-rūpas are the same, but the nature of good and evil is different, so they are divided into two types. The good is called śīla (律儀, precepts), and the bad is called aśīla (不律儀, non-precepts). The neutral avijñapti-rūpa is either not established, or it exists, but is not separately established and explained. The rest that are not explained can be inferred by referring to what was said earlier. Therefore, the Śūnyatā-sampatti, etc., only say there are three. Saying there are four is because the colors produced by parikalpita may have substance. Following the substance, the result is produced, so the dharmāyatana is not established. Extremely small colors have no substance, so they are established separately. Extremely remote colors are of the same type, so they are not separated. Saying there are five here is because the various colors cognized by manovijñāna (獨頭意識, mind consciousness) are different from substance and function. Because the root and object are opposite, they are included in the dharmāyatana. The various things that have substance are all called images, and are also called produced by parikalpita. Sumati (善慧, a name) divides this into two categories: 1. Mutually causal; 2. Breaking one. Only as what is observed. Extremely subtle colors and extremely remote colors, the provisional and real cognized by the undefiled mind, are all called produced by samādhi. Therefore, they are divided into five types. The twelve types mentioned in the eighteen theses of the Śūnyatā-sampatti only explain the results of samādhi. Whether provisional or real, the various characteristics are different from other types. No further explanation is given. These twelve characteristics are only the differential meanings of the excellent results of samādhi, and do not exhaust all the principles. Principle...

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實法處唯立三種。一者影像。諸有極微．並獨散意構畫根．境．映象．水月。如是等類同皆無實。心之影故。同立一門。二者無表。若定若散若善若不善。此皆不能表示他故。相用既等。同立一門。三者定果。有漏無漏若假若實俱由定起同立一門。故五蘊等說后二種。若極微色以假從實以細從粗。若遍計色以因從果以影從質。更不別立影像色者。亦應無表以假從實。非色從色不別說之唯說定果。彼既不爾此云何然。故應說三非可增減。然今本論說有五者。且有漏心獨生散意。總緣根．境．水月．映象。此等皆粗。折諸根．境至極微位非粗唯細。雖同影像粗細全殊。覺意計心能緣亦別。故離遍計別立極微。有對色中略有二類。一唯所礙不能礙他。即色處中明等迥色。下第三說非能礙故。二能礙他亦為所礙。除迥色等外諸有對色。下第三說能互礙故。由此二類粗色不同。柝至極微細亦差別。折前所礙以至極微名極迥色。柝后俱礙以至極微名極略色。由此類別細分二種。二門影顯境心有異。隨應粗細開合亦別。粗色易知合名影像。細色難解別開二門。故論說五不可減增。深貫諸文。的當深理。

二辨體性者。初極略色。此論自說極微為體。即五色根。除迥色等餘五色境．及四大種．法處實色。極微為性。顯揚第五．瑜

【現代漢語翻譯】 現代漢語譯本： 實法處唯獨成立三種。第一種是影像（現象的反映）。所有極微（物質的最小單位），以及獨散的意構畫根（孤立的意識所構建的感官），境（對像），映象（鏡子中的影像），水月（水中的月亮）等，這些都同樣沒有實體，因為它們是心的影子，所以歸為一類。第二種是無表（不可表達的業）。無論是禪定狀態還是散亂狀態，無論是善業還是不善業，這些都不能向他人表達，因為它們的性質和作用相同，所以歸為一類。第三種是定果（由禪定產生的果報）。無論是有漏（受煩惱影響的）還是無漏（不受煩惱影響的），無論是假有還是實有，都是由禪定產生的，所以歸為一類。因此，五蘊等學說只說了后兩種。如果將極微色（最小的物質單位）視為假有，是從實有的角度來看；從粗大的角度來看，則是細微的。如果將遍計色（由虛妄分別產生的色法）視為因，是從果的角度來看；將影像視為質。不再單獨設立影像色，也應該像無表一樣，從假有的角度來看待實有。如果不是從色法的角度來看色法，就不單獨說明，只說明定果。如果那樣不行，那這樣又怎麼行得通呢？所以應該說有三種，不能增減。然而，現在的本論說有五種，是因為有漏心（受煩惱影響的心）單獨產生散亂的意識，總的來說，緣于根（感官）、境（對像）、水月（水中的月亮）、映象（鏡子中的影像）。這些都比較粗大。將諸根（感官）、境（對像）分解到極微（物質的最小單位）的程度，就不再粗大，而是非常細微。雖然同樣是影像，但粗細完全不同。覺意計心（感覺、意念、計算的心）所能緣的對象也不同。所以，離開遍計（虛妄分別）而單獨設立極微。有對色（有障礙的色法）中，大致有兩類。一類是隻能被障礙，不能障礙其他事物，也就是色處（色塵）中的明等迥色（明亮等特殊的顏色）。下文第三點說，因為它們不能障礙其他事物。另一類是既能障礙其他事物，也能被障礙，除了迥色等之外的所有有對色。下文第三點說，因為它們能互相障礙。由此可見，這兩類粗色不同。分解到極微（物質的最小單位）的程度，細微之處也有差別。將先前只能被障礙的色法分解到極微，稱為極迥色（最特殊的顏色）。將先前互相障礙的色法分解到極微，稱為極略色（最微小的色法）。由此類別，細分為兩種。兩類影像，顯現的境界和心識有所不同。根據情況，粗細的開合也有區別。粗大的色法容易理解，合起來稱為影像。細微的色法難以理解，分開設立兩類。所以論典說有五種，不能減少或增加。深刻地貫穿了各種經文，是正確而深刻的道理。

第二，辨別體性。首先是極略色（最微小的色法）。本論自己說，極微（物質的最小單位）是它的體性。也就是五色根（五種感官），除了迥色等之外的其餘五色境（五種感官的對象），以及四大種（地、水、火、風），法處實色（法處所包含的真實色法）。極微是它的性質。《顯揚第五》（《瑜伽師地論》的第五卷），《瑜伽師地論》

【English Translation】 English version: In the realm of real dharmas, only three types are established. The first is 'images' (reflections of phenomena). All 'paramāṇus' (smallest units of matter), along with solitary, scattered mental constructs of sense organs, objects, reflections, mirror images, and the moon in water, are all equally without substance. Because they are shadows of the mind, they are grouped into one category. The second is 'non-manifestation' (unexpressed karma). Whether in meditation or distraction, whether virtuous or non-virtuous, these cannot be expressed to others. Because their characteristics and functions are the same, they are grouped into one category. The third is 'fixed result' (results arising from meditation). Whether defiled (affected by afflictions) or undefiled (unaffected by afflictions), whether illusory or real, they all arise from meditation and are grouped into one category. Therefore, the doctrines of the Five Aggregates, etc., only mention the latter two types. If 'paramāṇu-rūpa' (smallest unit of matter) is considered illusory, it is from the perspective of reality; from the perspective of grossness, it is subtle. If 'parikalpita-rūpa' (form arising from false discrimination) is considered a cause, it is from the perspective of the result; considering the image as substance. Not separately establishing 'image-rūpa', it should also be like 'non-manifestation', viewed as illusory from the perspective of reality. If it is not viewing form from the perspective of form, it is not separately explained, only the 'fixed result' is explained. If that is not possible, how can this be possible? Therefore, it should be said that there are three types, which cannot be increased or decreased. However, the current treatise says that there are five types because the defiled mind (mind affected by afflictions) alone produces scattered consciousness, generally arising from sense organs, objects, the moon in water, and mirror images. These are all relatively gross. Decomposing the sense organs and objects to the level of 'paramāṇus' (smallest units of matter), they are no longer gross but very subtle. Although they are also images, the grossness and subtlety are completely different. The perceiving, intending, and calculating mind (feeling, intention, calculating mind) can also arise from different objects. Therefore, 'paramāṇus' are established separately from 'parikalpita' (false discrimination). Within 'obstructive form' (form that causes obstruction), there are roughly two categories. One is only obstructed and cannot obstruct others, which are the distinct colors such as brightness in the 'rūpa-dhātu' (sphere of form). The third point below says that because they cannot obstruct others. The other is that which can obstruct others and also be obstructed, all obstructive forms except for distinct colors, etc. The third point below says that because they can obstruct each other. From this, it can be seen that these two types of gross form are different. Decomposing to the level of 'paramāṇus' (smallest units of matter), there are also differences in subtlety. Decomposing the form that was previously only obstructed to 'paramāṇus' is called 'extreme distinct color'. Decomposing the form that was previously mutually obstructed to 'paramāṇus' is called 'extreme subtle color'. From this category, it is finely divided into two types. The two types of images, the manifested realm and consciousness, are different. Depending on the situation, the opening and closing of grossness and subtlety are also different. Gross form is easy to understand, and is collectively called images. Subtle form is difficult to understand, and two categories are established separately. Therefore, the treatise says that there are five types, which cannot be reduced or increased. It deeply penetrates various scriptures and is a correct and profound principle.

Second, distinguishing the nature. First is 'extreme subtle color'. The treatise itself says that 'paramāṇus' (smallest units of matter) are its nature. That is, the five sense organs, the remaining five sense objects other than distinct colors, etc., and the four great elements (earth, water, fire, wind), and the real form contained in the 'dharma-dhātu' (sphere of dharmas). 'Paramāṇus' are its characteristic. 'Vyākhyāyukti 5' (Fifth volume of the 'Yogācārabhūmi-śāstra'), 'Yogācārabhūmi-śāstra'

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伽五十四說。建立極微有十五種。謂眼等根為五極微。色等境五極微。四大種四極微。法處實色有一極微。故此十五為極略色性。二極迥色。論自說言。即此離余之礙觸色。以空界色極微為體。論說迥色即明．闇色。當知光．影色極迥色收。日炎名光。余炎名明。影．暗翻此。豈唯明暗是迥色耶。唯說明暗但舉小分。然空界色上下見別。分成迥色及空一顯。故空界色攝六種色。折至極微總名極迥。建立所以如前應知。三受所引色者。論自說言。謂無表色。有義唯二。以律儀．不律儀無表為體。處處皆說法處無表唯此二故。要猛利思種便無表故。有義亦以非律儀非不律儀無表為性。此第八等說業有三。一律儀。二不律儀。三非律儀非不律儀。非律儀非不律儀者。謂彼所有善不善業。若佈施等。若毆擊等。律儀．不律儀所不攝業。皆此所收。五十四說。色用差別者。謂有表無表律儀．不律儀．非律儀非不律儀所攝作用。說佈施等為此業故。定知此業亦有無表。說表無表律儀等三為色作用。何緣唯二有表無表。此處中業唯有表耶。不說三者即二所攝善惡類故。故受所引定通三種。律儀無表總有三種。一別解脫無表。即七眾戒。二定俱無表。八等至俱諸有漏戒。此亦名為靜慮律儀。色界威儀故以為名。三無漏無表。八等至俱諸

【現代漢語翻譯】 現代漢語譯本 伽五十四說：建立極微有十五種。這指的是眼等五根為五種極微，色等五境為五種極微，四大種為四種極微，法處所攝的實色有一種極微。因此，這十五種是極微略色的性質。 二極迥色（指極微狀態下特殊的顏色）。論中自己說，就是這種離開其餘的礙觸色，以空界色極微為本體。論中說迥色就是明色和暗色。應當知道光色和影色都屬於極迥色。日炎叫做光，其餘的炎叫做明，影和暗與此相反。難道只有明和暗是迥色嗎？只說明明暗只是舉個小例子。然而空界色上下可見區別，分成迥色和空一顯。所以空界色包含六種顏色。摺疊到極微狀態總稱為極迥。建立的原因應該像前面所說的那樣理解。 三受所引色（由感受所引發的色法）。論中自己說，指的是無表色（指無法通過外在行為表現出來的業力）。有的觀點認為只有兩種，以律儀無表（符合戒律的行為所產生的無表業）和不律儀無表（不符合戒律的行為所產生的無表業）為本體。因為處處都說法處所攝的無表只有這兩種。需要猛利的思惟才能產生無表。有的觀點也認為以非律儀非不律儀無表為性質。這第八等說業有三種：一是律儀，二是不律儀，三是非律儀非不律儀。非律儀非不律儀指的是，他們所有的善業和不善業，無論是佈施等，還是毆擊等，不被律儀和不律儀所包含的業，都屬於這一類。五十四說，色用差別指的是，有表（可以通過外在行為表現出來的業）和無表，以及律儀、不律儀、非律儀非不律儀所包含的作用。說佈施等是這種業，因此可以確定這種業也有無表。說有表和無表，以及律儀等三種是色的作用。為什麼只有兩種，有表和無表？這裡面中業只有有表嗎？不說三種是因為這兩種已經包含了善惡的類別。所以受所引色一定包含三種。律儀無表總共有三種：一是別解脫無表（通過受持別解脫戒而產生的無表業），即七眾戒（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷所受持的戒律）。二是定俱無表（在禪定狀態下產生的無表業），八等至（四禪、四空定）所伴隨的有漏戒。這也叫做靜慮律儀，因為威儀而得名。三是無漏無表（無漏智慧所產生的無表業），八等至所伴隨的...

【English Translation】 English version 'Gāthā' fifty-four states: There are fifteen types of establishing 'paramāṇu' (ultimate particle). These refer to the five 'indriya' (sense organs) such as the eye as five 'paramāṇu', the five 'viṣaya' (sense objects) such as 'rūpa' (form) as five 'paramāṇu', the four 'mahābhūta' (great elements) as four 'paramāṇu', and the 'vastu-rūpa' (real form) included in 'dharmāyatana' (sphere of phenomena) as one 'paramāṇu'. Therefore, these fifteen are the nature of extremely subtle 'rūpa'. Two, 'atyanta-vikṛṣṭa-rūpa' (extremely distinct form). The treatise itself states that it is this 'āghāta-sparśa-rūpa' (obstructive tangible form) that is separate from the rest, with the 'ākāśadhātu-rūpa' (space element form) as its essence. The treatise says that 'vikṛṣṭa-rūpa' is 'prabhāsa' (brightness) and 'tamas' (darkness). It should be known that 'prakāśa-rūpa' (light form) and 'chāyā-rūpa' (shadow form) are included in 'atyanta-vikṛṣṭa-rūpa'. The heat of the sun is called 'prabhā' (light), and the remaining heat is called 'prabhāsa' (brightness). Shadow and darkness are the opposite of this. Are only brightness and darkness 'vikṛṣṭa-rūpa'? Stating only brightness and darkness is just giving a small example. However, the 'ākāśadhātu-rūpa' (space element form) can be seen differently above and below, divided into 'vikṛṣṭa-rūpa' and 'ākāśa-eka-vyavasthāna' (space-one-manifestation). Therefore, 'ākāśadhātu-rūpa' includes six types of 'rūpa'. Folding to the 'paramāṇu' state is generally called 'atyanta-vikṛṣṭa'. The reason for establishing it should be understood as mentioned before. Three, 'vedanā-samutthāpita-rūpa' (form arising from feeling). The treatise itself states that it refers to 'avijñapti-rūpa' (non-revealing form, unmanifested form). Some views hold that there are only two, with 'saṃvara-avijñapti' (restraint unmanifested form) and 'asaṃvara-avijñapti' (non-restraint unmanifested form) as their essence. Because everywhere it is said that the 'avijñapti' included in 'dharmāyatana' is only these two. It requires intense thought to produce 'avijñapti'. Some views also hold that it is characterized by 'na-saṃvara-na-asaṃvara-avijñapti' (neither restraint nor non-restraint unmanifested form). This eighth, etc., says that 'karma' (action) has three types: one is 'saṃvara' (restraint), two is 'asaṃvara' (non-restraint), and three is 'na-saṃvara-na-asaṃvara' (neither restraint nor non-restraint). 'Na-saṃvara-na-asaṃvara' refers to all their good and bad 'karma', whether it is giving, etc., or beating, etc., 'karma' that is not included in 'saṃvara' and 'asaṃvara' all belong to this category. Fifty-four says that the difference in the function of 'rūpa' refers to the function included in 'vijñapti' (revealing form, manifested form) and 'avijñapti', as well as 'saṃvara', 'asaṃvara', and 'na-saṃvara-na-asaṃvara'. Saying that giving, etc., is this 'karma', therefore it can be determined that this 'karma' also has 'avijñapti'. Saying that 'vijñapti' and 'avijñapti', as well as the three 'saṃvara', etc., are the function of 'rūpa'. Why are there only two, 'vijñapti' and 'avijñapti'? Is there only 'vijñapti' in the middle 'karma' here? Not saying three is because these two already include the categories of good and evil. Therefore, 'vedanā-samutthāpita' (arising from feeling) definitely includes three types. 'Saṃvara-avijñapti' (restraint unmanifested form) has a total of three types: one is 'prātimokṣa-avijñapti' (individual liberation unmanifested form), which is the 'śīla' (precepts) of the seven assemblies (Bhikkhu, Bhikkhuni, Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerikā, Upāsaka, Upāsikā). Two is 'dhyāna-sahaja-avijñapti' (meditative state co-arising unmanifested form), the 'sāsrava-śīla' (defiled precepts) that accompany the eight 'samāpatti' (attainments) (four 'dhyāna', four 'arūpa-samāpatti'). This is also called 'dhyāna-saṃvara' (meditative restraint), named because of 'īryāpatha' (demeanor). Three is 'anāsrava-avijñapti' (undefiled unmanifested form), accompanying the eight 'samāpatti'...

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無漏戒。若別解脫無表．不律儀無表．處中無表。此三皆依動發思種防發身語善惡功能增長位立。故唯識說。謂此或依發勝身語善惡思種增長位立。成業論說。動發勝思能發律儀不律儀表。由此熏成二勝種子未損壞位。假立善惡律儀無表。定俱無漏二種無表。依彼二位止惡現思功能建立。故唯識說。或依定中止身語惡現行思立。此等諸無表為受所引體。四遍計所起色者。論自說言。謂影像色。獨生散意識通三性心所變根塵無根等用。水月．映象。此等非一。因計所變五根．五塵．定境色等。無用影像。為此遍計所起色體。五自在所生色者。論自說言。以解脫靜慮境色為體。五十三說。勝定力故於一切色皆得自在。即以定所變色．聲．香．味．觸境為體。

三釋名字者。初極略色。極者至也。窮也。邊也。略有二義。一者總義。總略眾色折至極微名極略色。二者小義。折諸根境至極小處名極略色。故稱極略不名極微。略是總者略色之極。略是小者色即極略。或色之極略。依士．持業二釋隨應。今此色者五種通名。二釋雖成。持業為勝。極迥色者。迥色即是色處。迥色離礙方顯。立以迥名。極迥即色。迥色之極。迥之極色。二釋隨應。色既通名。初后解勝。雖明暗等亦是所折。明等是別。迥色是總。處所寬廣。復能

【現代漢語翻譯】 現代漢語譯本：無漏戒。若別解脫無表（Prātimokṣa-asaṃvṛti，防止惡行的無表業）、不律儀無表（Aprātimokṣa-asaṃvṛti，非戒律的無表業）、處中無表（neither Prātimokṣa nor Aprātimokṣa-asaṃvṛti，非戒律也非不律儀的無表業）。這三種都依賴於動發思（cetana，意志）種子引發的身語善惡功能增長的階段而建立。所以《唯識論》說：『這或者依賴於引發殊勝身語善惡思種子增長的階段而建立。』《成業論》說：『動發殊勝的思能引發律儀（saṃvara，戒律）和不律儀表（asaṃvara，非戒律）。由此熏習成就兩種殊勝的種子，在未損壞的階段，假立善惡律儀無表。』定俱無漏二種無表，依賴於那兩種階段止息惡行現行思的功能而建立。所以《唯識論》說：『或者依賴於定中（samādhi，禪定）止息身語惡現行思而建立。』這些無表都是由受（vedanā，感受）所引發的自體。四、遍計所起的色，論中自己說：『是指影像色。』獨生散意識（vikṣiptacitta，散亂意識）通於三性（善、惡、無記）心所變現的根塵（indriya-viṣaya，感官和對像）、無根等作用，如水月、映象。這些並非單一。因計度所變現的五根（pañcendriya，五種感官）、五塵（pañcaviṣaya，五種對像）、定境色等，無用的影像，是遍計所起的色體。五、自在所生色，論中自己說：『以解脫靜慮境色為體。』《五十三論》說：『憑藉殊勝的定力，對於一切色都能得到自在。』即以禪定所變現的色、聲、香、味、觸境為體。

三、解釋名字：首先是極略色（atyanta-parimāṇa-rūpa，極其微小的色）。『極』是至、窮、邊的意思。『略』有兩個含義：一是總義，總括眾色摺疊至極微小，名為極略色。二是小義，摺疊諸根境至極小之處，名為極略色。所以稱為極略，不稱為極微。『略』是總義時，是略色的極致。『略』是小義時，色即是極略。或者說是色的極略。依據依士釋（tatpuruṣa，持業釋（karmadhāraya，兩種梵文複合詞的解釋方式）兩種解釋，隨情況而定。現在這個色是五種通名。兩種解釋雖然都能成立，但持業釋更為殊勝。極迥色（atyanta-vivṛta-rūpa，極其開闊的色），迥色即是色處（rūpāyatana，色所對的處所）。迥色離開障礙才能顯現，因此立以『迥』名。極迥即是色，是迥色的極致，是迥的極色。兩種解釋隨情況而定。色既然是通名，最初和最後的解釋更為殊勝。雖然明暗等也是所摺疊的，但明等是別，迥色是總，處所寬廣，並且能夠……

【English Translation】 English version: Asaṃvṛti-śīla (non-leaking precepts). If Prātimokṣa-asaṃvṛti (non-disclosure of individual liberation), Aprātimokṣa-asaṃvṛti (non-disclosure of non-discipline), neither Prātimokṣa nor Aprātimokṣa-asaṃvṛti. These three are all established based on the stage of increasing the function of good and evil of body and speech caused by the seeds of cetana (volition). Therefore, the Vijñāptimātratāsiddhi says: 'This is established based on the stage of increasing the seeds of good and evil of body and speech caused by superior cetana.' The Karma Siddhi says: 'Superior cetana can cause Prātimokṣa-saṃvara (discipline) and Aprātimokṣa-asaṃvara (non-discipline). From this, two superior seeds are cultivated, and in the stage where they are not damaged, the asaṃvṛti of good and evil discipline is hypothetically established.' The two types of asaṃvṛti, namely dhyāna-saṃvara and anāsrava, are established based on the function of stopping the current thoughts of evil in those two stages. Therefore, the Vijñāptimātratāsiddhi says: 'Or it is established based on stopping the current thoughts of evil of body and speech in samādhi (meditation).' These asaṃvṛti are all self-entities caused by vedanā (feeling). Fourth, the color arising from parikalpita (conceptual construction), the treatise itself says: 'It refers to the color of images.' The vikṣiptacitta (scattered consciousness) that arises alone is connected to the roots and objects transformed by the three natures (good, evil, and neutral) and the functions of rootless, etc., such as the moon in water and reflections in a mirror. These are not singular. The five indriya (sense organs), five viṣaya (sense objects), and the colors of the meditative state, etc., transformed by conceptualization, are useless images, which are the color entities arising from parikalpita. Fifth, the color arising from vaśitā (mastery), the treatise itself says: 'It takes the color of the realm of liberation-dhyāna as its entity.' The Fifty-Three Treatise says: 'Due to the power of superior dhyāna, one can obtain mastery over all colors.' That is, it takes the realms of color, sound, smell, taste, and touch transformed by dhyāna as its entity.

Third, explaining the names: First is atyanta-parimāṇa-rūpa (extremely small color). 'Atyanta' means to the extreme, to the end, to the edge. 'Parimāṇa' has two meanings: one is the general meaning, which is to encompass all colors and fold them to the extremely small, called atyanta-parimāṇa-rūpa. The second is the small meaning, which is to fold the roots and objects to the extremely small place, called atyanta-parimāṇa-rūpa. Therefore, it is called atyanta-parimāṇa, not called paramāṇu (atom). When 'parimāṇa' is the general meaning, it is the extreme of parimāṇa-rūpa. When 'parimāṇa' is the small meaning, color is atyanta-parimāṇa. Or it is the atyanta-parimāṇa of color. According to the tatpuruṣa (dependent determinant compound) and karmadhāraya (descriptive determinant compound) interpretations, it depends on the situation. Now this color is a general name for five types. Although both interpretations can be established, the karmadhāraya interpretation is more superior. Atyanta-vivṛta-rūpa (extremely open color), vivṛta-rūpa is the rūpāyatana (sphere of color). Vivṛta-rūpa can only appear when it is free from obstacles, so it is named 'vivṛta'. Atyanta-vivṛta is color, it is the extreme of vivṛta-rūpa, it is the extreme color of vivṛta. The two interpretations depend on the situation. Since color is a general name, the first and last interpretations are more superior. Although brightness and darkness are also folded, brightness, etc., are specific, vivṛta-rūpa is general, the place is wide, and it can also...

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為依。不名極明等但稱極迥色。然此迥色與空一顯。上下類殊。俱空界色。不名極空名極迥者。恐濫虛空亦是色性。又迥色通。空色唯上。不名極空但稱極迥。受所引色者。受謂領受。因教因師而領受義。引謂發起。受之所引名受所引。受所引即色名受所引色。離合二名即成兩釋。雖定道戒得不從師教。然方便時亦從師教。不律儀戒或自邀期。或從他受。由此總說名受所引。又別解脫惡戒無表。定由受起。轉不隨心。定道相從。亦名受所引。又雖得彼不定從他。無表類同皆名受所引。亦有受得定得道。由此總名受所引色。遍計所起色者。三性意識能遍計度。境從此生。名彼所起所起。即色名所起色。遍計之所起色。名遍計所起色。亦通兩釋。自在所生色者。定．通無擁名為自在。果從彼起名彼所生。所生即色名所生色。自在之所生色。名自在所生色。二釋如前。

四分別假實者。下第六云。極微無體。由慧分拆。顯揚第五云。慧拆粗色至最細邊。建立極微。非由有體。故說極微無生無滅。瑜伽論第三云。於色聚中曾無極微。從種生時唯聚集起。亦非極微整合粗色。唯識亦云。至色邊際假立極微。五十四等皆說同此。故初二色皆是假有。成唯識云。謂依思．愿善惡分限假立無表。成業亦云。依二種子未損壞位。假

【現代漢語翻譯】 現代漢語譯本：什麼是『為依』？不稱為『極明』等，只稱為『極迥色』（最遙遠、最細微的色）。然而，這『迥色』與空性顯現為一體，上下性質不同，都是空界之色。不稱為『極空』而稱為『極迥』的原因是，恐怕與虛空也是色性相混淆。而且『迥色』是普遍存在的，而『空色』只存在於上方。不稱為『極空』，只稱為『極迥』。『受所引色』（由領受所引發的色）是指，『受』是指領受，通過教導或師承而領受其意義。『引』是指發起。由領受所引發的，稱為『受所引』。『受所引』即是色，稱為『受所引色』。分開和合起來解釋，就形成了兩種解釋。雖然通過禪定和戒律可以獲得，不一定需要師承教導，但在方便之時也需要師承教導。不律儀戒或者自己發願，或者從他人處領受。因此總的來說，稱為『受所引』。此外，別解脫戒中的惡戒無表色，一定是由領受而生起，轉變不隨心意。禪定之道也是如此，也稱為『受所引』。此外，即使獲得了，不一定是從他人處獲得，但無表色的性質相同，都稱為『受所引』。也有通過領受而獲得禪定和道的，因此總的來說，稱為『受所引色』。『遍計所起色』（由遍計所產生的色）是指，三性意識能夠普遍地計度，境界由此產生，稱為『彼所起』。『所起』即是色，稱為『所起色』。由遍計所產生的色，稱為『遍計所起色』。也有兩種解釋。『自在所生色』（由自在力所產生的色）是指，禪定和神通沒有阻礙，稱為『自在』。果報由此產生，稱為『彼所生』。『所生』即是色，稱為『所生色』。由自在力所產生的色，稱為『自在所生色』。兩種解釋如前所述。 關於四種分別假實的方法。下文第六卷說：『極微（最小的物質單位）沒有實體，通過智慧分析。』《顯揚聖教論》第五卷說：『用智慧拆分粗色，直到最細微的邊緣，建立極微，不是因為它有實體。』所以說極微無生無滅。《瑜伽師地論》第三卷說：『在色聚中從來沒有極微，從種子生起時只是聚集而起。』也不是極微整合粗色。《唯識論》也說：『到色的邊際假立極微。』第五十四等都這樣說。所以前兩種色都是假有。成唯識論說：『依思、愿善惡的界限假立無表色。』《成業論》也說：『依據兩種子未損壞的狀態，假立……』

【English Translation】 English version: What is 'dependent on'? It is not called 'extremely bright' etc., but only called 'extremely remote color' (the most distant and subtle color). However, this 'remote color' manifests as one with emptiness, with different natures above and below, both being colors of the realm of emptiness. The reason it is not called 'extremely empty' but 'extremely remote' is to avoid confusion with the fact that space is also a color nature. Moreover, 'remote color' is universally present, while 'empty color' exists only above. It is not called 'extremely empty', but only called 'extremely remote'. 'Color derived from reception' refers to 'reception', which means receiving meaning through teaching or lineage. 'Derived' means to initiate. That which is initiated by reception is called 'derived from reception'. 'Derived from reception' is color, called 'color derived from reception'. Separating and combining the explanations forms two interpretations. Although one can attain through meditation and precepts without necessarily needing a teacher's instruction, at the time of expedient means, one also needs a teacher's instruction. Non-restraint precepts are either self-vowed or received from others. Therefore, generally speaking, it is called 'derived from reception'. Furthermore, the unmanifested color of evil precepts in Pratimoksha (individual liberation vows) certainly arises from reception, and its transformation is not according to one's will. The path of meditation is also like this, and is also called 'derived from reception'. Furthermore, even if one attains it, it is not necessarily from others, but the nature of unmanifested color is the same, and all are called 'derived from reception'. There are also those who attain meditation and the path through reception, therefore, generally speaking, it is called 'color derived from reception'. 'Color arising from pervasive computation' refers to the fact that the consciousness of the three natures is able to universally compute, and the realm arises from this, called 'arising from that'. 'Arising' is color, called 'arising color'. Color arising from pervasive computation is called 'color arising from pervasive computation'. There are also two interpretations. 'Color born from self-mastery' refers to the fact that meditation and supernormal powers have no obstruction, called 'self-mastery'. The result arises from this, called 'born from that'. 'Born' is color, called 'born color'. Color born from self-mastery is called 'color born from self-mastery'. The two interpretations are as before. Regarding the four ways to distinguish between the false and the real. The sixth volume below says: 'Extremely subtle particles (the smallest units of matter) have no substance, but are analyzed through wisdom.' The fifth volume of the Yogācārabhūmi-śāstra says: 'Use wisdom to break down coarse color until the finest edge, establishing extremely subtle particles, not because it has substance.' Therefore, it is said that extremely subtle particles have no birth and no death. The third volume of the Yogācārabhūmi-śāstra says: 'There have never been extremely subtle particles in a color aggregate; they only arise as an aggregate when arising from a seed.' Nor are coarse colors formed by the integration of extremely subtle particles. The Vijñaptimātratāsiddhi also says: 'At the boundary of color, extremely subtle particles are falsely established.' The fifty-fourth and others all say the same. Therefore, the first two colors are all falsely existent. The Vijñaptimātratāsiddhi says: 'Relying on the limits of thoughts and vows, good and evil, unmanifested colors are falsely established.' The Karma Siddhi also says: 'Relying on the state of the two seeds that have not been damaged, falsely establish...'

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立善惡律儀無表。此證甚多。故受所引色亦是假有。顯揚第十八說七事無實。三影像．四響音。故遍計色亦是假有。五十四說。墮法處色有實有假。若有威德定所行境。猶如變化。彼果．彼境。及彼相應識等境色。是實物有。成唯識說。阿賴耶識變十色處．及墮法處所現實色。故定果色體是實有。此中有義。五種色中前四假有。唯第五實。顯揚論說七事假中。但說律儀不律儀假。不說定果亦是假有。瑜伽但說法處色中。威德定色是實物有。律儀不律儀皆是假有。亦不說此定境色中通假有故。有義第五亦通假有。菩薩二乘等。解脫勝處遍處。諸假相色實用都無。若非此收何色所攝。定境界故。非五境攝。性非極微。又非無表。彼解脫等定非遍計。由此復非前四種色。若非第五便無所屬。應此五色攝法不盡。復不可說以影像故遍計色收。豈諸定心皆成構畫。無漏心等無假相耶。佛智具能現諸影故。此論亦云。靜慮解脫所行境色。名定所生色。然由聖者所變皆能成實極殊勝故。瑜伽唯說彼為定所生。以彼假想非殊勝故。略而不說。異生所變唯令他見不堪受用。豈非假也。顯揚第一說。定所引色。由三品心起彼所緣影像色性．及彼所作成熟色性。初是假色。后是實色。又顯揚第十八。七色假中說影像假有。又法處色有十二相。

第一影像。若假影像非定果者。彼論不說無表定果外。更有法處色。彼影像色何色所收。故知定果有假有實。后義為善。順理．教故。

五影質有無者。唯識第七卷說。有二所緣緣。一親。二疏。若與能緣體不相離。是見分等內所慮托。應知彼是親所緣緣。若與能緣體雖相離。為質能起內所慮托。應知彼是疏所緣緣。此五種色雖多是假。彼能緣心親所緣相決定皆有。故彼復說。親所緣緣能緣皆有。離內所慮托必不能生。性是依他從因所起。諸非實色即能緣等種子所生。無色用故。或無別種成本質故。同一種起。然無實用。若實有者。有色用故別從種生。非與能緣同一種起。如樞要說。或變似色。或有色用。依此二理親所緣故。五皆名色。依集量說。疏所緣緣。一切心生決定皆有。佛地等說。無分別智緣真如時亦變影像。故諸心起定有本質。即依此義。五中四色必有本質。初極略色。欲色界十有色處。以色無色定果實色以為本質。論說極微有十五故。次極迥色以欲色界色處為質。無色界無別處所故。此中所說。皆由折彼粗色所生故以為質。非有彼類說為本質。受所引色。既非心變。非影像故。不說本質。遍計所起。以欲色界十有色處．及上二界中定所起色。以為本質。皆可托彼變影像故。定所生色。以欲．色界諸

根境色以為本質。五十四說。勝定果色。然從緣彼種類影像三摩地發。說彼大造故。用二界諸色為質。若有質色若無本境。皆用名教以為本質。許識行相通見及影。故知所緣定有影質。由此四色本質皆成。故成唯識說。疏所緣緣能緣或有。離外所託亦得生故。第八第六此諸心品所杖本質。或有或無。疏所緣緣有無不定。若依此義。極略．極迥．遍計起色。折緣諸色因名教者本質如前。依自尋思計諸我法．空花兔角．過去．未來．劫盡常微。不因他教皆無本質。又定果色有變有化。有緣他起。有定力生。若變緣他定有本質。其化定力及自在位。不假他生。故此本質有無不定。雖說行相通見及影。誰許彼遍一切心。正智緣如行緣一故。若緣如智亦有影像。誰能照彼知有真如。即本．后智亦應無別。又諸菩薩雖入滅定。尚起威儀游諸凈土。此由定前意樂。擊發本識相分現諸威儀。后雖滅心威儀不滅。由第八識持緣彼故。此位威儀依何本質。不爾八地以上菩薩。入滅定位無前意識發起威儀。即應不成唸唸入定。亦非不起定現諸威儀。如是便違處處經典。又梵王等變本形類。佛前聽法談論語言。前能變心意識已滅。以非定通識。時現在前。此所變形唯第八境。彼以何法為本質耶。第八所緣亦定果故。由斯定果所杖本質有無不定。

【現代漢語翻譯】 現代漢語譯本 『根境色』（indriya-gocara-rūpa，根所對的境色）以『本質』（adhisthāna）為基礎。『五十四說』（可能是指某種論述或經文）提到，『勝定果色』（adhimoksa-samāpatti-phala-rūpa，由殊勝禪定產生的果報色），是從因緣和合而生，即從彼種類影像的三摩地所生起。因此說彼大種所造之色，以二界（色界和無色界）的諸色為本質。如果是有質礙的色法，或者沒有根本的對境，都用『名言教』（nāma-vyavahāra，語言概念）作為本質。因為允許意識的行相可以通達所見之物及其影像，所以可知所緣境必定有影像和質礙。由此，四種色法的本質都得以成立。所以《成唯識論》說，疏所緣緣（alambana-pratyaya，所緣緣）能緣之心識，有時可以離開外在所依託的對境而生起。第八識（阿賴耶識）和第六識（意識）等這些心品所依賴的本質，有時存在，有時不存在。疏所緣緣的有無是不定的。如果依照這個意義，那麼極微細、極遙遠、以及由遍計所起的色法，還有折緣諸色因名言教者，它們的本質如前所述。如果依據自己的尋思而計度諸我法、空花兔角、過去、未來、劫盡常微，不因他教，則都沒有本質。 此外，『定果色』（samāpatti-phala-rūpa，由禪定產生的果報色）有變化和化現兩種。有的是緣於他力而生起，有的是由禪定力而生起。如果是變化而緣於他力，則必定有本質。如果是化現的定力，以及自在位，不假借他力而生，因此這種本質的有無是不定的。雖然說行相可以通達所見之物及其影像，但誰允許它普遍存在於一切心中呢？正智所緣的『如』（tathatā，真如），與行相所緣的『一』（ekatva，同一性）是相同的。如果緣于『如』，那麼智慧也會有影像，誰能照見它，知道有真如存在呢？這樣一來，根本智和后得智也應該沒有差別了。 此外，諸位菩薩即使進入滅盡定，仍然能夠發起威儀，遊歷諸凈土。這是由於入定前的意樂，擊發本識（阿賴耶識）的相分，從而顯現出各種威儀。之後即使滅盡了心識，威儀也不會消失，這是因為第八識持續地緣著它們。那麼，此時的威儀是依據什麼本質呢？否則，八地以上的菩薩，如果進入滅盡定后，沒有前意識發起威儀，就應該無法念念入定。也不能說不起定而顯現各種威儀，這樣就違背了處處經典。 此外，梵王等變化自己的形體，在佛前聽法、談論語言。之前的能變之心意識已經滅盡，因為不是定通識，所以無法在此時顯現。這種所變形體只是第八識的境界，那麼它以什麼法作為本質呢？因為第八識所緣的也是定果色，因此，定果所依賴的本質的有無是不定的。

【English Translation】 English version 『Root-object-color』 (indriya-gocara-rūpa) takes 『essence』 (adhisthāna) as its basis. The 『Fifty-four Sayings』 (possibly referring to a certain treatise or scripture) mention that 『resultant-color-of-superior-concentration』 (adhimoksa-samāpatti-phala-rūpa), arises from conditions, that is, from the samādhi of images of that kind. Therefore, it is said that the color created by those great elements takes the colors of the two realms (the Form Realm and the Formless Realm) as its essence. If it is a color with substance, or if there is no fundamental object, then 『name-teaching』 (nāma-vyavahāra, linguistic concepts) is used as the essence. Because it is allowed that the appearance of consciousness can penetrate the seen object and its image, it can be known that the object of cognition must have an image and substance. Thus, the essence of the four types of color is established. Therefore, the Vijñāptimātratāsiddhi says that the conditioning-cause-as-object (alambana-pratyaya), the consciousness that can cognize, can sometimes arise without relying on an external object. The essence relied upon by the eighth consciousness (ālaya-vijñāna) and the sixth consciousness (mano-vijñāna) and other such mental categories sometimes exists and sometimes does not. The existence or non-existence of the conditioning-cause-as-object is uncertain. If according to this meaning, then the extremely subtle, the extremely distant, and the colors arising from conceptual construction, as well as those who break the connection between colors and rely on name-teaching, their essence is as described above. If based on one's own contemplation, one conceives of self-phenomena, empty flowers, rabbit horns, the past, the future, the constant subtlety at the end of a kalpa, and not due to other teachings, then they have no essence. Furthermore, 『resultant-color-of-concentration』 (samāpatti-phala-rūpa) has two types: transformation and manifestation. Some arise from the power of others, and some arise from the power of concentration. If it is a transformation that relies on the power of others, then it must have an essence. If it is the power of manifestation from concentration, as well as the state of freedom, it does not borrow from the power of others to arise, so the existence or non-existence of this essence is uncertain. Although it is said that the appearance can penetrate the seen object and its image, who allows it to be universally present in all minds? The 『suchness』 (tathatā) cognized by correct wisdom is the same as the 『oneness』 (ekatva) cognized by appearance. If one cognizes 『suchness』, then wisdom will also have an image, and who can illuminate it and know that there is suchness? In this case, the fundamental wisdom and the acquired wisdom should also have no difference. Furthermore, even when bodhisattvas enter the cessation attainment, they can still initiate dignified behavior and travel to various pure lands. This is because the intention before entering concentration strikes the appearance-aspect of the fundamental consciousness (ālaya-vijñāna), thereby manifesting various dignified behaviors. Even after the consciousness is extinguished, the dignified behavior does not disappear, because the eighth consciousness continuously cognizes them. So, what essence does this dignified behavior rely on at this time? Otherwise, if bodhisattvas above the eighth ground, after entering the cessation attainment, do not have the prior consciousness initiating dignified behavior, then they should not be able to enter concentration moment by moment. Nor can it be said that various dignified behaviors manifest without arising from concentration, as this would violate scriptures everywhere. Furthermore, Brahma kings and others transform their own forms to listen to the Dharma and discuss language in front of the Buddha. The consciousness of the transforming mind before has already been extinguished, and because it is not a supernormal consciousness from concentration, it cannot manifest at this time. This transformed form is only the realm of the eighth consciousness, so what Dharma does it take as its essence? Because what the eighth consciousness cognizes is also the resultant-color-of-concentration, therefore, the existence or non-existence of the essence relied upon by the resultant-color-of-concentration is uncertain.

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故唯識說契當深宗。集量未行。且依現教。性境不隨心。獨影唯從見。帶質通情本。性種等隨應。

大乘法苑義林章卷第五　　　　　　

奉施入　東新談義屋

文和二年(癸巳)八月上旬參籠丁眾旁以有存旨之間奉安置當室了存生之程自專契約別紙注之矣。

善慶花押

嘉應二年十月二十日于菩提院卯時點之了。

時代及末佛法不重尚如瓦礫雖然為上生內院值遇三會悟解唯識點了生年四十三。

寬文十二年(壬子)十月日令修補了。

法印權大僧都清兼六十七才 大正藏第 45 冊 No. 1861 大乘法苑義林章

大乘法苑義林章卷第六

基撰

三寶義林

三寶。略以六門分別。一明種類。二出體性。三釋名字。四辨廢立。五顯差別。六解妨難。

明種類者。有六種類。一同體。二別體。三一乘。四三乘。五真實。六住持。同體者。勝鬘經說。歸依第一義者。是究竟歸依。無異如來。無異二歸依。如來即三歸依。涅槃第十說。若能計三寶常住同真諦。此即是諸佛最上之誓願。又云。若於三寶修異相者。當知是人所有禁戒悉不具足。尚不能得二乘菩提。何況能得大菩提也。又云。佛即

【現代漢語翻譯】 現代漢語譯本： 因此，唯識宗的說法最為契合深奧的宗旨。《集量論》尚未盛行，暫且依據現有的經典教義。『性境』(Svalaksana-visaya，自相境)不隨心識而改變，『獨影境』(Nirmana-bimba，變化影像)僅僅從見分產生，『帶質境』(Sakara-bhasa，有相影像)則貫通情識的根本。『性種』(Svabhava-gotra，自性種子)等，隨其相應的因緣而顯現。

《大乘法苑義林章》卷第五

奉獻施入 東新談義屋

文和二年（癸巳）八月上旬，參與禪修的丁眾等人，考慮到其中有需要儲存的宗旨，特此奉獻安置於此室，以了卻此生的修行，並專門簽訂了契約，另紙註明。

善慶 花押

嘉應二年十月二十日，于菩提院卯時點檢完畢。

時代衰落，末法時期，佛法不被重視，如同瓦礫一般。雖然如此，爲了往生兜率內院，值遇龍華三會，悟解唯識，記錄生年四十三。

寬文十二年（壬子）十月，下令修補完畢。

法印權大僧都清兼 六十七歲 《大正藏》第45冊 No. 1861 《大乘法苑義林章》

《大乘法苑義林章》卷第六

基 撰

三寶義林

三寶，略以六門分別：一、明種類；二、出體性；三、釋名字；四、辨廢立；五、顯差別；六、解妨難。

明種類者，有六種類：一、同體；二、別體；三、一乘；四、三乘；五、真實；六、住持。同體者，《勝鬘經》說：『歸依第一義者，是究竟歸依。』無異如來，無異二歸依，如來即三歸依。《涅槃經》第十說：『若能計三寶常住同真諦，此即是諸佛最上之誓願。』又云：『若於三寶修異相者，當知是人所有禁戒悉不具足，尚不能得二乘菩提，何況能得大菩提也。』又云：『佛即

【English Translation】 English version: Therefore, the Yogacara (Vijnanavada) doctrine best accords with the profound principle. Since the Pramanasamuccaya (Compendium on Valid Cognition) is not yet prevalent, let us rely on the existing scriptural teachings. The 『Svalaksana-visaya』 (object of own-nature, 性境) does not follow the mind, the 『Nirmana-bimba』 (created image, 獨影境) arises solely from the seeing-aspect (darsana-bhaga), and the 『Sakara-bhasa』 (image with form, 帶質境) pervades the root of consciousness. 『Svabhava-gotra』 (nature-seed, 性種), etc., manifest according to their corresponding conditions.

Mahayana Dharma Garden Meaning Forest Treatise, Volume 5

Respectfully offered to the East New Discussion Hall

In the upper旬 of the eighth month of Bunwa 2 (Mizunoto-Mi year), the Ding group participating in Zen practice, considering that there are tenets that need to be preserved, hereby dedicate and place it in this room to complete this life's practice, and a contract is specially signed, with details noted on a separate sheet.

Yoshikiyo (善慶) Signature

Completed inspection at Bodhi-in (菩提院) at卯時 on the twentieth day of the tenth month of Kaō 2.

In a declining era, during the end of Dharma, the Buddha's teachings are not valued, like rubble. Nevertheless, in order to be reborn in the inner court of Tushita Heaven, encounter the Three Assemblies of the Dragon Flower Tree, and understand Vijnanavada, recorded the year of birth as forty-three.

Ordered to be repaired in the tenth month of Kanbun 12 (Mizunoe-Nezu year).

Hoin (法印) Provisional Great Abbot (権大僧都) Kiyokane (清兼), age 67 Taisho Tripitaka Volume 45, No. 1861, Mahayana Dharma Garden Meaning Forest Treatise

Mahayana Dharma Garden Meaning Forest Treatise, Volume 6

Composed by Ki (基)

Forest of Meanings on the Three Jewels

The Three Jewels (Triratna) are briefly distinguished by six aspects: 1. Clarifying the types; 2. Presenting the essence; 3. Explaining the names; 4. Distinguishing establishment and abolition; 5. Revealing the differences; 6. Resolving objections.

Clarifying the types: there are six types: 1. Same-essence; 2. Different-essence; 3. One Vehicle (Ekayana); 4. Three Vehicles (Triyana); 5. True; 6. Abiding. Same-essence: The Srimala Sutra says, 『Taking refuge in the First Principle is ultimate refuge.』 There is no difference from the Tathagata, no difference from the two refuges; the Tathagata is the Three Refuges. The Nirvana Sutra, chapter 10, says, 『If one considers the Three Jewels to be permanent and abiding in the same True Reality, this is the supreme vow of all Buddhas.』 It also says, 『If one cultivates different appearances in the Three Jewels, know that this person's precepts are not complete, and they cannot attain the Bodhi of the Two Vehicles, let alone attain Great Bodhi.』 It also says, 『The Buddha is』

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是法。法即是僧。乃至佛性即是法身。故言同體。

別體者。涅槃經第五。佛言。憍曇彌。莫供養我。當供養僧。若供養僧。即得具足供養三歸。摩訶波阇波提言。眾僧之中無佛無法。云何說言供養眾僧即得具足供養三歸。我復告言。汝隨我語即供養佛。為解脫故即供養法。眾僧受者即供養僧。是故三歸不得為一。善男子。如來或時說一為三。說三為一。如是之義諸佛境界。非諸聲聞．緣覺所知。

一乘者。勝鬘經說。說一乘道法。得究竟法身。于上更無說一乘法事。三乘眾者。有恐怖歸依。非究竟歸依。顯揚論說。善逝善說妙三身。無畏無流證教法。上乘真實牟尼子。我今至誠先贊禪。佛地論云。稽首無上良福田。三身二諦一乘眾。法花亦說。十方佛土中。唯有一乘法等三乘者。勝鬘經說。于未度世間．無依世間。與后際等作無盡歸依。常住歸依者。謂如來應正等覺也。法者即說一乘道。僧者是三乘眾。彼經意說。為三乘者所現三身名為佛寶。二乘所修教理行果。一乘方便名一乘道法。竟歸一乘故。雜集序云。敬禮如是大覺尊．無等妙法諸聖眾。又云。此三佛身是差別義。當知此中亦贊法．僧功德。法寶者。自性因果等義所攝。僧寶者隨此修學所生。諸言所表一切三寶。安慧意同天親所說。心無偏黨有

【現代漢語翻譯】 現代漢語譯本 是法（dharma）。法即是僧（sangha）。乃至佛性即是法身（dharmakaya），所以說是同體。

別體是指，《涅槃經》第五卷中，佛（Buddha）說：『憍曇彌（Gautami），不要供養我，應當供養僧。如果供養僧，就能夠圓滿地供養三歸（皈依）。』摩訶波阇波提（Mahaprajapati）說：『眾僧之中沒有佛，沒有法（dharma），為什麼說供養眾僧就能夠圓滿地供養三歸？』我（佛）又告訴她：『你隨順我的話就是供養佛，爲了解脫的緣故就是供養法，眾僧接受供養就是供養僧。』所以三歸不能算作一體。善男子，如來（Tathagata）有時說一為三，有時說三為一，這樣的道理是諸佛的境界，不是聲聞（sravaka）、緣覺（pratyekabuddha）所能理解的。

一乘是指，《勝鬘經》說，宣說一乘道法，能夠得到究竟的法身，除此之外沒有再說一乘法的事。三乘眾是指，有恐怖而歸依，不是究竟的歸依。《顯揚論》說，善逝（Sugata）善於宣說微妙的三身，無畏無漏地證得教法，上乘真實的牟尼子（Munis），我現在至誠地讚歎禪（dhyana）。《佛地論》說，稽首頂禮無上的良福田，三身二諦一乘眾。《法華經》也說，十方佛土中，唯有一乘法。

等三乘是指，《勝鬘經》說，對於未度化的世間、無依的世間，與後來的世界一樣，作為無盡的歸依。常住歸依是指，如來應正等覺（Tathagata Arhat Samyak-sambuddha）。法是指宣說一乘道。僧是指三乘眾。這部經的意思是說，為三乘人所顯現的三身名為佛寶（Buddha Ratna），二乘人所修的教理行果，一乘的方便名為一乘道法，最終歸於一乘。雜集序說，敬禮如是大覺尊、無等妙法諸聖眾。又說，這三佛身是差別的意義，應當知道這裡也讚歎了法、僧的功德。法寶（Dharma Ratna）是指自性因果等意義所包含的。僧寶是指隨順這些修學所產生的。這些言語所表達的一切三寶，安慧（Sthiramati）的觀點與天親（Vasubandhu）所說相同，心中沒有偏袒。

【English Translation】 English version This is the Dharma (law). The Dharma is the Sangha (community). Even Buddhahood is the Dharmakaya (body of the Dharma), hence they are said to be of the same essence.

Separate entities are mentioned in the Nirvana Sutra, volume 5. The Buddha (Buddha) said: 'Gautami (Gautami), do not make offerings to me; you should make offerings to the Sangha. If you make offerings to the Sangha, you will fully accomplish the offerings to the Three Refuges (Triratna).' Mahaprajapati (Mahaprajapati) said: 'Within the Sangha, there is no Buddha, no Dharma (law); why do you say that offering to the Sangha fully accomplishes the offerings to the Three Refuges?' I (the Buddha) replied to her: 'Following my words is offering to the Buddha; for the sake of liberation, it is offering to the Dharma; the Sangha receiving offerings is offering to the Sangha.' Therefore, the Three Refuges cannot be considered as one. Good man, the Tathagata (Tathagata) sometimes speaks of one as three, and sometimes speaks of three as one. Such meanings are the realm of the Buddhas, not known by the Sravakas (hearers) or Pratyekabuddhas (solitary realizers).'

The One Vehicle (Ekayana) is mentioned in the Srimala Sutra, which states that by expounding the Dharma of the One Vehicle, one can attain the ultimate Dharmakaya, and there is no further mention of the Dharma of the One Vehicle. The Three Vehicle assembly refers to those who take refuge out of fear, which is not ultimate refuge. The Asanga's Compendium of Determinations says: 'The Sugata (Sugata) skillfully expounds the wonderful Three Bodies, fearlessly and without outflows, realizing the teaching. The true Muni's (Munis) of the Supreme Vehicle, I now sincerely praise Dhyana (meditation).' The Treatise on the Stages of the Buddha Land says: 'I bow to the unsurpassed field of blessings, the Three Bodies, Two Truths, and the assembly of the One Vehicle.' The Lotus Sutra also says: 'In the Buddha lands of the ten directions, there is only the Dharma of the One Vehicle.'

The Three Vehicles being equal is mentioned in the Srimala Sutra, which states that for the world that is not yet liberated, the world without refuge, it serves as an inexhaustible refuge equal to the future. The constant refuge refers to the Tathagata Arhat Samyak-sambuddha (Tathagata Arhat Samyak-sambuddha). The Dharma refers to the exposition of the One Vehicle path. The Sangha refers to the assembly of the Three Vehicles. The meaning of this sutra is that the Three Bodies manifested for the people of the Three Vehicles are called the Buddha Jewel (Buddha Ratna), the teachings, principles, practices, and fruits cultivated by the people of the Two Vehicles, and the expedient means of the One Vehicle are called the Dharma of the One Vehicle, ultimately returning to the One Vehicle. The preface to the Compendium of Topics says: 'I pay homage to the Great Awakened One, the unequaled and wonderful Dharma, and the noble Sangha.' It also says: 'These Three Buddha Bodies are different in meaning; it should be known that the virtues of the Dharma and Sangha are also praised here.' The Dharma Jewel (Dharma Ratna) refers to what is encompassed by the meanings of self-nature, cause, and effect. The Sangha Jewel refers to what arises from following these practices. All the Three Jewels expressed by these words, Sthiramati's (Sthiramati) view is the same as what Vasubandhu (Vasubandhu) said, with no partiality in mind.

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力皆敬。故言諸表諸聖眾等。攝論亦言。稽首大覺諸如來．無等妙法．真聖眾。無別簡別。故通三乘。

真實者。三身佛寶。一切無漏教．理．行．果三乘法寶。一切住向住果住道三乘聖眾名為僧寶。大小乘同真實三寶。十輪經第五說。沙門有四。一勝道沙門。三乘無學已離有支。或大菩薩不假他緣。於一切法知見無障。攝受利樂一切有情。皆名勝道沙門所攝。皆唯勝義僧。二示道沙門。其勝義僧。及世俗僧。于中或有亦是示道沙門所攝。若有成就別解脫戒真善異生。乃至具足世間正見。彼由記說．變現力故。能廣為他宣說開示諸聖道法。名最下品示道沙門。預流第二。一來第三。不還第四。十地菩薩是名第五示道沙門。三命道沙門。若有成就別解脫戒。軌則所行清凈具足。以道活命故名命道。又大菩薩為利有情具足修行六到彼岸。亦名命道。如是勝道．示道．命道三種沙門。名為世間真實福田。依彼經說。真善異生持別解戒。具足正見說聖道法。名為示道。前異生等具戒六支名為命道。此二沙門得名世間真善福田。故真實三寶通異生類。或此不然。聖道現前斷滅煩惱。內理無諍。外事和合。可名僧寶。設非沙門。住聖道者理無諍故。皆名僧寶。與諸沙門種類同故。若諸異生住戒住見。亦入真實僧寶攝者。則非

【現代漢語翻譯】 現代漢語譯本 盡力恭敬。所以說諸表諸聖眾等。《攝大乘論》也說：『稽首大覺諸如來（所有覺悟的佛陀），無等妙法（無與倫比的微妙佛法），真聖眾（真正的聖賢僧團）。』沒有特別的簡別，所以通於三乘（聲聞乘、緣覺乘、菩薩乘）。

真實的三寶：三身佛（法身、報身、應身）是佛寶，一切無漏的教、理、行、果三乘佛法是法寶，一切住向、住果、住道的的三乘聖眾稱為僧寶。大小乘都共同承認真實的三寶。《十輪經》第五卷說，沙門有四種：一、勝道沙門（證得殊勝之道的沙門），三乘的無學（不再需要學習者）已經脫離了有支（輪迴的因），或者大菩薩不依賴其他因緣，對於一切法都能知見無礙，攝受利益一切有情，都屬於勝道沙門所攝，他們都是勝義僧（證悟真諦的僧人）。二、示道沙門（指示道路的沙門），勝義僧和世俗僧（未證悟的僧人）中，也可能包含示道沙門。如果有人成就了別解脫戒（防止惡行的戒律），具有真正的善根，即使還是凡夫，乃至具足世間的正見，他們由於記說（記憶和講述）、變現（變化示現）的力量，能夠廣泛地為他人宣說開示諸聖道法，稱為最下品的示道沙門。預流果（初果）、一來果（二果）、不還果（三果）、十地菩薩，是第五種示道沙門。三、命道沙門（以道為生的沙門），如果有人成就了別解脫戒，行為符合軌則，清凈具足，以修行佛道為生，所以稱為命道沙門。又如大菩薩爲了利益有情，具足修行六到彼岸（佈施、持戒、忍辱、精進、禪定、智慧），也稱為命道沙門。像這樣，勝道沙門、示道沙門、命道沙門這三種沙門，稱為世間真實的福田。

依據《十輪經》所說，真正善良的凡夫，持有別解脫戒，具足正見，宣說聖道之法，稱為示道沙門。前面的凡夫等，具足戒律的六種支分，稱為命道沙門。這兩種沙門可以稱為世間真正善良的福田。所以真實的三寶也包括凡夫。或者說，不是這樣的。聖道現前，斷滅煩惱，內在的道理沒有爭議，外在的事相和合，可以稱為僧寶。即使不是沙門，安住于聖道的人，道理上沒有爭議，都可以稱為僧寶，因為他們與沙門種類相同。如果凡夫安住于戒律和正見，也納入真實僧寶的範疇，那麼就不是...

【English Translation】 English version Diligently revere. Therefore, it is said 'all representations, all holy assemblies, etc.' The Mahāyānasaṃgraha also says: 'I bow to the Greatly Awakened Ones, the Tathāgatas (those who have thus come), the unparalleled and wonderful Dharma (teachings), and the true holy assembly.' There is no specific distinction, so it applies to all three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna).

The 'true' refers to the Three Jewels (Triratna): the Trikaya (three bodies of the Buddha - Dharmakāya, Sambhogakāya, Nirmāṇakāya) are the Buddha Jewel; all unconditioned teachings, principles, practices, and fruits of the three vehicles are the Dharma Jewel; and all those abiding in the path, abiding in the fruit, and abiding in the way of the three vehicles are called the Sangha Jewel. Both the Mahayana and Hinayana traditions share the true Three Jewels. The fifth chapter of the Daśacakra Kṣitigarbha Sūtra states that there are four types of Śramaṇa (monastics): 1. Śramaṇa of the Superior Path: those in the three vehicles who are beyond learning (arhats), having abandoned the branches of existence (bhavaṅga), or great Bodhisattvas who, without relying on external conditions, have unobstructed knowledge and vision of all dharmas, embracing and benefiting all sentient beings. All are included in the Śramaṇa of the Superior Path, and they are all saṃgha in the ultimate sense (paramārtha-saṃgha). 2. Śramaṇa who Show the Path: this includes both the saṃgha in the ultimate sense and the conventional saṃgha (saṃvṛti-saṃgha). Among them, some may also be included in the Śramaṇa who Show the Path. If someone has achieved the Prātimokṣa vows (vows of individual liberation), possesses genuine goodness, even as an ordinary being, and even possesses worldly right view, they can broadly proclaim and reveal the holy Dharma of the path to others through the power of memory, speech, and transformation. This is called the lowest grade of Śramaṇa who Show the Path. Those who have attained Stream-entry (Sotāpanna), Once-returner (Sakṛdāgāmin), Non-returner (Anāgāmin), and the Bodhisattvas of the ten Bhumis (stages) are the fifth type of Śramaṇa who Show the Path. 3. Śramaṇa who Live by the Path: if someone has achieved the Prātimokṣa vows, their conduct is in accordance with the rules, and they are perfectly pure, living by the path, they are called Śramaṇa who Live by the Path. Furthermore, great Bodhisattvas who fully practice the Six Pāramitās (perfections - generosity, morality, patience, diligence, concentration, wisdom) to benefit sentient beings are also called Śramaṇa who Live by the Path. Thus, these three types of Śramaṇa – Śramaṇa of the Superior Path, Śramaṇa who Show the Path, and Śramaṇa who Live by the Path – are called the true fields of merit in the world.

According to the Daśacakra Kṣitigarbha Sūtra, a truly virtuous ordinary being who holds the Prātimokṣa vows, possesses right view, and proclaims the Dharma of the holy path is called a Śramaṇa who Shows the Path. The aforementioned ordinary beings who possess the six branches of precepts are called Śramaṇa who Live by the Path. These two types of Śramaṇa can be called the true and virtuous fields of merit in the world. Therefore, the true Three Jewels include ordinary beings. Or, this is not the case. When the holy path is present, afflictions are extinguished, the inner principle is without dispute, and the external affairs are harmonious, it can be called the Sangha Jewel. Even if they are not Śramaṇa, those who abide in the holy path, in principle, are without dispute and can all be called the Sangha Jewel because they are of the same kind as the Śramaṇa. If ordinary beings who abide in precepts and right view are also included in the true Sangha Jewel, then it is not...

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沙門住戒．見類亦僧寶攝。于理事二皆非和合。云何名僧。福田與僧寶。二義別故。非異生福田亦真僧寶攝。若許異生二種沙門真僧寶者。事和合故。余類不然。於二說中后說為善。

住持者。世尊最後將般涅槃。于忉利天安居說法。優填王等思仰金容。雕檀為像以為供養。佛從忉利方下寶階。檀像起立禮拜迎逆。世尊摩頂而記像言。未來住持廣為佛事。故花嚴說十佛。前五世俗佛中有住持佛。又余經言。其未度者皆亦已作得度因緣。即是舍利．遺形．及像。皆是住持佛寶所攝。佛滅度后法有三時。謂正．像．末。具教．行．證三名為正法。但有教行．名為像法。有教無餘名為末法。此教行二有漏攝者。及葉文字皆住持法寶。無漏三法真法寶故。示道．命道二沙門中。異生具戒．具見等類。正．像．末法能住持者。是住持僧。又十輪說四沙門中。第四名為污道沙門。雖非真實亦得墮在福田數中。無慚愧僧於我正法亦名死屍。于清眾海應當擯棄。非聖器故。我于彼人不稱大師。彼人於我亦非弟子。有無慚僧於我舍利．及我形像．及我法僧聖所愛戒。深生敬信。自無邪見。亦令他無。能宣正法讚歎不毀。常發正愿隨犯數悔。業障皆除。當知是人信三寶戒。力勝諸外道。多百千倍。輪王不及。況余有情。故勸有情作如

是說。於我法中剃除鬚髮。我終不聽毀辱擿罰。此出家者三世諸佛慈悲護念。是故輕毀即毀諸佛。有無慚僧毀破禁戒。非聖法器。自起邪見。亦令他起。誹毀三乘不讚一乘。如是破戒惡行苾芻。誑惑有情令生惡見。師及弟子俱斷善根當墮地獄。如是死屍膀脹爛臭。若與交遊共住同事。臭穢薰染失聖法財。師及弟子俱斷善根當墮地獄。是故若無初三沙門。于污道中求雖破戒不壞正見者。親近承事聽聞法要。不應親近戒．見俱壞惡行苾芻。觀前文意。初無慚者亦得名為住持僧寶。及上座等僧像亦然。然彼經中第四卷說。若有苾芻于諸根本性重惡中。隨犯一罪。雖名破戒惡行苾芻。而於親教和合僧中。所得律儀猶不斷絕。乃至棄捨所學尸羅。猶有白法香氣隨逐。諸國王等無有律儀。不應輕慢及加擿罰。彼雖非法器雜穢清眾。不捨戒故猶勝一切在家白衣。犯性罪者尚應如是。況犯其餘諸小遮罪。此文即是初無慚僧。壞戒有見故得有戒。后無慚者。善根既斷。戒亦隨無。非住持攝。住持令他善根生故。法隨有故。彼令善滅。法隨滅故非住持攝。

第二齣體性者。同體三寶。即凈法界真如法身。涅槃經云。佛即是法。法即是僧。僧即是常。常即虛空。虛空即佛性。佛性即法身。說無垢稱經入不二法門品寂靜根言。佛法僧寶分

【現代漢語翻譯】 現代漢語譯本：佛說：『如果有人在我教法中剃除鬚髮，我決不允許任何人去譭謗、侮辱或懲罰他們。這些出家之人，受到過去、現在、未來三世諸佛的慈悲護念。因此，輕視譭謗他們，就是輕視譭謗諸佛。』 有些無慚愧心的僧人，毀壞禁戒，不是聖法的器皿，自己產生邪見，也使他人產生邪見，誹謗三乘佛法，不讚揚一乘佛法。像這樣破戒作惡的比丘，用虛假的言辭迷惑眾生，使他們產生錯誤的見解。他們的師父和弟子都會斷絕善根，墮入地獄。就像死屍一樣，腫脹腐爛發臭，如果與他們交往、共同生活或一起做事，就會被他們的臭氣薰染，失去聖法的財富。他們的師父和弟子都會斷絕善根，墮入地獄。因此，如果沒有最初的三種沙門，那麼寧可在污濁的道路中尋求雖然破戒但沒有壞失正見的僧人，親近他們，侍奉他們，聽聞佛法的要義。不應該親近那些戒律和見解都已敗壞的惡行比丘。 觀察前面的文意，最初的無慚愧者也可以被稱作住持僧寶，以及上座等等僧人的形象也是如此。然而，在那部經的第四卷中說：『如果有個比丘在那些根本的、屬於本性的嚴重罪惡中，隨便犯了其中一種罪，即使可以被稱為破戒作惡的比丘，但在親教師和合僧團中，他所得到的律儀仍然不會斷絕，乃至他即使捨棄了所學的戒律，仍然會有清凈的佛法香氣跟隨。』 那些國王等等沒有受持律儀的人，不應該輕視他們，也不應該加以侮辱和懲罰。他們雖然不是佛法的器皿，混雜在清凈的僧眾中，但因為沒有捨棄戒律，仍然勝過一切在家的白衣。犯了本性罪的人尚且應該如此對待，更何況是犯了其他的那些小的遮罪呢？這段文字說的就是最初的無慚愧僧，他們雖然毀壞了戒律，但還有正見，所以還能保有戒律。後面的無慚愧者，善根既然已經斷絕，戒律也隨之消失，不屬於住持僧團所攝。住持僧團能夠使他人產生善根，因為佛法隨著他們而存在；而那些無慚愧者卻使善根滅絕，佛法也隨著他們而滅亡，所以不屬於住持僧團所攝。 第二，關於體性方面。同體的三寶，就是清凈法界的真如法身。《涅槃經》說：『佛就是法，法就是僧，僧就是常，常就是虛空，虛空就是佛性，佛性就是法身。』《說無垢稱經·入不二法門品》中，寂靜根說：『佛法僧寶，是不可分割的。』

【English Translation】 English version: It is said: 'If someone shaves their head and beard in my Dharma, I will never allow anyone to slander, insult, or punish them. These ordained individuals are compassionately protected and念by the Buddhas of the three times (past, present, and future). Therefore, to despise and slander them is to despise and slander all the Buddhas.' 'Some shameless monks break the precepts, are not vessels of the sacred Dharma, generate wrong views themselves, and cause others to generate wrong views as well. They slander the Three Vehicles (Triyana) and do not praise the One Vehicle (Ekayana). Such precept-breaking and evil-doing Bhikshus deceive sentient beings, causing them to generate evil views. Their teachers and disciples will both have their roots of goodness severed and will fall into hell. Like corpses, swollen, rotten, and stinking, if one associates with them, lives with them, or works with them, one will be薰染by their stench and lose the wealth of the sacred Dharma. Their teachers and disciples will both have their roots of goodness severed and will fall into hell. Therefore, if there are no initial three types of Shramanas, it is better to seek out those who, though they may have broken the precepts, have not corrupted their right view in the defiled paths, to draw near to them, serve them, and listen to the essentials of the Dharma. One should not draw near to evil-doing Bhikshus who have corrupted both their precepts and their views.' Observing the meaning of the preceding text, the initial shameless ones can also be called the upholding Sangha Jewel (Sangha Ratna), and the images of the senior monks (Sthavira) and so on are also the same. However, in the fourth volume of that Sutra, it says: 'If a Bhikshu commits any one of the fundamental and inherently grave offenses, even though he may be called a precept-breaking and evil-doing Bhikshu, the precepts he has received in the presence of his preceptor and the harmonious Sangha will still not be severed, and even if he abandons the precepts he has learned, there will still be the fragrance of pure Dharma following him.' Those kings and others who have not upheld the precepts should not be despised, nor should they be insulted or punished. Although they are not vessels of the Dharma, mixed in with the pure Sangha, because they have not abandoned the precepts, they are still superior to all lay white-robed individuals. Those who have committed inherent offenses should still be treated in this way, let alone those who have committed other minor offenses of prevention (遮罪). This passage refers to the initial shameless monks, who, although they have broken the precepts, still have right view, so they can still retain the precepts. The later shameless ones, since their roots of goodness have been severed, their precepts also disappear along with them, and they are not included in the upholding Sangha. The upholding Sangha can cause others to generate roots of goodness, because the Dharma exists with them; while those shameless ones cause the roots of goodness to be extinguished, and the Dharma also perishes with them, so they are not included in the upholding Sangha. Secondly, regarding the nature of the substance. The Three Jewels (Triratna) of the same substance are the pure Dharma Realm (Dharmadhatu), the Suchness (Tathata), and the Dharma Body (Dharmakaya). The Nirvana Sutra says: 'The Buddha is the Dharma, the Dharma is the Sangha, the Sangha is the Constant, the Constant is the Void (Sunyata), the Void is the Buddha-nature (Buddhadhatu), and the Buddha-nature is the Dharma Body.' In the 'Entering the Non-Dual Dharma Gate' chapter of the Vimalakirti Sutra, Silent Root (寂靜根) says: 'The Buddha, Dharma, and Sangha Jewels are indivisible.'

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別為二。若了佛性即是法性。法即僧性。如是三寶。皆無為相與虛空等。諸法亦爾。達此名悟不二法門故。別體三寶。佛以三身佛為自性。如三身義林說。法謂三乘無漏所攝教理行果四法為性。教謂音聲名句文身。如總義林說。理謂二諦四諦等理。此有二種。一根本智境諸法實性故。即二空理。二后得智境變似彼故。十六諦等。行謂三乘因聖所起二利諸行。果謂三乘無學所得二轉依果。雜集序中。唯說根本智境真如名理法寶。略無後得所變境．理。唯說大乘十地因行。不說二乘因所修行。唯說大乘有為果法。不說所餘變化身等亦果法攝。法體如是。若別說者。因所證理是理法寶。因聖所修行是行法寶。無學位中二轉依果是果法寶。所有言教是教法寶。差別法體名為法寶。通五聚法能依德義．及以假者。隨其所應名佛僧寶。五蘊假者．及法身義是佛寶。唯取假者為僧寶。是三差別。三乘聖眾具理．事和名為僧寶。以具無漏戒．見等故。能依假者方名僧寶。十地菩薩既皆聖位多同類出。麟角獨覺．天趣亦然。獨勝部行僧種類故。報恩經中鹿女夫人五百太子出家修道。同一時中得辟支果。不從師受名為獨覺。有多同出名為部行。如上二界六慾天等。二果四果。無出家像。於事非和。理無諍故。是僧種類皆名僧寶。不同余宗有

【現代漢語翻譯】 現代漢語譯本 分為二。如果瞭解了佛性（Buddha-nature），那就是法性（Dharma-nature）。法性也就是僧性（Sangha-nature）。像這樣的三寶（Three Jewels），都是無為（unconditioned）的，與虛空（emptiness）相等。一切諸法（all dharmas）也是如此。通達這些就叫做領悟了不二法門（non-dual Dharma）。 如果分別來看三寶的本體，佛寶（Buddha Jewel）以三身佛（Trikaya）為自性。正如《三身義林》（Treatise on the Meaning of the Three Bodies）所說。法寶（Dharma Jewel）是指三乘（Three Vehicles）無漏（untainted）所包含的教、理、行、果四法為自性。教法（teaching）是指音聲、名句、文身（words and letters），正如《總義林》（General Treatise on Meaning）所說。理法（principle）是指二諦（Two Truths）、四諦（Four Noble Truths）等道理。這有二種：一是根本智（fundamental wisdom）所證的諸法實性，也就是二空之理（emptiness of self and dharmas）；二是后得智（subsequent wisdom）所證的變現的相似之理，如十六諦等。 行法（practice）是指三乘因位聖者所生起的自利利他諸行。果法（fruition）是指三乘無學（beyond learning）所證得的二轉依果（two transformations）。《雜集序》（Compendium of Topics, Introduction）中，只說根本智所證的真如（Tathata）名為理法寶，省略了后得智所變的境界和道理。只說大乘十地（Ten Bhumis）的因行，不說二乘因位所修的行。只說大乘有為（conditioned）的果法，不說其餘變化身等也屬於果法所攝。法體的解釋就是這樣。 如果分別解說，因位所證的理是理法寶，因位聖者所修的行是行法寶，無學位中所證的二轉依果是果法寶，所有言教是教法寶。差別法體名為法寶。通於五聚法（five aggregates）的能依德義以及假名安立者，隨其所應名為佛寶和僧寶。五蘊假名安立者以及法身之義是佛寶。唯取假名安立者為僧寶。這是三寶的差別。三乘聖眾具足理和事（principle and practice）的和合稱為僧寶。因為具足無漏戒、見等。能依假名安立者才名為僧寶。十地菩薩既然都是聖位，多有同類出現。麟角獨覺（Pratyekabuddha）、天趣也是這樣。獨勝部行僧的種類也是如此。在《報恩經》（Sutra of Requiting Kindness）中，鹿女夫人（Lady Deer）的五百太子出家修道，同一時間證得辟支佛果（Pratyekabuddha fruit），不從師受教，名為獨覺。有多人同時出現，名為部行。如上二界（form and formless realms）的六慾天等。二果（second fruit）和四果（fourth fruit）沒有出家相，在事相上不是和合，在理上沒有諍論。這些僧的種類都名為僧寶，不同於其他宗派的觀點。

【English Translation】 English version Divided into two. If one understands Buddha-nature, that is Dharma-nature. Dharma-nature is also Sangha-nature. These Three Jewels are all unconditioned, equal to emptiness. All dharmas are also like this. Understanding this is called realizing the non-dual Dharma. If we look at the essence of the Three Jewels separately, the Buddha Jewel has the Trikaya (Three Bodies of Buddha) as its self-nature. Just as the 'Treatise on the Meaning of the Three Bodies' says. The Dharma Jewel refers to the teachings, principles, practices, and fruits contained within the Three Vehicles, which are untainted, as its self-nature. The teaching refers to sounds, names, phrases, and words, as the 'General Treatise on Meaning' says. The principle refers to the Two Truths, the Four Noble Truths, and other principles. There are two types of this: one is the true nature of all dharmas realized by fundamental wisdom, which is the principle of the two emptinesses (emptiness of self and dharmas); the other is the transformed and similar principle realized by subsequent wisdom, such as the Sixteen Truths. Practice refers to the various practices of self-benefit and benefiting others arising from the holy ones in the causal stage of the Three Vehicles. Fruition refers to the two transformations attained by those beyond learning in the Three Vehicles. In the 'Introduction to the Compendium of Topics', it only says that the Tathata (Suchness) realized by fundamental wisdom is called the Dharma Jewel of principle, omitting the realm and principle transformed by subsequent wisdom. It only speaks of the causal practices of the Ten Bhumis of the Mahayana, not the practices cultivated by those in the causal stage of the Two Vehicles. It only speaks of the conditioned fruit of the Mahayana, not mentioning that other transformation bodies are also included in the fruit. This is the explanation of the essence of the Dharma. If explained separately, the principle realized in the causal stage is the Dharma Jewel of principle, the practices cultivated by the holy ones in the causal stage are the Dharma Jewel of practice, the two transformations realized in the stage beyond learning are the Dharma Jewel of fruition, and all teachings are the Dharma Jewel of teaching. The differentiated essence is called the Dharma Jewel. Those who rely on the virtues and nominal establishments of the five aggregates are called the Buddha Jewel and Sangha Jewel, as appropriate. The nominal establishment of the five aggregates and the meaning of the Dharmakaya (Dharma Body) are the Buddha Jewel. Only the nominal establishment is taken as the Sangha Jewel. These are the differences between the Three Jewels. The assembly of holy ones of the Three Vehicles, possessing the harmony of principle and practice, is called the Sangha Jewel. Because they possess untainted precepts, views, etc., only those who rely on nominal establishments are called the Sangha Jewel. Since the Bodhisattvas of the Ten Bhumis are all holy ones, many of the same kind appear. The Pratyekabuddhas (Solitary Buddhas) and the heavenly realms are also like this. The types of Sangha who practice alone are also like this. In the 'Sutra of Requiting Kindness', the five hundred princes of Lady Deer renounced the world and cultivated the path, attaining the fruit of Pratyekabuddhahood at the same time, without receiving instruction from a teacher, and are called Solitary Buddhas. When many appear at the same time, they are called a group. Such as the six desire heavens of the upper two realms. The second fruit and the fourth fruit do not have the appearance of renunciation, and are not harmonious in practice, but there is no dispute in principle. These types of Sangha are all called the Sangha Jewel, which is different from the views of other schools.

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漏身器為無漏依。供養及損故生罪福。瑜伽六十四云。先受歸依三乘。皆取見道已上。聲聞有五。一地。二智。三凈。四果。五功德證得。地謂見修及究竟地。獨覺有三。乃至大乘八種亦爾。唯取聖非凡。遺教論云。增長修行者。世及出世間。我等皆南牟者。二乘聖者名世間修故。一乘者根本一乘所有三寶。不定種姓方便所修。若法若僧。亦是一乘三寶體攝。法花經說羊．鹿二車為牛車因。化城亦為寶所方便。故勝鬘說。正法住．正法滅．波羅提木叉．毗尼．出家．受具足。此六處為大乘故說。初四是法。后二是僧。故為一乘方便。二寶亦一乘攝。此義廣如一乘義林說。雖定種姓法僧二寶后不歸大。由法等等亦名一乘。如攝論等十義中說。三乘者。三身佛寶名三乘佛。教雖設異非宗所明。不須異釋。其他受用自性身等大乘佛寶。變化唯是二乘佛寶。雖地前眾十地菩薩亦得見之。非大乘佛。彼地前眾非是大乘僧寶攝故。為彼僧現是彼佛故。若許異生亦僧寶攝便無是義。根本大乘及方便修。教．理．行．果大乘法寶。麟角獨覺及余定性所修四法。各隨所應二乘法寶。隨此所修無漏四法能修假者。各即是彼三乘僧寶。真實者即前所說同體。別體．一乘．三乘所有三寶實義。唯取聖位名僧寶。理和以上煩惱斷滅。得道得果可貴

【現代漢語翻譯】 現代漢語譯本： 『漏身器』（指有煩惱的身體）以『無漏依』（指沒有煩惱的依靠）為目標。供養或損害會產生罪過或福報。《瑜伽師地論》第六十四卷說，先接受歸依三乘（Sāṃkhya，指聲聞乘、獨覺乘、菩薩乘），都取見道位以上。聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）有五種：一、地（Bhūmi，修行階段），二、智（Jñāna，智慧），三、凈（Śuddha，清凈），四、果（Phala，證悟的果位），五、功德證得（Guṇa-pratilabdha，功德的獲得）。地是指見道、修道及究竟地。獨覺（Pratyekabuddha，不依師教獨自證悟者）有三種，乃至大乘（Mahāyāna，菩薩乘）八種也是如此。只取聖位，不取凡位。《遺教經》說，增長修行者，世間及出世間，我們都歸依，二乘聖者名為世間修。一乘（Ekāyana，唯一乘）者，根本一乘所有三寶（Triratna，佛、法、僧），不定種姓方便所修，若法若僧，也是一乘三寶所攝。 《法華經》說羊車、鹿車二車為牛車之因，化城也為寶所方便。所以《勝鬘經》說，正法住、正法滅、波羅提木叉（Prātimokṣa，戒律）、毗尼（Vinaya，戒律）、出家（Pravrajyā，離開世俗生活）、受具足戒（Upasaṃpadā，比丘或比丘尼的正式受戒），這六處為大乘而說。初四是法，后二是僧，所以為一乘方便。二寶也為一乘所攝。此義廣如一乘義林所說。雖定種姓法僧二寶后不歸大，由法等等也名一乘，如《攝大乘論》等十義中所說。三乘者，三身佛寶（Trikāya，法身、報身、應身）名為三乘佛。教雖設異，非宗所明，不須異釋。其他受用自性身等大乘佛寶，變化唯是二乘佛寶。雖地前眾十地菩薩也得見之，非大乘佛，彼地前眾非是大乘僧寶所攝故。為彼僧現是彼佛故。若許異生也為僧寶所攝，便無是義。根本大乘及方便修，教、理、行、果大乘法寶。麟角獨覺及余定性所修四法，各隨所應二乘法寶。隨此所修無漏四法能修假者，各即是彼三乘僧寶。真實者即前所說同體。別體、一乘、三乘所有三寶實義。唯取聖位名僧寶，理和以上煩惱斷滅，得道得果可貴。

【English Translation】 English version: 『Leaky vessels』 (referring to bodies with afflictions) aim for 『non-leaky reliance』 (referring to reliance without afflictions). Offering or harming generates demerit or merit. The sixty-fourth volume of the Yogācārabhūmi-śāstra states that initially taking refuge in the Three Vehicles (Triyāna, referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) all occurs from the stage of the Path of Seeing (Darśanamārga) onwards. Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) have five aspects: 1. Ground (Bhūmi, stage of practice), 2. Wisdom (Jñāna), 3. Purity (Śuddha), 4. Fruit (Phala, the fruit of enlightenment), 5. Attainment of Merit (Guṇa-pratilabdha). Ground refers to the Path of Seeing, the Path of Cultivation, and the Ultimate Ground. Pratyekabuddhas (those who attain enlightenment independently without a teacher) have three aspects, and the same applies to the eight aspects of the Mahāyāna (the Bodhisattva Vehicle). Only the noble state is taken, not the ordinary state. The Yui Jiao Jing (Sūtra of Forty-Two Chapters) states that increasing practitioners, both worldly and other-worldly, we all take refuge in them. The noble ones of the Two Vehicles are called worldly practitioners. Those of the One Vehicle (Ekāyana, the One Vehicle) are the Three Jewels (Triratna, Buddha, Dharma, Sangha) belonging to the fundamental One Vehicle, cultivated through expedient means by those of uncertain lineage. Whether it be Dharma or Sangha, they are also included within the substance of the Three Jewels of the One Vehicle. The Lotus Sūtra states that the goat cart and deer cart are the cause for the ox cart, and the phantom city is also an expedient for the treasure land. Therefore, the Śrīmālādevī Siṃhanāda Sūtra states that the abiding of the True Dharma, the extinction of the True Dharma, the Prātimokṣa (code of monastic discipline), the Vinaya (rules of monastic discipline), ordination (Pravrajyā, leaving the secular life), and the full ordination (Upasaṃpadā, formal ordination as a Bhikṣu or Bhikṣuṇī) – these six are spoken for the sake of the Mahāyāna. The first four are Dharma, and the last two are Sangha, so they are expedients for the One Vehicle. The Two Jewels are also included within the One Vehicle. This meaning is extensively explained in the One Vehicle Meaning Forest. Although the Dharma and Sangha Jewels of fixed lineage do not later return to the Great, Dharma, etc., are also called the One Vehicle, as explained in the ten meanings in the Mahāyānasaṃgraha. Those of the Three Vehicles are the Three-Body Buddha Jewel (Trikāya, Dharmakāya, Sambhogakāya, Nirmāṇakāya) called the Three Vehicle Buddha. Although the teachings are set up differently, they are not explained by the sect and do not require different interpretations. Other enjoyment bodies, self-nature bodies, etc., are Mahāyāna Buddha Jewels, while transformations are only Two Vehicle Buddha Jewels. Although beings before the grounds and Bodhisattvas of the Ten Grounds can also see them, they are not Mahāyāna Buddhas because those beings before the grounds are not included within the Mahāyāna Sangha Jewel. Because the Buddha appears to that Sangha, if it is permitted that ordinary beings are also included within the Sangha Jewel, then there is no such meaning. The fundamental Mahāyāna and expedient cultivation are the teaching, principle, practice, and fruit of the Mahāyāna Dharma Jewel. The four Dharmas cultivated by rhinoceros-horn Pratyekabuddhas and others of fixed nature are, each according to their suitability, Two Vehicle Dharma Jewels. According to these cultivated un-leaky four Dharmas, those who can cultivate the provisional are each the Three Vehicle Sangha Jewels. The real ones are the previously mentioned same-substance. The real meaning of the Three Jewels possessed by different-substance, One Vehicle, and Three Vehicle is only the noble position called the Sangha Jewel. Above the stage of 'reasoning and harmony', afflictions are extinguished, and attaining the Path and attaining the Fruit are valuable.

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可珍。正名僧寶。四沙門中初勝道全。示道命道各取少分。聖者種類是僧寶攝。異生示道．命道沙門。雖具戒．見能生物利。是真福田。非僧寶攝無聖道故。福田義廣寶義局故。同體三寶廢詮辨實非四諦收。依詮顯旨滅諦所攝。別體．一乘．三乘．真實皆通滅．道。準下住持亦苦集攝。住持者佛寶。唯以四處為性。舍利及像色香味觸為自性故。法寶通以五蘊為性。教謂聲法處。葉字謂四處行謂三業。或五蘊性。故此法寶五蘊七處以為自性。唯有漏故。住持僧中上座等像。四處為性。示．道命道二沙門中。諸異生類及以第四污道沙門。壞戒有見不斷善根。悔罪種類五蘊假者。通十二處以為自性。

第三釋名字者。初釋通名。三者是數。謂佛．法．僧。此三種稱寶合有六義。寶性論問以何義故佛．法．眾僧說名為寶。偈言。真寶世希有。明凈及勢力。能莊嚴世間。最上不變等。依彼六種相似相對。佛法眾僧說名為寶。一世間難得。無善眾生百千萬劫不能得故。此真實寶世希有故。二無垢。以離一切有漏諸行極明凈故。三威德具六神通。威德自在有勢力或。四莊嚴世間。以能莊嚴出世間法故。此亦能莊嚴世間。五勝妙。是出世法極最上故。六不可改異。以得無漏世間八法不能傾動恒。不變故。如世七珍具此六相。三體

【現代漢語翻譯】 現代漢語譯本： 可珍（Kezhen）。正名僧寶（Sengbao，指僧伽，佛教僧團）。四沙門（Shamen，指修行者）中，初勝道全（Chushengdaoquan，指證得初果的聖者）的僧人，示道（Shidao，指教導解脫之道）、命道（Mingdao，指依教奉行）各取少分。聖者種類是僧寶所攝。異生（Yisheng，指凡夫）示道、命道沙門，雖具戒、見能生物利，是真福田（Zhenfutian，指能種福報的田地），非僧寶所攝，無聖道故。福田義廣，寶義局故。同體三寶（Tongti Sanbao，指佛、法、僧三寶本質相同）廢詮辨實，非四諦（Sidi，指苦、集、滅、道四聖諦）所收。依詮顯旨，滅諦（Miedi，指涅槃寂滅之真理）所攝。別體（Bieti，指佛、法、僧三寶本質各異）、一乘（Yicheng，指唯一能達到涅槃的道路）、三乘（Sancheng，指聲聞乘、緣覺乘、菩薩乘）、真實皆通滅、道。準下住持（Zhuchi，指維持佛教）亦苦集（Kuji，指苦諦和集諦）所攝。住持者佛寶（Fobao，指佛陀），唯以四處（Sichu，指地、水、火、風四大元素）為性。舍利（Sheli，指佛陀或高僧圓寂后留下的遺物）及像色香味觸為自性故。法寶（Fabao，指佛法）通以五蘊（Wuyun，指色、受、想、行、識五種構成要素）為性。教謂聲法處，葉字謂四處，行謂三業（Sanye，指身、口、意三種行為）。或五蘊性。故此法寶五蘊七處以為自性。唯有漏故。住持僧中上座等像，四處為性。示、道命道二沙門中，諸異生類及以第四污道沙門（Wudao Shamen，指行為不端的修行者），壞戒有見不斷善根，悔罪種類五蘊假者，通十二處（Shi'erchu，指六根和六塵）以為自性。

第三釋名字者。初釋通名。三者是數。謂佛．法．僧。此三種稱寶合有六義。寶性論問以何義故佛．法．眾僧說名為寶。偈言。真寶世希有。明凈及勢力。能莊嚴世間。最上不變等。依彼六種相似相對。佛法眾僧說名為寶。一世間難得。無善眾生百千萬劫不能得故。此真實寶世希有故。二無垢。以離一切有漏諸行極明凈故。三威德具六神通。威德自在有勢力或。四莊嚴世間。以能莊嚴出世間法故。此亦能莊嚴世間。五勝妙。是出世法極最上故。六不可改異。以得無漏世間八法不能傾動恒。不變故。如世七珍具此六相。三體 第三是解釋名稱。首先解釋通用的名稱。『三』是一個數字，指的是佛、法、僧。這三種被稱為『寶』，總共有六種含義。《寶性論》中問道：因為什麼緣故，佛、法、僧被稱為寶？偈語說：真正的寶物世間稀有，明亮潔凈且具有力量，能夠莊嚴世間，最殊勝且不可改變等等。依據這六種相似的相對關係，佛、法、僧被稱為寶。一是世間難以獲得。沒有善根的眾生，經歷百千萬劫也無法得到，因此這真實的寶物世間稀有。二是無垢。因為它遠離一切有漏的諸行，極其明亮潔凈。三是具有威德，具備六神通，威德自在，具有力量。四是莊嚴世間。因為它能夠莊嚴出世間的法，因此也能莊嚴世間。五是殊勝美妙。因為它是出世間法，極其最上。六是不可改變。因為它已經證得無漏，世間的八法不能傾動，恒常不變。就像世間的七寶具備這六種特性。三種實體。

【English Translation】 English version: Kezhen. The proper name is Sangha Jewel (Sengbao, referring to the Sangha, the Buddhist monastic community). Among the four Shramanas (Shamen, referring to practitioners), the Sangha Jewel includes those who have attained the initial stage of Sainthood, having fully realized the path of the first fruit (Chushengdaoquan). Those who demonstrate the path (Shidao, referring to teaching the path to liberation) and practice the path (Mingdao, referring to practicing according to the teachings) each take a small part. The category of Saints is included in the Sangha Jewel. Although ordinary beings (Yisheng, referring to ordinary people) who demonstrate and practice the path, possessing precepts and views that can benefit living beings, are true fields of merit (Zhenfutian, referring to fields where blessings can be cultivated), they are not included in the Sangha Jewel because they lack the path of Sainthood. The meaning of 'field of merit' is broad, while the meaning of 'jewel' is limited. The Three Jewels of the same essence (Tongti Sanbao, referring to the Buddha, Dharma, and Sangha Jewels being of the same essence) are not included in the Four Noble Truths (Sidi, referring to the Four Noble Truths of suffering, accumulation, cessation, and path) when discussing reality by abandoning the literal meaning. According to the literal meaning, they are included in the Truth of Cessation (Miedi, referring to the truth of Nirvana and cessation). The separate essence (Bieti, referring to the Buddha, Dharma, and Sangha Jewels being of different essences), the One Vehicle (Yicheng, referring to the only path to Nirvana), the Three Vehicles (Sancheng, referring to the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle), and reality all connect to Cessation and Path. Similarly, the upholding (Zhuchi, referring to maintaining Buddhism) below is also included in Suffering and Accumulation (Kuji, referring to the Truths of Suffering and Accumulation). The upholder is the Buddha Jewel (Fobao, referring to the Buddha), whose nature is solely based on the four elements (Sichu, referring to the four great elements of earth, water, fire, and wind). Relics (Sheli, referring to the remains of the Buddha or high monks after their passing) and images, along with their color, smell, taste, and touch, are its self-nature. The Dharma Jewel (Fabao, referring to the Dharma) generally has the nature of the five aggregates (Wuyun, referring to the five aggregates of form, feeling, perception, mental formations, and consciousness). Teachings refer to sound and phenomena, the term 'leaf' refers to the four elements, and actions refer to the three karmas (Sanye, referring to the three actions of body, speech, and mind), or the nature of the five aggregates. Therefore, this Dharma Jewel has the five aggregates and seven elements as its self-nature, solely because it is defiled. Among the upholding Sangha, the images of senior monks and others have the nature of the four elements. Among the two Shramanas who demonstrate and practice the path, the various ordinary beings and the fourth defiled Shramana (Wudao Shamen, referring to practitioners with improper conduct), who have broken precepts, hold wrong views, have not severed their roots of goodness, and repent of their sins, are aggregates of the five aggregates, generally having the twelve sense bases (Shi'erchu, referring to the six sense organs and six sense objects) as their self-nature.

Third is explaining the names. First, explain the common name. 'Three' is a number, referring to the Buddha, Dharma, and Sangha. These three, called 'Jewels,' collectively have six meanings. The Ratnagotravibhāga asks: For what reason are the Buddha, Dharma, and Sangha called Jewels? The verse says: True jewels are rare in the world, bright and pure, and possess power, able to adorn the world, supreme and unchanging, etc. Based on these six similar relative relationships, the Buddha, Dharma, and Sangha are called Jewels. First, they are difficult to obtain in the world. Beings without good roots cannot obtain them even after hundreds of thousands of kalpas, therefore these true jewels are rare in the world. Second, they are stainless. Because they are far from all defiled phenomena, they are extremely bright and pure. Third, they possess power, possessing the six supernormal powers, with power and freedom, possessing strength. Fourth, they adorn the world. Because they are able to adorn the supramundane Dharma, they can also adorn the world. Fifth, they are supreme and wonderful. Because they are supramundane Dharma, they are extremely supreme. Sixth, they are unchangeable. Because they have attained the unconditioned, the eight worldly dharmas cannot shake them, they are constantly unchanging. Just like the seven jewels of the world possess these six characteristics. Three entities.

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亦爾。故皆名寶。帶數釋也相似相對是譬喻義梵云馞陀。訛略云佛涅槃經云。佛者名覺。既自覺悟復能覺他。譬如有人覺知有賊賊無能為。菩薩能覺無量煩惱。既覺了已令諸煩惱無所能為。是故名佛。菩薩地說。於三聚法平等開覺。故名為佛。佛地論云。具二種智慧覺自他。有覺之者總有別慧。依主為名。達磨云法。分廣經云。軌則名法。成唯識云。法謂軌持。能持自相軌生解故。涅槃經說。法名不覺。僧伽云眾。于理於事無乖諍故。此有三種。一理和僧。三人已上雖方名僧。麟角獨覺及余聖者。設獨一出彼種類故。亦得名僧。二事和僧。三人已上皆是僧體。從多論故。彼國之法一名為一。二名為身。自三已上皆名為多。如辨法事四人方成。一人白言大德僧聽。所和三人得名僧故。若四是僧。豈能白者而自白耶。欲顯和合從多人故。自三已上皆得名僧。三辨事僧。謂四人．五人．十人．二十。能所白中具足和合辨法事故。非者和體。此法僧名皆非六釋。唯一字名無簡別故。若置寶言。三皆持業。

等四辨廢立者。略有四義。一僧祇律云。為翻外道邪三寶故。優婆塞戒經云。若歸佛已寧捨身命。終不歸依自在天等。若歸法已終不歸依外道典藉。若歸僧已終不歸依外道邪眾。涅槃．成實說亦同此。二寶性論第二卷三

【現代漢語翻譯】 現代漢語譯本：是的，因此都稱為『寶』（Bao，珍貴之物）。『帶數釋』（Dai Shu Shi）是一種解釋方法，『相似相對』是一種譬喻的意義。梵語稱『馞陀』（Buddha），訛略的說法是『佛』。涅槃經中說，『佛』的意思是『覺』（Jue，覺悟）。既能自己覺悟，又能使他人覺悟。譬如有人覺察到有盜賊，盜賊就無計可施。菩薩能覺察到無量的煩惱，覺察之後就能使這些煩惱無所作為，所以稱為『佛』。菩薩地說，對於三聚法（San Ju Fa）平等地開悟覺醒，所以稱為『佛』。佛地論中說，具備兩種智慧，能覺悟自己和他人。有覺悟的人，總的來說具有特別的智慧，這是依主釋的命名方式。『達磨』（Dharma）意思是『法』。分廣經中說，『軌則』稱為『法』。成唯識論中說，『法』的意思是『軌持』，能保持自身的特性，並作為產生理解的準則。涅槃經中說，『法』的意思是『不覺』。『僧伽』（Sangha）意思是『眾』，在道理和事務上沒有違背和爭執。這裡有三種：一是理和僧，三人以上就可以稱為僧，麟角獨覺（Lin Jiao Du Jue）以及其他的聖者，即使獨自出現，因為他們屬於那個種類，也可以稱為僧。二是事和僧，三人以上都是僧的實體，因為從多數的角度來論。彼國的法律，一個稱為『一』，兩個稱為『身』，從三個以上都稱為『多』。如辨別法事，四個人才能完成，一人稟白說『大德僧聽』，所和合的三人就可以稱為僧，如果四個人都是僧，難道稟白的人還能自己稟白嗎？這是爲了顯示和合是從多數人的角度出發。從三個以上都可以稱為僧。三是辨事僧，指四人、五人、十人、二十人，能在稟白中具足和合地辨別法事，而不是指和合的實體。這些法僧的名稱都不是六種解釋方法，因為只有一個字，沒有簡別。如果加上『寶』字，三者都是持業釋。 關於四種辨別廢立的情況，大概有四種意義。一是僧祇律中說，爲了推翻外道的邪三寶。優婆塞戒經中說，如果皈依了佛，寧可捨棄生命，也終究不皈依自在天等。如果皈依了法，終究不皈依外道的典籍。如果皈依了僧，終究不皈依外道的邪眾。涅槃經和成實論的說法也與此相同。二是寶性論第二卷三...

【English Translation】 English version: Yes, therefore they are all called 'Bao' (寶, Treasure). 'Dai Shu Shi' (帶數釋) is a method of explanation, and 'similarity and relativity' is a metaphorical meaning. In Sanskrit, it is called 'Buddha' (馞陀), and the abbreviated form is 'Fo' (佛). The Nirvana Sutra says that 'Buddha' means 'Jue' (覺, Enlightenment). One who is enlightened himself and can enlighten others. For example, if someone is aware of thieves, the thieves will be helpless. Bodhisattvas can be aware of limitless afflictions, and after becoming aware, they can render these afflictions powerless. Therefore, they are called 'Buddha'. The Bodhisattva Bhumi Sutra says that one who is equally awakened to the Three Aggregates of Dharma (San Ju Fa, 三聚法) is called 'Buddha'. The Buddhabhumi Sutra says that one possesses two kinds of wisdom to awaken oneself and others. Those who are enlightened generally possess special wisdom; this is a possessive naming method. 'Dharma' (達磨) means 'law'. The Fen Guang Jing says that 'rules' are called 'Dharma'. The Vijnaptimatrata-siddhi says that 'Dharma' means 'to hold and maintain', which can maintain its own characteristics and serve as a criterion for generating understanding. The Nirvana Sutra says that 'Dharma' means 'non-awakening'. 'Sangha' (僧伽) means 'community', without discord or contention in reason and affairs. There are three types here: first, the Sangha of reason, where three or more people can be called Sangha. Pratyekabuddhas (Lin Jiao Du Jue, 麟角獨覺) and other sages, even if they appear alone, can also be called Sangha because they belong to that category. Second, the Sangha of affairs, where three or more people are the entity of the Sangha, because it is discussed from the perspective of the majority. In the laws of that country, one is called 'one', two are called 'body', and three or more are called 'many'. For example, to distinguish Dharma affairs, four people are needed to complete it. One person reports, saying, 'Venerable Sangha, please listen.' The three people who agree can be called Sangha. If all four people are Sangha, how can the reporter report to himself? This is to show that harmony comes from the perspective of the majority. Three or more can be called Sangha. Third, the Sangha of discernment, referring to four, five, ten, or twenty people who can fully and harmoniously discern Dharma affairs in the report, rather than referring to the entity of harmony. These names of Dharma and Sangha are not any of the six methods of explanation because there is only one character, without distinction. If the word 'Treasure' is added, all three are possessive. Regarding the four types of distinguishing establishment and abolition, there are roughly four meanings. First, the Sanghika-vinaya says that it is to overthrow the heretical Three Jewels of external paths. The Upasaka Precepts Sutra says that if one has taken refuge in the Buddha, one would rather give up one's life than take refuge in Ishvara (自在天) and others. If one has taken refuge in the Dharma, one would never take refuge in the scriptures of external paths. If one has taken refuge in the Sangha, one would never take refuge in the heretical communities of external paths. The Nirvana Sutra and the Tattvasiddhi Shastra say the same. Second, the Ratnagotravibhāga, Volume 2, three...

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寶品云。依三種義故。一調御師。一彼師法。三彼師資。所證無量種類同故合立一法。能證因果二類別故。分成師資。三彼論又說。為上根人取佛菩提。說于佛寶。為中根人求自然智達因緣法。說於法寶。為下根人依師受法理．事不違。說于僧寶。故彼論說。依六種人故說三寶。一大二中三者小乘。如次信佛信法信僧故名六種。四處處皆說。佛如良醫。法如妙藥。僧如看者。故此三寶不減不增。

第五顯差別者。瑜伽六十四說。由六種相三寶差別。一由相故。謂自然覺悟相是佛寶。覺悟果相是法寶。隨他所教正修行相是僧寶。二由業故。謂轉正教業是佛寶。舍煩惱苦所緣境業是法寶。勇猛增長業是僧寶。三信解故。謂于佛寶應樹親近承事信解。於法寶所應樹希求證得信解。于僧寶所應樹和合同一法性共住信解。四修行故。謂于佛寶所應修供養承事正行。於法寶所應修瑜伽方便正行。于僧寶所應修共受財．法正行。五隨念故。應以余相隨唸佛寶。應以余相隨念法寶。應以余相隨念僧寶。謂是世尊。乃至廣說。六生福故。謂于佛寶依一有情生最勝福。於法寶所即依此法生最勝福。于僧寶所依多有情生最勝福。

六解妨難者。初依總義。有十問答。一問所辨三寶次第云何。答或有次第。或無次第。同體三寶一體

【現代漢語翻譯】 現代漢語譯本：寶品中說，依據三種意義的緣故：一是調御師（Tiaoyushi，指佛陀），二是調御師的教法，三是調御師的弟子。調御師、教法和弟子所證悟的無量種類相同，所以合立為一種法。能證悟的因和果是兩種類別，所以分為師和資（弟子）。 《瑜伽師地論》又說，爲了上根器的人求得佛菩提（Fotputi，覺悟），所以說的是佛寶。爲了中等根器的人求得自然智，通達因緣法，所以說的是法寶。爲了下等根器的人依靠老師接受教法，在理和事上都不違背，所以說的是僧寶。所以《瑜伽師地論》說，依據六種人而說三寶：大、中、小三種根器的人，依次信佛、信法、信僧，所以名為六種人。到處都說，佛如良醫，法如妙藥，僧如看護者，所以這三寶不減也不增。 第五，顯示差別：瑜伽六十四中說，由六種相來區分三寶的差別。一是由相的緣故：自然覺悟之相是佛寶，覺悟之果相是法寶，隨順他人教導而正確修行的相是僧寶。二是由業的緣故：轉正教的業是佛寶，捨棄煩惱痛苦所緣境的業是法寶，勇猛增長的業是僧寶。三是信解的緣故：對於佛寶，應當樹立親近承事的信解；對於法寶，應當樹立希求證得的信解；對於僧寶，應當樹立和合同一法性共住的信解。四是修行的緣故：對於佛寶，應當修供養承事正行；對於法寶，應當修瑜伽方便正行；對於僧寶，應當修共受財、法正行。五是隨唸的緣故：應當以其餘的相隨唸佛寶，應當以其餘的相隨念法寶，應當以其餘的相隨念僧寶，即思維『是世尊』，乃至廣說。六是生福的緣故：對於佛寶，依靠一個有情眾生而生最殊勝的福德；對於法寶，即依靠此法而生最殊勝的福德；對於僧寶，依靠多個有情眾生而生最殊勝的福德。 第六，解釋妨難：首先依據總的意義，有十個問答。一問：所辨別的三寶次第如何？答：或者有次第，或者沒有次第。同體的三寶是一體的。

【English Translation】 English version: The 'Treasure Chapter' says that based on three meanings: first, the 'Taming Master' (Tiaoyushi, referring to the Buddha); second, the 'Taming Master's' teachings; and third, the 'Taming Master's' disciples. Because the immeasurable types of enlightenment attained by the 'Taming Master', the teachings, and the disciples are the same, they are combined into one Dharma. Because the causes and effects that can be realized are of two categories, they are divided into teacher and student (disciples). The Yogacarabhumi-sastra also says that for people of superior capacity who seek Buddhahood (Fotputi, enlightenment), it speaks of the Buddha Jewel. For people of medium capacity who seek natural wisdom and understand the law of dependent origination, it speaks of the Dharma Jewel. For people of inferior capacity who rely on a teacher to receive teachings and do not violate the principles and practices, it speaks of the Sangha Jewel. Therefore, the Yogacarabhumi-sastra says that the Three Jewels are spoken of based on six types of people: those of great, medium, and small capacity, who believe in the Buddha, Dharma, and Sangha respectively, hence the name 'six types'. It is said everywhere that the Buddha is like a good doctor, the Dharma is like wonderful medicine, and the Sangha is like a caretaker, so these Three Jewels neither decrease nor increase. Fifth, revealing the differences: The sixty-fourth section of the Yogacarabhumi-sastra says that the differences between the Three Jewels are distinguished by six aspects. First, by aspect: the aspect of natural awakening is the Buddha Jewel, the aspect of the fruit of awakening is the Dharma Jewel, and the aspect of correctly practicing according to the teachings of others is the Sangha Jewel. Second, by action: the action of turning the correct teachings is the Buddha Jewel, the action of abandoning the objects of affliction and suffering is the Dharma Jewel, and the action of courageous growth is the Sangha Jewel. Third, by faith and understanding: towards the Buddha Jewel, one should establish faith and understanding of closeness and service; towards the Dharma Jewel, one should establish faith and understanding of seeking and attaining; towards the Sangha Jewel, one should establish faith and understanding of harmonious unity of Dharma-nature and dwelling together. Fourth, by practice: towards the Buddha Jewel, one should practice offering and service; towards the Dharma Jewel, one should practice yoga and skillful means; towards the Sangha Jewel, one should practice sharing wealth and Dharma. Fifth, by mindfulness: one should be mindful of the Buddha Jewel with other aspects, one should be mindful of the Dharma Jewel with other aspects, and one should be mindful of the Sangha Jewel with other aspects, that is, thinking 'He is the World Honored One', and so on. Sixth, by generating merit: towards the Buddha Jewel, one generates the most supreme merit by relying on one sentient being; towards the Dharma Jewel, one generates the most supreme merit by relying on this Dharma; towards the Sangha Jewel, one generates the most supreme merit by relying on many sentient beings. Sixth, resolving obstacles: First, based on the general meaning, there are ten questions and answers. First question: What is the order of the Three Jewels that are distinguished? Answer: There may or may not be an order. The Three Jewels of the same essence are one entity.

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義分性無勝劣。故無前後。然隨義別亦有前後。能覺．所覺．隨覺有異。彰佛．法．僧前後差別。別相三寶次第有五。一因果次第。由僧先修。次佛圓滿。后得法果。二境行次第。以法為境。僧修聖行。佛果圓滿。三師資次第。涅槃經說。諸佛所師所謂法也。報恩經中。亦說法先。佛寶次說。后說僧寶。四勝劣次第。諸教皆說佛．法．僧寶。能覺彼法。所覺．隨受。有勝劣故。五隨信次第。由先見僧威儀戒行既生信已。次於所證諦等歸心。後於彼師亦生崇仰。故僧．法．佛如是次第。如鹙子等路見馬勝威儀閑寂愿聞所知。既聞苦諦便得初果。后往佛所歸仰聞法成阿羅漢。二問所歸三寶何狹何寬。答三皆體寬通住持故。或體無別。歸真實故。三問佛墮僧攝為非僧攝。答經言。眾僧之中無佛無法。云何說言供養眾僧則得具足供養三寶。佛自告言。汝隨我語則供養佛。為解脫故即供養法。眾僧受者即供養僧。是故三歸不得為一。觀彼經意。佛非僧攝。若爾如何瑜伽六十說由五種相田成廣大。第五極清凈相續究竟。謂阿羅漢．及佛為首大苾芻僧。既云苾芻及佛為首。如何說佛非僧寶攝。答出家外道皆假號僧。為異彼徒。及佛為首顯佛弟子。非佛即僧。同大眾部等佛非僧攝。化地部說僧中有佛。故施僧者便獲大果。非別施佛。僧

【現代漢語翻譯】 現代漢語譯本 義分性無勝劣，故無前後。然隨義別亦有前後。能覺（能夠覺悟者）、所覺（被覺悟者）、隨覺（跟隨覺悟者）有異，彰顯佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）前後差別。別相三寶次第有五：一、因果次第。由僧先修行，其次佛圓滿覺悟，后得法果。二、境行次第。以法為境界，僧修聖行，佛果圓滿。三、師資次第。《涅槃經》說，諸佛的老師就是佛法。《報恩經》中，也說法在先，佛寶其次，最後說僧寶。四、勝劣次第。諸教都說佛、法、僧三寶，能覺悟佛法，所覺悟的佛法，以及隨之修行的僧，有勝劣之分。五、隨信次第。由於先見到僧的威儀戒行，因此生起信心，其次對於所證的真諦等歸心，最後對於他們的老師也生起崇敬仰慕之心。所以僧、法、佛是這樣的次第。如舍利弗（Śāriputra）等在路上見到馬勝（Aśvajit）威儀閑靜，希望聽聞他所知曉的。聽聞苦諦（Duḥkha）后便證得初果（Srotaāpanna）。之後前往佛陀處歸依仰慕，聽聞佛法成就阿羅漢（Arhat）。 二問：所歸依的三寶，何者為狹義，何者為廣義？答：三者皆體性寬廣，包含住持三寶的緣故。或者體性沒有差別，因為都是歸依真實之道的緣故。 三問：佛陀是否屬於僧團所攝？答：經中說：『眾僧之中無佛無法。』怎麼能說供養眾僧就等於具足供養三寶呢？佛陀自己說：『你隨順我的教導，就是供養佛。爲了解脫而修行，就是供養法。眾僧接受供養，就是供養僧。』因此三歸依不能視為一體。觀察經文的意思，佛陀不屬於僧團所攝。如果這樣，為什麼《瑜伽師地論》第六十卷說，由五種良田的相貌成就廣大的福德？第五是極清凈相續究竟，指阿羅漢以及佛陀為首的大比丘僧。既然說是『比丘及佛為首』，怎麼能說佛陀不屬於僧寶所攝呢？答：出家的外道也假稱僧，爲了區別他們，以及佛陀為首，是爲了彰顯佛陀的弟子，並非佛陀就是僧。如同大眾部等認為佛陀不屬於僧團所攝。化地部（Mahīśāsaka）說僧中有佛，所以佈施給僧眾就能獲得大的果報，而不是單獨佈施給佛陀。

【English Translation】 English version The nature of meaning and division has no superiority or inferiority, therefore there is no precedence or subsequence. However, depending on the meaning, there can be precedence and subsequence. There are differences between the 'able to awaken' (the one who can awaken), 'the awakened' (the object of awakening), and 'the following awakened' (the one who follows the awakened), highlighting the differences between Buddha (the Awakened One), Dharma (the teachings), and Sangha (the monastic community). The distinct characteristics of the Three Jewels have five orders: 1. The order of cause and effect: the Sangha cultivates first, then the Buddha achieves perfect enlightenment, and finally, the fruit of Dharma is attained. 2. The order of object and practice: Dharma is the object, the Sangha practices the holy path, and the fruit of Buddhahood is perfected. 3. The order of teacher and disciple: The Nirvana Sutra says that the teacher of all Buddhas is the Dharma. The Repaying Kindness Sutra also states that Dharma comes first, followed by the Buddha Jewel, and lastly the Sangha Jewel. 4. The order of superiority and inferiority: All teachings say that the Buddha, Dharma, and Sangha are treasures. The one who can awaken to the Dharma, the Dharma that is awakened to, and the Sangha that follows and practices, have superiority and inferiority. 5. The order of following faith: Because one first sees the dignified conduct and precepts of the Sangha, faith arises. Then, one turns to the truths they have realized. Finally, one develops reverence for their teacher. Therefore, the order is Sangha, Dharma, and Buddha. For example, Śāriputra and others saw Aśvajit on the road, whose demeanor was calm and peaceful, and wished to hear what he knew. After hearing about Duḥkha (the truth of suffering), he attained the first fruit (Srotaāpanna). Later, he went to the Buddha to take refuge and listen to the Dharma, becoming an Arhat. Second question: Regarding the Three Jewels to which one takes refuge, which is narrow in scope and which is broad? Answer: All three have a broad nature, encompassing the Three Jewels of Abiding. Or, their nature is not different, because they all lead to taking refuge in the truth. Third question: Is the Buddha included within the Sangha or not? Answer: The sutra says, 'Among the Sangha, there is no Buddha or Dharma.' How can it be said that offering to the Sangha is equivalent to fully offering to the Three Jewels? The Buddha himself said, 'If you follow my teachings, you are offering to the Buddha. If you practice for liberation, you are offering to the Dharma. If the Sangha receives offerings, you are offering to the Sangha.' Therefore, the Three Refuges cannot be considered as one. Observing the meaning of the sutra, the Buddha is not included within the Sangha. If so, why does the sixtieth volume of the Yogācārabhūmi-śāstra say that the appearance of the five fields of merit accomplishes great merit? The fifth is the ultimate purity of continuity, referring to the Arhats and the great Bhikshu Sangha headed by the Buddha. Since it says 'Bhikshus and the Buddha as the head,' how can it be said that the Buddha is not included within the Sangha Jewel? Answer: Outwardly, non-Buddhist ascetics also falsely claim to be Sangha. To distinguish them, and to show that the Buddha is the head, is to highlight the Buddha's disciples, not that the Buddha is the Sangha. Like the Mahāsāṃghika school, they believe that the Buddha is not included within the Sangha. The Mahīśāsaka school says that there is a Buddha within the Sangha, so giving to the Sangha will obtain great rewards, not just giving to the Buddha separately.

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不得故。佛亦得故。法藏部說。謂佛雖在僧中所攝。然別施佛果大非僧。眾德滿故。田非勝故。若依彼義佛墮僧攝。故瑜伽說及佛為首大苾芻僧。既爾涅槃所說復云何通。答大勝生主不知佛是剃髮染衣亦僧所攝。佛隨彼意故作別說。不定說佛非僧所收。故言或時說一為三說三為一。是佛境界非余所知。於二說中應求正理。四問佛．法．僧寶勝劣可知。何故佛．僧．損殺成逆。於法毀損不成逆罪。答佛僧苦生。化二乘以說為逆。法毀誠重。導菩薩而立逆名。薩遮尼乾子經說五逆。第二謗三乘法定非理法。障礙．留難．隱蔽．覆藏。第四方說出佛身血殺無學等。般若法花亦言。謗法當墮十方無間地獄。故為菩薩法亦成逆。五問三身損化得成逆罪。僧寶殺因應成逆業。答法報無損。但化稱逆。無學福增。逆成唯果。理實說僧過尚得稱逆。況殺有學命而非逆罪。出佛身血尚得逆名。譭謗法報理亦成逆。但以佛據易損。僧依勝田。通為二乘偏稱逆罪。六問三乘僧寶。菩薩成尊。損殺十地應成逆罪。答隨類化生五逆無停。菩薩逆同類罪。十地損亦逆成。七問福罪相翻。供養僧勝別無學。罪福相返。無學非逆于僧。故云別請五百羅漢不如僧次一人。答殺罪心境俱增。殺無學而稱逆。供福．情田並勝。于僧福而為多。或依大乘罪福相似

【現代漢語翻譯】 現代漢語譯本 不得故（沒有過失）。佛亦得故（佛也有過失）。法藏部（Dharmaguptaka）說，認為佛雖然在僧（Sangha，佛教僧團）中所攝，但單獨供養佛的果報遠大於供養僧眾。因為佛的功德圓滿，是殊勝的福田。如果按照他們的說法，佛就屬於僧的範疇。所以《瑜伽師地論》（Yogacarabhumi-sastra）說，以佛為首的大比丘僧。既然如此，《涅槃經》（Nirvana Sutra）所說又該如何解釋呢？回答是，大勝生主（Mahajotipala）不知道佛是剃髮染衣，也屬於僧眾所攝。佛是隨順他的意思，所以才特別這樣說。這並不是說佛一定不屬於僧眾所攝。所以說，有時說一為三，說三為一，這是佛的境界，不是其他人所能知道的。對於這兩種說法，應該尋求正確的道理。 四問：佛、法、僧三寶的殊勝和低劣可以知道。為什麼損害佛和僧會構成逆罪（Anantarika-karma，五逆罪），而毀損法則不成逆罪呢？回答是，損害佛和僧會使眾生痛苦，所以對二乘（Sravakayana，聲聞乘和Pratyekabuddhayana，緣覺乘）來說，這被說為逆罪。毀損佛法罪過誠然很重，但爲了引導菩薩，才立下逆罪之名。《薩遮尼乾子經》（Satyaka Nigantha Sutra）中說五逆罪，第二條就是誹謗三乘佛法，認為不是正理之法，障礙、留難、隱蔽、覆藏。第四條才說出佛身血、殺無學（Arhat，阿羅漢）等等。《般若經》（Prajnaparamita Sutra）和《法華經》（Lotus Sutra）也說，誹謗佛法當墮十方無間地獄。所以對於菩薩來說，毀損佛法也構成逆罪。 五問：損害三身（Trikaya，法身、報身、應身）中的應化身會構成逆罪。僧寶殺生的因應該構成逆業。回答是，法身和報身不會被損害，只有應化身才會被稱為逆罪。殺死無學之人，福報會增加，逆罪只會產生果報。實際上，說僧眾的過失尚且可以稱為逆罪，更何況是殺害有學之人的性命而不是逆罪呢？出佛身血尚且可以稱為逆名，譭謗法身和報身在道理上也構成逆罪。但因為佛容易被損害，僧眾依靠殊勝的福田，所以普遍對二乘來說才稱為逆罪。 六問：三乘的僧寶中，菩薩最為尊貴，損害或殺害十地菩薩應該構成逆罪。回答是，隨順眾生的類別而化生，五逆罪沒有停止。菩薩的逆罪與同類罪相同，損害十地菩薩也構成逆罪。 七問：福報和罪過相互顛倒。供養僧眾勝過單獨供養無學之人。罪過和福報相互顛倒。無學之人不是僧眾，所以說單獨請五百羅漢不如按照僧次供養一人。回答是，殺生的罪過，心和境都增加。殺害無學之人被稱為逆罪。供養的福報，情和福田都殊勝。供養僧眾的福報更多。或者按照大乘的說法，罪過和福報相似。

【English Translation】 English version There is no fault. The Buddha also has faults. The Dharmaguptaka school says that although the Buddha is included in the Sangha (Buddhist monastic community), offering to the Buddha alone yields far greater merit than offering to the Sangha. This is because the Buddha's merits are complete and he is a supreme field of merit. According to their view, the Buddha belongs to the Sangha. Therefore, the Yogacarabhumi-sastra says that the great Bhikshu Sangha is headed by the Buddha. If this is the case, how should the Nirvana Sutra be explained? The answer is that Mahajotipala did not know that the Buddha, with his shaved head and dyed robes, is also included in the Sangha. The Buddha followed his intention and spoke separately. This does not mean that the Buddha is necessarily not included in the Sangha. Therefore, it is said that sometimes one is said to be three, and three are said to be one. This is the Buddha's realm, which cannot be known by others. In these two statements, one should seek the correct principle. Question 4: The superiority and inferiority of the Three Jewels (Triratna) – Buddha, Dharma, and Sangha – can be known. Why does harming the Buddha and Sangha constitute Anantarika-karma (five heinous crimes), while destroying the Dharma does not? The answer is that harming the Buddha and Sangha causes suffering to sentient beings, so for the Two Vehicles (Sravakayana and Pratyekabuddhayana), this is said to be Anantarika-karma. Destroying the Dharma is indeed a serious offense, but the name of Anantarika-karma is established to guide Bodhisattvas. The Satyaka Nigantha Sutra mentions the five Anantarika-karmas, the second of which is slandering the Three Vehicles of Buddhism, considering them not to be the Dharma of correct principle, obstructing, hindering, concealing, and covering them up. The fourth is drawing blood from the Buddha's body, killing Arhats, etc. The Prajnaparamita Sutra and the Lotus Sutra also say that slandering the Dharma will cause one to fall into the Avici Hell in all ten directions. Therefore, for Bodhisattvas, destroying the Dharma also constitutes Anantarika-karma. Question 5: Harming the Nirmanakaya (manifestation body) of the Trikaya (three bodies of Buddha) constitutes Anantarika-karma. The cause of killing in the Sangha should constitute Anantarika-karma. The answer is that the Dharmakaya (Dharma body) and Sambhogakaya (enjoyment body) cannot be harmed, only the Nirmanakaya is called Anantarika-karma. Killing an Arhat increases merit, and Anantarika-karma only produces retribution. In reality, speaking of the faults of the Sangha can be called Anantarika-karma, let alone killing the life of someone who is still learning and not Anantarika-karma? Drawing blood from the Buddha's body can be called Anantarika-karma, and slandering the Dharmakaya and Sambhogakaya is also Anantarika-karma in principle. However, because the Buddha is easily harmed and the Sangha relies on the supreme field of merit, it is generally called Anantarika-karma for the Two Vehicles. Question 6: Among the Sangha of the Three Vehicles, Bodhisattvas are the most honored. Harming or killing a Bodhisattva of the Tenth Ground should constitute Anantarika-karma. The answer is that following the category of sentient beings to be transformed, the five Anantarika-karmas do not cease. The Anantarika-karma of a Bodhisattva is the same as the crime of the same category, and harming a Bodhisattva of the Tenth Ground also constitutes Anantarika-karma. Question 7: Merit and demerit are reversed. Offering to the Sangha is superior to offering to an Arhat alone. Demerit and merit are reversed. An Arhat is not the Sangha, so it is said that inviting five hundred Arhats alone is not as good as offering to one person according to the Sangha's order. The answer is that the demerit of killing increases both in mind and object. Killing an Arhat is called Anantarika-karma. The merit of offering, both the intention and the field of merit are supreme. The merit of offering to the Sangha is greater. Or, according to the Mahayana, demerit and merit are similar.

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。八問有學無學同事和而稱僧寶。凡生聖生俱僧而同寶攝。答理和．事和。二聖無諍。事和非理凡生有乖。寶義可珍。凡僧非寶。九問一佛一法亦稱佛．法。一僧二僧皆得稱僧。答辨事名僧。從眾而方僧稱。覺察．持軌隨一皆稱佛．法。十問十輪經說。有四種僧。一勝義。二世俗。三啞羊。四無慚愧。謂佛．十地菩薩．獨覺．四果名勝義僧。若諸有情帶在家相。不剃鬚發。不服袈裟。雖不得受一切出家別解脫戒。一切羯磨．布薩．自恣悉皆遮遣。而有聖法得聖果故。前出家聖此在家聖皆勝義僧。有剃鬚發被服袈裟成出家戒名世俗僧。此據有智凡出家類。若不了知罪與非罪。犯與不犯不知發露。憃愚魯鈍不依善士。不往聽聞。不數請問作何罪福。名啞羊僧。若諸有情為活命故。歸我出家毀犯戒行。無慚無愧不畏苦果。內懷腐敗如穢蝸螺。貝音狗行虛言無實。煩惱增多曾無勝業。耽湎利譽淫佚六境。譭謗正法。名無慚愧僧此中何者僧寶所攝。答初全或次少聖者名僧寶。次余后二全凡僧非寶攝。

次依種類有三問答。一問以乘對寶寶有別．同。以寶對乘乘有同．別。答教無別顯理亦應通。但說教行方便乘三。談理．果乘究竟唯一。不遮何性獸渡義以分三。究竟轉依證偏．圓而不一。故談理．果義分三乘。或寶分法之本

末。故開同．別二門。乘以運載生機故無一體三義。齊不齊釋取捨任情。二問何緣三寶有一三乘。何義三乘無三一寶。答乘隨機立。寶逐乘明。寶據可珍。乘不隨立。或寶雖可重。逐三根以分三。乘既運生。亦隨寶分三一。或以寶隨乘而易顯。乘逐寶而難明。二互翻成。兩皆無爽。三問寶隨機立假許住持。乘對生根應開雜染。何故唯說不繫為乘。答真實稱寶不繫義同。利益可珍住持隨立。乘隨真寶不繫名乘。有益運生雜染亦運。

次依體性有六問答。一問僧是眾義。自三以上名僧。理體不殊。真如寧有僧義。答覺依無慮。尚得稱以佛名。僧本非多。理亦得標僧稱。二問三乘體別後會歸於一乘。三寶相殊。終可成於一寶。答運生有于初后。會二歸於一乘。可珍有于勝劣。究竟咸歸一寶。或寶可珍。有同別而無會。乘依運載說三．一。而稱歸。齊與不齊。亦隨取捨。三問以乘對寶皆許會歸。以寶對身亦應歸會。謂會應化歸法身故。答執乘極而住果。令進習而明歸。無執身而不進。故於身而無會。若說勝劣諸教明文。四問既許三寶體有同．別。應許三身亦有同體。答寶隨機立。對樂執而稱同別。身利別根無計情而但異。或事殊立別。理等明同。寶既一三。身亦三一。但以身殊難曉。諸教多陳。體等易知聖無明說。五問

【現代漢語翻譯】 現代漢語譯本：因此，爲了開啟相同和區別的兩種途徑，憑藉著運載生機的緣故，沒有一體三義的說法。齊等與不齊等的解釋，取決於取捨的意願。第二問：為什麼三寶（佛寶、法寶、僧寶）有一和三乘（聲聞乘、緣覺乘、菩薩乘）的說法？又是什麼意義上說三乘沒有三而一寶的說法？答：乘是根據眾生的根機而設立的，寶是隨著乘的顯明而確立的。寶是根據其可珍貴的性質而設立的，乘不是隨意設立的。或者說，寶雖然可貴，但根據眾生三種不同的根器而分為三。乘既然能夠運載眾生，也隨著寶而分為三和一。或者說，寶隨著乘而容易顯現，乘隨著寶而難以明瞭。這兩種說法互相補充，都沒有錯誤。第三問：乘與寶相對，都允許會歸於一。寶與身（法身、報身、應身）相對，也應該會歸於一，即應化身會歸於法身。答：執著于乘的極致而停留在果位，是爲了讓眾生精進修習而明白會歸的道理。沒有執著于身而不精進的情況，所以在身的問題上沒有會歸的說法。如果說勝劣，各種經典都有明確的說明。第四問：既然允許三寶在體性上有相同和區別，就應該允許三身也有同體。答：寶是根據眾生的根機而設立的，針對眾生的喜好和執著而說相同和區別。身是爲了利益不同的根器，沒有計較情執而只有差異。或者說，在事相上有所不同而設立區別，在理體上平等而說明相同。寶既然有一和三的說法，身也有三和一的說法。只是因為身的不同難以理解，所以各種經典多有陳述。體性的平等容易理解，聖人沒有明確說明。第五問： 其次，依據體性有六個問答。第一問：僧是眾多的意思，從三人以上才能稱為僧。理體上沒有差別，真如怎麼會有僧的意義？答：覺悟依靠無慮，尚且可以稱為佛。僧的本質並非眾多，理體上也可以標立僧的稱謂。第二問：三乘的體性不同，最終會歸於一乘。三寶的相狀不同，最終可以成就為一寶嗎？答：運載生髮有初始和最終，所以會二歸一乘。可珍貴有殊勝和低劣，最終都歸於一寶。或者說，寶的可珍貴，有相同和區別而沒有會歸。乘依據運載而說三和一，而稱之為歸。齊等與不齊等，也取決於取捨。第三問：以乘對寶，都允許會歸。以寶對身，也應該會歸。即應化身會歸於法身。答：執著于乘的極致而停留在果位，是爲了讓眾生精進修習而明白會歸的道理。沒有執著于身而不精進的情況，所以在身的問題上沒有會歸的說法。如果說勝劣，各種經典都有明確的說明。第四問：既然允許三寶在體性上有相同和區別，就應該允許三身也有同體。答：寶是根據眾生的根機而設立的，針對眾生的喜好和執著而說相同和區別。身是爲了利益不同的根器，沒有計較情執而只有差異。或者說，在事相上有所不同而設立區別，在理體上平等而說明相同。寶既然有一和三的說法，身也有三和一的說法。只是因為身的不同難以理解，所以各種經典多有陳述。體性的平等容易理解，聖人沒有明確說明。第五問：

【English Translation】 English version: Therefore, to open the two paths of sameness and difference, because of the life-generating function of conveyance, there is no single entity with three meanings. The explanation of equality and inequality depends on the intention of acceptance and rejection. Second question: Why do the Three Jewels (Buddha Jewel, Dharma Jewel, Sangha Jewel) have the concept of one and three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)? And in what sense do the three vehicles not have the concept of three-in-one Jewel? Answer: The vehicle is established according to the capacity of sentient beings, and the Jewel is established according to the manifestation of the vehicle. The Jewel is established according to its precious nature, and the vehicle is not established arbitrarily. Or, although the Jewel is precious, it is divided into three according to the three different capacities of sentient beings. Since the vehicle can carry sentient beings, it is also divided into three and one according to the Jewel. Or, the Jewel is easily manifested along with the vehicle, and the vehicle is difficult to understand along with the Jewel. These two statements complement each other, and there is no error. Third question: The vehicle is opposite to the Jewel, and both are allowed to converge into one. The Jewel is opposite to the body (Dharmakāya, Sambhogakāya, Nirmāṇakāya), and it should also converge into one, that is, the Nirmāṇakāya should converge into the Dharmakāya. Answer: Clinging to the ultimate of the vehicle and staying in the fruit position is to allow sentient beings to diligently practice and understand the principle of convergence. There is no situation of clinging to the body without diligent practice, so there is no convergence in the issue of the body. If we talk about superiority and inferiority, various scriptures have clear explanations. Fourth question: Since it is allowed that the Three Jewels have the same and different in nature, it should be allowed that the Three Bodies also have the same nature. Answer: The Jewel is established according to the capacity of sentient beings, and it is said to be the same and different for the sake of sentient beings' preferences and attachments. The body is to benefit different capacities, and there is no consideration of emotional attachments but only differences. Or, differences are established in phenomena, and sameness is explained in principle. Since the Jewel has the concept of one and three, the body also has the concept of three and one. It is just that the difference of the body is difficult to understand, so various scriptures have many statements. The equality of nature is easy to understand, and the saints did not explicitly explain it. Fifth question: Next, there are six questions and answers based on the nature of the entity. First question: Sangha means multitude, and it can be called Sangha from three or more people. There is no difference in the principle of reality, so how can True Thusness (Tathātā) have the meaning of Sangha? Answer: Enlightenment relies on no worries, and it can still be called Buddha. The essence of Sangha is not multitude, and the title of Sangha can also be established in principle. Second question: The nature of the three vehicles is different, and they will eventually converge into one vehicle. The appearances of the Three Jewels are different, can they eventually achieve one Jewel? Answer: The carrying and generating have beginning and end, so the two converge into one vehicle. Preciousness has superiority and inferiority, and eventually they all return to one Jewel. Or, the preciousness of the Jewel has sameness and difference but no convergence. The vehicle is based on carrying and says three and one, and it is called returning. Equality and inequality also depend on acceptance and rejection. Third question: With the vehicle opposite to the Jewel, both are allowed to converge. With the Jewel opposite to the body, it should also converge. That is, the Nirmāṇakāya converges into the Dharmakāya. Answer: Clinging to the ultimate of the vehicle and staying in the fruit position is to allow sentient beings to diligently practice and understand the principle of convergence. There is no situation of clinging to the body without diligent practice, so there is no convergence in the issue of the body. If we talk about superiority and inferiority, various scriptures have clear explanations. Fourth question: Since it is allowed that the Three Jewels have the same and different in nature, it should be allowed that the Three Bodies also have the same nature. Answer: The Jewel is established according to the capacity of sentient beings, and it is said to be the same and different for the sake of sentient beings' preferences and attachments. The body is to benefit different capacities, and there is no consideration of emotional attachments but only differences. Or, differences are established in phenomena, and sameness is explained in principle. Since the Jewel has the concept of one and three, the body also has the concept of three and one. It is just that the difference of the body is difficult to understand, so various scriptures have many statements. The equality of nature is easy to understand, and the saints did not explicitly explain it. Fifth question:

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寶隨乘立既許一．三。身對乘明亦應三．一。答乘體即寶故有一．三。佛非二乘故無三．一。六問隨機現寶寶有一．三。隨乘現身佛有三．一。答佛皆極果非彼二乘。余開劣勝故有三．一。或雖化身為二乘現逗彼機器。亦分三身。五分法身名法身。王宮生身名報身。余隨類身名化身。一乘三身已如前辨。故釋前難有齊不齊。

次依釋名。有三問答。一問任持自相真如正可名法。非和無覺云何得名佛僧。答覺性．覺依．覺本名覺。理和事順眾本名僧。二問能學勝劣佛僧開二。所學果因法應非一。答有障無障以顯修。能學易知以開二。有勝非勝以明證所學難了故唯一。三問劣勝難了法合為一。事理易知法開為二。答師．資道別。佛．僧為二。軌則義齊。法但為一。

次依廢立有三問答。一問勝鬘經等說有一乘。涅槃經等說有二乘。譬如國王調御駕駟。欲令驢車而及之者無有是處。法花經等說有三乘。謂羊．鹿．牛車。善戒經等說有四車。前三加象。勝鬘經等亦說有四。謂無聞非法眾生以人天善根而成就之。求聲聞者授聲聞乘。求緣覺者授緣覺乘。求大乘者授以大乘。楞伽經中說有五乘。三乘定性不定性為四。第五阿闡提有二。一有性而斷善根。二菩薩具大悲者。莊嚴論中亦說有五。前四如前。第五有二。一即

【現代漢語翻譯】 現代漢語譯本 寶與乘對應，如果立為一，則三身也應對應為三。身與乘對應，如果明示為三，則一乘也應對應為一。回答：乘的本體就是寶，所以立為一，三身也對應為三。佛不是二乘境界，所以沒有三對應一的情況。六問：根據不同根器示現寶，寶對應一，三身也對應為三。根據不同根器示現身，佛對應三，一乘也對應為一。回答：佛都是究竟圓滿的果位，不是二乘所能比的。其餘的開顯差別，是因為有優劣之分，所以有三對應一的情況。或者雖然化身為二乘，也是爲了適應他們的根器，也分三身。五分法身名為法身（Dharmakaya）。王宮出生的身名為報身（Sambhogakaya）。其餘隨不同類別示現的身名為化身（Nirmanakaya）。一乘三身，前面已經辨析過了。所以解釋前面的疑問，有齊同和不齊同的情況。

其次，根據釋名，有三個問答。一問：任持自相的真如（Tathata）才可以稱為法（Dharma），沒有覺知的和合之物，怎麼能稱為佛（Buddha）和僧（Sangha）呢？回答：覺性、覺依、覺本名為覺。理和事順，大眾之本名為僧。二問：能學的有勝劣之分，佛和僧可以分為二。所學的果和因，法應該不是一。回答：有障和無障，是爲了顯示修行。能學的容易理解，所以分為二。有勝和非勝，是爲了說明證悟的境界，所學的難以理解，所以唯一。三問：劣勝難以理解，法合為一。事理容易理解，法分為二。回答：師和資的道路不同，佛和僧分為二。軌則的意義相同，法只為一。

其次，根據廢立，有三個問答。一問：《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）等說有一乘。《涅槃經》（Mahāparinirvāṇa Sūtra）等說有二乘，譬如國王調御駕馭駟馬車，想要讓驢車趕上它，是不可能的。《法華經》（Lotus Sutra）等說有三乘，即羊車、鹿車、牛車。《善戒經》（Vinaya-samgraha）等說有四車，前三加象車。《勝鬘經》等也說有四，即沒有聽聞非法眾生，以人天善根成就。求聲聞（Śrāvaka）者，授予聲聞乘。求緣覺（Pratyekabuddha）者，授予緣覺乘。求大乘（Mahāyāna）者，授予大乘。楞伽經（Laṅkāvatāra Sūtra）中說有五乘，三乘定性不定性為四。第五阿闡提（Icchantika）有二，一是有性而斷善根，二是菩薩具大悲者。《莊嚴論》（Mahāyānasaṃgraha）中也說有五，前四如前。第五有二，一是...

【English Translation】 English version If 'treasure' is established as one corresponding to the 'vehicle', then the three bodies should also correspond to three. If 'body' is clearly indicated as three corresponding to the 'vehicle', then the One Vehicle should also correspond to one. Answer: The substance of the vehicle is the treasure, so it is established as one, and the three bodies correspond to three. The Buddha is not in the realm of the Two Vehicles, so there is no situation of three corresponding to one. Sixth question: According to different capacities, the treasure is manifested, with the treasure corresponding to one, and the three bodies corresponding to three. According to different capacities, the body is manifested, with the Buddha corresponding to three, and the One Vehicle corresponding to one. Answer: All Buddhas are in the ultimate and complete fruition, which cannot be compared to the Two Vehicles. The remaining distinctions are revealed because of the differences between superior and inferior, so there is a situation of three corresponding to one. Or, although transformed into the Two Vehicles, it is also to adapt to their capacities, and the three bodies are also divided. The fivefold Dharmakaya (Dharmakaya) is called the Dharma body. The body born in the royal palace is called the Sambhogakaya (Sambhogakaya). The remaining bodies manifested according to different categories are called the Nirmanakaya (Nirmanakaya). The One Vehicle and the Three Bodies have been distinguished earlier. Therefore, to explain the previous questions, there are situations of sameness and difference.

Secondly, according to the explanation of names, there are three questions and answers. First question: Only the Suchness (Tathata) that upholds its own characteristics can be called Dharma (Dharma). How can a combination without awareness be called Buddha (Buddha) and Sangha (Sangha)? Answer: The nature of awareness, the basis of awareness, and the origin of awareness are called awareness. Reason and affairs are harmonious, and the basis of the multitude is called Sangha. Second question: Those who can learn have superior and inferior distinctions, and the Buddha and Sangha can be divided into two. The fruit and cause of what is learned, the Dharma should not be one. Answer: Having obstacles and not having obstacles is to show practice. What can be learned is easy to understand, so it is divided into two. Having superiority and not having superiority is to explain the state of enlightenment, and what is learned is difficult to understand, so it is only one. Third question: The inferior and superior are difficult to understand, and the Dharma is combined into one. Affairs and principles are easy to understand, and the Dharma is divided into two. Answer: The paths of the teacher and the student are different, and the Buddha and Sangha are divided into two. The meaning of the rules is the same, and the Dharma is only one.

Thirdly, according to the establishment and abolition, there are three questions and answers. First question: The Śrīmālādevī Siṃhanāda Sūtra (Śrīmālādevī Siṃhanāda Sūtra) and others say there is One Vehicle. The Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra) and others say there are Two Vehicles, just as a king controlling and driving a chariot with four horses, it is impossible to have a donkey cart catch up with it. The Lotus Sutra (Lotus Sutra) and others say there are Three Vehicles, namely the goat cart, the deer cart, and the ox cart. The Vinaya-samgraha (Vinaya-samgraha) and others say there are Four Vehicles, the previous three plus the elephant cart. The Śrīmālādevī Siṃhanāda Sūtra and others also say there are four, namely sentient beings who have not heard the Dharma and are not in accordance with the Dharma, who are accomplished with the roots of goodness of humans and gods. Those who seek the Śrāvaka (Śrāvaka) Vehicle are given the Śrāvaka Vehicle. Those who seek the Pratyekabuddha (Pratyekabuddha) Vehicle are given the Pratyekabuddha Vehicle. Those who seek the Mahāyāna (Mahāyāna) Vehicle are given the Mahāyāna Vehicle. The Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra) says there are Five Vehicles, the three vehicles with fixed and unfixed nature are four. The fifth Icchantika (Icchantika) has two, one is having the nature but severing the roots of goodness, and the other is a Bodhisattva with great compassion. The Mahāyānasaṃgraha (Mahāyānasaṃgraha) also says there are five, the previous four are as before. The fifth has two, one is...

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有性而斷善根。謂暫時無。二無性者。謂畢竟無。善戒經等亦說有五。初四如前。第五唯一。謂無種姓。何故說乘有此差別。不說身寶有此異門。答乘隨機立。佛據覺殊寶性可珍。故無增減。二問何故證凈別立戒門。于立寶中不開戒寶答證凈是所信。二因戒別立。寶義化三根。從通名法寶。四種證凈由二因立。由信三寶離惡道因。由信戒故離賤貧因。故信法外別立戒凈。三問何因隨念加六加三。所敬可珍即無增減。答念緣令其親近。念行令其進修。加六加三。六．十隨念。緣為所敬隨根可珍。但說三歸。故無增減。

次依差別。有一問答。問何故唯說三寶別相。不說無別。答無別義易經已廣陳。有別義難論須具釋。合前問答有二十五。

破魔羅義林

破魔羅義。以七門分別。一列名不同。二釋名出體。三明廢立。四辨所障。五能破差別。六真破位次。七示相降時。

一列名不同者。魔有二種。一分段品魔。二變易品魔。法花經中安樂行品說。如來亦復如是。以禪定智慧力得法國土。王於三界。而諸魔王不肯順伏。如來賢聖諸將與之共戰。其有功者心亦歡喜。於四眾中。為說諸經令其心悅。乃至又復賜與涅槃之城。言得滅度引導其心。令其歡喜。而不為說是法華經。此說二乘先所破滅。故知但

【現代漢語翻譯】 現代漢語譯本 有性而斷善根，指的是暫時沒有（善根）。二無性者，指的是畢竟沒有（善根）。《善戒經》等也說有五種（斷善根）。前四種如前所述。第五種只有一種，指的是沒有種姓。為什麼說（三）乘有這種差別，而不說身寶有這種不同之處？回答是，（三）乘是根據不同根機而設立的。佛陀認為覺悟殊勝，寶性值得珍惜，所以沒有增減。第二問，為什麼證凈（四不壞信）單獨設立戒門，而在設立寶（三寶）中不開啟戒寶？回答是，證凈是所信的對象，因為戒而特別設立。寶的意義在於教化三根（上中下根器）。從通用的名稱來說，是法寶。四種證凈由兩個原因設立：由於相信三寶，遠離惡道之因；由於相信戒律，遠離低賤貧窮之因。所以，在信法之外，特別設立戒凈。第三問，為什麼隨念（十隨念）有加六加三（的不同說法），而所敬（三寶）可珍貴，就沒有增減？回答是，念緣能使人親近，念行能使人精進。加六加三，六、十隨念，緣是所敬的對象，隨根機而珍貴。但只說三歸依，所以沒有增減。 接下來依據差別（進行討論），有一個問答。問：為什麼只說三寶的差別相，而不說無差別相？答：無差別的意義容易理解，經典已經廣泛陳述。有差別的意義難以論述，需要詳細解釋。結合前面的問答，共有二十五個（問答）。 破魔羅義林 破魔羅義，用七個方面來分別：一、列名不同；二、解釋名稱，顯出本體；三、說明廢立；四、辨別所障礙；五、能破的差別；六、真破的位次；七、顯示降伏的時機。 一、列名不同：魔有兩種，一、分段品魔，二、變易品魔。《法華經·安樂行品》中說：『如來也是這樣，以禪定智慧力得到法國土，王於三界，而諸魔王不肯順伏。如來賢聖諸將與之共戰，其中有功者，（如來）心裡也歡喜，在四眾中，為他們說各種經典，使他們心裡喜悅，乃至又賜予涅槃之城，說得到滅度，引導他們的心，使他們歡喜，但不為他們說《法華經》。』這裡說的是二乘（阿羅漢和辟支佛）先前所破滅的（魔），所以知道只是（分段品魔）。

【English Translation】 English version 'Having nature' and severing roots of goodness means temporarily lacking them. 'Having no nature' means ultimately lacking them. The Śīlaskandha-vinaya (善戒經) and other scriptures also speak of five (types of severance). The first four are as previously described. The fifth is unique, referring to those without gotra (種姓, lineage). Why is it said that the (three) vehicles have this difference, but not that the kāya-ratna (身寶, body jewel) has this distinction? The answer is that the vehicles are established according to individual capacities. The Buddha considers enlightenment supreme and the jewel-nature worthy of cherishing, so there is no increase or decrease. Second question: Why is prativedha-prasāda (證凈, fourfold confidence) established as a separate gate of precepts, but the śīla-ratna (戒寶, precept jewel) is not opened within the establishment of the jewels (Three Jewels)? The answer is that prativedha-prasāda is the object of faith, and it is specially established because of precepts. The meaning of the jewel lies in transforming the three roots (superior, middling, and inferior capacities). Generally speaking, it is the dharma-ratna (法寶, Dharma jewel). The fourfold prativedha-prasāda is established by two causes: due to faith in the Three Jewels, one avoids the causes of evil destinies; due to faith in precepts, one avoids the causes of lowliness and poverty. Therefore, apart from faith in the Dharma, śīla-prasāda (戒凈, purity of precepts) is specially established. Third question: Why are there additions of six or three in anusmṛti (隨念, mindfulness), while what is revered (the Three Jewels) is precious and has no increase or decrease? The answer is that mindfulness of conditions brings one closer, and mindfulness of practice enables one to advance in cultivation. Adding six or three, six or ten anusmṛti, conditions are the object of reverence, and they are cherished according to individual capacities. But only the Three Refuges are mentioned, so there is no increase or decrease. Next, based on differences, there is a question and answer. Question: Why only speak of the distinct characteristics of the Three Jewels, and not of the non-distinct characteristics? Answer: The meaning of non-distinction is easy to understand, and the scriptures have already widely stated it. The meaning of distinction is difficult to discuss and requires detailed explanation. Combining the previous questions and answers, there are twenty-five (questions and answers). The Forest of Breaking the Māras' Meaning Breaking the meaning of the Māras is distinguished by seven aspects: 1. Listing different names; 2. Explaining the names and revealing the essence; 3. Explaining the establishment and abolition; 4. Distinguishing what is obstructed; 5. Differences in what can break; 6. The stages of true breaking; 7. Showing the time of subjugation. 1. Listing different names: There are two types of māra (魔, demon): 1. Kleśa-māra (分段品魔, māra of the realm of desire and form), and 2. Mṛtyu-māra (變易品魔, māra of the realm of formlessness). The 'Chapter on Peaceful Practices' in the Lotus Sūtra says: 'The Tathāgata (如來) is also like this, obtaining the land of the Dharma with the power of dhyāna (禪定, meditation) and wisdom, and reigning over the triple world, but the māra-rājas (魔王, demon kings) are unwilling to submit. The Tathāgata's virtuous and wise generals fight with them, and those who have merit, (the Tathāgata) is also pleased in his heart, and among the four assemblies, he speaks various scriptures for them, making their hearts joyful, and even bestowing the city of Nirvāṇa (涅槃), saying that they have attained liberation, guiding their hearts, making them joyful, but not speaking the Lotus Sūtra for them.' This speaks of what the arhats (阿羅漢) and pratyekabuddhas (辟支佛) of the Two Vehicles previously destroyed, so it is known that it is only (Kleśa-māra).

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是分段之魔煩惱障品既障二乘。說之為魔。所知障品障于菩薩。明知亦魔。勝鬘經說。有作四聖諦。無作四聖諦。如來應正等覺。初始覺知。然後為無明㲉藏眾生。方便演說。既分二死二蘊二煩惱。明知天魔亦有二類。或說三魔。法花又云。如來亦復如是。於三界中為大法王。以法教化一切眾生。見賢聖軍與五陰魔．煩惱魔．死魔。共戰有大功勛。滅三毒出三界破魔網。爾時如來亦大歡喜。不說天魔。或說四魔。瑜伽等說。坦然安坐妙菩提座。降伏四魔。具大勢力。名薄伽梵。佛地論云。言四魔者。一煩惱魔。二蘊魔。三死魔。四自在天魔。或說八魔。分段．變易各有四故菩薩以分別及所知障為煩惱故。理亦定有變易生死品煩惱魔。又說八魔。涅槃經說。四魔之上更加四倒。或說十魔。雜藏中說。欲憂．愁饑．渴愛．睡眠．怖畏．疑毒．及名利．自高輕慢彼。汝等軍如是。一切無能破。我智箭定刀。摧壞瓶投水。

二釋名出體者。初釋名。后出體。釋名中。初釋通名。后釋別名。通名者梵云魔羅。此雲擾亂障礙破壞。擾亂身心。障礙善法。破壞勝事。故名魔羅。此略云魔。諸魔通稱。三等是數帶數釋也。又云波卑夜。此云惡者。天魔別名。波旬訛也。成就惡法懷惡意故。惡魔波旬號名雙舉。釋別名者。可分可段

【現代漢語翻譯】 現代漢語譯本： 分段生死的魔和煩惱障，既能障礙聲聞乘和緣覺乘，所以被稱為魔。所知障能障礙菩薩，明確知道也是魔。《勝鬘經》說，有作四聖諦和無作四聖諦。如來應正等覺，最初覺知，然後為被無明覆蓋的眾生，方便地演說。既然區分了二種死、二種蘊、二種煩惱，明確知道天魔也有二類。或者說三種魔。《法華經》又說，如來也像這樣，在三界中作為大法王，用佛法教化一切眾生，看見賢聖軍隊與五陰魔（色、受、想、行、識五種構成要素）、煩惱魔、死魔共同作戰，有很大的功勛，滅除貪嗔癡三毒，超出三界，破除魔網。這時如來也非常歡喜，沒有說天魔。或者說四種魔。《瑜伽師地論》等說，坦然安坐在妙菩提座上，降伏四魔，具有大勢力，名為薄伽梵（Bhagavan，世尊）。《佛地論》說，所說的四魔是：一、煩惱魔，二、蘊魔，三、死魔，四、自在天魔。或者說八種魔，因為分段生死和變易生死各有四種，菩薩以分別和所知障作為煩惱，所以理所當然也有變易生死的煩惱魔。又說八種魔。《涅槃經》說，在四魔之上更加四倒（常樂我凈四種顛倒）。或者說十種魔。《雜藏》中說，欲、憂、愁、饑、渴、愛、睡眠、怖畏、疑毒，以及名利、自高輕慢他人，你們的軍隊就是這樣，一切都不能戰勝。我的智慧箭和定力刀，摧毀它們就像摧毀瓶子，投入水中一樣。

二、解釋名稱並說明本體。先解釋名稱，后說明本體。解釋名稱中，先解釋通名，后解釋別名。通名，梵文是魔羅（Mara），這裡翻譯為擾亂、障礙、破壞。擾亂身心，障礙善法，破壞殊勝之事，所以名為魔羅。這裡簡略地稱為魔，是諸魔的通稱。『三』等是數字，是帶數釋。又稱為波卑夜（Papiyas），這裡翻譯為惡者，是天魔的別名。波旬（Papiyan）是訛傳。成就惡法，懷有惡意，惡魔波旬是號和名的雙重舉例。解釋別名，可以分段說明。

【English Translation】 English version: The Mara of sectional transmigration and the afflictive obscurations, which obstruct both Sravakas and Pratyekabuddhas, are therefore called Mara. The cognitive obscurations obstruct Bodhisattvas, and it is clearly known that they are also Mara. The Srimala Sutra says that there are both 'making' and 'non-making' of the Four Noble Truths. The Tathagata, the Perfectly and Fully Awakened One, initially realized this and then, for sentient beings concealed by ignorance, expediently expounded it. Since it distinguishes between two kinds of death, two kinds of aggregates, and two kinds of afflictions, it is clear that there are also two kinds of celestial Mara. Or it speaks of three Maras. The Lotus Sutra also says that the Tathagata is like this, in the triple world, as the Great Dharma King, teaching and transforming all sentient beings with the Dharma, seeing the army of the virtuous and the wise fighting together with the Mara of the five aggregates (form, feeling, perception, volition, and consciousness), the Mara of afflictions, and the Mara of death, having great merit, extinguishing the three poisons of greed, hatred, and delusion, transcending the triple world, and breaking the net of Mara. At this time, the Tathagata is also very pleased, and does not speak of celestial Mara. Or it speaks of four Maras. The Yogacarabhumi-sastra and others say that one sits serenely on the wondrous Bodhi seat, subduing the four Maras, possessing great power, and is named Bhagavan (Bhagavan, The Blessed One). The Buddhabhumi Sutra says that the four Maras are: 1. The Mara of afflictions, 2. The Mara of aggregates, 3. The Mara of death, 4. The Mara of the Svargadeva. Or it speaks of eight Maras, because there are four each for sectional transmigration and transformational transmigration. Bodhisattvas take discrimination and cognitive obscurations as afflictions, so it is logically certain that there is also the Mara of afflictions in transformational transmigration. It also speaks of eight Maras. The Nirvana Sutra says that on top of the four Maras are added the four inversions (the four perversions of permanence, bliss, self, and purity). Or it speaks of ten Maras. The Samjukta Agama says, 'Desire, sorrow, grief, hunger, thirst, love, sleep, fear, doubt, poison, and fame and gain, self-exaltation and contempt for others, your army is like this, and nothing can defeat it. My arrow of wisdom and knife of samadhi will destroy them like destroying a pot and throwing it into water.'

1. Explaining the names and revealing the substance. First explaining the names, then revealing the substance. In explaining the names, first explaining the general name, then explaining the specific name. The general name, in Sanskrit, is Mara (Mara), which is translated here as disturbance, obstruction, destruction. Disturbing body and mind, obstructing wholesome dharmas, destroying excellent things, therefore it is called Mara. Here it is abbreviated as Mara, which is the general term for all Maras. 'Three' and so on are numbers, which is an explanation with numbers. It is also called Papiyas (Papiyas), which is translated here as the evil one, which is the specific name for the celestial Mara. Papiyan (Papiyan) is a corruption. Accomplishing evil dharmas and harboring evil intentions, the evil Mara Papiyan is a double example of the title and name. Explaining the specific names can be explained section by section.

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名為分段。品是類義。變改轉易名為變易。品義如前。分段變易品即是魔。持業釋也。煩多擾亂名為煩惱。色等積聚名之為蘊。將盡正儘儘已名死神用光潔自在名天。此四即魔。皆持業釋。涅槃八魔。初四如前。無常．無樂．無我．無凈。倒體即魔。亦持業釋。十魔名者。可欣名欲心戚名憂愁。悕求食飲名飢渴。耽欲名愛。令心昧略名睡眠。有所恐怯名怖畏。猶豫兩端名疑。損惱身心名毒。悕譽貪財曰名利。自舉陵他名高慢。欲等即魔。亦持業釋。此中且解諸名不同。增減數中。同者類釋。

次出魔體。二魔體者。依于有作粗四諦品。二乘異生粗淺境事。立分段魔體。依于無作細四諦品。大乘異生。微妙境事。立變易魔體。后唯障菩薩。初通障二乘。二乘求解脫。彼等能為解脫障故。菩薩求菩提。變易四魔細能障故。三魔體者。一切見修煩惱障品名煩惱魔。因惑所感五蘊諸法名為蘊魔。依此五蘊無常死沒。將死已死名為死魔。不取死觸唯是色蘊。觸處狹故。亦不取死支。將死正死非已死故。死即滅相。不相應行蘊。依五蘊假舍眾同分入過去故。破壞壽命故名為魔。或兼死支。將死正死逼迫身心壞壽命故。或兼死觸。觸于末摩令生苦惱。損壽命故。四魔體者。煩惱所知。若現若種。並隨所應。習氣等法名煩惱魔。

【現代漢語翻譯】 現代漢語譯本：名為分段（saṃsāra，輪迴）。品是類義。變改轉易名為變易（parināma，變化）。品義如前。分段變易品即是魔（māra，魔羅）。持業釋也。煩多擾亂名為煩惱（kleśa，煩惱）。色等積聚名之為蘊（skandha，蘊）。將盡正儘儘已名死（maraṇa，死亡）。神用光潔自在名天（deva，天神）。此四即魔。皆持業釋。涅槃八魔。初四如前。無常（anitya，無常）、無樂（duḥkha，苦）、無我（anātman，無我）、無凈（aśubha，不凈）。倒體即魔。亦持業釋。十魔名者。可欣名欲（kāma，慾望），心戚名憂愁（daurmanasya，憂愁）。悕求食飲名飢渴（kṣutpipāsā，飢渴）。耽欲名愛（rāga，貪愛）。令心昧略名睡眠（styāna-middha，睡眠）。有所恐怯名怖畏（bhaya，怖畏）。猶豫兩端名疑（vicikitsā，懷疑）。損惱身心名毒（viṣa，毒）。悕譽貪財曰名利（lābha-śloka-satkāra，名利）。自舉陵他名高慢（abhimāna，驕慢）。欲等即魔。亦持業釋。此中且解諸名不同。增減數中。同者類釋。

次出魔體。二魔體者。依于有作粗四諦品。二乘異生粗淺境事。立分段魔體。依于無作細四諦品。大乘異生。微妙境事。立變易魔體。后唯障菩薩（bodhisattva，菩薩）。初通障二乘。二乘求解脫（mokṣa，解脫）。彼等能為解脫障故。菩薩求菩提（bodhi，菩提）。變易四魔細能障故。三魔體者。一切見修煩惱障品名煩惱魔。因惑所感五蘊諸法名為蘊魔。依此五蘊無常死沒。將死已死名為死魔。不取死觸唯是色蘊。觸處狹故。亦不取死支。將死正死非已死故。死即滅相。不相應行蘊。依五蘊假舍眾同分入過去故。破壞壽命故名為魔。或兼死支。將死正死**迫身心壞壽命故。或兼死觸。觸于末摩令生苦惱。損壽命故。四魔體者。煩惱所知。若現若種。並隨所應。習氣等法名煩惱魔。

【English Translation】 English version: Named Saṃsāra (saṃsāra, cycle of rebirth). 'P品' means category. Changing and transforming is called Parināma (parināma, change). The meaning of 'P品' is as before. The category of Saṃsāra and Parināma is Māra (māra, demon). This is a Karmadhāraya compound. Much vexation and disturbance is called Kleśa (kleśa, affliction). Accumulation of form etc. is called Skandha (skandha, aggregate). About to end, presently ending, already ended is called Maraṇa (maraṇa, death). Divine function, bright and free, is called Deva (deva, god). These four are Māra. All are Karmadhāraya compounds. The eight Māras of Nirvāṇa. The first four are as before: Impermanence (anitya, impermanence), suffering (duḥkha, suffering), non-self (anātman, non-self), impurity (aśubha, impurity). The inverted nature is Māra. Also a Karmadhāraya compound. The names of the ten Māras: What is pleasing is called Kāma (kāma, desire), mental distress is called Daurmanasya (daurmanasya, sorrow). Craving for food and drink is called Kṣutpipāsā (kṣutpipāsā, hunger and thirst). Indulging in desire is called Rāga (rāga, attachment). Causing the mind to be obscured is called Styāna-middha (styāna-middha, sloth and torpor). Having fear and dread is called Bhaya (bhaya, fear). Hesitating between two extremes is called Vicikitsā (vicikitsā, doubt). Harming body and mind is called Viṣa (viṣa, poison). Coveting fame and wealth is called Lābha-śloka-satkāra (lābha-śloka-satkāra, gain, praise, and honor). Exalting oneself and belittling others is called Abhimāna (abhimāna, pride). Desire etc. are Māra. Also Karmadhāraya compounds. Here, only the differences in names are explained. In increasing or decreasing numbers, those that are the same are explained by category.

Next, the substance of Māra is presented. Regarding the two substances of Māra: Based on the coarse Four Noble Truths with action, the coarse and shallow realms of the Two Vehicles and ordinary beings, the substance of Saṃsāra Māra is established. Based on the subtle Four Noble Truths without action, the subtle realms of the Mahāyāna and ordinary beings, the substance of Parināma Māra is established. The latter only obstructs Bodhisattvas (bodhisattva, bodhisattva), while the former generally obstructs the Two Vehicles. The Two Vehicles seek Mokṣa (mokṣa, liberation). Because they can be obstacles to liberation. Bodhisattvas seek Bodhi (bodhi, enlightenment). Because the subtle four Māras of Parināma can obstruct them. Regarding the three substances of Māra: All afflictions that are obstacles of view and cultivation are called Kleśa Māra. The five aggregates of phenomena produced by delusion are called Skandha Māra. Based on these five aggregates, impermanent death and demise, about to die, already dead, is called Maraṇa Māra. Not taking the touch of death, only the form aggregate. Because the place of touch is narrow. Also not taking the branch of death. About to die, presently dying, not already dead. Death is the aspect of cessation. The non-corresponding formations aggregate. Based on the five aggregates, falsely abandoning the commonality and entering the past. Because it destroys life, it is called Māra. Or including the branch of death. About to die, presently dying, oppressing body and mind, destroying life. Or including the touch of death. Touching the vital points, causing suffering and distress, harming life. Regarding the four substances of Māra: Afflictions and what is known, whether manifest or latent, and accordingly, habitual tendencies and other phenomena are called Kleśa Māra.

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分段變易二死五蘊名為蘊魔。分段沒無將死．正死．死已滅相名為死魔。變易正死將死二位名為死魔。若彼滅已便非魔體。欲界第六他化天子魔及眷屬。並不思議解脫菩薩之所化作。名自在天魔。八魔體者。一百二十八根本煩惱。及隨煩惱。種．現．習氣．名分段煩惱魔。即此所招諸粗五蘊類名分段蘊魔。即此五蘊終盡已死．將死．正死．名分段死魔。第六天子及彼眷屬名分段天魔。粗下劣故。實凡類故。實破壞故諸所知障現．種．習氣名變易煩惱魔。菩薩以分別並一切所知障為煩惱故。變易生死五蘊果等名變易蘊魔。此于初位無終盡舍。但有唸唸微細墮滅。逼迫生滅。以為死魔。第十地菩薩示現所為名為天魔。無垢稱言。作魔王者多是不思議解脫菩薩。鼓音王經云。阿彌陀佛父名月上。母名殊勝妙顏。魔王名無勝。調達名寂。唯有龍象能與龍象而為戰諍。十地菩薩既將成佛。豈凡魔王所能抗敵。故必大菩薩化為魔王。共菩薩戰諍。又八魔體初四分段品。后四分別所知障攝。二乘四倒故。十魔體者。欲魔謂五塵境。體是所欲。能生貪慾。從果為名名欲。欲體正是欲境之貪。憂愁謂憂苦受。飢渴則是二觸所生二欲。睡眠即不定眠。怖畏即五怖畏。一不活畏。由分別我．資生愛起。二惡名畏。行不饒益有悕望起。三者死畏

【現代漢語翻譯】 現代漢語譯本 將分段生死的五蘊稱為蘊魔（Skandha-mara，五蘊之魔）。分段生死中，將死、正死、死已滅的相稱為死魔（Mrtyu-mara，死亡之魔）。變易生死中，正死和將死的兩種狀態稱為死魔。如果這些滅盡，便不再是魔的本體。欲界第六天的他化自在天子魔（Paranirmita-vasavartin，自在天的魔）及其眷屬，都是不可思議解脫菩薩所化現的，稱為自在天魔（Devaputra-mara，天子之魔）。 八魔的本體是：一百二十八種根本煩惱以及隨煩惱，它們的種子、現行、習氣，稱為分段煩惱魔（Klesa-mara，煩惱之魔）。由這些煩惱所招感的粗顯五蘊，稱為分段蘊魔。這五蘊終結、已死、將死、正死，稱為分段死魔。第六天子及其眷屬稱為分段天魔。因為他們粗糙、下劣，實際上是凡夫，實際上會被破壞。諸所知障的現行、種子、習氣，稱為變易煩惱魔。菩薩將分別和一切所知障都視為煩惱。變易生死的五蘊果報等，稱為變易蘊魔。這種變易蘊魔在最初階段沒有終結和捨棄，只有唸唸之間微細的墮落和滅亡，逼迫生滅，以此作為死魔。第十地菩薩所示現的行為稱為天魔。無垢稱（Vimalakirti，維摩詰）說，作為魔王的人大多是不可思議解脫菩薩。《鼓音王經》說，阿彌陀佛（Amitabha）的父親名叫月上，母親名叫殊勝妙顏，魔王名叫無勝，調達（Devadatta，提婆達多）名叫寂。只有龍象才能與龍象戰鬥。十地菩薩即將成佛，豈是凡夫魔王所能抗衡的？所以必定是大菩薩化為魔王，與菩薩戰鬥。另外，八魔的本體，前四種屬於分段生死，后四種屬於分別所知障所攝。二乘是由於四倒。 十魔的本體是：欲魔指的是五塵境界，其本體是所欲之物，能產生貪慾。從結果來命名，稱為欲。欲的本體正是對欲境的貪戀。憂愁指的是憂苦的感受。飢渴則是兩種接觸所產生的兩種慾望。睡眠指的是不定睡眠。怖畏指的是五種怖畏：一是不活畏，由分別我和資生之愛而產生；二是惡名畏，由行不饒益之事而希望得到好處而產生；三是死畏。

【English Translation】 English version The five aggregates (Skandha) of segmented and variable death are called Skandha-mara (the demon of the aggregates). In segmented death, the phases of impending death, actual death, and the cessation of death are called Mrtyu-mara (the demon of death). In variable death, the two states of actual death and impending death are called the demon of death. If these are extinguished, they are no longer the substance of a demon. The Paranirmita-vasavartin (the demon of the sixth heaven of the desire realm) and his retinue are transformations of inconceivable liberation Bodhisattvas, and are called Devaputra-mara (the demon of the heavenly son). The eight types of demons are: the one hundred and twenty-eight fundamental afflictions and secondary afflictions, their seeds, manifestations, and habitual tendencies, are called Klesa-mara (the demon of afflictions). The coarse five aggregates caused by these afflictions are called segmented Skandha-mara. The termination, death, impending death, and actual death of these five aggregates are called segmented Mrtyu-mara. The sixth heavenly son and his retinue are called segmented Devaputra-mara, because they are coarse, inferior, actually ordinary beings, and actually destructible. The manifestations, seeds, and habitual tendencies of the obstructions to knowledge are called variable Klesa-mara. Bodhisattvas regard discrimination and all obstructions to knowledge as afflictions. The fruits of variable birth and death, such as the five aggregates, are called variable Skandha-mara. In the initial stage, there is no termination or abandonment of this variable Skandha-mara, only subtle falling and extinction in each moment, pressing and arising and ceasing, which is regarded as the demon of death. The actions manifested by the tenth-ground Bodhisattvas are called the demon of the heavenly son. Vimalakirti (Stainless Fame) said that those who act as demon kings are mostly Bodhisattvas of inconceivable liberation. The Drum Sound King Sutra says that Amitabha's (Infinite Light Buddha) father was named Moon Above, his mother was named Excellent Wonderful Face, the demon king was named No Victory, and Devadatta (God-given) was named Silence. Only a dragon elephant can fight with a dragon elephant. Since tenth-ground Bodhisattvas are about to become Buddhas, how can ordinary demon kings resist them? Therefore, it must be great Bodhisattvas who transform into demon kings to fight with Bodhisattvas. Furthermore, the first four of the eight types of demons belong to segmented birth and death, and the latter four are included in the obstructions to knowledge. The two vehicles (Sravakas and Pratyekabuddhas) are due to the four inversions. The ten types of demons are: the demon of desire refers to the objects of the five dusts, whose substance is what is desired, which can generate greed. It is named 'desire' from the result. The substance of desire is precisely the craving for the objects of desire. Sorrow refers to the feeling of sorrow and suffering. Hunger and thirst are the two desires produced by two contacts. Sleep refers to indefinite sleep. Fear refers to the five fears: first, the fear of not surviving, which arises from discriminating the self and the love of livelihood; second, the fear of bad reputation, which arises from doing unprofitable things and hoping to gain benefits; third, the fear of death.

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。由有我見失壞想起。四惡趣畏。不遇諸佛惡業所起。五怯眾畏。見已證劣他勝所起。初二怖體多是貪慾。財譽之愛。第三第五多是我愛。第四體是慧俱無貪。或體是愧。拒惡法故。疑體如名。毒謂三毒貪．嗔無明。名謂聲譽。利謂資產。自高慢彼。體即是慢。此隨所應唯說蘊．惑以為魔軍。或說天魔以此為軍。

三明廢立者。立二魔者。所障有二。一涅槃品。二菩提品。依障初品立分段品魔。依障后品立變易品魔。或智有二。一中智。二上智。中智所知立初魔。上智所知立后魔。或有漏法有二。一粗。二細。依粗法立分段魔。依細法立變易品魔。有作無作安立非安立。亦如是說。三魔者。唯說聲聞。畢竟恒時所能降故。天魔蔽阿難之心。不聞佛問入涅槃事。鄔波掬多。在座禪。觀。不覺魔王插花于頂。雖起神通亦能制伏。非畢竟降。故略不說。實亦能降。又說四魔不說業者。為生死因惑為本勝。由惑所起蘊勝非業。蘊總業別。不別立魔。果因二中非殊勝故。生．老．病三皆劣於死。從勝為魔不立三種。唯死增用。獨立為魔。法立三魔謂惑．蘊．死。情立一魔。謂自在天。無上依經。三界內有四種難。不得如來四德法身。一煩惱難。二業難。三生報難。四過失難。變易生死有四。一方便生死。二因緣生死。三有

【現代漢語翻譯】 現代漢語譯本：由於持有『我見』（認為存在永恒不變的自我）而喪失了正確的念頭，從而產生對四惡趣（地獄、餓鬼、畜生、阿修羅）的恐懼，因為惡業而無法遇到諸佛，這就是五種怯弱的恐懼。看到別人已經證得比自己更高的境界而產生的恐懼。最初兩種恐懼的本體多是貪慾，是對財富和名譽的愛。第三種和第五種恐懼多是『我愛』（對自我的執著）。第四種恐懼的本體是與智慧相關的無貪，或者本體是羞愧，因為拒絕惡法。疑惑的本體正如其名稱所示。『毒』指的是貪、嗔、癡這三種毒。『名』指的是聲譽。『利』指的是資產。『自高慢彼』（抬高自己，貶低他人）的本體就是『慢』（傲慢）。這些根據情況，有時只說五蘊和煩惱是魔軍，有時說天魔以此為軍隊。

關於建立和廢除三種魔的說法：建立兩種魔的原因是，所要阻礙的有兩種：一是涅槃品（證入涅槃的品類），二是菩提品（證得菩提的品類）。根據阻礙涅槃品而建立分段生死魔，根據阻礙菩提品而建立變易生死魔。或者說，智慧有兩種：一是中等智慧，二是上等智慧。中等智慧所能瞭解的境界建立初魔，上等智慧所能瞭解的境界建立后魔。或者說，有漏法（有煩惱的法）有兩種：一是粗的，二是細的。根據粗的法建立分段生死魔，根據細的法建立變易生死魔。有為法和無為法，安立和不安立，也可以這樣說。說三種魔，只是針對聲聞乘（聽聞佛法而修行的修行者），因為他們能夠徹底且恒常地降伏魔。天魔遮蔽阿難（Ananda，佛陀的十大弟子之一）的心，使他沒有聽到佛陀詢問是否入涅槃的事情。鄔波掬多（Upagupta，一位著名的佛教僧侶），在禪觀時，沒有察覺到魔王將花插在他的頭頂。即使發起神通，也只能制伏魔，並非徹底降伏。所以略而不說。實際上也是能夠降伏的。又說四魔而不說業魔的原因是，對於生死的原因來說，煩惱是根本且殊勝的。由煩惱所產生的五蘊勝過業。五蘊是總的，業是別的，所以不單獨建立魔。在果和因這二者中，業並非殊勝。生、老、病這三種都劣於死，所以從殊勝的角度考慮，不建立這三種魔。只有死增加了作用，所以單獨建立為魔。法上建立三種魔，指的是煩惱、五蘊、死亡。情上建立一種魔，指的是自在天（他化自在天的天主）。《無上依經》中說，三界內有四種困難，使人無法得到如來的四德法身（常、樂、我、凈）：一是煩惱難，二是業難，三是生報難，四是過失難。變易生死有四種：一是方便生死，二是因緣生死，三是有

【English Translation】 English version: Due to holding the 'self-view' (the belief in a permanent, unchanging self), one loses correct mindfulness, thereby generating fear of the four evil destinies (hell, hungry ghosts, animals, and asuras), and due to evil karma, one is unable to encounter the Buddhas, which constitutes the five fears of cowardice. The fear arises from seeing that others have attained a higher state than oneself. The essence of the first two fears is mostly greed, the love of wealth and fame. The third and fifth fears are mostly 'self-love' (attachment to the self). The essence of the fourth fear is non-greed associated with wisdom, or it is shame, because of rejecting evil dharmas. The essence of doubt is as its name suggests. 'Poison' refers to the three poisons of greed, hatred, and ignorance. 'Name' refers to reputation. 'Profit' refers to assets. 'Exalting oneself and belittling others' is essentially 'conceit' (arrogance). These, depending on the situation, sometimes only say that the five aggregates and afflictions are the demon army, and sometimes say that the heavenly demon uses this as an army.

Regarding the establishment and abolition of the three demons: The reason for establishing two demons is that there are two things to be obstructed: first, the Nirvana category (the category of entering Nirvana), and second, the Bodhi category (the category of attaining Bodhi). Based on obstructing the Nirvana category, the demon of segmented life and death is established, and based on obstructing the Bodhi category, the demon of transformational life and death is established. Or, there are two kinds of wisdom: first, intermediate wisdom, and second, superior wisdom. The realm that intermediate wisdom can understand establishes the initial demon, and the realm that superior wisdom can understand establishes the later demon. Or, there are two kinds of defiled dharmas (dharmas with afflictions): first, coarse, and second, subtle. Based on the coarse dharmas, the demon of segmented life and death is established, and based on the subtle dharmas, the demon of transformational life and death is established. Conditioned and unconditioned dharmas, established and unestablished, can also be explained in this way. The saying of three demons is only for the Shravakas (practitioners who practice by listening to the Buddha's teachings), because they can completely and constantly subdue the demons. The heavenly demon obscured the mind of Ananda (one of the Buddha's ten great disciples), preventing him from hearing the Buddha asking about entering Nirvana. Upagupta (a famous Buddhist monk), while in meditation, did not notice the demon king placing flowers on his head. Even if he aroused supernatural powers, he could only subdue the demon, not completely vanquish it. Therefore, it is omitted. In reality, it can also be subdued. Furthermore, the reason for speaking of four demons and not the demon of karma is that, for the cause of life and death, afflictions are fundamental and superior. The five aggregates produced by afflictions are superior to karma. The five aggregates are general, and karma is specific, so a demon is not established separately. Among the two, cause and effect, karma is not superior. Birth, old age, and sickness are all inferior to death, so from the perspective of superiority, these three demons are not established. Only death increases its function, so it is established as a demon separately. Three demons are established in terms of dharma, referring to afflictions, the five aggregates, and death. One demon is established in terms of sentient beings, referring to the Ishvara Deva (the lord of Paranirmita-vasavartin). The Anuttara-tantra says that within the three realms, there are four difficulties that prevent people from obtaining the four virtues of the Tathagata's Dharmakaya (permanence, bliss, self, and purity): first, the difficulty of afflictions; second, the difficulty of karma; third, the difficulty of the retribution of birth; and fourth, the difficulty of faults. There are four kinds of transformational life and death: first, expedient life and death; second, causal life and death; third, life

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有生死。四無有生死。如次配前。前為分段。后為變易。唯業一種不立為魔。擾亂破壞障礙劣故。法既為六。情分假實。故成八魔。涅槃八魔煩惱障品。有因異熟果。約法情分初四。所知障品無異熟果。不說有情。說二乘起障四德涅槃。故說后四。十魔隨增。天魔多起煩惱及蘊。此十相增所以偏說。障定智故。略不說余。

四辨所障者。二魔中分段魔障三乘。變易魔障菩薩。初障解脫．涅槃。后障菩提．妙．智。三魔中煩惱障有餘。蘊障無餘。死障生壽。四魔中前三如前。天魔能障一切善品。障出欲界及三界故。初八魔中。分段變易二障雖殊。別障相似。后八魔中初四如前。后四障大涅槃具四德故。十魔別障智．定二門。說二刀箭而能破故。或下所說能治魔體。即是所障。至下當知。

五能破差別者。有六門異。一實能破體。破前三魔。正證真智。我生已盡。梵行已立。所作已辦。不受後有。由智證真彼方滅故。由有神通方伏天魔。亦智為本后智為性。二大集經說。知苦．斷集．證滅．修道。如次能壞蘊．煩惱．死．自在天魔。三複次觀有漏苦．諸行無常．諸法無我．涅槃寂靜。如次能壞．蘊．惑．死．天。四複次觀空．無相．無愿。具此三已迴向菩提。如次壞四。五複次觀身受心法。如次壞四。六智度

【現代漢語翻譯】 現代漢語譯本：有生死的是分段生死，沒有生死的是變易生死。按照順序與前面對應，前面是分段生死，後面是變易生死。只有業障不被立為魔，因為它擾亂、破壞和障礙的力量較弱。法既然有六種，情分有假有實，所以構成八種魔。涅槃的八魔屬於煩惱障品，有因、異熟果。從法和情分來說，前四種屬於所知障品，沒有異熟果。不說有情，而是說二乘會產生障礙四德涅槃（常、樂、我、凈）的障礙，所以說后四種。十魔會隨著（煩惱）而增長，天魔多由煩惱和蘊產生。這十種魔互相增長，所以特別說明，因為它們障礙禪定和智慧，所以簡略地不說其他的魔。 四、辨別所障礙的事物：二魔中，分段魔障礙聲聞乘、緣覺乘、菩薩乘三乘，變易魔障礙菩薩。分段魔主要障礙解脫和涅槃，變易魔主要障礙菩提和妙智。三魔中，煩惱魔障礙有餘涅槃，蘊魔障礙無餘涅槃，死魔障礙生命和壽命。四魔中，前三種如前所述，天魔能障礙一切善法，因為它障礙出離欲界和三界。最初的八魔中，分段魔和變易魔雖然障礙不同，但相似的障礙是相同的。後面的八魔中，前四種如前所述，后四種障礙具有四德的大涅槃。十魔分別障礙智慧和禪定二門，經中說智慧和禪定如同兩把刀箭，能夠破除魔障。或者下面所說的能夠對治魔的體性，就是所障礙的事物，到下面自然會明白。 五、能破除魔障的差別：有六種不同。一是真實能破除魔的體性，破除前三種魔。真正證悟真如智慧，達到『我生已盡，梵行已立，所作已辦，不受後有』的境界，因為通過智慧證悟真如，魔障才能滅除。通過擁有神通才能降伏天魔，也是以智慧為根本，以智慧為特性。《大集經》說，知苦、斷集、證滅、修道，依次能夠摧毀蘊魔、煩惱魔、死魔、自在天魔（天魔）。再次，觀察有漏皆苦、諸行無常、諸法無我、涅槃寂靜，依次能夠摧毀蘊魔、煩惱魔、死魔、天魔。再次，觀察空、無相、無愿，具備這三種之後迴向菩提，依次能夠摧毀四魔。再次，觀察身、受、心、法，依次能夠摧毀四魔。《智度論》

【English Translation】 English version: Those with birth and death are 'segmental birth and death' (fen duan sheng si), and those without birth and death are 'transformative birth and death' (bian yi sheng si). They correspond to the previous ones in order. The former is segmental, and the latter is transformative. Only karma is not established as a 'mara' (mo, demon), because its disturbance, destruction, and obstruction are weak. Since 'dharma' (fa, law) has six aspects, and sentient beings have both false and real aspects, eight maras are formed. The eight maras of 'nirvana' (nie pan, enlightenment) belong to the category of 'affliction obscurations' (fan nao zhang pin), having cause and 'vipaka' (yi shu guo, result of maturation). From the perspective of dharma and sentient beings, the first four belong to the category of 'knowledge obscurations' (suo zhi zhang pin), without vipaka. It does not speak of sentient beings, but rather that 'two vehicles' (er cheng, referring to Sravakas and Pratyekabuddhas) will generate obstacles to the 'four virtues of nirvana' (si de nie pan, permanence, bliss, self, purity), so it speaks of the latter four. The ten maras increase with (afflictions). The 'deva mara' (tian mo, celestial demon) mostly arises from afflictions and aggregates. These ten increase each other, so they are specifically mentioned, because they obstruct 'dhyana' (chan ding, meditation) and wisdom, so the others are briefly not mentioned. Four, distinguishing what is obstructed: Among the two maras, the segmental mara obstructs the 'three vehicles' (san cheng, Sravaka, Pratyekabuddha, and Bodhisattva vehicles), and the transformative mara obstructs the Bodhisattva. The segmental mara mainly obstructs liberation and nirvana, and the transformative mara mainly obstructs 'bodhi' (pu ti, enlightenment) and 'wonderful wisdom' (miao zhi). Among the three maras, the affliction mara obstructs 'nirvana with remainder' (you yu nie pan), the aggregate mara obstructs 'nirvana without remainder' (wu yu nie pan), and the death mara obstructs life and lifespan. Among the four maras, the first three are as mentioned before, and the deva mara can obstruct all good qualities, because it obstructs leaving the desire realm and the three realms. Among the initial eight maras, although the segmental and transformative maras have different obstructions, the similar obstructions are the same. Among the latter eight maras, the first four are as mentioned before, and the latter four obstruct the great nirvana with four virtues. The ten maras separately obstruct the two gates of wisdom and dhyana. It is said in the sutras that wisdom and dhyana are like two swords and arrows that can break through the obstacles of maras. Or, what is said below that can counteract the nature of the maras is what is obstructed, which will be understood below. Five, the differences in what can break through the maras: There are six differences. First, there is the substance that can truly break through the maras, breaking through the first three maras. Truly realizing 'true wisdom' (zhen ru zhi hui), reaching the state of 'My birth is exhausted, my 'brahmacharya' (fan xing, pure conduct) is established, what had to be done has been done, there is no more coming into existence', because through wisdom realizing the truth, the obstacles of maras can be eliminated. Through having 'supernatural powers' (shen tong, abhijna) can the deva mara be subdued, which is also based on wisdom and characterized by wisdom. The 'Mahasamghika Sutra' (Da Ji Jing) says that knowing suffering, cutting off accumulation, realizing cessation, and cultivating the path can respectively destroy the aggregate mara, the affliction mara, the death mara, and the 'Isvara deva mara' (zi zai tian mo, the deva mara who enjoys manipulating others). Again, observing that all conditioned things are suffering, all phenomena are impermanent, all dharmas are without self, and nirvana is quiescent, can respectively destroy the aggregate mara, the affliction mara, the death mara, and the deva mara. Again, observing emptiness, signlessness, and wishlessness, and dedicating these three to bodhi, can respectively destroy the four maras. Again, observing the body, feeling, mind, and dharma, can respectively destroy the four maras. 'Mahaprajnaparamita Sastra' (Zhi Du Lun)

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論云。菩薩得道故破煩惱魔。得法性身故破蘊魔。得道及法性身故破死魔。常一心入不動三昧。破天魔。前所說義各隨相增。隨前所修四別行相。相當義配。非正證真一念有此行相差別。如理應知。應各別解相配所由。恐文繁廣。易故不述。

六真破位次者。分段四魔。十住菩薩初發心住。分成十信。花嚴經說。初發心住能八相成道。已伏分段品天魔已得神通。彼何能障。第四生貴住中已伏分別諸煩惱魔。資糧道漸伏。加行道中能頓伏盡。初地初心正斷分別體盡。其俱生者。加行道中漸伏。初地已上能頓伏盡。然故意力有時猶起。而不為失。八地已上一切不行。種金剛斷。若依天親法華論說。初地已上受變易生即伏蘊死。若依唯識。有至八地方受變易。七地滿心方舍蘊．死二魔。加行所修二類菩薩意樂別故。無垢稱經嘆八地已上德。云。降伏魔怨制諸外道。明其具德。非今始破。又具破四魔。要八地已上故彼贊之。佛地論云。初地已上離粗四魔。八地已上能離細故。又分段魔名粗。初地離故。變易四魔猶在。細名未離。若變易品魔分別所知障。第四住中離不共無明伴類。所知障資糧道中漸伏。加行道中能頓伏盡。初地永斷。其六識中俱生所知障。十地分分斷。八地已上一切不行。七識中者。乃至金剛加行道中方

【現代漢語翻譯】 論中說，菩薩因為證得菩提（Bodhi，覺悟）而破除了煩惱魔（Klesha-mara，煩惱之魔）。因為證得法性身（Dharmakaya，法性之身）而破除了蘊魔（Skandha-mara，五蘊之魔）。因為證得菩提和法性身而破除了死魔（Mrtyu-mara，死亡之魔）。常常一心進入不動三昧（Acalasamadhi，不動三昧），從而破除了天魔（Devaputra-mara，天子之魔）。前面所說的意義各自隨著（菩薩）的修行階段而增長。隨著之前所修的四種不同的行相，相應的意義也隨之匹配。並非真正證悟真如的一念中就具有這些行相的差別，應當如理如實地瞭解。應當分別理解（四魔）相配的原因。恐怕文字過於繁瑣，所以不詳細敘述。

關於六真破位的次第，分段生死中的四魔，十住菩薩的初發心住，又分為十信。《華嚴經》說，初發心住能夠八相成道，已經降伏了分段生死中的品類天魔，並且已經獲得了神通，這些天魔怎麼能夠再障礙他呢？第四生貴住中，已經降伏了分別產生的各種煩惱魔，在資糧道中逐漸降伏，在加行道中能夠頓然全部降伏。初地菩薩的初心，真正斷除了分別煩惱的本體。那些俱生煩惱，在加行道中逐漸降伏，初地以上能夠頓然全部降伏。然而因為故意造作的力量，有時仍然會生起，但不會造成過失。八地以上的菩薩，一切都不再造作，用金剛喻定來斷除。

如果依照天親菩薩在《法華論》中的說法，初地以上的菩薩接受變易生死，就已經降伏了蘊魔和死魔。如果依照唯識宗的觀點，要到八地菩薩才能接受變易生死，七地滿心時才捨棄蘊魔和死魔。這是因為加行道中所修的兩種菩薩的意樂不同。無垢稱經讚歎八地以上菩薩的功德，說：『降伏魔怨，制伏各種外道』，說明他們已經具備了這些功德，並非現在才開始降伏。又因為要具備破除四魔的功德，需要八地以上的菩薩，所以才讚歎他們。《佛地論》說，初地以上的菩薩遠離了粗顯的四魔，八地以上的菩薩能夠遠離細微的四魔。又因為分段魔名為粗顯，初地菩薩已經遠離了它，而變易四魔仍然存在，所以名為細微，尚未遠離。如果說變易品魔是分別所知障，那麼第四住中就遠離了不共無明伴隨的所知障，所知障在資糧道中逐漸降伏，在加行道中能夠頓然全部降伏，初地菩薩永遠斷除。第六識中的俱生所知障，十地菩薩分分斷除，八地以上的菩薩一切都不再造作。第七識中的俱生所知障，要到金剛加行道中才能斷除。

【English Translation】 The treatise says: Because Bodhisattvas attain Bodhi (覺悟, Enlightenment), they destroy the Klesha-mara (煩惱之魔, the demon of afflictions). Because they attain the Dharmakaya (法性之身, Dharma body), they destroy the Skandha-mara (五蘊之魔, the demon of the aggregates). Because they attain Bodhi and the Dharmakaya, they destroy the Mrtyu-mara (死亡之魔, the demon of death). They constantly enter the Acalasamadhi (不動三昧, immovable samadhi) with one-pointed mind, thereby destroying the Devaputra-mara (天子之魔, the demon of the celestial son). The meanings mentioned earlier each increase according to the stage of (the Bodhisattva's) practice. Corresponding meanings are matched according to the four different aspects of practice previously cultivated. It is not that these differences in aspects of practice exist in a single thought of truly realizing Suchness. One should understand this as it should be, according to reason. One should separately understand the reasons for the matching of (the four maras). Fearing that the text would be too lengthy, I will not elaborate.

Regarding the sequence of the six true breaking positions, the four maras in the cycle of birth and death, the initial mind of the Ten Abodes Bodhisattva, is divided into the Ten Faiths. The Avatamsaka Sutra says that the initial mind of the Abiding in Initial Aspiration is capable of accomplishing the Eight Aspects of Enlightenment. Having already subdued the categories of celestial demons in the cycle of birth and death, and having already attained supernatural powers, how could those demons still obstruct him? In the Fourth Abode of Noble Birth, he has already subdued the various afflictions arising from discrimination. He gradually subdues them in the Path of Accumulation, and is able to completely subdue them suddenly in the Path of Application. The initial mind of the First Ground Bodhisattva truly cuts off the very substance of discriminative afflictions. Those that are co-arisen are gradually subdued in the Path of Application, and those above the First Ground are able to completely subdue them suddenly. However, due to the force of intentional action, they may still arise at times, but this does not cause any fault. Bodhisattvas above the Eighth Ground no longer engage in any action, using the Vajra-like Samadhi to cut them off.

If according to Vasubandhu's explanation in the Treatise on the Lotus Sutra, Bodhisattvas above the First Ground, upon receiving the birth of transformation, have already subdued the Skandha-mara and the Mrtyu-mara. If according to the Consciousness-Only school, it is not until the Eighth Ground that one can receive the birth of transformation, and only at the full mind of the Seventh Ground does one abandon the Skandha-mara and the Mrtyu-mara. This is because the intentions of the two types of Bodhisattvas practicing in the Path of Application are different. The Vimalakirti Sutra praises the virtues of Bodhisattvas above the Eighth Ground, saying: 'Subduing the demonic enemies and controlling various heretics,' indicating that they already possess these virtues, and are not just beginning to subdue them now. Furthermore, because possessing the virtues of breaking the four maras requires Bodhisattvas above the Eighth Ground, they are praised. The Buddhabhumi Sutra says that Bodhisattvas above the First Ground are free from the coarse four maras, and Bodhisattvas above the Eighth Ground are able to be free from the subtle ones. Furthermore, because the Mara of the cycle of birth and death is called coarse, the Bodhisattva of the First Ground has already departed from it, while the four Maras of transformation still exist, so they are called subtle, and have not yet been departed from. If the Mara of transformation is the conceptually arisen obscuration of knowledge, then in the Fourth Abode, one departs from the obscuration of knowledge accompanied by uncommon ignorance. The obscuration of knowledge is gradually subdued in the Path of Accumulation, and is able to be completely subdued suddenly in the Path of Application, and the Bodhisattva of the First Ground permanently cuts it off. The co-arisen obscuration of knowledge in the sixth consciousness is gradually cut off by the Bodhisattvas of the Ten Grounds, and Bodhisattvas above the Eighth Ground no longer engage in any action. The co-arisen obscuration of knowledge in the seventh consciousness can only be cut off in the Vajra-like Path of Application.

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斷不起。此及六識中種。金剛無間道一時方斷。變易蘊．死二魔。唯識有二說。一云金剛道起皆已棄捨。與二障種俱時舍故。正義不然。解脫道起方棄捨之。與無間道不相違故。阿彌陀佛既有魔王。已上諸位準有何爽。要大菩薩能為魔事障大位故。若住菩薩方降天魔。若已成佛十地菩薩無能為障。已出三界。更何須降。四倒四魔即所知障。初之四魔不異於前。故不別說。

七示相降時者。釋迦化身。化相降位。金剛心起破煩惱魔。舍第五分壽入無餘滅。破彼蘊魔。魔王請后更留三月。為顯于死得自在故。破其死魔。然破天魔。二文不定。涅槃經說。菩提樹下未成菩提。魔王惱亂恐出三界。菩薩入慈定。起雷吼三摩地。即破天魔。同於法華。大通智勝破魔軍已。垂得阿耨多羅三藐三菩提。而諸佛法不現在前。大般若經八相成道。得菩提已方破天魔。隨機部執各有異故。不須和會。◎

◎三慧義林

三慧義略以十門分別。一出體。二釋名。三所緣。四廢立。五位地。六諸智相攝。七法行差別。八與陀羅尼對明同異。九地證不同。十諸門分別。

第一齣體者。此三自性別境慧攝。名三慧故。通現及種。顯揚論十七說十八現觀。謂聞所成智。思所成智。修所成智。說是智故。有說此三唯是意識或七八

【現代漢語翻譯】 現代漢語譯本： 『斷不起』指的是第六識中的種子。只有在金剛無間道生起時才能一時斷除。變易蘊和死二魔，唯識宗有兩種說法。一種說法認為金剛道生起時就已經捨棄了它們，因為它們與二障的種子同時捨棄。但正義並非如此，而是在解脫道生起時才捨棄它們，這與無間道並不矛盾。阿彌陀佛既然有魔王，那麼已上諸位（指更高的果位）準此應有什麼不同呢？這是因為只有大菩薩才能行魔事，障礙大位。如果安住于菩薩位，才能降伏天魔。如果已經成佛，十地菩薩也無法造成障礙，因為已經超出三界，又何須降伏？四倒和四魔即是所知障。最初的四魔與前面所說的沒有不同，所以不再另外說明。

七、示現降魔時：釋迦（釋迦牟尼佛）的化身，以化相示現降魔之位。金剛心生起，破除煩惱魔。捨棄第五分壽命，進入無餘涅槃，破除蘊魔。魔王請求后，釋迦牟尼佛又多留三個月，爲了顯示對於死亡的自在，破除死魔。然而，關於破除天魔的時間，兩種說法並不確定。《涅槃經》說，在菩提樹下未成菩提時，魔王惱亂，恐怕釋迦牟尼佛超出三界。菩薩入慈定，生起雷吼三摩地，就破除了天魔，這與《法華經》相同。《法華經》說，大通智勝佛破除魔軍后，將要證得阿耨多羅三藐三菩提（無上正等正覺），但諸佛之法沒有立刻顯現。《大般若經》的八相成道中，是得到菩提后才破除天魔。因為隨順不同根器的眾生，各部經典的執持各有不同，所以不必強行調和。

三慧義林

三慧的意義，略以十個方面來分別：一、出體，二、釋名，三、所緣，四、廢立，五、位地，六、諸智相攝，七、法行差別，八、與陀羅尼（總持）對明同異，九、地證不同，十、諸門分別。

第一、出體：這三慧自體為自性境慧所攝。因為名為三慧，所以通於現行和種子。顯揚論第十七說十八現觀，即聞所成智、思所成智、修所成智，因為說是智的緣故。有人說這三慧唯是意識或第七、第八識。

【English Translation】 English version: 'Duan bu qi' (斷不起, cannot be cut off) refers to the seeds within the sixth consciousness. They can only be severed all at once when the Vajra Uninterrupted Path arises. The Changeable Aggregates and the Death Demon are subject to two interpretations in the Vijnanavada (唯識宗, Consciousness-only school). One view is that they are already abandoned when the Vajra Path arises, because they are discarded simultaneously with the seeds of the two obscurations. However, the correct view is that they are abandoned when the Path of Liberation arises, which does not contradict the Uninterrupted Path. Since Amitabha Buddha (阿彌陀佛) has a Mara King, what differences should there be in the positions above? This is because only great Bodhisattvas can perform Mara's deeds, obstructing great positions. If one dwells in the Bodhisattva position, one can subdue the Heavenly Mara. If one has already become a Buddha, even the Bodhisattvas of the Ten Grounds cannot create obstacles, because they have already transcended the Three Realms, so why would they need to subdue anything? The Four Perversions and the Four Maras are the Obstruction of Knowledge. The initial Four Maras are no different from those mentioned earlier, so they are not explained separately.

1. Showing the Time of Subduing: Shakyamuni's (釋迦, Shakyamuni Buddha) transformation body manifests the position of subduing Maras. When the Vajra Mind arises, it destroys the Affliction Mara. Abandoning the fifth portion of lifespan and entering Nirvana without remainder, it destroys the Aggregate Mara. After the Mara King requested, Shakyamuni Buddha stayed for three more months to show freedom over death, destroying the Death Mara. However, regarding the time of destroying the Heavenly Mara, the two texts are uncertain. The Nirvana Sutra says that under the Bodhi tree, before attaining Bodhi (菩提, enlightenment), the Mara King disturbed, fearing that Shakyamuni Buddha would transcend the Three Realms. The Bodhisattva entered the Samadhi of Loving-kindness, generating the Thunderous Roar Samadhi, and destroyed the Heavenly Mara, which is the same as in the Lotus Sutra. The Lotus Sutra says that after the Great Penetrating Wisdom Buddha destroyed the Mara army, he was about to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), but the Buddhas' Dharma did not immediately appear. In the Eight Aspects of Accomplishing the Path in the Great Perfection of Wisdom Sutra, the Heavenly Mara is destroyed after attaining Bodhi. Because the adherence of each scripture varies according to the different capacities of sentient beings, there is no need to force reconciliation.

The Forest of Meanings of the Three Wisdoms

The meaning of the Three Wisdoms is briefly distinguished by ten aspects: 1. Essence, 2. Explanation of Names, 3. Object of Focus, 4. Establishment and Abolition, 5. Position and Ground, 6. Inclusion of Various Wisdoms, 7. Differences in Dharma Practice, 8. Comparison of Similarities and Differences with Dharani (陀羅尼, total retention), 9. Differences in Ground Attainment, 10. Distinctions of Various Aspects.

1. Essence: The essence of these Three Wisdoms is included in the Wisdom of Self-Nature Realm. Because they are called the Three Wisdoms, they are common to both manifest and seed forms. The seventeenth chapter of the Yogacarabhumi-sastra (顯揚論) speaks of the eighteen actualizations, namely the wisdom arising from hearing, the wisdom arising from thinking, and the wisdom arising from cultivation, because they are said to be wisdom. Some say that these Three Wisdoms are only the consciousness or the seventh and eighth consciousnesses.

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識相應慧性。非五識俱。五識不能緣教理故。唯識論第六說。善十一中。五識唯十。自性散動無輕安故。說佛身中無五識故。眼等不能聽聞法故。五識中善唯是生得不明瞭故。有義五識亦有聞修。唯識有說。五識有輕安。定所引善者亦有調暢故。成所作智俱必有輕安故。定有修慧。何緣五識雖無分別。由第六識分別引生有分別惑。聞慧意引而無聞慧。雖不別緣若名若義。名俱之聲體即是教。耳既緣彼寧非聞慧。思慧深緣名所詮義。五識可無。聞粗緣教。五識應有。聞慧意引五識善生。因聞所成聞慧伴類。亦聞慧攝。聞所成故。若能引意聞加行善。所引五識生得善者。亦應能引第六意識是分別惑。所引五識唯是俱生。若爾不應通見道斷。便違聖教。若親聞聲方名聞者。意慧應非。若聞聲故彼所成故五亦應有。瑜伽第十三聞慧地說。於五明處名句文身。覺慧為先。聽聞．領受．讀誦．憶念名聞所成地。彼論意說。覺慧為先者。是生得慧。初闇劣故。后聽聞等皆是聞慧。能明瞭故。故耳識俱明瞭意識。亦是聞慧。不明瞭者生得慧攝。由此聞慧唯取意識相應慧性。所引伴類亦通五識相應慧性。七識不外緣。八識佛果起。無聞慧故。思慧唯取意識俱慧。五非助伴。行相淺故。非七識俱。在無漏位行相深故。佛無思慧。非第八俱。

修慧定通八識俱有。言彼所成慧體性如前。但言所成不說慧者。便通四蘊或五蘊性。

第二釋名者。初列。后釋。列者。一聞所成慧。二思所成慧。三修所成慧。釋名者。初釋通名。后釋別名。釋通名者。慧簡擇義。三者是數。帶數釋也。聞謂能聽。即是耳識能聞于聲。成是生長圓滿之義。慧體如前。以聞為因因聞所成之慧。名聞所成慧。依士釋也。思謂思數。由思籌度勝慧方生。因相應思所成慧名思所成慧。鄰近釋也。或因於思所成之慧。依主釋也。修者證義。明證境故。體即定數。因定相應所成慧。鄰近釋也。或因於定所成之慧。亦依士釋。若但言聞慧思慧修慧。濫持業釋。無鄰近等。言彼所成便無是失。

第三所緣者。俱舍二十二。毗婆沙師說。聞所成慧唯緣名境。未能捨文而觀義故。毗婆沙論四十二說。聞所成慧於一切時依名了義。念三藏教及師友教有何義耶。隨其所念皆能解了。然成就位實唯緣義。今據初位說唯緣名。思所成慧緣名義境。有時由文引義。有時由義引文。未全舍文而觀義故。修所成慧唯緣義境已能捨文。唯觀義故。婆沙又說。於一切時不依于名而了義故。譬如有人浮深駛水。曾未學者不捨所依。曾學未成或舍或執。曾善學者不待所依自力浮渡。當知三慧如次亦爾。有言若爾思慧

【現代漢語翻譯】 現代漢語譯本：修慧、定（Samadhi，專注）通於八識（Eight Consciousnesses，佛教心理學的八種意識），都具有慧（Prajna，智慧）。前面已經說過，由修所成的慧的體性。這裡只說『所成』，而不說『慧』，是爲了涵蓋四蘊（Four Skandhas，構成個體經驗的四個要素）或五蘊（Five Skandhas，構成個體存在的五個要素）的體性。

第二是解釋名稱。先列出，后解釋。列出的是：一、聞所成慧（Śruta-mayā-prajñā，通過聽聞而獲得的智慧）；二、思所成慧（Cintā-mayā-prajñā，通過思考而獲得的智慧）；三、修所成慧（Bhāvanā-mayā-prajñā，通過修行而獲得的智慧）。解釋名稱時，先解釋通名，后解釋別名。解釋通名時，『慧』是簡擇之義。『三』是數字，這是帶數解釋。『聞』是指能聽，也就是耳識（Ear Consciousness，聽覺意識）能聽聲音。『成』是生長圓滿的意思。慧的體性如前所述。以聽聞為因，因聽聞所成就的慧，名為聞所成慧，這是依士釋。『思』是指思數（Mental Factor of Thought，思維的心所）。由思考籌量，殊勝的智慧才能產生。因相應的思所成就的慧，名為思所成慧，這是鄰近釋。或者說，因於思所成就的慧，這是依主釋。『修』是證悟之義，能明瞭地證悟境界。體就是定數（Mental Factor of Concentration，禪定的心所）。因禪定相應的所成慧，這是鄰近釋。或者說，因於禪定所成就的慧，這也是依士釋。如果只說『聞慧』、『思慧』、『修慧』，就容易被理解為持業釋，沒有鄰近等含義。說了『彼所成』，就沒有這種錯誤了。

第三是所緣境。在《俱舍論》（Abhidharmakośa，一部重要的佛教論著）第二十二卷中，毗婆沙師（Vaibhāṣika，佛教的一個學派）說，聞所成慧只能緣于名境（Name-object，語言文字所表達的含義），因為還不能捨棄文字而直接觀察義理。但在《毗婆沙論》（Mahāvibhāṣā，對《俱舍論》的註釋）第四十二卷中說，聞所成慧在任何時候都能依據名相來理解義理。唸誦三藏教典（Tripiṭaka，佛教經典的總稱）以及師友的教導有什麼意義呢？無論唸誦什麼，都能理解其中的含義。然而，在成就的階段，實際上只能緣于義理。現在是根據初學階段來說只能緣于名相。思所成慧緣于名境和義境（Meaning-object，事物本身的含義）。有時通過文字來引導義理，有時通過義理來引導文字，還沒有完全捨棄文字而直接觀察義理。修所成慧只能緣于義境，已經能夠捨棄文字，只觀察義理。《婆沙論》又說，在任何時候都不依賴於名相來理解義理。比如有人要浮渡深而湍急的河流，從未學過游泳的人不能捨棄所依賴的工具，學過但未熟練的人有時捨棄有時依賴，學得很熟練的人不需要依賴任何工具就能自己浮渡。應當知道，這三種慧也像這樣，依次遞進。有人說，如果這樣，那麼思慧...

【English Translation】 English version: Wisdom (Prajna) arising from hearing, thinking, and meditation (Samadhi) is present in all eight consciousnesses (Eight Consciousnesses). The nature of wisdom arising from meditation has been described earlier. The phrase 'arising from' is used without specifying 'wisdom' to encompass the nature of the four aggregates (Four Skandhas) or five aggregates (Five Skandhas).

Secondly, explaining the names: first listing, then explaining. The list includes: 1. Wisdom arising from hearing (Śruta-mayā-prajñā); 2. Wisdom arising from thinking (Cintā-mayā-prajñā); 3. Wisdom arising from meditation (Bhāvanā-mayā-prajñā). In explaining the names, first the general name is explained, then the specific names. In explaining the general name, 'wisdom' means discernment. 'Three' is a number, thus explaining with a number. 'Hearing' refers to the ability to hear, which is the ear consciousness (Ear Consciousness) hearing sounds. 'Arising' means growth and perfection. The nature of wisdom is as described earlier. Wisdom arising from hearing, with hearing as the cause, is called wisdom arising from hearing, explained based on the agent. 'Thinking' refers to the mental factor of thought (Mental Factor of Thought). Through thinking and deliberation, superior wisdom arises. Wisdom arising from corresponding thought is called wisdom arising from thinking, explained based on proximity. Or, wisdom arising from thought, explained based on the subject. 'Meditation' means realization, clearly realizing the realm. The substance is the mental factor of concentration (Mental Factor of Concentration). Wisdom arising from corresponding concentration is explained based on proximity. Or, wisdom arising from concentration, also explained based on the agent. If only 'wisdom from hearing,' 'wisdom from thinking,' 'wisdom from meditation' are mentioned, it would be easily mistaken as a possessive compound, lacking the meaning of proximity. By saying 'arising from them,' this error is avoided.

Thirdly, the object of focus. In the Abhidharmakośa (Abhidharmakośa), volume 22, the Vaibhāṣika (Vaibhāṣika) masters say that wisdom arising from hearing only focuses on name-objects (Name-object), because it cannot yet abandon the words and directly observe the meaning. However, in the Mahāvibhāṣā (Mahāvibhāṣā), volume 42, it says that wisdom arising from hearing can understand the meaning at all times based on the names. What is the meaning of reciting the Tripiṭaka (Tripiṭaka) and the teachings of teachers and friends? Whatever is recited, its meaning can be understood. However, in the stage of accomplishment, it actually only focuses on the meaning. Now, it is said that it only focuses on the name based on the initial stage of learning. Wisdom arising from thinking focuses on both name-objects and meaning-objects (Meaning-object). Sometimes meaning is guided by words, and sometimes words are guided by meaning, not yet completely abandoning the words and directly observing the meaning. Wisdom arising from meditation only focuses on meaning-objects, already able to abandon the words and only observe the meaning. The Mahāvibhāṣā also says that at all times, it does not rely on names to understand the meaning. For example, someone wants to float across a deep and rapid river. Someone who has never learned to swim cannot abandon the tools they rely on. Someone who has learned but is not skilled sometimes abandons and sometimes relies on them. Someone who is very skilled does not need to rely on any tools and can float across on their own. It should be known that these three types of wisdom are also like this, progressing in order. Someone says, if that's the case, then wisdom from thinking...

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不成。謂此既通緣名緣義。如次應是聞．修所成。今詳三相。無過別者。諸修行所。依聞至教所生勝慧名聞所成。依思正理所生勝慧名思所成。依修等持所生勝慧名修所成。說所成言。顯三勝慧是聞思等三因所成。猶如世間于命．牛等。如次說是食草所成。今觀彼意。天親正取聞唯緣教思唯緣義修慧亦爾。然毗婆沙諸門分別中唯有一說。此三種慧皆緣名義。與此相違。今依大乘。聞慧通緣若名若義。瑜伽十三說。云何聞所成地。謂若略說於五明處名句文身無量差別。覺慧為先。聽聞領受讀誦憶念。又于依止名身句身文身義中無倒解了。如是名為聞所成地。此中初文說緣于名。後文緣義。然彼論第十一。說緣法作意者。謂聞所成慧相應作意。不說緣義者。緣教多故。未能捨文而觀義故。以教為先而方取義。唯說緣法。理實通緣。思所成慧。有義唯緣于義。瑜伽第十六說思慧自性。凡所思惟唯依于義不依于文。雖彼亦說思擇諸法。思素怛纜及伽他義非彼文故。瑜伽第十一又說。緣義作意者。謂思所成慧故。即彼復說。修所成慧相應作意。亦唯緣義不緣于文。十地等中諸后得智有緣教者。彼是聞慧亦非修慧。十地論說八地已上於一切法能堪．能思．能持。如次即是聞思修慧。八地已去定心相續。外緣教法。既說為聞。故知思

【現代漢語翻譯】 不成。意思是說，既然『此』（指智慧）既能通緣名，也能通緣義，那麼按照順序，它應該是聞所成慧、思所成慧和修所成慧。現在詳細分析這三種智慧的體相，沒有超出這三者的範疇。所有修行者，依靠聽聞如來的教導所產生的殊勝智慧，稱為聞所成慧；依靠如理的思維修所產生的殊勝智慧，稱為思所成慧；依靠修習禪定所產生的殊勝智慧，稱為修所成慧。這裡說『所成』，是爲了表明這三種殊勝的智慧是由聽聞、思維修等三種因緣所成就的，就像世間對於生命、牛等，依次說是飲食、吃草所成就的。現在觀察他們的意思，天親菩薩（Vasubandhu）正確地認為聞慧僅僅緣于教法，思慧僅僅緣于義理，修慧也是如此。然而，在《毗婆沙論》（Vibhasa）的各種門類的分別中，只有一種說法認為這三種智慧都緣于名和義，這與天親菩薩的觀點相反。現在依據大乘的觀點，聞慧普遍緣于名和義。《瑜伽師地論》（Yogacarabhumi-sastra）第十三卷說：『什麼是聞所成地？簡略地說，就是在五明處（聲明、工巧明、醫方明、因明、內明）的名、句、文身（pāda, vākya, vyañjana-kāya）的無量差別處，以覺慧為先導，聽聞、領受、讀誦、憶念。又在依止名身、句身、文身的義理中，沒有顛倒地理解。像這樣就稱為聞所成地。』這裡前面的文字說緣于名，後面的文字說緣于義。然而，《瑜伽師地論》第十一卷說，緣法作意（dharma-manaskāra）是指與聞所成慧相應的作意，沒有說緣義，是因為緣教法很多，不能捨棄文字而觀察義理，以教法為先導然後才理解義理，所以只說緣法，但實際上是普遍緣于名和義的。思所成慧，有一種觀點認為僅僅緣于義。《瑜伽師地論》第十六卷說思慧的自性是，凡所思惟都僅僅依靠義理而不依靠文字。雖然那裡也說思擇諸法，思素怛纜（sūtra）及伽他（gāthā）的義理，但不是那段文字的意思。《瑜伽師地論》第十一卷又說，緣義作意是指思所成慧。同樣，那裡又說，與修所成慧相應的作意，也僅僅緣于義理而不緣于文字。《十地經論》（Dasabhumika-sastra）等中，諸后得智（prsthalabdha-jnana）有緣于教法的，那是聞慧而不是修慧。《十地經論》說八地菩薩以上對於一切法能夠堪忍、能夠思惟、能夠受持，依次就是聞慧、思慧、修慧。八地菩薩以上定心相續，外緣教法，既然說這是聞慧，所以可知思慧

【English Translation】 It is not so. To say that 'this' (referring to wisdom) is both universally connected to name and meaning implies that it should be, in order, the wisdom born of hearing, thinking, and meditation. Now, examining these three characteristics in detail, there is nothing beyond these three categories. All practitioners, the excellent wisdom born from hearing the teachings of the Tathagata is called wisdom born of hearing; the excellent wisdom born from proper contemplation is called wisdom born of thinking; the excellent wisdom born from practicing samadhi is called wisdom born of meditation. The term 'born of' is used to indicate that these three excellent wisdoms are accomplished by the three causes of hearing, thinking, and meditation, just as in the world, life and cattle are said to be accomplished by food and grass, respectively. Now, observing their meaning, Vasubandhu (Tianqin Pusa) correctly believes that the wisdom of hearing is only connected to the teachings, the wisdom of thinking is only connected to the meaning, and the wisdom of meditation is also the same. However, in the various categories of distinctions in the Vibhasa (Vibhasa), there is only one saying that these three wisdoms are all connected to name and meaning, which is contrary to Vasubandhu's view. Now, according to the Mahayana view, the wisdom of hearing is universally connected to both name and meaning. The Yogacarabhumi-sastra (Yujia Shidi Lun), Chapter 13, says: 'What is the ground accomplished by hearing? Briefly speaking, in the five sciences (sound, craftsmanship, medicine, logic, inner science), in the immeasurable differences of the body of name, sentence, and word (pāda, vākya, vyañjana-kāya), with the wisdom of awareness as the guide, hearing, receiving, reading, and remembering. Also, in the meaning of relying on the body of name, the body of sentence, and the body of word, understanding without inversion. Like this, it is called the ground accomplished by hearing.' Here, the preceding text says connected to name, and the following text says connected to meaning. However, the Yogacarabhumi-sastra, Chapter 11, says that the mental activity connected to dharma (dharma-manaskāra) refers to the mental activity corresponding to the wisdom born of hearing, without saying connected to meaning, because there are many connections to the teachings, unable to abandon the words and observe the meaning, taking the teachings as the guide and then understanding the meaning, so it only says connected to dharma, but in reality, it is universally connected. The wisdom born of thinking, one view is that it is only connected to meaning. The Yogacarabhumi-sastra, Chapter 16, says that the nature of the wisdom of thinking is that all that is contemplated relies only on meaning and not on words. Although it also says contemplating all dharmas, contemplating the meaning of sutras (sūtra) and gathas (gāthā), it is not the meaning of that passage. The Yogacarabhumi-sastra, Chapter 11, also says that the mental activity connected to meaning refers to the wisdom born of thinking. Similarly, it also says that the mental activity corresponding to the wisdom born of meditation is also only connected to meaning and not connected to words. In the Dasabhumika-sastra (Shidi Jinglun) and others, the subsequent wisdoms (prsthalabdha-jnana) that are connected to the teachings are the wisdom of hearing and not the wisdom of meditation. The Dasabhumika-sastra says that bodhisattvas of the eighth ground and above are able to endure, able to contemplate, and able to uphold all dharmas, which are, in order, the wisdom of hearing, the wisdom of thinking, and the wisdom of meditation. Bodhisattvas of the eighth ground and above have a continuous mind of samadhi, externally connected to the teachings, since it is said that this is the wisdom of hearing, so it can be known that the wisdom of thinking

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修但緣于義。籌慮證解二義有別。在佛身中說無聞思。唯有修慧通緣名義。若聞他教非修慧者。其性是何。故知修慧通緣名義。然皆證解。如實義者。瑜伽七十七．解深密經第三卷中。慈氏菩薩白言。世尊。若聞所成．思所成慧．修所成慧。皆緣義者有何差別。善男子聞所成慧依止於文。但如其說未善意趣。未現在前。隨順解脫未能領受成解脫義。思所成慧亦依于文不唯如說。亦善意趣未現在前。隨順解脫未能領受成解脫義。若諸菩薩。修所成慧。亦依于文。亦不依文。亦如其說。亦不如說。能善意趣。所知事同分三摩地所行影像現前。極順解脫。已能領受成解脫義。是名三種知義差別。彼說三慧皆緣名．義。初依聽聞以文為先。而觀義者名為聞慧。次依思慮以義為先。而觀文者名為思慧。次依于修俱于文．義。證解明瞭名為修慧。此在因位八地以上一體義分。七地已前各有別體。在佛位中無未曾得。都無聞思。唯有修慧。然諸聖教隨彼所宜相增。別說緣名．義異。理實如是。

第四廢立者。十地論第一說。如渴思冷水。如饑思美食。如病思良醫。如眾蜂依蜜。我等亦如是。愿聞甘露法。此喻四義。一受持。二助力。三遠離。四安樂行。此義云何。如水不嚼隨得而飲。如是聞慧初聞即受。隨聞受持。如食咀嚼身

【現代漢語翻譯】 現代漢語譯本：修所成慧的緣起在於『義』（Artha，意義、真實）。籌慮（考慮、思考）和證解（證悟、理解）這兩種『義』有所區別。在佛（Buddha）的境界中，沒有聽聞和思慮，只有修慧（Bhavana-prajna，修習所得的智慧）能夠通達並緣于名（Nama，名稱、概念）和義。如果聽聞其他教法，而非修慧，那麼其本質是什麼呢？因此可知修慧能夠通達並緣于名和義，並且都能證悟和理解如實的『義』。《瑜伽師地論》第七十七卷和《解深密經》第三卷中，慈氏菩薩（Maitreya Bodhisattva）請示道：『世尊，如果聞所成慧（Srutamayiprajna，聽聞而得的智慧）、思所成慧（Cintamayiprajna，思慮而得的智慧）、修所成慧都是緣于『義』，那麼它們有什麼差別呢？』 善男子，聞所成慧依賴於文字（文），只是按照文字所說，未能很好地理解其意趣，未能使其意趣現在眼前，隨順於解脫，未能領受成就解脫的『義』。思所成慧也依賴於文字，但不只是按照文字所說，也能很好地理解其意趣，但未能使其意趣現在眼前，隨順於解脫，未能領受成就解脫的『義』。如果諸位菩薩的修所成慧，既依賴於文字，又不依賴於文字，既按照文字所說，又不按照文字所說，能夠很好地理解其意趣，所知的事物與三摩地（Samadhi，禪定）所行的影像同時顯現於眼前，極其隨順於解脫，已經能夠領受成就解脫的『義』。這就是這三種智慧在理解『義』上的差別。』 經中說這三種智慧都緣于名和義。最初依靠聽聞，以文字為先，然後觀察『義』，這稱為聞慧。其次依靠思慮，以『義』為先，然後觀察文字，這稱為思慧。再次依靠修習，對於文字和『義』，都能證悟理解，明瞭通達，這稱為修慧。這在因位（修行位）上，八地（不動地）以上的菩薩，名和義是一體的；七地（遠行地）及以下的菩薩，名和義各有不同的本體。在佛的果位中，沒有未曾獲得的智慧，完全沒有聽聞和思慮，只有修慧。然而，諸位聖者的教法，隨著他們所適應的情況，相互增益，分別說明緣于名和義的不同。道理實際上就是這樣。 第四，關於廢立（建立與廢除）：《十地經論》第一卷中說：『如同口渴時思念冷水，如同飢餓時思念美食，如同生病時思念良醫，如同眾蜂依附蜂蜜，我們也是這樣，愿聽聞甘露法（Amrita-dharma，不死之法）。』這個比喻有四種含義：一、受持（接受並保持），二、助力（提供幫助），三、遠離（遠離過患），四、安樂行（安樂地修行）。這些含義是什麼呢？如同喝水時不用咀嚼，隨手可得就飲用，這樣，聞慧在初次聽聞時就接受，隨著聽聞而接受並保持。如同食物需要咀嚼才能消化吸收。

【English Translation】 English version: Bhavana-prajna (wisdom arising from cultivation) originates from 'Artha' (meaning, reality). There is a distinction between the two 'Artha' of deliberation (consideration, thought) and realization (enlightenment, understanding). In the state of a Buddha, there is no hearing or thinking; only Bhavana-prajna can penetrate and be related to both Nama (name, concept) and Artha. If one hears other teachings but does not possess Bhavana-prajna, what is its nature? Therefore, it is known that Bhavana-prajna can penetrate and be related to both Nama and Artha, and can realize and understand the true 'Artha'. In the Yogacarabhumi-sastra, volume 77, and the Sandhinirmocana Sutra, volume 3, Maitreya Bodhisattva asked: 'World Honored One, if Srutamayiprajna (wisdom arising from hearing), Cintamayiprajna (wisdom arising from thinking), and Bhavana-prajna all relate to 'Artha', what are the differences between them?' 'Good man, Srutamayiprajna relies on the text (words), only following what is said in the text, without fully understanding its intended meaning, without bringing its intended meaning into the present, following liberation, and without receiving the 'Artha' that accomplishes liberation. Cintamayiprajna also relies on the text, but not only following what is said in the text, but also understanding its intended meaning, but without bringing its intended meaning into the present, following liberation, and without receiving the 'Artha' that accomplishes liberation. If the Bhavana-prajna of the Bodhisattvas both relies on the text and does not rely on the text, both follows what is said in the text and does not follow what is said in the text, and can fully understand its intended meaning, the known things and the images of Samadhi (meditative concentration) appear simultaneously before the eyes, extremely following liberation, and already able to receive the 'Artha' that accomplishes liberation. These are the differences in how these three types of wisdom understand 'Artha'.' The sutra says that these three types of wisdom all relate to Nama and Artha. Initially, relying on hearing, with the text as the priority, and then observing 'Artha', this is called Srutamayiprajna. Secondly, relying on thinking, with 'Artha' as the priority, and then observing the text, this is called Cintamayiprajna. Thirdly, relying on cultivation, one can realize and understand both the text and 'Artha', clearly and thoroughly, this is called Bhavana-prajna. In the stage of cause (practice), for Bodhisattvas above the eighth Bhumi (Immovable Ground), Nama and Artha are one; for Bodhisattvas at the seventh Bhumi (Far-Going Ground) and below, Nama and Artha each have different entities. In the state of Buddhahood, there is no wisdom that has not been attained, and there is completely no hearing or thinking, only Bhavana-prajna. However, the teachings of the saints, according to the circumstances they adapt to, mutually benefit each other, and separately explain the differences in relating to Nama and Artha. The truth is actually like this. Fourth, regarding establishment and abolition: The Dasabhumika-sutra-sastra, volume 1, says: 'Like thirsting for cold water, like hungering for delicious food, like being sick and thinking of a good doctor, like bees clinging to honey, we are also like this, wishing to hear the Amrita-dharma (the Dharma of Immortality).' This metaphor has four meanings: 1. Acceptance and retention, 2. Assistance, 3. Distance from faults, 4. Peaceful practice. What are these meanings? Like drinking water without chewing, drinking it as soon as it is available, in this way, Srutamayiprajna is accepted upon first hearing, and accepted and retained as one hears. Like food that needs to be chewed to be digested and absorbed.

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力助成。如是思慧嚼所聞法。智力助成。如服良藥藥行除病。如是具聞．思慧。隨順正義如法修行。遠離一切煩惱習患。如蜜。眾蜂所依。樂行住處。如是聞．思．修慧果。聖所依處。現法愛味受樂行故。三慧既為聖果因本。說前三喻。由此三慧不減不增。蜂依于蜜喻聖果故。又修聖因有四勝行。親近善士。聽聞正法。如理思惟。如教修行。初一福行。后三慧行。今說慧行不減不增。又所軌範。略有二門。一善人。二勝法。法有二。一教。二理。通說三乘習行勝法。略有二位。一散。二定。依習勝法。初教后理。聞初緣教勝。思後緣理勝。故分二種。修慧雖有世出世間。證解不殊合為一慧。又生死因略有二種。一惑。二業。多起重者唯癡與疑。由癡迷境不了真妄。由疑因果不肯造修。以此二門便興惡業。為除癡故令初聽聞。為斷疑故次思妙理。息惡業故后說修慧。生死因滅苦果隨無出世道修便成覺寂。又有三隨惑數數現行。一不正知。二妄念。三散亂。雖別行相各有能除。正能斷者體唯慧性。故說三慧如次伏斷。又出世因略有二種。一福。二智。慧為智相勝獨得名。余為福相劣故合說。于智之中。略有三品。謂下中上。初修次修后修異故。由此三品分慧成三。又慧起時由三種力一緣力。二因力。三俱力。如次三慧由三

【現代漢語翻譯】 現代漢語譯本： 力能幫助成就。像這樣通過思考智慧來咀嚼所聽聞的佛法，智慧的力量就能幫助成就。如同服用良藥，藥力發揮作用就能去除疾病。像這樣具備聽聞、思考的智慧，隨順正確的道理如法修行，就能遠離一切煩惱習氣。如同蜜蜂，眾多蜜蜂所依賴，樂於前往居住的地方。像這樣聽聞、思考、修習的智慧所產生的果實，是聖者所依賴的地方，因為在現世就能喜愛並品嚐到其中的樂趣。因為這三種智慧是成就聖果的根本，所以用前面的三種比喻來說明。由此可見，這三種智慧不會減少也不會增加，蜜蜂依賴蜂蜜就像是比喻聖果一樣。此外，修習成聖之因有四種殊勝的行為：親近善知識（Kalyāṇa-mitta），聽聞正法（Saddharma），如理思惟（Yoniso manasikāra），如教修行（Dhammānudhamma paṭipatti）。最初一種是福德之行，後面三種是智慧之行。現在說智慧之行不會減少也不會增加。此外，所遵循的規範，大致有兩種途徑：一是善人，二是殊勝的佛法。佛法有兩種：一是教法（agama），二是理法（nyaya）。通俗地說，三乘（Triyāna）修習殊勝的佛法，大致有兩種狀態：一是散亂，二是禪定。依靠修習殊勝的佛法，先是教法，后是理法。聽聞最初是緣于教法的殊勝，思考後來是緣于理法的殊勝，所以分為兩種。修習的智慧雖然有世間和出世間之分，但證悟和理解並沒有差別，所以合為一種智慧。此外，生死的因緣大致有兩種：一是迷惑（avidyā），二是業（karma）。多起且嚴重的是愚癡和疑惑。因為愚癡迷惑于外境，不能明瞭真實與虛妄；因為疑惑因果，不肯造善修德。因為這兩個原因，就會產生惡業。爲了去除愚癡，所以首先要聽聞佛法；爲了斷除疑惑，所以其次要思考微妙的道理；爲了止息惡業，所以最後要說修習的智慧。生死之因滅除，苦果自然隨之消失，出世之道修習成功，就能成就覺悟和寂靜。此外，還有三種隨煩惱經常出現：一是不正知（asampajañña），二是妄念（vikṣepa），三是散亂（vikṣepa）。雖然各自的行相不同，但都有能去除它們的方法，而真正能夠斷除它們的本體只有智慧的性質。所以說三種智慧依次降伏和斷除這些煩惱。此外，出世的因緣大致有兩種：一是福德（puṇya），二是智慧（jñāna）。智慧作為智慧的殊勝之相，獨自獲得名稱，其餘的作為福德之相，因為比較次要所以合在一起說。在智慧之中，大致有三種品類，即下品、中品、上品。因為最初修習、其次修習、最後修習不同。由此三種品類，將智慧分為三種。此外，智慧生起的時候，由三種力量：一是緣的力量，二是因的力量，三是俱有（共同）的力量。依次是三種智慧由三種力量所產生。

【English Translation】 English version: The power of wisdom helps to accomplish. Just as chewing the Dharma (Buddha's teachings) that has been heard through thoughtful wisdom, the power of wisdom helps to accomplish. It is like taking good medicine, the medicinal power acts to remove the disease. In this way, possessing the wisdom of hearing and thinking, following the correct principles and practicing according to the Dharma, one can stay away from all afflictions and habitual sufferings. It is like honey, which many bees rely on and are happy to go to and live in. In this way, the fruits of the wisdom of hearing, thinking, and cultivating are the places relied upon by the saints, because they can love and enjoy the happiness in this life. Because these three wisdoms are the foundation for achieving the holy fruit, the previous three metaphors are used to illustrate. From this, it can be seen that these three wisdoms neither decrease nor increase; bees relying on honey is like a metaphor for the holy fruit. In addition, cultivating the cause of holiness has four excellent practices: associating with good teachers (Kalyāṇa-mitta), listening to the correct Dharma (Saddharma), contemplating properly (Yoniso manasikāra), and practicing according to the teachings (Dhammānudhamma paṭipatti). The first is the practice of merit, and the latter three are the practice of wisdom. Now it is said that the practice of wisdom neither decreases nor increases. In addition, the norms to be followed roughly have two paths: one is good people, and the other is the supreme Dharma. There are two types of Dharma: one is the doctrine (agama), and the other is the principle (nyaya). Generally speaking, the three vehicles (Triyāna) practice the supreme Dharma, roughly in two states: one is scattered, and the other is in concentration. Relying on the practice of the supreme Dharma, first the doctrine, then the principle. Hearing is initially due to the excellence of the doctrine, and thinking is later due to the excellence of the principle, so it is divided into two types. Although the wisdom of cultivation has worldly and transcendental aspects, there is no difference in realization and understanding, so it is combined into one wisdom. In addition, there are roughly two types of causes of birth and death: one is delusion (avidyā), and the other is karma. Those that arise more often and are more serious are ignorance and doubt. Because ignorance is deluded by the external environment and cannot understand the truth and falsehood; because of doubting cause and effect, one is unwilling to create good and cultivate virtue. Because of these two reasons, evil karma will arise. In order to remove ignorance, one must first listen to the Dharma; in order to eliminate doubt, one must then contemplate the subtle principles; in order to stop evil karma, one must then speak of the wisdom of cultivation. When the cause of birth and death is extinguished, the suffering fruit naturally disappears, and when the path of transcendence is successfully cultivated, one can achieve enlightenment and tranquility. In addition, there are three types of afflictions that often appear: one is incorrect knowledge (asampajañña), the second is distraction (vikṣepa), and the third is disturbance (vikṣepa). Although each has a different appearance, there are methods to remove them, but the essence that can truly eliminate them is only the nature of wisdom. Therefore, it is said that the three wisdoms subdue and eliminate these afflictions in order. In addition, there are roughly two types of causes of transcendence: one is merit (puṇya), and the other is wisdom (jñāna). Wisdom, as the excellent aspect of wisdom, obtains the name alone, and the rest, as the aspect of merit, are combined together because they are relatively secondary. Among wisdom, there are roughly three categories, namely, lower, middle, and upper. Because the initial cultivation, the second cultivation, and the final cultivation are different. From these three categories, wisdom is divided into three. In addition, when wisdom arises, it is due to three forces: one is the power of conditions, the second is the power of cause, and the third is the power of co-existence (collective). In order, the three wisdoms are produced by three forces.

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力起不減不增。又由三力。一他力。二自力。三俱力。又由三力。一資糧力。二自性力。三俱力。又由三力。一外力。二內力。三俱力。又由三力。一多由教力。二多由義力。三多由定力。如次三慧各由彼起。故說三慧不減不增。此門即簡不說余法為其所成。但說因三所起妙慧。名彼所成。亦廢立義。

第五位地有二。一三乘凡聖位。二三界九地位。三乘凡聖位者。雖有三慧發心未定名住外凡。發決定心方內凡位。若二乘位解脫分中。聞慧在五停心位。思慧在二念處位。修慧在暖已后諸位。此據隨增說三慧位。然實凡聖因果位中皆容得起。雖暖等體非是聞慧。位亦通起。唯見道中無聞思慧。理定觀故。其大乘者。唯識論說唯識相性。資糧位中聽聞思惟能深信解。在加行位能漸伏除所取能取引發真見。彼文意說。四十心位起聞思慧修習唯識。四善根後方起修慧。從多增修。非理實爾。華嚴經中說。十住位初發心住八相成道能現神通。又瑜伽六十五說。毗缽舍那菩薩。若定若生。以無色界心了三界法及無漏法。此非抉擇分位。不生彼故彼地無故。故資糧位修慧之行未能理觀。加行位中方能觀理故。唯識論說。資糧位。于識性相聽聞思惟。不說修慧。雖抉擇分體唯修慧。位起聞思欲界身故。于見道位唯有修慧。內觀諦

【現代漢語翻譯】 現代漢語譯本 力（能量）的生起不減少也不增加。又由三種力：一是他力（來自他者的力量），二是自力（自身的力量），三是俱力（兩者共同作用的力量）。又由三種力：一是資糧力（積累資糧的力量），二是自性力（事物本性的力量），三是俱力（兩者共同作用的力量）。又由三種力：一是外力（外部的力量），二是內力（內部的力量），三是俱力（兩者共同作用的力量）。又由三種力：一是多由教力（主要來自教法的力量），二是多由義力（主要來自義理的力量），三是多由定力（主要來自禪定的力量）。如次第，三種智慧各自由此生起。所以說三種智慧不減少也不增加。這個法門就是簡略地說，不說其他法是它所成就的，只說由三種力所生起的妙慧，名為彼所成就。也包含廢立的含義。 第五位地有二：一是三乘（聲聞乘、緣覺乘、菩薩乘）的凡夫和聖者位，二是三界（欲界、色界、無色界）的九地（九種禪定境界）。三乘的凡夫和聖者位：雖然有三種智慧，但發菩提心尚未確定，名為住于外凡位。發起決定菩提心，才進入內凡位。如果就二乘（聲聞乘和緣覺乘）的位次來說，解脫分中，聞慧（聽聞佛法而獲得的智慧）在五停心位（修習止觀的五個階段）中，思慧（思考佛法義理而獲得的智慧）在二念處位（觀身、受、心、法的兩個階段）中，修慧（通過修行而獲得的智慧）在暖位（四加行位的第一個階段）之後的所有位次中。這是根據隨順增長的情況來說三種智慧的位次。然而實際上，在凡夫和聖者的因果位中，都容許生起三種智慧。雖然暖位等的本體不是聞慧，但位次也通於生起聞慧。只有在見道位（證悟真理的階段）中沒有聞慧和思慧，因為是理定的觀照。對於大乘（菩薩乘）來說，《唯識論》中說，唯識的相和性，在資糧位（菩薩修行的第一個階段）中，聽聞和思惟能夠深信和理解。在加行位（菩薩修行的第二個階段）中，能夠逐漸降伏和消除所取能取（能認知的主體和所認知的客體），引發真見（真實的見解）。那段文字的意思是說，在四十心位（菩薩修行過程中的四十個階段）中生起聞慧和思慧，修習唯識。在四善根（暖、頂、忍、世第一）之後才生起修慧。這是從多方面增修來說的，並非是真實的道理。在《華嚴經》中說，十住位（菩薩修行的第十個階段）的初發心住，八相成道（佛陀示現成道的八個階段）能夠顯現神通。又《瑜伽師地論》第六十五卷說，毗缽舍那（觀）菩薩，無論是入定還是出生，以無顛倒心了知三界法和無漏法（超越三界的清凈之法）。這不是抉擇分位（四加行位的后三個階段），因為不生起抉擇分，那個地也沒有抉擇分。所以資糧位修慧的修行未能理觀。在加行位中才能觀理。所以《唯識論》說，資糧位，對於識的性相聽聞思惟，不說修慧。雖然抉擇分的本體唯有修慧，但位次上生起聞思，因為是欲界身。在見道位中唯有修慧，因為是內觀真諦。

【English Translation】 English version The arising of power (energy) neither decreases nor increases. Furthermore, it arises from three powers: first, the power of others (external force); second, self-power (one's own strength); and third, combined power (the force of both acting together). Again, it arises from three powers: first, the power of accumulation (the strength of accumulating resources); second, the power of inherent nature (the power of the nature of things); and third, combined power (the force of both acting together). Again, it arises from three powers: first, external power; second, internal power; and third, combined power. Again, it arises from three powers: first, mostly from the power of teaching (the power mainly from the teachings); second, mostly from the power of meaning (the power mainly from the meaning of the teachings); and third, mostly from the power of concentration (the power mainly from meditation). In sequence, the three wisdoms each arise from these. Therefore, it is said that the three wisdoms neither decrease nor increase. This Dharma gate is simply saying, not saying that other Dharmas are what it accomplishes, but only saying that the wonderful wisdom arising from the three powers is called what it accomplishes. It also contains the meaning of abolishing and establishing. The fifth stage has two aspects: first, the positions of ordinary beings and sages in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna); second, the nine grounds (nine levels of meditative absorption) of the Three Realms (Desire Realm, Form Realm, and Formless Realm). The positions of ordinary beings and sages in the Three Vehicles: although there are three wisdoms, if the aspiration for Bodhi (enlightenment) is not yet determined, it is called residing in the outer ordinary position. Only when a determined Bodhi mind is aroused does one enter the inner ordinary position. If we consider the positions of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), in the part of liberation, the wisdom of hearing (śruta-mayā prajñā) is in the position of the Five Stoppages of Mind (five stages of practicing calming and insight meditation); the wisdom of thinking (cintā-mayā prajñā) is in the position of the Two Mindfulnesses (two stages of observing body, sensation, mind, and phenomena); the wisdom of cultivation (bhāvanā-mayā prajñā) is in all positions after the Warmth stage (the first stage of the Four Preparatory Practices). This is according to the situation of gradual increase to speak of the positions of the three wisdoms. However, in reality, in the causal positions of ordinary beings and sages, it is permissible for the three wisdoms to arise. Although the substance of the Warmth stage etc. is not the wisdom of hearing, the position also generally allows the arising of the wisdom of hearing. Only in the Path of Seeing (the stage of realizing the truth) are there no wisdoms of hearing and thinking, because it is a contemplation of fixed principle. For the Mahāyāna (Bodhisattva Vehicle), the Vijñānavāda (Yogācāra) says that the characteristics and nature of Vijñapti (consciousness-only), in the Accumulation Stage (the first stage of a Bodhisattva's practice), hearing and thinking can deeply believe and understand. In the Application Stage (the second stage of a Bodhisattva's practice), one can gradually subdue and eliminate the grasped and the grasper (the cognizing subject and the cognized object), and elicit true view (true understanding). The meaning of that passage is that in the forty mind-moments (forty stages in the process of a Bodhisattva's practice), the wisdoms of hearing and thinking arise, practicing Vijñapti. Only after the Four Roots of Goodness (Warmth, Peak, Forbearance, and Supreme Worldly Dharma) does the wisdom of cultivation arise. This is spoken of from the perspective of increasing cultivation in many ways, not the actual principle. In the Avataṃsaka Sūtra it says that in the Initial Aspiration Dwelling of the Ten Dwellings (the tenth stage of a Bodhisattva's practice), the Eight Aspects of Accomplishing the Path (the eight stages of the Buddha manifesting the accomplishment of the path) can manifest supernatural powers. Furthermore, Yogācārabhūmi-śāstra 65 says that the Vipaśyanā (insight) Bodhisattva, whether in meditation or arising, knows the laws of the Three Realms and the unconditioned laws (pure laws beyond the Three Realms) with an undistorted mind. This is not the stage of discrimination (the last three stages of the Four Preparatory Practices), because discrimination does not arise, and that ground does not have discrimination. Therefore, the practice of the wisdom of cultivation in the Accumulation Stage cannot contemplate principle. Only in the Application Stage can one contemplate principle. Therefore, the Vijñānavāda says that in the Accumulation Stage, one hears and thinks about the nature and characteristics of consciousness, but does not speak of the wisdom of cultivation. Although the substance of discrimination is only the wisdom of cultivation, the position gives rise to hearing and thinking, because it is a body of the Desire Realm. In the Path of Seeing, there is only the wisdom of cultivation, because it is an internal contemplation of the true meaning.

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理非散心故。彼聞．思慧種子得修。于修道位七地已前定散心間皆容得起。八地已上無漏相續都無散心。十地經說。八地已上於一切法能堪．能思．能持。彼論解云。如次即是聞思修慧。雖一慧體。一剎那中。能取外教而尋于義名為聞慧。能深籌度先理後文名為思慧。於此二中能證明顯即名修慧。聖智迅速於一念慧義分三故。實無別體。有說。但是修慧所攝非是聞思。聞思假說實是修慧。大小二乘不說色界亦有思體。無色界中有聞慧體。若八地後起實聞思。應許色地亦有思慧無色有聞。雖說無色天。佛邊側立聽法等事。但依修慧緣教義故。如目犍連。獼猴池側。入無所有處定聞狂象聲。但修慧聞非聞慧故。

三界九地者。欲界地有二。謂聞思所成。不定界地非離染地。設欲修時墮思中故。欲界之心行相粗故。色界地有二。謂聞．修所成。若欲思時墮修中故。上界地心行相細故。由此無色亦無思慧。上地雖有慧與思俱。不由思成。相非明瞭。諸善性者。或是生得。或是聞修。定非思慧。無色界有一。謂即修慧。要由耳根聽聞法已引所成慧。彼無耳根故無聞慧。異界相違不相順故。設由彼引。粗細懸殊。如目犍連。非聞慧攝。聞所成慧通在六地。欲界．四靜慮．及靜慮中間。未至勤求根本地相。善位無容起散聞慧。

【現代漢語翻譯】 現代漢語譯本：理由並非是由於散亂的心。那些通過聽聞和思維修習獲得的智慧種子得以修習。在修道位，七地之前，禪定和散亂的心境都允許生起。八地以上，無漏的智慧相續，完全沒有散亂的心。十地經中說，八地以上對於一切法能夠勝任、能夠思考、能夠保持。那部論典解釋說，依次就是聽聞慧、思慧和修慧。雖然是一個智慧的本體，在一剎那中，能夠採取外道的教義而尋求其意義，這叫做聽聞慧；能夠深入籌劃先前的道理和後來的文句，這叫做思慧；對於這二者能夠證悟顯現，就叫做修慧。聖智迅速，在一念智慧中義理分為三種，所以實際上沒有別的本體。有人說，這只是修慧所攝，不是聽聞慧和思慧。聽聞慧和思慧只是假說，實際上是修慧。大小乘佛教都不說色界有思慧的本體，無色界中有聽聞慧的本體。如果八地之後生起真實的聽聞慧和思慧，就應該允許色界也有思慧，無色界有聽聞慧。雖然說無色界天人在佛的旁邊站立聽法等事，但那是依靠修慧緣教義的緣故，就像目犍連在獼猴池旁邊，進入無所有處定時聽到狂象的聲音，但那是修慧聽聞，不是聽聞慧的緣故。 三界九地，欲界地有二種，即聽聞所成和思所成。不定界地不是離染地。假設想要修習時，會墮入思維修中。欲界的心行相粗糙。色界地有兩種，即聽聞所成和修所成。如果想要思維修習時，會墮入修習中。上界地的心行相細膩。因此無色界也沒有思慧。上地雖然有智慧與思俱生，但不是由思慧成就，相狀不明顯。諸善性，或者是生來就有的，或者是通過聽聞修習獲得的，一定不是思慧。無色界只有一種，即修慧。一定要通過耳根聽聞佛法后才能引發的智慧。無色界沒有耳根，所以沒有聽聞慧。不同界之間相互違背，不能相互順應。假設是由無色界引發的，粗細差別懸殊，就像目犍連那樣，不屬於聽聞慧所攝。聽聞所成的智慧通達六地：欲界、四禪定、以及禪定中間。未至定勤求根本地相，善位沒有容納生起散亂聽聞慧的餘地。

【English Translation】 English version: The reason is not due to a distracted mind. The seeds of wisdom obtained through hearing and thinking can be cultivated. In the path of cultivation, before the seventh Bhumi (stage of enlightenment), both meditative and distracted states of mind are allowed to arise. Above the eighth Bhumi, the continuous flow of undefiled wisdom is completely without distraction. The Sutra of the Ten Bhumis states that above the eighth Bhumi, one is capable, able to think, and able to maintain all dharmas (teachings). That treatise explains that these are, in order, the wisdom of hearing (聞慧, wen hui), the wisdom of thinking (思慧, si hui), and the wisdom of cultivation (修慧, xiu hui). Although it is one entity of wisdom, in a single moment, it can adopt the teachings of external paths and seek their meaning, which is called the wisdom of hearing; it can deeply contemplate the preceding principles and subsequent texts, which is called the wisdom of thinking; and for these two, it can realize and manifest clearly, which is called the wisdom of cultivation. The wisdom of the sages is swift, and the meaning is divided into three within a single moment of wisdom, so there is actually no separate entity. Some say that this is only encompassed by the wisdom of cultivation, not the wisdom of hearing and thinking. The wisdom of hearing and thinking are merely provisional terms; in reality, it is the wisdom of cultivation. Neither the Hinayana (Small Vehicle) nor the Mahayana (Great Vehicle) schools say that the Form Realm (色界, se jie) has an entity of the wisdom of thinking, or that the Formless Realm (無色界, wu se jie) has an entity of the wisdom of hearing. If true hearing and thinking arise after the eighth Bhumi, it should be allowed that the Form Realm also has the wisdom of thinking, and the Formless Realm has the wisdom of hearing. Although it is said that beings in the Formless Realm stand beside the Buddha and listen to the Dharma, it is because they rely on the wisdom of cultivation to contemplate the meaning of the teachings, just as Maudgalyayana (目犍連, Muqianlian) heard the sound of a mad elephant while entering the Samadhi (定, ding) of the Realm of Nothingness (無所有處, wu suoyou chu) near the Monkey Pool, but that was hearing through the wisdom of cultivation, not the wisdom of hearing. The Three Realms and Nine Grounds: The Desire Realm (欲界, yu jie) has two grounds, namely, those accomplished by hearing and those accomplished by thinking. The Indeterminate Realm is not a realm of detachment from defilements. If one wishes to cultivate, one will fall into thinking. The mental activities of the Desire Realm are coarse. The Form Realm has two grounds, namely, those accomplished by hearing and those accomplished by cultivation. If one wishes to think, one will fall into cultivation. The mental activities of the higher realms are subtle. Therefore, the Formless Realm also has no wisdom of thinking. Although the higher realms have wisdom that arises together with thinking, it is not accomplished by thinking, and its characteristics are not clear. All virtuous qualities are either innate or acquired through hearing and cultivation, and are certainly not the wisdom of thinking. The Formless Realm has only one, namely, the wisdom of cultivation. It must be the wisdom that is induced after hearing the Dharma through the ear. The Formless Realm has no ears, so it has no wisdom of hearing. Different realms are contradictory and cannot be mutually compatible. If it were induced by the Formless Realm, the difference in coarseness and subtlety would be vast, like Maudgalyayana, and would not be included in the wisdom of hearing. The wisdom accomplished by hearing pervades six grounds: the Desire Realm, the Four Dhyanas (四靜慮, si jinglv), and the Intermediate Dhyana. The Unattained Concentration (未至定, weizhiding) diligently seeks the characteristics of the fundamental ground, and there is no room in the virtuous state for the arising of scattered wisdom of hearing.

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或在七地加初未至。或在五地又除中間。何故中間說無聞慧。不許上三未至地無。由此應知初說為善。思慧唯在一欲界地。修慧有漏者十七地。八根本．八近分．靜慮中間。無漏者在十地。色界六除上三未至。無色界中四根本地。說非想地有無漏心引滅定故。然在下地得起上地有漏聞慧。對法第五等說。樂欲力者。謂已得第二靜慮者。入初靜慮已。若欲以第二靜慮地心出等。即能現前而出於定。餘一切地如理當知。其所入定修慧心。其第二定所出之心非生得善。諸論皆說。若生彼地方起彼地生得善故。故所出心定是聞慧。有義所出定是修慧。有漏無漏異心名出。要生彼地中起彼聞慧故。八地已後心恒一類。云何名出。既爾純無漏。如何起聞慧。故異行相異分名出。前師亦許聞慧名出。無漏三慧上下通起。上地不起下地有漏思．修二慧。思無下起。一地系故。上亦不起下地聞慧。有漏三慧是業性故。皆厭舍故。

第六諸智相攝者。勝鬘經中說一。謂心法智。彼說厭苦求涅槃智。究竟唯修。觀如來藏厭眾苦故。方便通二。又說二智。謂初聖諦智。二無二聖諦智。彼唯修慧。初是安立諦智。后是非安立諦智。彼說二乘以初諦智斷諸煩惱。諸佛世尊以無二聖諦智斷諸住地故。非聞思攝。又說有二種如來藏空智。一空如來

【現代漢語翻譯】 現代漢語譯本 或在第七地（第七菩薩地）加上初地未至的智慧。或在第五地（第五菩薩地）又去除中間的智慧。為什麼在中間（指第五地）說沒有聞慧？因為不許上三地（第六、七、八地）和未至定地沒有聞慧。由此應該知道最初的說法是正確的。思慧只在一個欲界地。修慧有漏的在十七地：八根本定、八近分定、靜慮中間定。修慧無漏的在十地：六地（初地到第六地）去除上三地（第六、七、八地）和未至定地。無色界四根本定地。說非想非非想處地有無漏心，因為能引生滅盡定。然而在下地可以生起上地的有漏聞慧，《對法》第五等經中這樣說。樂欲力是指已經得到第二靜慮的人，進入初靜慮后，如果想要以第二靜慮地的心出定等，就能立刻現前而出定。其餘一切地應該如理了知。其所入定的修慧心，其第二定所出的心不是生得善。諸論都說，如果生在彼地才能生起彼地的生得善。所以所出之心一定是聞慧。有義認為所出的定是修慧。有漏無漏異心名為出定。一定要生在彼地中才能生起彼聞慧。八地以後心恒常一類，怎麼能叫出定呢？既然如此純粹無漏，如何生起聞慧？所以異行相異分名為出定。前師也允許聞慧名為出定。無漏的三慧上下通起。上地不起下地的有漏思慧、修慧。思慧不能從下地生起，因為只系屬於一個地。上地也不起下地的聞慧。有漏的三慧是業的性質，都應該厭惡捨棄。

第六，諸智的相攝。勝鬘經中說一種，即心法智。那裡說厭惡痛苦、尋求涅槃的智慧，究竟來說唯有修慧。因為觀察如來藏而厭惡眾苦。方便上通於二者。又說二智，即初聖諦智和無二聖諦智。那裡唯有修慧。初是安立諦智，后是非安立諦智。那裡說二乘以初諦智斷除諸煩惱，諸佛世尊以無二聖諦智斷除諸住地煩惱。不是聞思所攝。又說有兩種如來藏空智，一是空如來

【English Translation】 English version Or, in the Seventh Ground (seventh Bodhisattva ground), adding the wisdom of the initial ground that has not yet arrived. Or, in the Fifth Ground (fifth Bodhisattva ground), removing the intermediate wisdom. Why is it said in the middle (referring to the Fifth Ground) that there is no Śruta-prajñā (wisdom from hearing)? Because it is not permitted that the upper three grounds (sixth, seventh, and eighth grounds) and the Unarrived Concentration ground lack Śruta-prajñā. From this, it should be known that the initial statement is correct. Cintā-prajñā (wisdom from thinking) is only in one Desire Realm ground. Bhāvanā-prajñā (wisdom from meditation) with outflows is in seventeen grounds: the eight fundamental concentrations, the eight proximate concentrations, and the intermediate concentration of meditative absorption. Bhāvanā-prajñā without outflows is in ten grounds: the six grounds (from the first to the sixth ground) excluding the upper three grounds (sixth, seventh, and eighth grounds) and the Unarrived Concentration ground. The four fundamental concentration grounds of the Formless Realm. It is said that the Neither Perception Nor Non-Perception ground has a mind without outflows because it can induce the Cessation Attainment. However, in a lower ground, one can generate Śruta-prajñā with outflows of a higher ground, as stated in the fifth chapter of the Abhidharma, etc. The power of desire refers to someone who has already attained the Second Dhyāna (second meditative absorption). After entering the First Dhyāna, if one wants to exit the concentration with the mind of the Second Dhyāna ground, etc., one can immediately manifest and exit the concentration. All other grounds should be understood accordingly. The Bhāvanā-prajñā mind of the concentration one enters, the mind that exits from the Second Dhyāna is not innately wholesome. All treatises say that if one is born in that ground, one can generate the innately wholesome of that ground. Therefore, the mind that exits must be Śruta-prajñā. Some argue that the concentration that exits is Bhāvanā-prajñā. Different minds with and without outflows are called exiting concentration. One must be born in that ground to generate that Śruta-prajñā. After the Eighth Ground, the mind is always of one kind. How can it be called exiting concentration? Since it is purely without outflows, how can Śruta-prajñā arise? Therefore, different characteristics and different parts are called exiting concentration. The former teacher also allows Śruta-prajñā to be called exiting concentration. The three wisdoms without outflows arise universally up and down. The higher ground does not generate the lower ground's Cintā-prajñā and Bhāvanā-prajñā with outflows. Cintā-prajñā cannot arise from a lower ground because it is only tied to one ground. The higher ground also does not generate the lower ground's Śruta-prajñā. The three wisdoms with outflows are of the nature of karma and should all be厭惡捨棄 (厭惡捨棄).

Sixth, the inclusion of the various wisdoms. The Śrīmālādevī Siṃhanāda Sūtra speaks of one, namely the wisdom of mind and dharma. It speaks of the wisdom of厭惡痛苦、尋求涅槃 (厭惡痛苦、尋求涅槃), which ultimately is only Bhāvanā-prajñā. Because one observes the Tathāgatagarbha (如來藏) and厭惡眾苦 (厭惡眾苦). In terms of skillful means, it encompasses both. It also speaks of two wisdoms, namely the wisdom of the first noble truth and the wisdom of the non-dual noble truth. There, only Bhāvanā-prajñā is present. The former is the wisdom of establishing the truth, and the latter is the wisdom of not establishing the truth. It says that the two vehicles sever afflictions with the wisdom of the first truth, and the Buddhas, the World Honored Ones, sever the afflictions of the dwelling ground with the wisdom of the non-dual truth. It is not included in Śruta-prajñā or Cintā-prajñā. It also speaks of two kinds of Tathāgatagarbha (如來藏) emptiness wisdom, one is the empty Tathāgata (如來)

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藏智。謂緣若離若脫若斷若異煩惱藏智。二不空如來藏智。謂緣過於恒沙不離不脫不斷不異不思議佛法智。初觀煩惱能覆藏智。非真實故名之為空。后觀法身惑所藏智。理真實故名為不空。究竟成滿亦唯修慧。方便通二。又有二種。謂世俗智．勝義智。三皆通二。有說初智唯有漏。后智唯無漏。由諸教中唯說無漏。又雜集說。有三種無分別智。一知足無分別。二無顛倒無分別。三無戲論無分別。初唯思修。說諸異生隨於一無常等法。究竟思已生喜足故。后二唯修慧。說諸聲聞于諸蘊中。為除四倒如理觀察。得出世智慧達無我。是中智故。說諸菩薩知法戲論除泯法相得極寂靜出世聖智。是后智故。又有三無生忍智。本性無生忍自然無生忍惑苦無生忍。如次即是緣三性境諸無漏智。亦唯修慧。又有四智。謂圓鏡等。初之二智定唯修慧。妙觀察智。有義唯修慧。有義通三慧。成所作智。有義唯修慧。有義通聞慧。許十地中起此智故。義準如前。又有四智。謂我生已盡．梵行已立．所作已辦．不受後有。如次即是苦．滅．道．集四無學智。真實成滿在定中起。唯是修慧。前方便位亦通聞思。然諸教中多說修者以根本故。又四尋思．四如實智。皆唯修慧。成滿位故。尋思唯有漏。實智通無漏。勝鬘經說。隨順法智者。五種巧便觀

【現代漢語翻譯】 現代漢語譯本 藏智（Táng zhì）：指的是觀照遠離、解脫、斷除、不同於煩惱的智慧。 二、不空如來藏智（Bù kōng rú lái zàng zhì）：指的是觀照超越恒河沙數，不遠離、不解脫、不斷除、不同於不可思議佛法的智慧。前者觀照煩惱能夠覆蓋和隱藏智慧，因為不是真實的，所以稱之為『空』。後者觀照法身被迷惑所隱藏的智慧，因為道理是真實的，所以稱之為『不空』。究竟圓滿也只是修慧，方便則貫通聞慧和思慧。 又有兩種智慧，即世俗智和勝義智。這三種智慧都貫通聞慧和思慧。有人說，最初的智慧只有有漏，後面的智慧只有無漏，因為各種經典中只說了無漏。此外，《雜集論》中說，有三種無分別智：一、知足無分別；二、無顛倒無分別；三、無戲論無分別。最初的智慧只有思慧和修慧，說的是各種異生隨著對無常等法的究竟思考而產生喜悅和滿足。后兩種智慧只有修慧，說的是各種聲聞爲了去除四顛倒，如理觀察諸蘊，得出世間的智慧，能夠通達無我，是中間的智慧。說的是各種菩薩知道法戲論，去除泯滅法相，得到極其寂靜的出世間聖智，是後面的智慧。 又有三種無生忍智：本性無生忍、自然無生忍、惑苦無生忍。依次是觀照三性境的各種無漏智，也只是修慧。 又有四智，即圓鏡智等。最初的兩種智慧必定只是修慧。妙觀察智，有的觀點認為是修慧，有的觀點認為是貫通聞慧、思慧和修慧。成所作智，有的觀點認為是修慧，有的觀點認為是貫通聞慧，因為允許十地中生起這種智慧。道理參照前面。 又有四智，即『我生已盡』、『梵行已立』、『所作已辦』、『不受後有』。依次是苦、滅、道、集四種無學智。真實圓滿在禪定中生起，只是修慧。前面的方便位也貫通聞慧和思慧。然而各種經典中大多說修慧，因為它是根本。 又有四尋思、四如實智，都只是修慧，因為是圓滿位。尋思只有有漏，實智貫通有漏和無漏。《勝鬘經》說，隨順法智的人，有五種巧妙的觀察。

【English Translation】 English version Cang Zhi (藏智): Refers to the wisdom that contemplates being apart from, liberated from, severed from, and different from the afflictions. Second, Bu Kong Ru Lai Zang Zhi (不空如來藏智): Refers to the wisdom that contemplates surpassing countless sands of the Ganges River, not being apart from, not being liberated from, not being severed from, and not being different from the inconceivable Buddha-dharmas. The former contemplates that afflictions can cover and conceal wisdom, and because it is not real, it is called 'emptiness'. The latter contemplates that the Dharmakaya is concealed by delusion, and because the principle is real, it is called 'non-emptiness'. Ultimate fulfillment is also only through cultivation wisdom (xiū huì), while expedient means (fāng biàn) encompass both learning wisdom (wén huì) and thinking wisdom (sī huì). There are also two types of wisdom: mundane wisdom (shì sú zhì) and ultimate wisdom (shèng yì zhì). All three encompass both learning wisdom and thinking wisdom. Some say that the initial wisdom is only with outflows (yǒu lòu), while the later wisdom is only without outflows (wú lòu), because only the outflow-less is mentioned in various scriptures. Furthermore, the Compendium of Determinations states that there are three types of non-discriminating wisdom: first, non-discriminating contentment; second, non-inverted non-discrimination; third, non-conceptual non-discrimination. The initial wisdom is only through thinking and cultivation, referring to various ordinary beings who, upon thoroughly contemplating impermanence and other dharmas, generate joy and contentment. The latter two wisdoms are only through cultivation wisdom, referring to various śrāvakas who, in order to eliminate the four inversions, observe the aggregates (skandhas) according to reason, obtaining worldly wisdom that can penetrate no-self (anatta), which is the middle wisdom. It refers to various bodhisattvas who know the conceptual play of dharmas, eliminate the appearance of dharmas, and obtain extremely tranquil worldly holy wisdom, which is the later wisdom. There are also three non-origination forbearance wisdoms: inherent non-origination forbearance, natural non-origination forbearance, and affliction-suffering non-origination forbearance. In sequence, these are the various outflow-less wisdoms that contemplate the three nature realms, and are also only through cultivation wisdom. There are also four wisdoms, namely the Great Perfect Mirror Wisdom (yuán jìng zhì), etc. The initial two wisdoms are definitely only through cultivation wisdom. The Wonderful Discriminating Wisdom (miào guān chá zhì), some views consider it to be only cultivation wisdom, while others consider it to encompass learning wisdom, thinking wisdom, and cultivation wisdom. The Accomplishing Wisdom (chéng suǒ zuò zhì), some views consider it to be only cultivation wisdom, while others consider it to encompass learning wisdom, because it is permitted to arise in the ten grounds (bhūmi). The principle is as before. There are also four wisdoms, namely 'birth is exhausted', 'the holy life has been lived', 'what had to be done has been done', 'there is no more coming into existence'. In sequence, these are the four non-learning wisdoms of suffering, cessation, path, and origination. True fulfillment arises in samadhi and is only cultivation wisdom. The preceding expedient position also encompasses learning wisdom and thinking wisdom. However, various scriptures mostly speak of cultivation wisdom because it is fundamental. There are also the four investigations (samanupaśyanā) and the four true knowledge (yathābhūta-jñāna), all of which are only cultivation wisdom, because it is the fulfillment position. Investigation is only with outflows, while true knowledge encompasses with outflows and without outflows. The Śrīmālādevī Siṃhanāda Sūtra says that those who accord with the Dharma wisdom have five skillful observations.

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察成就。一觀察施設根意解境界。二觀察業報。三觀察阿羅漢眠。四觀察心自在樂禪樂。五觀察阿羅漢辟支佛大力菩薩聖自在通。此五種觀察究竟成滿唯是修慧。初方便位亦通聞．思。彼經自說。於我滅后未來世中。我諸弟子隨信信增上。依于明信隨順法智。自性清凈心。彼為煩惱染污而得究竟。是究竟者入大乘道因故。又有六現觀智。一思現觀。二信現觀。三戒現觀。四現觀智諦現觀。五現觀邊智諦現觀。六究竟現觀。初唯思慧。后三修慧。餘二非慧。此據自性。若取俱行。隨其所應菩提分法而為自性。對法論十三說。現觀有十。一法。二義。三真。四后。五寶。六不行。七究竟。八聲聞。九獨覺。十菩薩。法是聞慧。多緣教故。義是思慧。多緣理故。真．后究竟皆唯修慧。如次即是智諦．智諦邊．究竟。三現觀故。寶即是信。不行即戒。並如前說。后三依乘得此有異。隨應說慧。瑜伽六十九說十智。世俗智．法智．類智．苦智．集智．滅智．道智．盡智．無生智．他心智。其世俗智通有無漏三慧所攝。中間八智唯無漏唯修慧。后他心智通有無漏。亦唯修慧。又有十力智。謂處非處．乃至漏盡智。唯在如來相續中有。唯無漏。唯修慧。

對法第三說十三智。信解智．道理智．不散智．內證智．他性智．下智．

【現代漢語翻譯】 現代漢語譯本： 觀察成就：一、觀察施設根意解境界。二、觀察業報。三、觀察阿羅漢（梵文：Arhat，斷盡煩惱，證得解脫的聖者）眠。四、觀察心自在樂禪樂。五、觀察阿羅漢（梵文：Arhat）辟支佛（梵文：Pratyekabuddha，無師自悟的聖者）大力菩薩（梵文：Bodhisattva，以救度眾生為己任的覺悟者）聖自在通。這五種觀察究竟成滿唯是修慧。初方便位亦通聞、思。彼經自說：『於我滅后未來世中，我諸弟子隨信信增上，依于明信隨順法智，自性清凈心，彼為煩惱染污而得究竟。』是究竟者入大乘道因故。又有六現觀智：一、思現觀。二、信現觀。三、戒現觀。四、現觀智諦現觀。五、現觀邊智諦現觀。六、究竟現觀。初唯思慧。后三修慧。餘二非慧。此據自性。若取俱行，隨其所應菩提分法而為自性。《對法論》十三說，現觀有十：一、法。二、義。三、真。四、后。五、寶。六、不行。七、究竟。八、聲聞（梵文：Śrāvaka，聽聞佛法而證悟的弟子）。九、獨覺（梵文：Pratyekabuddha）。十、菩薩（梵文：Bodhisattva）。法是聞慧，多緣教故。義是思慧，多緣理故。真、后究竟皆唯修慧。如次即是智諦、智諦邊、究竟三現觀故。寶即是信，不行即戒，並如前說。后三依乘得此有異，隨應說慧。《瑜伽師地論》六十九說十智：世俗智、法智、類智、苦智、集智、滅智、道智、盡智、無生智、他心智。其世俗智通有無漏三慧所攝。中間八智唯無漏唯修慧。后他心智通有無漏，亦唯修慧。又有十力智，謂處非處、乃至漏盡智。唯在如來（梵文：Tathāgata，佛的稱號之一）相續中有，唯無漏，唯修慧。

《對法論》第三說十三智：信解智、道理智、不散智、內證智、他性智、下智、...

【English Translation】 English version: Accomplishment through Observation: 1. Observing the realm of establishing roots, meanings, and understanding. 2. Observing karmic retribution. 3. Observing the sleep of an Arhat (Sanskrit: Arhat, a perfected being who has extinguished all defilements and attained liberation). 4. Observing the joy of mental freedom and the joy of meditative absorption. 5. Observing the supernatural powers of an Arhat (Sanskrit: Arhat), a Pratyekabuddha (Sanskrit: Pratyekabuddha, a self-enlightened being who attains enlightenment without a teacher), a powerful Bodhisattva (Sanskrit: Bodhisattva, an enlightened being who dedicates themselves to saving all sentient beings), and a holy being with mastery. These five types of observation, when ultimately accomplished and fulfilled, are solely the wisdom of cultivation. The initial stage of skillful means also involves hearing and thinking. As stated in that scripture: 'In the future world after my passing, my disciples will increase in faith and reliance, based on clear faith, conforming to the wisdom of the Dharma, with a naturally pure mind, which is ultimately attained even though defiled by afflictions.' This ultimate attainment is the cause for entering the Great Vehicle path. Furthermore, there are six types of direct perception wisdom: 1. Direct perception through thinking. 2. Direct perception through faith. 3. Direct perception through discipline. 4. Direct perception of the truth through wisdom. 5. Direct perception of the boundary of truth through wisdom. 6. Ultimate direct perception. The first is solely the wisdom of thinking. The latter three are the wisdom of cultivation. The remaining two are not wisdom. This is according to their inherent nature. If taken together, they are characterized by the factors of enlightenment as appropriate. The thirteenth chapter of the Abhidharma states that there are ten types of direct perception: 1. Dharma. 2. Meaning. 3. Truth. 4. Subsequent. 5. Treasure. 6. Non-practice. 7. Ultimate. 8. Śrāvaka (Sanskrit: Śrāvaka, a disciple who attains enlightenment by hearing the Buddha's teachings). 9. Solitary Buddha (Sanskrit: Pratyekabuddha). 10. Bodhisattva (Sanskrit: Bodhisattva). Dharma is the wisdom of hearing, mostly related to teachings. Meaning is the wisdom of thinking, mostly related to principles. Truth, Subsequent, and Ultimate are all solely the wisdom of cultivation. In order, they are the direct perceptions of the truth through wisdom, the boundary of truth through wisdom, and the ultimate direct perception. Treasure is faith, and Non-practice is discipline, as mentioned earlier. The latter three differ depending on the vehicle by which they are attained, and wisdom is spoken of accordingly. The sixty-ninth chapter of the Yogācārabhūmi-śāstra states that there are ten wisdoms: conventional wisdom, Dharma wisdom, analogical wisdom, wisdom of suffering, wisdom of accumulation, wisdom of cessation, wisdom of the path, wisdom of exhaustion, wisdom of non-arising, and wisdom of others' minds. Conventional wisdom is included in the three wisdoms of the mundane and supramundane. The middle eight wisdoms are solely supramundane and solely the wisdom of cultivation. The latter wisdom of others' minds is both mundane and supramundane, and also solely the wisdom of cultivation. Furthermore, there are ten powers of wisdom, namely the wisdom of what is possible and impossible, up to the wisdom of the exhaustion of outflows. These exist only in the continuum of a Tathāgata (Sanskrit: Tathāgata, one of the titles of the Buddha), are solely supramundane, and solely the wisdom of cultivation.

The third chapter of the Abhidharma states that there are thirteen wisdoms: wisdom of faith and understanding, wisdom of reason, wisdom of non-distraction, wisdom of inner realization, wisdom of otherness, inferior wisdom, ...

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上智．厭患智．不起智．無生智．生智．究竟智．大義智。彼論自釋。初三即三慧。第四勝義智。第五他心智。第六法智。第七類智。次四種四諦究竟智。即盡無生智。次前九種唯是修慧。大義智即大乘智。通三慧攝。究竟唯修。又顯揚論十六等說。觀察四諦起十六行智。前為後後之所依止。謂為對除四顛倒故。苦諦四行。一為除常倒起無常行。二為除樂凈倒起于苦行。三為除我倒起于空行。四即為除此起無我行。空觀諸行我性空故。此觀行外余我空故。空觀諸行無有我故。此觀行體非我性故。是二差別。次於常．樂．凈．我四愛集諦。起因．集．生．緣四行。次於此斷滅諦。起滅．靜．妙．離四行。次於此能證道諦。起道如行出四行。皆唯修慧。通有無漏。成滿位中唯無漏修。顯揚論十七說。現觀有十八種。一聞。二思。三修所生智。四順抉擇分智。五見道。六修道。七究竟道。八不善清凈世俗智。九善清凈世俗智。十勝義智。十一不善清凈行有分別智。十二善清凈行有分別智。十三善清凈行無分別智。十四成所作前行智。十五成所作智。十六成所作后智。十七聲聞等智。十八菩薩等智。據實現觀體唯修慧。聞等助修五現觀攝。此中有五類。依五位道智有七。聞等三慧。解脫分中而施設故。依觀二諦智有三。觀世俗

【現代漢語翻譯】 現代漢語譯本 上智（Adhiprajna，卓越的智慧）、厭患智（Nibbidaprajna，對輪迴生起厭離的智慧）、不起智（Anuppadaprajna，知道煩惱不再生起的智慧）、無生智（Anuppattiprajna，證悟不生不滅的智慧）、生智（Uppadaprajna，新產生的智慧）、究竟智（Pariyantaprajna，達到最終目標的智慧）、大義智（Mahatthaprajna，具有重大意義的智慧）。 《瑜伽師地論自釋》（彼論自釋）中解釋說，最初三種智慧是聞、思、修三種智慧。第四種是勝義智（Paramarthaprajna，證悟空性的智慧）。第五種是他心智（Paracittaprajna，瞭解他人內心的智慧）。第六種是法智（Dharmaprajna，了解法的智慧）。第七種是類智（Anvayaprajna，瞭解與法相關的智慧）。接下來的四種是四聖諦的究竟智，也就是盡智（Ksaya-jnana，知道煩惱已盡的智慧）和無生智。前九種都只是修慧（Bhavana-prajna，通過修行獲得的智慧），大義智即是大乘智，包含聞、思、修三種智慧。究竟智唯屬於修慧。此外，《顯揚聖教論》（顯揚論）的十六種智慧等說法，觀察四聖諦而生起十六行智（Solasa-akara-jnana，十六種行相的智慧），前一種是后一種的所依止。這是爲了對治四顛倒（Viparyasa，四種顛倒的認知）的緣故。 對於苦諦（Dukkha-satya，苦的真理）有四種行相。第一，爲了對治常顛倒（Nitya-viparyasa，認為無常的事物是常的顛倒）而生起無常行（Anitya-akara，觀無常的行相）。第二，爲了對治樂凈顛倒（Sukha-subha-viparyasa，認為苦的事物是樂的，不凈的事物是凈的顛倒）而生起苦行（Dukkha-akara，觀苦的行相）。第三，爲了對治我顛倒（Atma-viparyasa，認為無我的事物是我的顛倒）而生起空行（Sunyata-akara，觀空的行相）。第四，爲了對治我顛倒而生起無我行（Anatma-akara，觀無我的行相）。 空觀的諸行相是因為我性本空。這種觀行之外，其餘的我空也是如此。空觀的諸行相是因為沒有我。這種觀行的體性不是我性。這是二者的差別。接下來，對於常、樂、凈、我四愛，在集諦（Samudaya-satya，苦的根源的真理）中，生起因（Hetu-akara，觀原因為因的行相）、集（Samudaya-akara，觀原因為集的行相）、生（Prabhava-akara，觀原因為生的行相）、緣（Pratyaya-akara，觀原因為緣的行相）四種行相。 接下來，對於斷滅諦（Nirodha-satya，苦的止息的真理），生起滅（Nirodha-akara，觀滅的行相）、靜（Santa-akara，觀靜的行相）、妙（Pranita-akara，觀妙的行相）、離（Nihsarana-akara，觀離的行相）四種行相。接下來，對於能夠證得的道諦（Marga-satya，通往苦的止息的道路的真理），生起道（Marga-akara，觀道的行相）、如（Nyaya-akara，觀如的行相）、行（Pratipatti-akara，觀行的行相）、出（Nairyana-akara，觀出的行相）四種行相。這些都只是修慧，通於有漏和無漏。在成就圓滿的階段中，唯有無漏的修慧。《顯揚聖教論》第十七說，現觀（Abhisamaya，現證）有十八種。第一，聞所生智（Srutamayi-prajna，聽聞佛法后產生的智慧）。第二，思所生智（Cintamayi-prajna，思考佛法后產生的智慧）。第三，修所生智（Bhavanamayi-prajna，通過修行產生的智慧）。第四，順抉擇分智（Anulomiki-prajna，與抉擇分相應的智慧）。第五，見道（Darsana-marga，見道的智慧）。第六，修道（Bhavana-marga，修道的智慧）。第七，究竟道（Nistha-marga，達到究竟道的智慧）。第八，不善清凈世俗智（Akusala-vyavadana-samvrti-jnana，不善得到凈化的世俗智慧）。第九，善清凈世俗智（Kusala-vyavadana-samvrti-jnana，善得到凈化的世俗智慧）。第十，勝義智（Paramartha-jnana，勝義的智慧）。第十一，不善清凈行有分別智（Akusala-vyavadana-carita-savikalpa-jnana，不善得到凈化的行為的有分別智慧）。第十二，善清凈行有分別智（Kusala-vyavadana-carita-savikalpa-jnana，善得到凈化的行為的有分別智慧）。第十三，善清凈行無分別智（Kusala-vyavadana-carita-nirvikalpa-jnana，善得到凈化的行為的無分別智慧）。第十四，成所作前行智（Krtyanusthana-purvakara-jnana，成就所應作之前行的智慧）。第十五，成所作智（Krtyanusthana-jnana，成就所應作的智慧）。第十六，成所作后智（Krtyanusthana-pascat-jnana，成就所應作之後的智慧）。第十七，聲聞等智（Sravakadi-jnana，聲聞等的智慧）。第十八，菩薩等智（Bodhisattvadi-jnana，菩薩等的智慧）。 根據實現現觀的體性，唯有修慧。聞等輔助修行的五種現觀所攝。這其中有五類。依據五位的道智有七種。聞等三種智慧，在解脫分中而施設的緣故。依據觀察二諦的智慧有三種。觀察世俗

【English Translation】 English version Adhiprajna (Superior Wisdom), Nibbidaprajna (Wisdom of Disgust), Anuppadaprajna (Wisdom of Non-arising), Anuppattiprajna (Wisdom of Non-origination), Uppadaprajna (Wisdom of Arising), Pariyantaprajna (Ultimate Wisdom), Mahatthaprajna (Wisdom of Great Meaning). The commentary on the Yogacarabhumi-sastra (彼論自釋) explains that the first three are the three wisdoms of hearing, thinking, and cultivation. The fourth is Paramarthaprajna (Wisdom of Ultimate Meaning). The fifth is Paracittaprajna (Wisdom of Knowing Others' Minds). The sixth is Dharmaprajna (Wisdom of the Dharma). The seventh is Anvayaprajna (Wisdom of Consequence). The next four are the ultimate wisdoms of the Four Noble Truths, namely Ksaya-jnana (Wisdom of Exhaustion) and Anuppattiprajna (Wisdom of Non-origination). The first nine are only Bhavana-prajna (Wisdom of Cultivation), and Mahatthaprajna is the Mahayana wisdom, encompassing the three wisdoms of hearing, thinking, and cultivation. Ultimate wisdom belongs only to cultivation. Furthermore, the sixteen wisdoms mentioned in the Asanga's Compendium of Determinations (顯揚論) arise from observing the Four Noble Truths, with each preceding wisdom being the basis for the subsequent one. This is to counteract the four inversions (Viparyasa). Regarding the Dukkha-satya (Truth of Suffering), there are four aspects. First, to counteract the Nitya-viparyasa (inversion of permanence), the Anitya-akara (aspect of impermanence) arises. Second, to counteract the Sukha-subha-viparyasa (inversion of pleasure and purity), the Dukkha-akara (aspect of suffering) arises. Third, to counteract the Atma-viparyasa (inversion of self), the Sunyata-akara (aspect of emptiness) arises. Fourth, to counteract the inversion of self, the Anatma-akara (aspect of no-self) arises. The aspects of emptiness are because the nature of self is empty. Apart from this contemplation, the emptiness of self is also the same. The aspects of emptiness are because there is no self. The nature of this contemplation is not the nature of self. This is the difference between the two. Next, regarding the four attachments to permanence, pleasure, purity, and self, in the Samudaya-satya (Truth of the Origin of Suffering), the four aspects of Hetu-akara (aspect of cause), Samudaya-akara (aspect of origin), Prabhava-akara (aspect of arising), and Pratyaya-akara (aspect of condition) arise. Next, regarding the Nirodha-satya (Truth of the Cessation of Suffering), the four aspects of Nirodha-akara (aspect of cessation), Santa-akara (aspect of peace), Pranita-akara (aspect of excellence), and Nihsarana-akara (aspect of liberation) arise. Next, regarding the Marga-satya (Truth of the Path to the Cessation of Suffering), the four aspects of Marga-akara (aspect of path), Nyaya-akara (aspect of rightness), Pratipatti-akara (aspect of practice), and Nairyana-akara (aspect of deliverance) arise. These are all only Bhavana-prajna, common to both defiled and undefiled. In the stage of accomplishment, only undefiled Bhavana-prajna exists. The seventeenth section of the Asanga's Compendium of Determinations states that there are eighteen types of Abhisamaya (Direct Realization). First, Srutamayi-prajna (Wisdom Arising from Hearing). Second, Cintamayi-prajna (Wisdom Arising from Thinking). Third, Bhavanamayi-prajna (Wisdom Arising from Cultivation). Fourth, Anulomiki-prajna (Wisdom Conforming to Discrimination). Fifth, Darsana-marga (Path of Seeing). Sixth, Bhavana-marga (Path of Cultivation). Seventh, Nistha-marga (Path of Completion). Eighth, Akusala-vyavadana-samvrti-jnana (Impure Worldly Wisdom Purified from Unwholesomeness). Ninth, Kusala-vyavadana-samvrti-jnana (Pure Worldly Wisdom Purified from Wholesomeness). Tenth, Paramartha-jnana (Wisdom of Ultimate Meaning). Eleventh, Akusala-vyavadana-carita-savikalpa-jnana (Discriminating Wisdom of Conduct Purified from Unwholesomeness). Twelfth, Kusala-vyavadana-carita-savikalpa-jnana (Discriminating Wisdom of Conduct Purified from Wholesomeness). Thirteenth, Kusala-vyavadana-carita-nirvikalpa-jnana (Non-discriminating Wisdom of Conduct Purified from Wholesomeness). Fourteenth, Krtyanusthana-purvakara-jnana (Wisdom of Preliminary Actions to Accomplish What Should Be Done). Fifteenth, Krtyanusthana-jnana (Wisdom of Accomplishing What Should Be Done). Sixteenth, Krtyanusthana-pascat-jnana (Wisdom Following the Accomplishment of What Should Be Done). Seventeenth, Sravakadi-jnana (Wisdom of Sravakas, etc.). Eighteenth, Bodhisattvadi-jnana (Wisdom of Bodhisattvas, etc.). According to the nature of realizing direct realization, only Bhavana-prajna exists. The five direct realizations that assist cultivation, such as hearing, are included. There are five categories within this. Based on the seven types of wisdom of the path in the five stages. The three wisdoms of hearing, etc., are established in the section on liberation. Based on the wisdom of observing the two truths, there are three types. Observing the conventional

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智。有善不善二境異故。依能緣行有三。有分別中有漏無漏二類異故。依二空二真智有三。加行．根本．后得別故。依乘有二。聲聞．菩薩大小異故。瑜伽第十說四十四智。謂觀老死支為四。一老死苦。二老死集。三老死趣滅。四老死趣滅行。乃至行支皆作此觀。無明無因。智種闕故。不說觀之。菩薩昔在菩提樹下。雜染順逆觀緣起支。于逆觀中而為此觀。依初方便故諸論說齊識退還。皆唯修慧。至成就時修慧觀故。初觀加行亦通聞思。示相異生唯有漏攝。實是無漏。彼論又說七十七智。謂緣現在老死有二智。一緣現在生而有老死。二非不緣現在生而有老死。現在自身自已作故。緣過去老死有二智。一緣過去生而有老死。二非不緣過去生而有老死。觀於前際無始老死。無不皆以生為緣故。緣未來老死有二智。一緣未來生而有老死。二非不緣未來生而有老死。未來雖未起。容有雜染還滅義故。今觀雜染故成二智。此三際中。初智觀果有因顯其所由。后智觀果有因非不決定。破外妄計不平等因無因而生。此前六智名真實智。第七法住智。觀支所不攝法。諸有漏慧遍知義故。通知三世緣起教法名支不攝。準知聖者身亦有法住智。異生身中亦有真實智。觀教觀支起七智故。乃至行支亦有此七。智種闕故。除無明支究竟觀成。唯

【現代漢語翻譯】 現代漢語譯本： 智慧。由於有善與不善兩種境界的差異，依據能緣的行相有三種。由於有分別心中有有漏和無漏兩種類別的差異，依據二空和二真智有三種，分別是加行、根本和后得的差別。依據乘有二種，即聲聞和菩薩，有大小之分。 《瑜伽師地論》第十卷中說了四十四種智慧，即觀察老死支為四種：一、老死之苦；二、老死之集（原因）；三、老死之滅（涅槃）；四、老死趣滅之道。乃至行支都作如此觀察。因為無明沒有原因，智慧的種子缺失，所以不說觀察無明。菩薩過去在菩提樹下，以雜染的順觀和逆觀來觀察緣起支，在逆觀中作此觀察。依據最初的方便，所以諸論說齊識退還，都只是修慧。到成就時，因為修慧的觀察，所以最初的觀察加行也通於聞思。示相異生唯有漏所攝，實際上是無漏的。 該論又說了七十七種智慧，即緣現在的老死有二智：一、緣現在的生而有老死；二、非不緣現在的生而有老死。因為現在自身自己所作。緣過去的老死有二智：一、緣過去的生而有老死；二、非不緣過去的生而有老死。觀察前際無始的老死，沒有不是以生為緣的。緣未來的老死有二智：一、緣未來的生而有老死；二、非不緣未來的生而有老死。未來雖然未起，容許有雜染還滅的意義，現在觀察雜染，所以成就二智。這三際中，最初的智慧觀察果有因，顯示其由來；後面的智慧觀察果有因並非不決定，破除外道的妄計，認為有不平等因或無因而生。這前六種智慧名為真實智。 第七種是法住智，觀察支分所不攝的法，諸有漏慧普遍了知其意義。通達三世緣起的教法名為支分不攝。準此可知聖者的身中也有法住智，異生身中也有真實智。觀察教法和觀察支分，生起七種智慧。乃至行支也有這七種智慧。因為智慧的種子缺失，所以除了無明支，究竟的觀察成就，唯有修慧。

【English Translation】 English version: Wisdom. Because there are two different realms of good and non-good, there are three types based on the object-cognizing activity. Because there are two categories of defiled and undefiled in the discriminating mind, there are three types based on the two emptinesses and two true wisdoms, namely the differences of preparatory practice, fundamental, and subsequent wisdom. Based on the vehicle, there are two types, namely Śrāvaka (Hearer) and Bodhisattva (Enlightenment Being), which differ in size. The tenth chapter of the Yogācārabhūmi-śāstra speaks of forty-four wisdoms, namely observing the branch of old age and death as four: 1. the suffering of old age and death; 2. the arising (cause) of old age and death; 3. the cessation (Nirvana) of old age and death; 4. the path to the cessation of old age and death. This observation is made for all branches up to the branch of action. Because ignorance has no cause and the seed of wisdom is lacking, the observation of ignorance is not discussed. Bodhisattvas in the past, under the Bodhi tree, observed the branches of dependent origination with defiled forward and reverse contemplation, and made this observation in the reverse contemplation. Based on the initial expedient means, the treatises say that the return of consciousness is only the cultivation of wisdom. When accomplishment is reached, because of the observation of cultivated wisdom, the initial preparatory practice of observation also extends to hearing and thinking. The indicative characteristics of ordinary beings are only included in the defiled, but in reality, they are undefiled. The treatise also speaks of seventy-seven wisdoms, namely two wisdoms related to present old age and death: 1. old age and death arise from present birth; 2. old age and death do not arise from present birth. Because the present self is what one has done oneself. There are two wisdoms related to past old age and death: 1. old age and death arise from past birth; 2. old age and death do not arise from past birth. Observing the beginningless old age and death of the past, there is none that does not have birth as its condition. There are two wisdoms related to future old age and death: 1. old age and death arise from future birth; 2. old age and death do not arise from future birth. Although the future has not yet arisen, it allows for the meaning of the reversal of defilement, so now observing defilement accomplishes two wisdoms. Among these three times, the initial wisdom observes the effect having a cause, revealing its origin; the subsequent wisdom observes the effect having a cause that is not necessarily undetermined, refuting the externalist's false view that it arises from an unequal cause or no cause. These first six wisdoms are called true wisdom. The seventh is the wisdom of the abiding of phenomena, observing the phenomena not included in the branches, with all defiled wisdom universally knowing its meaning. Understanding the teachings of dependent origination in the three times is called not included in the branches. It can be inferred that there is also the wisdom of the abiding of phenomena in the body of a noble one, and there is also true wisdom in the body of an ordinary being. Observing the teachings and observing the branches gives rise to seven wisdoms. Up to the branch of action, there are also these seven wisdoms. Because the seed of wisdom is lacking, except for the branch of ignorance, the ultimate observation is accomplished, only with cultivated wisdom.

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修慧攝。初加行位亦通聞思。瑜伽又說諸神通智．解脫門智．無礙解智．無諍智．愿智．力．無所畏．念住．一切種．不共佛法等智。前五神通通有無漏。說異生身及聖起故。后唯無漏。二智攝故。六皆修慧。解脫門智唯無漏。修慧攝。解脫門故。空八智攝。無愿六智攝。無相五智攝故。無礙解智乃至不共佛法智。唯是修慧。隨其所應通有無漏。在阿羅漢等及如來身故。

第七法行差別者。法行有十。辨中邊第三卷頌云。謂書寫．供養。施．他聽．披讀。受持．正開演。諷誦．及思修。行十法行者獲福聚無量。勝故無盡故。由攝他不息。大毗婆沙四十二卷。有作是說。若於三藏．十二分教。受持轉讀究竟流佈名聞所成慧。依此發生思所成慧。依此發生修所成慧。此斷煩惱證得涅槃。如依金礦生金。依金生金剛。此能摧壞山石等物。評曰應作是說。若於三藏．十二分教。受持．轉讀究竟流佈。是生得慧。依此發生聞所成慧。依此發生思所成慧。依此發生修所成慧。此斷煩惱證得涅槃。如依種生芽。依芽生莖。依莖轉生枝葉花果。依瑜伽第十三說。云何聞所成地。謂若略說。於五明處名句文身無量差別。覺慧為先。聽聞．領受．讀誦憶念。又于彼義無倒解了。如是名為聞所成地。此中意說。於五明處名句文身無量差

別。覺慧為先者。是生得慧。聽聞領受讀誦憶念。又于彼義無倒解了。方名聞慧。即顯總相。於五明教。劣闇覺慧所有善心名生得慧。聽聞已后差別作意明瞭善心。名為聞慧。非必要先於三藏教。聽聞．領受皆生得慧。但於三藏非用功力。所生闇劣覺慧善心。名生得慧。不順出世。非功力起。性不明瞭。讀解文義任運而起名生得慧。故雖受持三藏等教。亦有生得。若於三藏要用功力所生明勝覺慧善心。名加行善。能順出世由功力起。性極明瞭。讀解文義加行而起名為聞慧。故知受持三藏等教亦有聞慧。不爾如何於五明教覺慧為先名生得慧。聽聞領受名為聞慧。辨中邊說。聞所成慧思惟大乘能令善根界得增長。思所成慧思惟大乘能正悟入所求實義。修所成慧思惟大乘能令所求事業成滿。謂能趣入修治地故。此三妙慧以十法行而為助伴。由十法行之所攝受。初八法行名為聞慧。第九法行名為思慧。第十法行修慧所攝。由此三慧於此大乘修諸法行。獲最大果。一最勝故。二無盡故。由能攝益他諸有情。是故大乘說為最勝。由雖證得無餘涅槃。利益他事而恒不息。是故大乘說為無盡。法花經說。受持此經若讀．若誦．若解說．若書寫。是人當得八百眼功德乃至千二百意功德。若於三藏受持讀誦唯生得慧。云何得有行十法行獲福

【現代漢語翻譯】 現代漢語譯本： 『別。覺慧為先者。是生得慧（與生俱來的智慧）。聽聞領受讀誦憶念。又于彼義無倒解了。方名聞慧（通過聽聞獲得的智慧）。』即是顯現總相。對於五明教（聲明、工巧明、醫方明、因明、內明），微弱昏暗的覺慧所具有的善心名為生得慧。聽聞之後，通過差別作意而產生的明瞭的善心，名為聞慧。並非必須先於三藏教（經藏、律藏、論藏）聽聞領受才是生得慧。只是對於三藏，非用功力所生的昏暗微弱的覺慧善心，名為生得慧。不順應出世，非通過功力而起，自性不明瞭，讀解文義任運而起的，名為生得慧。所以即使受持三藏等教，也有生得慧。如果對於三藏，要用功力所生的明勝的覺慧善心，名為加行善。能夠順應出世，由功力而起，自性極其明瞭，讀解文義通過加行而起的，名為聞慧。所以可知受持三藏等教也有聞慧。不然，如何解釋對於五明教，覺慧為先名為生得慧，聽聞領受名為聞慧呢？《辨中邊論》說，聞所成慧（通過聽聞獲得的智慧）思惟大乘（Mahāyāna，大乘佛教）能令善根界得到增長。思所成慧（通過思考獲得的智慧）思惟大乘能正確悟入所求的真實意義。修所成慧（通過修行獲得的智慧）思惟大乘能令所求的事業圓滿成就。即能夠趣入修治地。這三種妙慧以十法行（書寫、供養、施他、聽聞、受持、讀誦、諷誦、演說、思惟、修習）作為助伴，由十法行所攝受。最初八種法行名為聞慧，第九種法行名為思慧，第十種法行被修慧所攝。由此三種智慧，於此大乘修行諸法行，獲得最大的果報。一是由於最殊勝，二是由於無有窮盡。由於能夠攝益其他有情（sentient beings），所以大乘被稱為最殊勝。由於即使證得無餘涅槃（nirvāṇa，寂滅），利益他人的事業也恒常不息，所以大乘被稱為無有窮盡。《法華經》說，受持此經，如果讀、如果誦、如果解說、如果書寫，這個人應當得到八百眼功德乃至一千二百意功德。如果對於三藏受持讀誦只有生得慧，怎麼能有行十法行獲得福報呢？

【English Translation】 English version: 'Furthermore, innate wisdom is the wisdom that arises first. Hearing, receiving, reading, reciting, and recollecting, and also understanding the meaning without distortion, is called acquired wisdom.' This reveals the general characteristics. Regarding the five sciences (Pañcavidyāsthāna): Śabdavidyā (grammar), Śilpakarmasthāna-vidyā (arts and crafts), Cikitsā-vidyā (medicine), Hetu-vidyā (logic), and Adhyātma-vidyā (inner knowledge), the weak and obscure wisdom that possesses good intention is called innate wisdom. After hearing, the clear good intention that arises through differentiated attention is called acquired wisdom. It is not necessary that hearing and receiving the Tripiṭaka (Three Baskets: Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) is all innate wisdom. Only the obscure and weak wisdom with good intention that arises without effort regarding the Tripiṭaka is called innate wisdom. It does not accord with transcendence, does not arise through effort, its nature is not clear, and reading and understanding the meaning of the text arises naturally, which is called innate wisdom. Therefore, even if one upholds the Tripiṭaka and other teachings, there is still innate wisdom. If, regarding the Tripiṭaka, the clear and superior wisdom with good intention that arises through effort is called virtuous activity. It can accord with transcendence, arises through effort, its nature is extremely clear, and reading and understanding the meaning of the text arises through effort, which is called acquired wisdom. Therefore, it is known that upholding the Tripiṭaka and other teachings also has acquired wisdom. Otherwise, how can it be explained that regarding the five sciences, wisdom that arises first is called innate wisdom, and hearing and receiving is called acquired wisdom? The Madhyāntavibhāga says that the wisdom attained through hearing, contemplating the Mahāyāna (Great Vehicle), can cause the realm of good roots to increase. The wisdom attained through thinking, contemplating the Mahāyāna, can correctly realize the true meaning sought. The wisdom attained through practice, contemplating the Mahāyāna, can cause the desired undertakings to be fulfilled, meaning it can lead to entering and cultivating the grounds. These three excellent wisdoms are assisted by the ten practices of Dharma (writing, offering, giving to others, listening, receiving, reading, reciting, expounding, thinking, and practicing), and are embraced by the ten practices of Dharma. The first eight practices of Dharma are called acquired wisdom, the ninth practice of Dharma is called wisdom attained through thinking, and the tenth practice of Dharma is embraced by wisdom attained through practice. Through these three wisdoms, practicing the various practices of Dharma in this Mahāyāna, one obtains the greatest fruit. First, because it is most excellent, and second, because it is inexhaustible. Because it can benefit other sentient beings, the Mahāyāna is said to be most excellent. Because even after attaining Nirvāṇa (cessation), the work of benefiting others continues without ceasing, the Mahāyāna is said to be inexhaustible. The Lotus Sutra says that if one upholds this sutra, if one reads, if one recites, if one explains, if one writes, that person should obtain eight hundred merits of the eye and even one thousand two hundred merits of the mind. If one only has innate wisdom when upholding and reciting the Tripiṭaka, how can one perform the ten practices of Dharma and obtain blessings?

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聚多。五種法師成六千德。加行善法用力方生。明瞭解心所應得故。由此應如大乘所說。

第八與陀羅尼對明同異者。陀羅尼有二。一能持。諸經等說聞持陀羅尼。二所持。菩薩地說陀羅尼有四。一法。二義。三能得菩薩忍。四明咒。陀羅尼者。此云總持諸論說以念慧為性。此中聞持即是聞慧。此中所持即聞慧境。聞法義等明記不忘名曰聞持。於此義中應有分別。何故聞慧獨稱總持。不說思．修亦總持攝。聞從外分內勝慧生。緣事散境最初慧故。簡未成就聞而不持。獨稱總持。思修二慧因內分起。于義決定非初慧故。理可能持。簡別義微。不立持稱。故於三地說斷二愚。一欲貪愚。障修慧者。二圓滿聞持陀羅尼愚。能障總持聞思慧者。不說欲貪障總持故。有義聞持即是聞慧。法．義．等持亦思．修慧之所持境。聞慧總聞法．義等已明記不忘。名曰聞持。思．修二慧內因力起。能思能修法．義等四明記不忘。立彼四持。不爾三地已得聞持。能持彼四。斷障總持聞思愚已。復言九地斷後后慧辨陀羅尼自在愚。成唯識第九說。無量所說法陀羅尼自在者。謂義無礙解。即于所詮總持自在。於一義中現一切義。故無量名句字陀羅尼自在者。謂法無礙解。即于能詮總持自在。於一名句字中。現一切名句字故。彼何所持。隨彼

【現代漢語翻譯】 現代漢語譯本 聚多（聚集眾多）。五種法師成就六千功德。通過努力修行加行善法才能產生。因為能夠清楚地瞭解心及其作用。因此，應該像大乘經典所說的那樣。

第八，將聞慧與陀羅尼進行對比，以闡明它們的相同和不同之處。陀羅尼有兩種：一是能持，如同諸經中所說的聞持陀羅尼；二是所持，《菩薩地持經》中說陀羅尼有四種：法陀羅尼（對佛法的總持）、義陀羅尼（對義理的總持）、能得菩薩忍陀羅尼（獲得菩薩忍辱的總持）和明咒陀羅尼（對明咒的總持）。陀羅尼，在這裡被稱為總持，各種論典都說以念和慧為體性。這裡所說的聞持就是聞慧，這裡所說的所持就是聞慧的境界。能夠清楚地記住並不會忘記所聽聞的佛法和義理，就叫做聞持。在這個意義上，應該有所區分：為什麼只有聞慧被稱為總持，而不說思慧和修慧也包含在總持之中呢？聞慧是從外在因緣而生起的內在殊勝智慧，是緣於事物和散亂境界的最初智慧。爲了區分那些沒有成就、聽了卻不能記住的人，所以單獨稱之為總持。思慧和修慧是從內在因緣而生起的，是對義理的決斷，不是最初的智慧。從道理上來說，它們也可能具有總持的作用，但因為它們所區分的義理比較細微，所以不設立總持的名稱。因此，在三地菩薩的修行中，要斷除兩種愚癡：一是欲貪愚，它會障礙修慧；二是圓滿聞持陀羅尼愚，它會障礙總持聞思二慧。這裡沒有說欲貪會障礙總持，是因為聞持就是聞慧，法、義等持也是思慧和修慧所持的境界。聞慧能夠全面地聽聞佛法和義理，並且清楚地記住而不忘記，就叫做聞持。思慧和修慧是依靠內在因緣的力量而生起的，能夠思考和修習佛法、義理等，並且清楚地記住而不忘記，所以設立了這四種總持。否則，如果三地菩薩已經獲得了聞持，能夠總持這四種法，那麼為什麼還要說九地菩薩要斷除後後慧辨陀羅尼自在愚呢？《成唯識論》第九卷說，無量所說法陀羅尼自在，是指義無礙解（對義理通達無礙的智慧），也就是對於所詮釋的義理能夠總持自在，能夠在一個義理中顯現一切義理，所以稱為無量。名句字陀羅尼自在，是指法無礙解（對佛法名相、語句通達無礙的智慧），也就是對於能詮釋的名相、語句能夠總持自在，能夠在一個名相、語句中顯現一切名相、語句。那麼，它們所總持的是什麼呢？隨著它們各自的...

【English Translation】 English version Gathering many. Five kinds of Dharma masters achieve six thousand virtues. Diligent practice of wholesome deeds arises through effort. Because of clearly understanding the mind and its functions. Therefore, it should be as stated in the Mahayana scriptures.

Eighth, comparing hearing-wisdom (聞慧) with Dharani (陀羅尼, a mnemonic device, a collection of mantras or spells) to clarify their similarities and differences. There are two types of Dharani: one is the 'holder' (能持), as mentioned in various sutras regarding the 'hearing-retention Dharani' (聞持陀羅尼); the other is the 'held' (所持). In the Yogacarabhumi-sastra (菩薩地持經), it is said that there are four types of Dharani: Dharma-Dharani (法陀羅尼, retention of the Dharma), meaning-Dharani (義陀羅尼, retention of the meaning), Dharani that enables the attainment of Bodhisattva-patience (能得菩薩忍陀羅尼, retention that enables Bodhisattva's forbearance), and mantra-Dharani (明咒陀羅尼, retention of mantras). Dharani, here referred to as 'total retention' (總持), is said in various treatises to have mindfulness and wisdom as its nature. The 'hearing-retention' mentioned here is hearing-wisdom. The 'held' mentioned here is the object of hearing-wisdom. Being able to clearly remember and not forget the Dharma and its meanings that have been heard is called 'hearing-retention'. In this sense, there should be a distinction: why is only hearing-wisdom called 'total retention', and not thinking-wisdom (思慧) and meditation-wisdom (修慧) also included in 'total retention'? Hearing-wisdom arises from external conditions and is an internal, superior wisdom; it is the initial wisdom that arises from objects and scattered states. To distinguish those who have not achieved it, who have heard but cannot retain it, it is uniquely called 'total retention'. Thinking-wisdom and meditation-wisdom arise from internal conditions; they are the determination of meaning, not the initial wisdom. In principle, they may also have the function of 'total retention', but because the meanings they distinguish are subtle, the name 'retention' is not established. Therefore, in the practice of the Third Ground Bodhisattva, two kinds of ignorance are to be eliminated: one is desire-greed ignorance (欲貪愚), which obstructs meditation-wisdom; the other is complete hearing-retention Dharani ignorance (圓滿聞持陀羅尼愚), which obstructs the total retention of hearing-wisdom and thinking-wisdom. It is not said here that desire-greed obstructs total retention, because hearing-retention is hearing-wisdom, and Dharma-retention, meaning-retention, etc., are also the objects held by thinking-wisdom and meditation-wisdom. Hearing-wisdom can comprehensively hear the Dharma and its meanings, and clearly remember them without forgetting, which is called hearing-retention. Thinking-wisdom and meditation-wisdom arise from the power of internal conditions, enabling one to think and meditate on the Dharma, meanings, etc., and clearly remember them without forgetting, so these four retentions are established. Otherwise, if the Third Ground Bodhisattva has already attained hearing-retention and can retain these four Dharmas, why is it still said that the Ninth Ground Bodhisattva must eliminate the ignorance of later-wisdom distinguishing Dharani-mastery (後後慧辨陀羅尼自在愚)? The ninth volume of the Vijnaptimatrata-siddhi Sastra (成唯識論) says that the mastery of Dharani over limitless spoken Dharmas (無量所說法陀羅尼自在) refers to the unimpeded understanding of meaning (義無礙解), which is the mastery of total retention over the meanings being explained, being able to manifest all meanings within one meaning, hence the name 'limitless'. The mastery of Dharani over names, phrases, and words (名句字陀羅尼自在) refers to the unimpeded understanding of Dharma (法無礙解), which is the mastery of total retention over the names, phrases, and words that can explain, being able to manifest all names, phrases, and words within one name, phrase, and word. So, what do they retain? According to their respective...

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能持三地已得故。思．修二慧能持相隱內分力生。簡別義微。說所持相聞慧。必從外緣力起。簡別義勝。能持相增。不說所持。故唯識言二圓滿聞持陀羅尼愚。即是此中能障總持聞思慧者。思慧亦名陀羅尼故。故知九地說斷陀羅尼自在愚。得法義無礙解等。即是修慧陀羅尼之所持故。

第九地證不同者。法花經法師功德品說。如來滅后受持是經。若讀．若誦．若解說．若書寫。得千二百意功德。以是清凈意根。乃至聞一偈一句。通達無量無邊之義。解是義已能演說一句一偈。至一月四月。乃至一歲。諸所說法隨其義趣皆與實相不相違背。雖未得無漏智慧。而其意根清凈。如此是人有所思惟．籌量．言說。皆是佛法無不真實。此文即顯未入十地證得殊勝聞思二慧。又常不輕品說。不輕菩薩行不輕行。臨欲終時。于虛空中。具聞威音王佛元所說法花經二十千萬億偈。悉能受持。即得如上六根清凈。更增壽命二百萬億那由他歲。命終之後。得值二千億佛。皆號日月燈明。后值二千億佛。皆號云自在燈王。於此諸佛法中。受持讀誦。為諸四眾說此經典。故得是常眼清凈．耳．鼻．舌．身．意諸根清凈。於四眾說法心無所畏。彼經意說。不輕菩薩臨欲終時。聞法花經六根清凈增壽命者。是見道前四善根位。不說得常六根凈

【現代漢語翻譯】 現代漢語譯本： 因為能夠持有三地（指菩薩修行過程中的三個階段，即極喜地、離垢地、發光地）的功德，所以思慧（通過思考獲得的智慧）和修慧（通過修行獲得的智慧）能夠保持其各自的特性，內在的區分能力也得以產生。這是爲了區分意義上的細微差別。說明所持有的特性是聞慧（通過聽聞獲得的智慧），必定是從外在的因緣力量而生起。這是爲了區分意義上的殊勝之處。能夠保持的特性得以增長，而不說明所持有的內容。所以《唯識論》說，二種圓滿的聞持陀羅尼（指記憶和保持聽聞佛法能力的咒語）是愚癡的。這正是指那些能夠障礙總持（總一切法，持一切義）的聞思慧的人。思慧也被稱為陀羅尼。因此可知，九地（指菩薩修行過程中的第九個階段，即善慧地）所斷除的陀羅尼自在愚，以及所獲得的法義無礙解（對佛法義理通達無礙的智慧）等等，都是修慧陀羅尼所持有的。

第九地（指菩薩修行過程中的第九個階段，即善慧地）的證悟不同在於，《法華經·法師功德品》中說，如來滅度后，受持這部經，如果讀、誦、解說、書寫，就能得到一千二百種意功德。憑藉這清凈的意根，乃至聽到一偈一句，就能通達無量無邊的意義。理解這些意義后，能夠演說一句一偈，至一個月、四個月，乃至一年。所有說法都隨其義理趣味，與實相（事物真實的樣貌）不相違背。即使沒有得到無漏智慧（沒有煩惱的智慧），但其意根是清凈的。這樣的人，所有思惟、籌量、言說，都是佛法，沒有不真實的。這段文字就顯示了未入十地（指菩薩修行過程中的十個階段）也能證得殊勝的聞思二慧。《常不輕品》中說，常不輕菩薩行常不輕行，臨終時，在虛空中，完全聽聞威音王佛最初所說的《法華經》二十千萬億偈，全部能夠受持，立即得到如上的六根清凈，更增加壽命二百萬億那由他歲。命終之後，得遇二千億佛，都號日月燈明。之後又遇到二千億佛，都號云自在燈王。在這些佛的佛法中，受持讀誦，為四眾（比丘、比丘尼、優婆塞、優婆夷）宣說這部經典，所以得到常眼清凈、耳、鼻、舌、身、意諸根清凈。在四眾說法時心中無所畏懼。這部經的意思是說，常不輕菩薩臨終時，聽聞《法華經》六根清凈增加壽命，這是見道（證悟真理的開始）前的四善根位（指暖位、頂位、忍位、世第一位）。沒有說得到常六根凈。

【English Translation】 English version: Because of the ability to uphold the merits of the Three Grounds (referring to the three stages in a Bodhisattva's practice: Pramudita-bhumi, Vimala-bhumi, and Prabhakari-bhumi), Samadhi-prajna (wisdom gained through meditation) and Vipassana-prajna (wisdom gained through insight) can maintain their respective characteristics, and the internal differentiating ability is also generated. This is to distinguish subtle differences in meaning. Explaining that the characteristic being upheld is Suta-prajna (wisdom gained through hearing), which must arise from external causal forces. This is to distinguish the superiority in meaning. The characteristic being upheld increases, without explaining what is being upheld. Therefore, the Vijnaptimatrata states that the two perfect Dharanis (mantras for memorizing and retaining the ability to hear the Buddha's teachings) of hearing are foolish. This refers to those who can obstruct the Suta-maya-prajna (wisdom of hearing and thinking) of total retention (holding all dharmas and meanings). Samadhi-prajna is also called Dharani. Therefore, it is known that the Dharani-mastery-foolishness that is severed in the Ninth Ground (Sadhumati-bhumi, the ninth stage in a Bodhisattva's practice), and the unobstructed understanding of Dharma meanings, etc., that are obtained, are what is upheld by Vipassana-prajna Dharani.

The difference in enlightenment in the Ninth Ground (Sadhumati-bhumi, the ninth stage in a Bodhisattva's practice) lies in what the 'Chapter on the Merits of the Dharma Teacher' in the 'Lotus Sutra' says: 'After the Tathagata's extinction, if one receives and upholds this Sutra, whether reading, reciting, explaining, or writing it, one will obtain one thousand two hundred merits of the mind. With this pure mind-root, even hearing a verse or a phrase, one will understand immeasurable and boundless meanings. After understanding these meanings, one can expound a phrase or a verse, for a month, four months, or even a year. All the teachings expounded will, according to their meaning and interest, not contradict reality (the true nature of things). Even without obtaining non-outflow wisdom (wisdom without afflictions), one's mind-root is pure. Such a person, all thoughts, deliberations, and words are Dharma, and nothing is untrue.' This passage shows that even before entering the Ten Grounds (the ten stages in a Bodhisattva's practice), one can attain the excellent Suta-maya-prajna. The 'Chapter on Never Disparaging' says that Bodhisattva Never Disparaging practiced the practice of never disparaging. When he was about to die, in the empty sky, he fully heard the twenty thousand million nayutas of verses of the 'Lotus Sutra' originally preached by King Awesome Sound Buddha, and was able to receive and uphold them all. He immediately obtained the purity of the six roots as above, and further increased his lifespan by two hundred million nayutas of years. After his death, he encountered two thousand million Buddhas, all named Sun Moon Light. Later, he encountered two thousand million Buddhas, all named Cloud Freedom Light King. In the Dharma of these Buddhas, he received, upheld, read, and recited, and preached this Sutra to the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas). Therefore, he obtained the purity of the constant eye, and the purity of the ears, nose, tongue, body, and mind. When preaching to the four assemblies, his mind was without fear. The meaning of this Sutra is that when Bodhisattva Never Disparaging was about to die, hearing the 'Lotus Sutra' purified his six roots and increased his lifespan. This is the stage of the Four Good Roots (Warmth, Peak, Forbearance, and Highest in the World) before seeing the Path (the beginning of realizing the truth). It does not say that he obtained the constant purity of the six roots.

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故。不言說法心無畏故。由此定非十地聖位說。此命終得遇多佛。獲常六根清凈。說法心無所畏。證入初地。由此定知。非四十心解脫分位。彼位命終未得常凈根心無所畏故。遠照前文。雖未得無漏智慧。而其意根清凈如是者。是抉擇分四善根位。此說聞思地前勝得。其修所成。攝論等說。何故三地說名發光。由無退轉等持等至所依止故。大法光明所依止故。無性釋云。謂此地中證希有定。能發智光照了諸法。故名發光。諸靜慮定說名等持。諸無色定說名等至。或等持者心一境性。言等至者正受現前。唯識又說。初二三地行施戒修。相同世間。此前文說第三地中得勝修慧。天親攝論唯識十地論等皆說十障。第三遲鈍性。于所聞思修法忘失。由斷彼故。得聞思修三種勝慧。此說三地得三勝慧。又十地等說。十波羅蜜不增減者。謂十地中對治十障。證十真如。無增減故。此顯五地得勝等持。正行修習定波羅蜜。隨力隨分亦修余度。天親攝論說。業自在等依止義者。謂此法界是身等業自在所依。及陀羅尼三摩地門自在所依。若如是知。得入十地。此說十地方得勝定。總斷前文。有漏三慧得殊勝者在四善根。斷分別執得無漏修在於初地。斷遲鈍障得無漏三慧照大乘法。在第三地。正修諸定入出自在自利利他。除散亂障。在第五

【現代漢語翻譯】 因此，因為不說法的畏懼心不存在，所以可以確定這並非十地菩薩的聖位所能達到的境界。此人命終后能夠遇到許多佛，獲得恒常的六根清凈，說法時內心無所畏懼，從而證入初地（菩薩十地之第一地，歡喜地）。由此可以斷定，這並非四十心（菩薩修行過程中的四十個階位）的解脫分位，因為處於那個階段的人命終后，還不能獲得恒常清凈的根，內心也無法無所畏懼。 回顧前文，雖然尚未獲得無漏智慧，但其意根已經如此清凈，這指的是抉擇分（修行過程中的一個階段）的四善根位（暖位、頂位、忍位、世第一位）。這裡所說的是聞、思二慧在地上菩薩之前獲得的殊勝成就，是修所成慧。在《攝大乘論》等論著中提到，為什麼三地（菩薩十地之第三地，發光地）被稱為『發光』？這是因為此地沒有退轉等持（禪定）等至（三昧）的依止，是大法光明的依止之處。無性菩薩的解釋是：『此地菩薩證得稀有的禪定，能夠發出智慧之光照亮諸法，所以稱為發光。』各種靜慮禪定被稱為等持，各種無色定被稱為等至。或者說，等持是指心專注于單一境界，等至是指正受現前。 《唯識論》又說，初地、二地、三地的菩薩在行佈施、持戒、修定時，與世間凡夫相似。但前文提到，第三地菩薩能夠獲得殊勝的修慧。天親菩薩的《攝大乘論》、《唯識十地論》等都提到十種障礙，其中第三種是遲鈍性，即對於所聽聞、思考、修習的佛法容易忘失。由於斷除了這種遲鈍性，才能獲得聞、思、修三種殊勝的智慧。這裡說明了三地菩薩能夠獲得三種殊勝的智慧。此外，《十地經》等經典中說，十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）不會增減，指的是十地菩薩在對治十種障礙、證得十種真如時，不會有增減。 這裡顯示了五地（菩薩十地之第五地，難勝地）菩薩能夠獲得殊勝的等持，如法修行禪定波羅蜜，並隨自己的能力和因緣也修習其他的波羅蜜。天親菩薩的《攝大乘論》中說，業自在等是依止義，指的是此法界是身等業自在所依，以及陀羅尼（總持）三摩地門自在所依。如果能夠這樣理解，就能進入十地。這裡說明了十地菩薩才能獲得殊勝的禪定。 總結前文，有漏的三種智慧（聞、思、修）獲得殊勝的境界是在四善根位；斷除分別執著，獲得無漏的修慧是在初地；斷除遲鈍的障礙，獲得無漏的三種智慧照亮大乘佛法，是在第三地；如法修習各種禪定，能夠自在地入定和出定，自利利他，去除散亂的障礙，是在第五地。

【English Translation】 Therefore, because there is no fear of not being able to expound the Dharma, it can be determined that this is not a state attainable by the holy position of the Tenth Ground (of a Bodhisattva). This person, upon death, will encounter many Buddhas, attain constant purity of the six senses, and have no fear in their heart when expounding the Dharma, thereby realizing the First Ground (of the Ten Grounds of a Bodhisattva, the Joyful Ground). From this, it can be concluded that this is not the stage of liberation within the Forty Minds (forty stages in the Bodhisattva's path), because those in that stage, upon death, have not yet attained constant pure roots, and their hearts are not without fear. Looking back at the previous text, although one has not yet attained non-outflow wisdom, their mind-root is already so pure. This refers to the Four Roots of Goodness (stages of Warmth, Peak, Forbearance, and the Highest Worldly Dharma) within the Decisive Stage (a stage in practice). What is being discussed here is the superior attainment of the wisdom of hearing and thinking before reaching the grounds of a Bodhisattva, which is wisdom attained through cultivation. In treatises such as the Mahāyānasaṃgraha, it is mentioned, why is the Third Ground (of the Ten Grounds of a Bodhisattva, the Luminous Ground) called 'Luminous'? This is because this ground has no reliance on non-regression, samādhi (concentration), or samāpatti (absorption), and is the reliance of the great Dharma light. Vasubandhu explains: 'In this ground, one attains rare samādhi, which can emit the light of wisdom to illuminate all dharmas, hence it is called Luminous.' Various dhyāna (meditative states) are called samādhi, and various formless samāpatti are called samāpatti. Alternatively, samādhi refers to the mind being one-pointed, and samāpatti refers to the direct experience of correct reception. The Vijñāptimātratāsiddhi also states that Bodhisattvas in the First, Second, and Third Grounds practice giving, morality, and meditation similarly to ordinary beings. However, the previous text mentioned that Bodhisattvas in the Third Ground can attain superior wisdom of cultivation. Vasubandhu's Mahāyānasaṃgraha and Daśabhūmika-sūtra all mention ten obstacles, the third of which is dullness, which is the tendency to forget the Dharma that has been heard, thought about, and practiced. By eliminating this dullness, one can attain the three superior wisdoms of hearing, thinking, and cultivation. This explains that Bodhisattvas in the Third Ground can attain three superior wisdoms. Furthermore, the Daśabhūmika-sūtra and other scriptures state that the ten pāramitās (perfections of giving, morality, patience, effort, meditation, wisdom, skillful means, vows, power, and knowledge) do not increase or decrease, referring to the fact that when Bodhisattvas in the Ten Grounds counteract the ten obstacles and realize the ten suchnesses, there is no increase or decrease. This reveals that Bodhisattvas in the Fifth Ground (of the Ten Grounds of a Bodhisattva, the Difficult-to-Conquer Ground) can attain superior samādhi, practice the dhyāna pāramitā according to the Dharma, and also cultivate the other pāramitās according to their ability and circumstances. Vasubandhu's Mahāyānasaṃgraha states that the meaning of being independent in karma, etc., refers to the fact that this Dharma realm is the basis for being independent in bodily and other karmas, as well as the basis for being independent in dhāraṇī (mantra) and samādhi gates. If one can understand this, one can enter the Ten Grounds. This explains that only Bodhisattvas in the Ten Grounds can attain superior samādhi. In summary, the attainment of superior states in the three outflow wisdoms (hearing, thinking, and cultivation) occurs in the Four Roots of Goodness; the elimination of conceptual clinging and the attainment of non-outflow cultivation wisdom occurs in the First Ground; the elimination of the obstacle of dullness and the attainment of non-outflow three wisdoms illuminating the Mahayana Dharma occurs in the Third Ground; and the ability to freely enter and exit various samādhi, benefiting oneself and others, and removing the obstacle of distraction, occurs in the Fifth Ground.

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地。於一切法能堪．思．持。一慧用分成三慧者。在第八地。如十地經前已廣辨。得無礙辨及陀羅尼勝依修慧在第九地。起大神通遍十方界廣行利樂。在第十地。由此教說地證不同。以理推文不相違背。

第十諸門分別者。合有十門。一問如是三慧幾緣自相。幾緣共相。答此有多種。略說有三。一處自相。色聲等法名為自相。色蘊無常等皆為共相。二事自相。青黃等法名為自相。色聲處等名為共相。三自相自相。不可言性名為自相。余可言等名為共相。廣引理教如義應知。證自相自相唯修慧得。余自共相通聞思慧。又佛地論說自共相差別。準義亦爾。二問幾因幾果。答此有。二種。一勝劣相生。二勝劣相修。依初義者。聞為三慧因。思為二慧因。修為一慧因。修為三慧果。思為二慧果。聞為一慧果。由劣為勝因勝為劣果故。若據同類義別。則不然。思非修因。修非思果。以異界故。依后義者。若令勢分熏發用增。因義如前說。若由此起熏修彼體勢力增盛。后現在前極明凈者。聞所成慧唯聞慧因。思所成慧為思慧因。修所成慧為三慧因。聞思二慧不依定生。勢力下劣現在前時。不能令他勢力增勝後生明凈。修慧不爾。故為他因。或后勝法為前劣因。修令勝故。前生劣法非后勝因。由勢力劣。不能令後轉明凈故。三

【現代漢語翻譯】 現代漢語譯本： 地（Bhumi，土地）。對於一切法能夠勝任、思考、保持。一種智慧的作用分成三種智慧，在第八地（Atthama Bhumi）。如《十地經》（Dasabhumika Sutra）前面已經廣泛辨析。獲得無礙辯才以及總持（Dharani，記憶力）殊勝，依靠修慧在第九地（Navama Bhumi）。生起大神通，遍佈十方世界廣泛施行利益和安樂，在第十地（Dasama Bhumi）。由此教義說明，地的證悟不同。用道理推斷文字，不互相違背。

第十，各種門類的分別。總共有十個門類。第一問：如此三種智慧，有幾種緣于自相（Svalaksana，事物自身獨有的性質），有幾種緣于共相（Samanya-laksana，事物普遍共有的性質）？答：這裡有多種說法，簡略地說有三種。第一，處自相。色、聲等法名為自相。色蘊（Rupa-skandha，色聚集）無常等，都為共相。第二，事自相。青、黃等法名為自相。色、聲、處等名為共相。第三，自相自相。不可言說的性質名為自相。其餘可言說等名為共相。廣泛引用道理和教義，如義理應當知道。證悟自相自相，唯有修慧才能得到。其餘自相共相，通於聞慧（Srutamayaprajna，聽聞佛法而獲得的智慧）、思慧（Cintamayaprajna，通過思考佛法而獲得的智慧）。又，《佛地論》（Buddhabhumivyakhya）中說自相共相的差別，按照義理也是如此。第二問：有幾種因，幾種果？答：這裡有兩種。一是殊勝和低劣相互產生，二是殊勝和低劣相互修習。依照第一種意義，聞是三種智慧的因，思是兩種智慧的因，修是一種智慧的因。修是三種智慧的果，思是兩種智慧的果，聞是一種智慧的果。因為低劣的成為殊勝的因，殊勝的成為低劣的果。如果根據同類意義的區別，則不是這樣。思不是修的因，修不是思的果，因為是不同界限的緣故。依照后一種意義，如果使勢力的部分熏習引發作用增長，因的意義如前面所說。如果由此生起熏修，那個本體的勢力增長強盛，後來現在前極其明凈，聞所成慧只是聞慧的因，思所成慧是思慧的因，修所成慧是三種智慧的因。聞慧和思慧不依靠禪定而生，勢力低下微弱，現在前的時候，不能使其他勢力增長強盛，後來生起明凈。修慧不是這樣，所以是其他的因。或者後來的殊勝法是前面的低劣因，因為修習使之殊勝的緣故。先前生起的低劣法不是後來的殊勝因，因為勢力低劣，不能使後來轉變明凈的緣故。第三

【English Translation】 English version: Bhumi (earth). Capable of thinking and maintaining all Dharmas. One wisdom's function is divided into three wisdoms, which are in the Eighth Bhumi (Atthama Bhumi). As the Dasabhumika Sutra (Ten Stages Sutra) has already extensively explained. Obtaining unimpeded eloquence and Dharani (memory), relying on cultivation wisdom is in the Ninth Bhumi (Navama Bhumi). Generating great supernatural powers, spreading throughout the ten directions to widely practice benefit and happiness, is in the Tenth Bhumi (Dasama Bhumi). From this teaching, it is clear that the enlightenment of the Bhumis is different. Reasoning from the text, they do not contradict each other.

Tenth, the distinctions of various categories. There are a total of ten categories. First question: How many of these three wisdoms are based on Svalaksana (self-characteristic, the unique nature of a thing), and how many are based on Samanya-laksana (common characteristic, the universally shared nature of things)? Answer: There are many explanations for this, but briefly, there are three. First, the self-characteristic of places. Forms, sounds, and other Dharmas are called self-characteristics. The impermanence of the Rupa-skandha (form aggregate), etc., are all common characteristics. Second, the self-characteristic of things. Blue, yellow, and other Dharmas are called self-characteristics. Forms, sounds, places, etc., are common characteristics. Third, the self-characteristic of self-characteristics. The nature of being unspeakable is called self-characteristic. The rest, such as being speakable, are common characteristics. Broadly cite reason and teachings, as the meaning should be known. Realizing the self-characteristic of self-characteristics can only be attained through cultivation wisdom. The remaining self-characteristics and common characteristics are accessible through Srutamayaprajna (wisdom gained from hearing the Dharma) and Cintamayaprajna (wisdom gained from thinking about the Dharma). Furthermore, the Buddhabhumivyakhya (Commentary on the Buddha-Bhumi Sutra) speaks of the differences between self-characteristics and common characteristics, and the meaning is similar. Second question: How many causes and how many effects are there? Answer: There are two types here. One is the mutual generation of superior and inferior, and the other is the mutual cultivation of superior and inferior. According to the first meaning, hearing is the cause of the three wisdoms, thinking is the cause of two wisdoms, and cultivation is the cause of one wisdom. Cultivation is the effect of the three wisdoms, thinking is the effect of two wisdoms, and hearing is the effect of one wisdom. This is because the inferior becomes the cause of the superior, and the superior becomes the effect of the inferior. If based on the distinction of similar meanings, then it is not so. Thinking is not the cause of cultivation, and cultivation is not the effect of thinking, because they are from different realms. According to the latter meaning, if it causes the part of the force to be influenced and the function to increase, the meaning of the cause is as previously stated. If this arises from cultivation, the power of that substance increases and becomes strong, and later manifests extremely clearly, the wisdom attained from hearing is only the cause of hearing wisdom, the wisdom attained from thinking is the cause of thinking wisdom, and the wisdom attained from cultivation is the cause of the three wisdoms. Hearing wisdom and thinking wisdom do not arise relying on Samadhi (meditative concentration), and when their power is low and weak and manifests, they cannot cause other powers to increase and become strong, and later arise clearly. Cultivation wisdom is not like this, so it is the cause of others. Or the later superior Dharma is the cause of the previous inferior, because cultivation makes it superior. The previously arising inferior Dharma is not the cause of the later superior, because its power is inferior and cannot cause the later to transform and become clear. Third

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問與幾根相應。答聞所成慧四根相應。謂除苦根。在五識故。于上勝法愁戚欲證。憂根相應。在色界中樂根相應。或五根俱。許聞慧類在五識有。亦苦根俱。如實義者。除苦．憂．樂．喜．舍俱。愁戚欲證思慧相應。性非聞慧。非逼迫故非憂根俱。思所成慧。喜．憂舍俱。色界地無。非五識故。修所成慧．樂．喜．舍俱。非散地法。散五無故。四問幾等持．等至．及等引俱。答皆等持相應。別境定數故。有義聞思非等引．等至俱。修慧可爾。聞思二慧是散善法。非定心故。有義聞．思亦等引．等至。俱許八地後有聞思故。五問幾善十一俱。答有義思．修二慧。十一善俱。成唯識論。許欲界中有輕安故。聞慧散遠。唯有餘十。散位所起無輕安故。實義三慧。十一善俱。許無漏心有聞思故。六問幾不定四俱。答三慧皆與尋．伺相應。定散位中皆容起故。悔．眠不與修慧相應。定散異故。有義悔．眠非聞．思俱。行相粗鄙。及昧略故。聞．思細勝。及明廣故。實義聞．思亦悔．眠俱。聞．思悔惡。睡眠位中聽聞教法思慮義故。如成唯識第七卷說。七問幾三界系等。答有義聞欲．色界系。思唯欲界系。修通上二界系．及不繫。實義聞慧通欲．色界系．及不繫。思慧欲界系．及不繫。修慧如前。聞．思二慧通不繫者。唯依色地。

【現代漢語翻譯】 現代漢語譯本 問：聞所成慧（通過聽聞佛法而獲得的智慧）與幾種根相應？ 答：與四根相應。即除去苦根，因為苦根存在於五識（眼識、耳識、鼻識、舌識、身識）中。對於上等殊勝之法感到憂愁，渴望證得時，與憂根相應。在中等境界感到快樂時，與樂根相應。或者與五根全部相應。允許聞慧存在於五識中，也與苦根相應。 如實義（真實意義）認為：除去苦、憂、樂、喜、舍五根，對於憂愁渴望證得的思慧（通過思考獲得的智慧）相應。因為其性質並非聞慧，不是由逼迫產生，所以不與憂根相應。思所成慧與喜、憂、舍三根相應。在地（此處原文有誤，應為無色界）沒有，因為它不是五識。修所成慧（通過修行獲得的智慧）與樂、喜、舍三根相應，不是散亂之地的法，因為散亂之地沒有五種（受）。 四問：幾種慧與等持（專注）、等至（入定）、及等引（引發）相應？ 答：都與等持相應，因為它們是別境（特定的境界）的定數。有觀點認為聞慧和思慧不與等引、等至相應，修慧可以這樣認為。因為聞慧和思慧是散亂的善法，不是定心。有觀點認為聞慧和思慧也與等引、等至相應，允許在八地（八種禪定境界）之後有聞慧和思慧。 五問：幾種慧與十一善法相應？ 答：有觀點認為思慧和修慧與十一善法相應。《成唯識論》允許欲界中有輕安（身心輕快安適），而聞慧散亂遙遠，只有其餘十種善法。因為散亂位所生起的沒有輕安。真實意義認為三種慧都與十一善法相應，允許無漏心（沒有煩惱的心）有聞慧和思慧。 六問：幾種慧與四種不定法相應？ 答：三種慧都與尋（粗略的思考）、伺（精細的思考）相應，因為在定和散亂位中都可能生起。悔（後悔）、眠（睡眠）不與修慧相應，因為定和散亂不同。有觀點認為悔和眠不與聞慧和思慧相應，因為它們的行相粗鄙，並且昏昧簡略。聞慧和思慧細緻殊勝，並且明瞭廣博。真實意義認為聞慧和思慧也與悔和眠相應，因為在聽聞教法和思慮意義時，可能會後悔惡行，或者處於睡眠狀態。如《成唯識論》第七卷所說。 七問：幾種慧與三界系（欲界、色界、無色界所繫縛）等相應？ 答：有觀點認為聞慧與欲界、界（此處原文有誤，應為色界）繫縛，思慧只與欲界繫縛，修慧通於上二界（色界、無色界）繫縛以及不繫縛（超出三界）。真實意義認為聞慧通於欲界、**界（此處原文有誤，應為色界）繫縛以及不繫縛，思慧與欲界繫縛以及不繫縛，修慧如前所述。聞慧和思慧通於不繫縛，僅僅是依靠色界。

【English Translation】 English version Question: With how many roots does śruta-mayī prajñā (wisdom born of hearing) correspond? (Śruta-mayī prajñā: wisdom born of hearing the Dharma) Answer: It corresponds with four roots, namely, excluding the duḥkha-indriya (root of suffering), because it exists in the five vijñānas (consciousnesses). When one is sorrowful and desires to attain a superior Dharma, it corresponds with the daurmanasya-indriya (root of sadness). When one feels pleasure in the middle ground, it corresponds with the sukha-indriya (root of happiness). Or it may correspond with all five roots. It is permissible for śruta-mayī prajñā to exist in the five vijñānas, and it also corresponds with the duḥkha-indriya. According to the true meaning, excluding the roots of suffering, sadness, happiness, joy, and equanimity, cintā-mayī prajñā (wisdom born of thinking) corresponds to sorrow and the desire to attain. Because its nature is not śruta-mayī prajñā, it is not produced by compulsion, so it does not correspond with the daurmanasya-indriya. Cintā-mayī prajñā corresponds with the roots of joy, sadness, and equanimity. It does not exist in the Ārūpya-dhātu (formless realm), because it is not of the five vijñānas. Bhāvanā-mayī prajñā (wisdom born of meditation) corresponds with the roots of happiness, joy, and equanimity. It is not a Dharma of the distracted state, because the distracted state lacks the five (feelings). Question 4: With how many samādhis (concentration), samāpattis (attainments), and samāhitas (states of mental equipoise) do they correspond? Answer: They all correspond with samādhi, because they are the fixed number of viṣaya (objects). Some argue that śruta-mayī and cintā-mayī prajñā do not correspond with samāhita and samāpatti, but bhāvanā-mayī prajñā may. Because śruta-mayī and cintā-mayī prajñā are scattered good Dharmas, they are not of a concentrated mind. Some argue that śruta-mayī and cintā-mayī also correspond with samāhita and samāpatti, because it is permissible to have śruta-mayī and cintā-mayī after the eight bhūmis (grounds). Question 5: With how many of the eleven wholesome Dharmas do they correspond? Answer: Some argue that cintā-mayī and bhāvanā-mayī prajñā correspond with all eleven wholesome Dharmas. The Vijñaptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only) allows for praśrabdhi (ease and pliancy) in the Kāma-dhātu (desire realm), while śruta-mayī prajñā is scattered and distant, having only the remaining ten wholesome Dharmas, because what arises in the scattered state does not have praśrabdhi. The true meaning is that all three prajñās correspond with all eleven wholesome Dharmas, because it is permissible for the anāsrava-citta (undefiled mind) to have śruta-mayī and cintā-mayī. Question 6: With how many of the four indeterminate Dharmas do they correspond? Answer: All three prajñās correspond with vitarka (gross thought) and vicāra (subtle thought), because they can arise in both concentrated and scattered states. Kaukṛtya (regret) and styāna (sloth) do not correspond with bhāvanā-mayī prajñā, because the concentrated and scattered states are different. Some argue that kaukṛtya and styāna do not correspond with śruta-mayī and cintā-mayī, because their aspects are coarse and obscure. Śruta-mayī and cintā-mayī are subtle and superior, and clear and broad. The true meaning is that śruta-mayī and cintā-mayī also correspond with kaukṛtya and styāna, because when hearing the Dharma and contemplating its meaning, one may regret evil deeds or be in a state of sleep. As stated in the seventh volume of the Vijñaptimātratāsiddhi. Question 7: With how many of the three realms (dhātu) are they bound? Answer: Some argue that śruta-mayī is bound by the Kāma-dhātu and Rūpa-dhātu, cintā-mayī is only bound by the Kāma-dhātu, and bhāvanā-mayī is bound by the upper two realms (Rūpa-dhātu and Ārūpya-dhātu) and is unbound. The true meaning is that śruta-mayī prajñā is bound by the Kāma-dhātu and Rūpa-dhātu, and is unbound, cintā-mayī prajñā is bound by the Kāma-dhātu and is unbound, and bhāvanā-mayī prajñā is as previously stated. Śruta-mayī and cintā-mayī are unbound only when relying on the Rūpa-dhātu.

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聞有種類故。思行相廣故。三種皆緣系及不繫。八問幾有學等。答修所成慧通三種。聞思二慧。有義唯非學非無學。實義唯有學．及非學非無學。說佛無故。若無學身有隨順無漏善。亦名無學者。聞．思二慧亦通無學。通緣三種。九問幾見所斷等。答若離縛斷。有義聞．思唯修所斷。非染污故非見所斷。非無漏故非非所斷。成唯識說。善等十一非見所斷。瑜伽論說。信等五根唯修所斷。非所斷故。修所成慧唯修所斷．及非所斷通無漏故。依不生斷亦通見斷。說無想定等唯見所斷故。如成唯識第八卷中說二斷義。十問幾加行得。離染得及生得。答此三種慧皆非生得非闇昧故。並加行得。加行善故。皆離染得離三地障得勝三慧。離八地染。得無漏三慧故。亦離九地染得勝修慧故。雖有前世修習。此三于現身中。必無任運得此三者。故非生得。要假少功力。方乃能得故。佛所成者。定離染得。無加行故。聲聞．獨覺．及菩薩位。通二種得。八地以後無勉勵加行。有任運加行故。

三輪義林

三輪義。以七門分別。一出體。二辨名。三廢立。四顯相。五三乘能起。六三身所作。七有情化別。

第一齣體者。瑜伽六十九。說前五神通異生有學起者。皆是有漏。無學起者。皆是無漏。異生有學道勢劣故。無學所

【現代漢語翻譯】 現代漢語譯本 問：根據種類，以及思和行的範圍廣度來區分，這三種智慧（聞所成慧、思所成慧、修所成慧）與有繫縛和無繫縛的關聯如何？ 答：修所成慧貫通三種（見所斷、修所斷、非所斷）。聞所成慧和思所成慧，有一種觀點認為僅僅是非有學非無學。但實際的意義是，僅僅是有學以及非有學非無學。因為佛已經沒有這些階段了。如果無學之身有隨順的無漏善法，也可以稱為無學者。聞所成慧和思所成慧也貫通無學，貫通緣於三種（見所斷、修所斷、非所斷）。 問：這三種智慧中，哪些是見所斷等？ 答：如果是通過離縛而斷除的，有一種觀點認為聞所成慧和思所成慧僅僅是修所斷，因為它們不是染污的，所以不是見所斷；因為它們不是無漏的，所以不是非所斷。《成唯識論》說，善等十一法不是見所斷。《瑜伽師地論》說，信等五根僅僅是修所斷，因為它們不是所斷的。修所成慧僅僅是修所斷以及非所斷，因為它貫通無漏。依據不生斷，也貫通見所斷，因為經中說無想定等僅僅是見所斷。如《成唯識論》第八卷中所說的二斷的意義。 問：這三種智慧中，哪些是通過加行而得，離染而得，以及生來就有的？ 答：這三種智慧都不是生來就有的，因為它們不是闇昧不明的，都是通過加行而得，因為它們是加行善法。都是離染而得，離三地之障而獲得殊勝的三慧，離八地之染而獲得無漏的三慧，也離九地之染而獲得殊勝的修慧。雖然有前世的修習，但這三種智慧在現世中，必定不是自然而然就能獲得的，所以不是生來就有的。需要藉助少許的功力，才能獲得這三種智慧。佛所成就的智慧，一定是離染而得，因為沒有加行。聲聞、獨覺以及菩薩的果位，貫通兩種獲得方式。八地以後沒有勉勵的加行，有自然而然的加行。

三輪義林

三輪義，用七個方面來分別：一、出體；二、辨名；三、廢立；四、顯相；五、三乘能起；六、三身所作；七、有情化別。

第一、出體：瑜伽六十九中說，前五神通異生（與凡夫同類）有學（還在學習的修行者）所生起的，都是有漏的；無學（已經完成學習的修行者）所生起的，都是無漏的。異生有學，因為道力弱小的緣故，無學所

【English Translation】 English version Question: Considering the categories, and the breadth of thought and action, how are these three wisdoms (wisdom from hearing, wisdom from thinking, wisdom from cultivation) related to the bound and unbound? Answer: Wisdom from cultivation pervades all three (what is severed by view, what is severed by cultivation, what is not severed). Wisdom from hearing and wisdom from thinking, one view holds that they are only neither learners nor non-learners. But the actual meaning is that they are only learners and neither learners nor non-learners. Because Buddhas are beyond these stages. If a non-learner's body has virtuous, undefiled qualities, they can also be called non-learners. Wisdom from hearing and wisdom from thinking also pervade non-learners, pervading all three (what is severed by view, what is severed by cultivation, what is not severed). Question: Among these three wisdoms, which are severed by view, etc.? Answer: If severed through detachment, one view holds that wisdom from hearing and wisdom from thinking are only severed by cultivation, because they are not defiled, so they are not severed by view; because they are not undefiled, so they are not what is not severed. The 'Vijnaptimatrata-siddhi' (Treatise on the Establishment of Consciousness-only) says that virtue and the eleven dharmas are not severed by view. The 'Yogacarabhumi-sastra' (Discourse on the Stages of Yoga Practice) says that the five roots of faith, etc., are only severed by cultivation, because they are not what is severed. Wisdom from cultivation is only severed by cultivation and what is not severed, because it pervades the undefiled. Based on non-arising severance, it also pervades what is severed by view, because the sutras say that non-perception samadhi, etc., are only severed by view. As the meaning of the two severances is explained in the eighth volume of the 'Vijnaptimatrata-siddhi'. Question: Among these three wisdoms, which are obtained through effort, obtained through detachment, and obtained by birth? Answer: These three wisdoms are not obtained by birth, because they are not obscure and unclear, they are all obtained through effort, because they are virtuous efforts. They are all obtained through detachment, obtaining the superior three wisdoms by detaching from the obstacles of the three realms, obtaining the undefiled three wisdoms by detaching from the defilements of the eighth realm, and also obtaining the superior wisdom from cultivation by detaching from the defilements of the ninth realm. Although there is cultivation from previous lives, these three wisdoms in this life are certainly not obtained naturally, so they are not obtained by birth. It requires a little effort to obtain these three wisdoms. The wisdom achieved by the Buddha is certainly obtained through detachment, because there is no effort. The stages of Sravakas (listeners), Pratyekabuddhas (solitary realizers), and Bodhisattvas pervade two ways of obtaining. After the eighth realm, there is no forced effort, there is natural effort.

The Forest of Meanings of the Three Wheels

The meaning of the Three Wheels is distinguished by seven aspects: 1. Presentation of the substance; 2. Discernment of the names; 3. Establishment and abolition; 4. Manifestation of the characteristics; 5. What the Three Vehicles can initiate; 6. What the Three Bodies accomplish; 7. Transformation of sentient beings.

First, Presentation of the substance: Yoga sixty-nine says that the first five supernormal powers arising from ordinary beings (those of the same kind as ordinary people) and learners (practitioners who are still learning) are all defiled; those arising from non-learners (practitioners who have completed their learning) are all undefiled. Ordinary beings and learners, because their power of the path is weak, what non-learners...

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起道勢強故。若佛所起唯是無漏。漏盡智通。彼論說以盡及無生二智為性。緣漏盡故。唯是無漏漏盡身起。阿羅漢等漏盡智通。十智為性。此中有義。漏盡身成名為無漏。非斷漏義。即顯三輪亦通有漏。有義五通無學身成。皆離漏故。併名無漏。即顯三輪無學所成非通有漏。三皆世間由漏盡通教誡他故。此三唯依諸靜慮地。意識相應有漏無漏后得智性。即別境慧。容豫化他。非加行智。或亦通彼。六十九說。諸神通等一切靜慮以為依止。皆能引故。無色雖亦有漏盡智。諸菩薩等隨以彼心了一切法。亦能依彼變諸境等。如佛邊側立及宮殿等香。作用狹故。而不名通。色界心廣。除未至地。可有諸通。定．慧均故。瑜伽三十七說三輪即通。故同於通非在餘地。

第二辨名者。瑜伽七十九。問如說三世三輪清凈。云何應知。答由遍計所執自性故。于去來現世法平等平等。以如實慧正觀察時。于去來現在法。無有顧戀希望染著。是名三世三輪清凈。顯揚論十七說。一切者。謂三輪。一所知境。二能知智。三能知者。彼說諸行通有此三。為除法執觀三體空。摧彼執故。此上皆非此所明義。今說三種摧。未信者令生凈信。已信者令修行。已修行者令得果故。名為三輪。十輪經第六說。如是如來及諸菩薩。所有神通．記說．教

【現代漢語翻譯】 現代漢語譯本：因為發起的力量強大。如果佛所發起的一切都是無漏的，具有漏盡智通（指斷盡煩惱，獲得神通的智慧）。《瑜伽師地論》說以盡智和無生智兩種智慧為體性，因為緣于漏盡的緣故，所以唯有無漏的漏盡之身才能發起。阿羅漢等具有漏盡智通，以十智為體性。這裡有一種觀點認為，漏盡之身成就，就名為無漏，並非是斷除煩惱的意思，這表明三輪（指神通輪、記心輪、教誡輪）也通於有漏。另一種觀點認為，五通（指天眼通、天耳通、他心通、宿命通、神足通）由無學之身成就，都遠離煩惱的緣故，都名為無漏，這表明三輪由無學所成就，不通於有漏。這三種都是世間的，因為通過漏盡智通來教誡他人。這三種唯依于諸靜慮地（指禪定之境），與意識相應，具有有漏或無漏的后得智（指證悟后獲得的智慧）的體性，也就是別境慧（指對於特定境界的智慧），能夠從容地化導他人，並非是加行智（指修行過程中獲得的智慧），或者也通於加行智。《瑜伽師地論》第六十九卷說，諸神通等一切都以靜慮為依託，因為靜慮能夠引發神通。無色界雖然也有漏盡智，諸菩薩等隨其心意瞭解一切法，也能依靠它來變化諸境等，如佛的邊側所立之物以及宮殿等的香氣，因為作用狹窄，所以不名為通。心廣大，除了未至定地（指尚未達到色界根本定的禪定），可以有諸通。定和慧均等。瑜伽師地論第三十七卷說，三輪就是通，所以與通相同，不在其他地。 第二，辨別名稱。《瑜伽師地論》第七十九卷問：『如說三世三輪清凈，應當如何理解？』答：『由於遍計所執自性（指虛妄分別的自性）的緣故，對於過去、未來、現在世的法平等平等。以如實慧（指如實觀察的智慧）正確觀察時，對於過去、未來、現在世的法，沒有顧戀、希望、染著，這名為三世三輪清凈。』《顯揚聖教論》第十七卷說：『一切，是指三輪。一、所知境（指所認識的境界），二、能知智（指能認識的智慧），三、能知者（指能認識的主體）。』該論說諸行（指一切有為法）都通於這三種，爲了去除法執（指對法的執著），觀察三體的空性，摧毀這種執著。以上都不是這裡所要闡明的意義。現在所說的三種摧伏，是爲了使未信者生起清凈的信心，已信者修行，已修行者獲得果報的緣故，名為三輪。《大方等大集十輪經》第六卷說：『如是如來及諸菩薩，所有神通、記說、教』

【English Translation】 English version: Because the initiating power is strong. If what the Buddha initiates is only unconditioned, possessing the wisdom of exhaustion of outflows (漏盡智通, loujin zhitong - wisdom of ending defilements and attaining supernatural powers). The Yogācārabhūmi-śāstra states that it is characterized by the two wisdoms of exhaustion and non-arising, because it is based on the exhaustion of outflows. Therefore, only the unconditioned body of exhaustion of outflows can initiate. Arhats, etc., possess the wisdom of exhaustion of outflows, characterized by the ten wisdoms. Here, one view holds that the accomplishment of the body of exhaustion of outflows is called unconditioned, not meaning the cutting off of outflows, which indicates that the three wheels (三輪, sān lún - three wheels of supernatural power, mind-reading, and teaching) also extend to the conditioned. Another view holds that the five supernatural powers (五通, wǔ tōng - five supernatural powers: celestial eye, celestial ear, mind-reading, knowledge of past lives, and supernatural locomotion) are accomplished by the body of a non-learner, all being free from outflows, and are therefore all called unconditioned, which indicates that the three wheels accomplished by a non-learner do not extend to the conditioned. These three are all worldly, because they teach others through the wisdom of exhaustion of outflows. These three rely solely on the meditative states (靜慮地, jìnglǜ dì - states of meditative concentration), corresponding to consciousness, possessing the nature of conditioned or unconditioned subsequent wisdom (后得智, hòudé zhì - wisdom attained after enlightenment), which is specific-object wisdom (別境慧, biéjìng huì - wisdom regarding specific objects), capable of leisurely transforming others, not being the wisdom of application (加行智, jiāxíng zhì - wisdom gained through practice), or also extending to it. The sixty-ninth volume of the Yogācārabhūmi-śāstra states that all supernatural powers, etc., rely on all meditative states, because meditative states can induce them. Although the formless realm also has the wisdom of exhaustion of outflows, bodhisattvas, etc., understand all dharmas according to their minds, and can also rely on it to transform various realms, such as the objects standing beside the Buddha and the fragrance of palaces, etc., but because their function is narrow, they are not called supernatural powers. The mind is vast, and except for the unreached concentration ground (未至地, wèizhì dì - the state of concentration before reaching the fundamental concentration of the form realm), there can be various supernatural powers. Concentration and wisdom are equal. The thirty-seventh volume of the Yogācārabhūmi-śāstra states that the three wheels are supernatural powers, so they are the same as supernatural powers and are not in other grounds. Second, distinguishing the names. The seventy-ninth volume of the Yogācārabhūmi-śāstra asks: 'As it is said that the three wheels of the three times are pure, how should this be understood?' The answer is: 'Because of the nature of the completely conceptualized nature (遍計所執自性, biànjì suǒzhí zìxìng - the nature of falsely discriminated nature), one is equal and equal to the dharmas of the past, future, and present. When one correctly observes with true wisdom (如實慧, rúshí huì - wisdom of observing reality as it is), one has no attachment, hope, or defilement towards the dharmas of the past, future, and present. This is called the purity of the three wheels of the three times.' The seventeenth volume of the Abhidharmasamuccaya says: 'All refers to the three wheels. First, the object of knowledge (所知境, suǒ zhī jìng - the object to be known), second, the wisdom of knowing (能知智, néng zhī zhì - the wisdom to know), and third, the knower (能知者, néng zhī zhě - the one who knows).' That treatise says that all actions (諸行, zhū xíng - all conditioned phenomena) extend to these three, in order to remove the attachment to dharmas (法執, fǎ zhí - attachment to dharmas), observe the emptiness of the three entities, and destroy this attachment. The above is not the meaning to be clarified here. The three subjugations now spoken of are for the sake of causing those who do not believe to generate pure faith, those who already believe to practice, and those who have already practiced to obtain the fruit, hence they are called the three wheels. The sixth volume of the Da Fangdeng Da Ji Shi Lun Jing says: 'Thus, the Tathagatas and all Bodhisattvas, all supernatural powers, predictions, and teachings'

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誡。三種勝輪作用無礙。三者是數。即彼經說。如轉輪王所乘車輪。或首行輪。彼初意說。依止運轉名之為輪。三乘聖者之所依止。自運運他。轉有彼往立以輪稱。彼后意說。如轉輪王所有輪寶。王將遊戲前首而行。能摧不賓。鎮已伏故。三輪亦爾。未信等者令生信等。先已信等令決定等。帶數釋也。瑜伽二十五。亦名三神變教授教誡。三神變者。一神力神變。二記說神變。三教導神變。瑜伽二十七亦名三種神變教授。一神境神變。二記說神變。三教誡神變。修所成果智具威德。作用難測名之為神。轉易不定稱之為變。變者是境。神者是智。變之神能變也。神之變所變也。皆依主釋。神即變。變屬能變。持業釋也。此中但取初后兩釋。教授勸其善生。教誡懲其惡滅。亦教亦誡。教與誡異。二釋皆得。神境一種作用勝顯。能變能化正名神變。故六通中獨名神通。他心漏盡用相非增。不及神境。於六通中不與神稱。於三輪內亦與神名。能轉他心。能善漏盡。用勝餘故。餘三比劣。亦不名輪。瑜伽二十五說。三種皆名教授教誡。三種皆令善生惡滅。二種異故。二十七說三種皆名神變教授。唯令善生非說惡滅。或令善生即是惡滅。故三神變亦持業釋。摧伏鎮遏二利之用。名之為輪。妙體無方彰用之德名為神變。三乘通號立神變

【現代漢語翻譯】 現代漢語譯本 戒：三種殊勝的『輪』（cakra）的作用沒有阻礙。『三』是數量。就像經文里說的，如同轉輪聖王所乘坐的車輪，或者最先行的輪子。最初的意思是說，依靠它來運轉，所以叫做『輪』。三乘的聖者所依靠的，自己運轉也運轉他人。因為運轉和前往，所以用『輪』來稱呼。後來的意思是說，如同轉輪聖王擁有的輪寶，國王將要遊樂時，它在最前面先行，能夠摧毀不臣服的人，鎮壓並使其臣服。三種『輪』也是這樣，使未信的人產生信仰等等，使已經信仰的人更加堅定等等。這是帶著數量的解釋。 《瑜伽師地論》第二十五卷，也叫做三種神變教授教誡。三種神變是：一、神力神變，二、記說神變，三、教導神變。《瑜伽師地論》第二十七卷，也叫做三種神變教授：一、神境神變，二、記說神變，三、教誡神變。通過修行所獲得的成果，智慧具備威德，作用難以測度，所以叫做『神』。轉變和改變不定，所以叫做『變』。『變』是境界，『神』是智慧。『變』的神能夠轉變，『神』的變是所轉變的。都是依主釋。 『神即是變』，『變』屬於能變，這是持業釋。這裡只取最初和最後的兩種解釋。『教授』是勸導其產生善行，『教誡』是懲罰其惡行並使其滅除。既是教導也是告誡。教導和告誡是不同的。兩種解釋都可以。神境這種作用最為殊勝和明顯，能夠轉變和變化，所以正式名稱是神變。因此在六神通中，只有它被稱為神通。他心通和漏盡通的作用不是增加，比不上神境通。在六神通中，不與『神』這個名稱相聯繫。在三種『輪』中，也與『神』這個名稱相聯繫，能夠轉變他人的心意，能夠很好地斷除煩惱，因為作用比其他的殊勝。其餘三種比較起來就差了，也不叫做『輪』。 《瑜伽師地論》第二十五卷說，三種都叫做教授教誡，三種都使善產生，使惡滅除。因為兩種不同。《瑜伽師地論》第二十七卷說，三種都叫做神變教授，只是使善產生，沒有說使惡滅除。或者使善產生就是使惡滅除。所以三種神變也是持業釋。摧伏和鎮壓，利益自己和利益他人，這樣的作用叫做『輪』。奇妙的本體沒有固定的方向，彰顯作用的功德，叫做『神變』。三乘通用的稱號，叫做神變。

【English Translation】 English version Precepts: The functions of the three excellent 'wheels' (cakra) are unimpeded. 'Three' is a number. As it says in the scriptures, like the wheels of a Chakravarti king's chariot, or the foremost wheel. The initial meaning is that it is called a 'wheel' because it is relied upon to operate. It is relied upon by the saints of the three vehicles, operating both themselves and others. Because of the operation and going forth, it is called a 'wheel'. The later meaning is that, like the jewel wheel possessed by a Chakravarti king, it goes ahead when the king is about to enjoy himself, able to destroy those who do not submit, suppressing and subduing them. The three 'wheels' are also like this, causing those who do not believe to generate faith, etc., and causing those who already believe to become more steadfast, etc. This is an explanation with a number. Chapter 25 of the Yogacarabhumi-sastra is also called the three kinds of miraculous transformation teachings and precepts. The three kinds of miraculous transformations are: first, the miraculous transformation of power; second, the miraculous transformation of prediction; and third, the miraculous transformation of instruction. Chapter 27 of the Yogacarabhumi-sastra is also called the three kinds of miraculous transformation teachings: first, the miraculous transformation of the realm of power; second, the miraculous transformation of prediction; and third, the miraculous transformation of precepts. The result obtained through practice, wisdom possessing power and virtue, and whose function is difficult to fathom, is called 'miraculous'. Transformation and change are uncertain, so it is called 'transformation'. 'Transformation' is the realm, and 'miraculous' is wisdom. The miraculous of transformation is able to transform, and the transformation of the miraculous is what is transformed. All are dependent possessive. 'Miraculous is transformation', 'transformation' belongs to the able to transform, this is a determinative compound. Here, only the first and last two explanations are taken. 'Teaching' is to encourage the generation of good deeds, and 'precept' is to punish evil deeds and cause them to be extinguished. It is both teaching and precept. Teaching and precept are different. Both explanations are possible. The function of the miraculous realm is the most excellent and obvious, able to transform and change, so the formal name is miraculous transformation. Therefore, among the six superknowledges, only it is called superknowledge. The functions of knowing others' minds and the exhaustion of outflows are not increasing, and are not as good as the miraculous realm. Among the six superknowledges, it is not associated with the name 'miraculous'. Among the three 'wheels', it is also associated with the name 'miraculous', able to transform the minds of others, and able to well extinguish afflictions, because its function is more excellent than the others. The remaining three are inferior in comparison, and are not called 'wheels'. Chapter 25 of the Yogacarabhumi-sastra says that all three are called teaching and precepts, and all three cause good to arise and evil to be extinguished. Because the two are different. Chapter 27 of the Yogacarabhumi-sastra says that all three are called miraculous transformation teachings, only causing good to arise, and not saying that evil is extinguished. Or causing good to arise is the same as causing evil to be extinguished. Therefore, the three kinds of miraculous transformations are also determinative compounds. Subduing and suppressing, benefiting oneself and benefiting others, such a function is called a 'wheel'. The wonderful essence has no fixed direction, manifesting the merit of function, is called 'miraculous transformation'. The common title for the three vehicles is called miraculous transformation.

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名。菩薩如來獨得輪稱。依止摧伏運轉勝故。十輪又說。輪者謂于諸法無所掛礙。猶如日光普照一切。三乘根器隨其所宜。宣說正法無所執者。此說圓滿普照無礙猶如日輪。故二乘者所起非輪。又佛菩薩神變者。為勝二乘。加名威力。故瑜伽三十七說。諸佛菩薩略有三種神變威力。然俱舍論二十七說。名三示導。能示能導得示導名。今者大乘示導之言。唯教誡攝。示現教導贊勵慶喜。即舊經說示教利喜。若初二種亦名示導。示教利喜三輪共有。便乖宗義。故彼立名非此所說。

三輪別名者。雜集第一說。一神變輪。二記心輪。三教誡輪。神變義如前釋。神變即輪是持業釋。雖知此神能變能化。化略變廣。從廣為名。又變為先方能起化。從初名神變。以後從初說。心謂他心。種類差別。記謂別識。識別彼心。名曰記心。雖亦能記他心所等。心是主故。但說記心。心之記。依主釋。記心即輪。亦持業釋。教謂教示令彼善生。誡謂誡勖令其惡滅。教與誡異。相違釋。亦教亦誡。持業釋。教誡即輪。釋義如前。瑜伽初名神力神變．記說神變．教導神變。神境智作證通名神。有威勢名力。亦神亦力。即名神變。記義如前。說謂言說。依他心智記別他心。而記言說。記之說。說之記。今取后釋。記是通故。記說即神變。教義

【現代漢語翻譯】 現代漢語譯本：名稱。菩薩如來獨得輪的稱號，是因為他們依憑摧伏和運轉的殊勝能力。 《十輪經》又說：『輪』是指對於一切法都沒有任何掛礙，就像日光普遍照耀一切事物一樣。根據三乘根器的不同，宣說正法而沒有任何執著。』 這說明圓滿普照、沒有阻礙，就像日輪一樣。因此，二乘修行者所證得的境界並非真正的『輪』。 此外，佛菩薩的神變，是爲了勝過二乘，並增加其名聲和威力。所以《瑜伽師地論》第三十七卷說，諸佛菩薩略有三種神變威力。然而，《俱舍論》第二十七卷說，這被稱為『三種示導』，能夠示現和引導，因此得名『示導』。 現在大乘所說的『示導』，僅僅包含教誡。示現、教導、贊勵、慶喜，也就是舊經所說的『示教利喜』。 如果前兩種（示現、教導）也稱為『示導』，那麼『示教利喜』三輪就都具備了，這與宗義不符。因此，他們所立的名號並非此處所說的。

三輪的別名。《雜集論》第一卷說：一是神變輪（神通變化之輪，Siddhi transformation wheel），二是記心輪（記知他人心念之輪，mind-reading wheel），三是教誡輪（教導勸誡之輪，teaching wheel）。 神變的含義如前所述。神變即是輪，這是持業釋（主謂結構）。雖然知道這種神通能夠變化和化現，但『化』略于『變』，『變』的範圍更廣。從廣義上取名，又因為變化是化現的前提，所以從最初的『變』來命名為『神變』。 以後都從最初的『變』來說。『心』指的是他人的心，以及各種不同的心念種類。『記』指的是分別識別。識別他人的心念，就叫做『記心』。雖然也能記知他人的心所等，但因為『心』是主要的，所以只說『記心』。『心』的『記』，是依主釋（所有格結構）。記心即是輪，也是持業釋。『教』指的是教示，使他人產生善念。『誡』指的是勸誡，使他人消除惡念。『教』與『誡』不同，是相違釋（並列結構）。也可以說既是『教』又是『誡』，這是持業釋。教誡即是輪，解釋的含義如前所述。《瑜伽師地論》最初稱為神力神變（divine power transformation），記說神變（recollection and speaking transformation），教導神變（teaching transformation）。神通、智慧、作用、證通，都稱為『神』。具有威勢，稱為『力』。既是『神』又是『力』，就叫做『神變』。『記』的含義如前所述。『說』指的是言說。依靠他心智來記別他人的心念，然後用言語說出來。『記』的『說』，『說』的『記』，現在採用后一種解釋，因為『記』是通用的。記說即是神變。『教』的含義

【English Translation】 English version: Name. Bodhisattvas and Tathagatas uniquely possess the title of 'wheel' because they rely on the superior power of subduing and revolving. The 'Ten Wheels Sutra' also states: 'A 'wheel' refers to being unattached to all dharmas, just like the sunlight universally illuminating everything. According to the different capacities of the Three Vehicles, they proclaim the correct Dharma without any clinging.' This describes a complete, universal illumination without obstruction, like the sun's wheel. Therefore, what is attained by practitioners of the Two Vehicles is not a true 'wheel'. Furthermore, the divine transformations of Buddhas and Bodhisattvas are to surpass the Two Vehicles and increase their fame and power. Therefore, the thirty-seventh volume of the 'Yogacarabhumi-sastra' states that Buddhas and Bodhisattvas have roughly three kinds of divine transformation powers. However, the twenty-seventh volume of the 'Abhidharmakosa-bhasya' says that these are called 'three kinds of guidance', being able to show and guide, hence the name 'guidance'. Now, the 'guidance' spoken of in the Mahayana only includes admonishment. Showing, teaching, praising, and rejoicing are what the old sutras call 'showing, teaching, benefiting, and rejoicing'. If the first two (showing, teaching) are also called 'guidance', then all three wheels of 'showing, teaching, benefiting, and rejoicing' are present, which contradicts the tenets of the school. Therefore, the names they establish are not what is being discussed here.

The separate names of the Three Wheels. The first volume of the 'Samuccaya-bhasya' states: First is the Siddhi transformation wheel (神變輪,Siddhi transformation wheel), second is the mind-reading wheel (記心輪,mind-reading wheel), and third is the teaching wheel (教誡輪,teaching wheel). The meaning of divine transformation is as explained before. Divine transformation is the wheel, which is a karmadharaya compound (appositional compound). Although it is known that this divine power can transform and manifest, 'manifestation' is narrower than 'transformation', and 'transformation' has a broader scope. The name is taken from the broader meaning, and because transformation precedes manifestation, it is named 'divine transformation' from the initial 'transformation'. Hereafter, it is always spoken of from the initial 'transformation'. 'Mind' refers to the minds of others and the various kinds of different thoughts. 'Recollection' refers to distinguishing and recognizing. Recognizing the thoughts of others is called 'recollecting the mind'. Although it can also recollect the mental states of others, because 'mind' is the main thing, it is only called 'recollecting the mind'. The 'recollection' of 'mind' is a tatpurusa compound (genitive compound). Recollecting the mind is the wheel, which is also a karmadharaya compound. 'Teaching' refers to instructing, causing others to generate good thoughts. 'Admonishment' refers to exhorting, causing others to eliminate evil thoughts. 'Teaching' and 'admonishment' are different, which is a dvandva compound (copulative compound). It can also be said that it is both 'teaching' and 'admonishment', which is a karmadharaya compound. Teaching and admonishment are the wheel, the meaning of the explanation is as before. The 'Yogacarabhumi-sastra' initially calls it divine power transformation (神力神變,divine power transformation), recollection and speaking transformation (記說神變,recollection and speaking transformation), and teaching transformation (教導神變,teaching transformation). Supernormal power, wisdom, action, and realization are all called 'divine'. Having power and influence is called 'power'. Being both 'divine' and 'power' is called 'divine transformation'. The meaning of 'recollection' is as before. 'Speaking' refers to speech. Relying on the wisdom of others' minds to distinguish and recognize the thoughts of others, and then speaking them out. The 'speaking' of 'recollection', the 'recollection' of 'speaking', now the latter explanation is adopted, because 'recollection' is universal. Recollection and speaking is divine transformation. The meaning of 'teaching'

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如前。導謂導引。導體即示。或體即誡。教導即神變。瑜伽后名神境神變．記說神變．教誡神變。神者謂通。境謂通之所變所化。境之神。神之境。若取初釋。神是通故。神境即神變。餘二亦爾。皆持業釋。若取后釋。境之神變。境是所變故。得依主釋。

第三廢立者。合有七義。

一瑜伽二十七說。由神境神變。能現種種神通境界。令他於己生極尊重。由彼於己生尊重故。于屬耳聽。瑜伽作意極生恭敬。由記說神變。能尋求他心行差別。由教誡神變。如根如行如所悟入。為說正法。于所修行能正教誡。二或未發心為作神變不修正行記別其心。未有證獲而為教誡。三又十地論第五說。初一神通身業清凈。天耳他心智二通口業清凈。宿命生死智二通意業清凈。一神通能到眾生所。天耳他心二通能知說法音聲義故。以知他心故。隨種種言音皆能盡知。依於此義種種異名說。隨眾生用故。去來二通盡知眾生過去未來所應受化故。彼論意說。神境用增。獨凈身業。天耳聞彼聲或說法音聲。他心智知彼意方說妙法。令自語業凈。去來二通知境界無礙令意業凈。雖天眼通亦見彼心白黑等色。為說妙法自語業凈。由說生死智知未來法意業凈故。略而不說。雖漏盡通知世非世亦意業凈。以說菩薩第三地中得五通故。凈自三

【現代漢語翻譯】 現代漢語譯本： 如前所述。『導』意味著引導，『導體』即是展示，或者『體』即是告誡。『教導』即是神變（Siddhi Vikriya，神通變化）。在《瑜伽師地論》之後，這些被稱為神境神變（Rddhi-vishaya-vikriya，神通境界變化）、記說神變（Adesana-vikriya，記述神通變化）、教誡神變（Anusasani-vikriya，教誡神通變化）。『神』指的是神通，『境』指的是神通所變化的事物。是『境』的神變，還是『神』的境界？如果採用第一種解釋，因為『神』就是神通，所以『神境』就是神變，其餘兩個也是如此，都是持業釋（karmadharaya，一種梵文複合詞的構成方式）。如果採用后一種解釋，是『境』的神變，『境』是所變化的事物，因此可以理解為依主釋（tatpurusa，一種梵文複合詞的構成方式）。

第三，關於廢立（utsarga-apavada，一般規則和例外規則）的問題，總共有七個含義：

一，《瑜伽師地論》第二十七卷說，通過神境神變，能夠展現種種神通境界，使他人對自己產生極大的尊重。由於他們對自己產生尊重，所以會專心傾聽。通過記說神變，能夠尋求他人心行的差別。通過教誡神變，根據根器、行為和所悟入的程度，為他們宣說正法，對於他們的修行能夠正確地教誡。

二，或者對於尚未發心的人，通過神變來引導，不修正行，記別他們的心；對於沒有證悟的人，進行教誡。

三，又《十地經論》第五卷說，初地以神通使身業清凈，天耳通（divya-srotra，天耳通）和他心智（citta-jnana，他心智）使口業清凈，宿命智（purva-nivasanusmrti-jnana，宿命智）和生死智（cyuty-utpatti-jnana，生死智）使意業清凈。一種神通能夠到達眾生所在之處，天耳通和他心智慧夠了解說法音聲的意義。因爲了解他人的心，所以能夠完全瞭解種種言語音聲。依據這個意義，有種種不同的名稱。隨順眾生的需要。過去和未來二通能夠完全瞭解眾生過去和未來所應接受的教化。該論的意圖是說，神境的作用更大，單獨清凈身業。天耳通聽聞他們的聲音或說法音聲，他心智瞭解他們的意圖，然後宣說妙法，使自己的語業清凈。過去和未來二通了解境界沒有障礙，使意業清凈。雖然天眼通（divya-caksu，天眼通）也能看到他們內心的善惡等顏色，爲了宣說妙法，使自己的語業清凈。通過宣說生死智，瞭解未來之法，使意業清凈，所以略而不說。雖然漏盡智（asrava-ksaya-jnana，漏盡智）瞭解世間和非世間，也使意業清凈。因為菩薩在第三地中獲得五神通，清凈自身三業。

【English Translation】 English version: As previously stated. 'Guiding' means to lead, 'leading the body' means to demonstrate, or 'body' means to admonish. 'Teaching' is Siddhi Vikriya (supernatural transformation). After the Yogacarabhumi-sastra, these are called Rddhi-vishaya-vikriya (supernatural realm transformation), Adesana-vikriya (recounting supernatural transformation), and Anusasani-vikriya (admonishing supernatural transformation). 'Siddhi' refers to supernatural power, and 'realm' refers to the things transformed by supernatural power. Is it the supernatural transformation of the 'realm' or the realm of 'Siddhi'? If the first interpretation is adopted, because 'Siddhi' is supernatural power, then 'supernatural realm' is supernatural transformation, and the other two are also the same, all being karmadharaya (a type of Sanskrit compound construction). If the latter interpretation is adopted, it is the supernatural transformation of the 'realm', and the 'realm' is the thing being transformed, so it can be understood as tatpurusa (a type of Sanskrit compound construction).

Third, regarding the issue of utsarga-apavada (general rules and exceptions), there are a total of seven meanings:

First, the twenty-seventh volume of the Yogacarabhumi-sastra says that through Rddhi-vishaya-vikriya, one can manifest various supernatural realms, causing others to have great respect for oneself. Because they have respect for oneself, they will listen attentively. Through Adesana-vikriya, one can seek the differences in others' mental activities. Through Anusasani-vikriya, according to their faculties, actions, and level of understanding, one can expound the Dharma for them, and can correctly admonish them regarding their practice.

Second, or for those who have not yet generated the aspiration for enlightenment, one can guide them through supernatural transformation, without correcting their practice, and discern their minds; for those who have not attained realization, one can give admonishments.

Third, furthermore, the fifth volume of the Dasabhumika-sutra-sastra says that the first ground purifies bodily karma through supernatural power, divya-srotra (divine ear) and citta-jnana (knowledge of others' minds) purify verbal karma, and purva-nivasanusmrti-jnana (knowledge of past lives) and cyuty-utpatti-jnana (knowledge of death and rebirth) purify mental karma. One supernatural power can reach the place where beings are, divya-srotra and citta-jnana can understand the meaning of the sound of the Dharma being expounded. Because one understands the minds of others, one can completely understand all kinds of speech and sounds. According to this meaning, there are various different names. Following the needs of beings. The two supernatural powers of past and future can completely understand the teachings that beings should receive in the past and future. The intention of this treatise is to say that the function of Rddhi-vishaya is greater, purifying bodily karma alone. Divya-srotra hears their voices or the sound of the Dharma being expounded, citta-jnana understands their intentions, and then expounds the wonderful Dharma, purifying one's own verbal karma. The two supernatural powers of past and future understand the realm without obstruction, purifying mental karma. Although divya-caksu (divine eye) can also see the good and evil colors of their minds, in order to expound the wonderful Dharma, one purifies one's own verbal karma. By expounding cyuty-utpatti-jnana, one understands the Dharma of the future, purifying mental karma, so it is omitted. Although asrava-ksaya-jnana (knowledge of the extinction of outflows) understands the mundane and supramundane, it also purifies mental karma. Because Bodhisattvas attain the five supernatural powers in the third ground, they purify their own three karmas.

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業故亦不說。故此三輪為凈三業不減不增。四又為示現身．意．語三。如其次第三業化故。不減不增。五俱舍論說。唯此三種引所化生。令初發心最為勝故。六或此能引憎背正法及處中者。令發心故。七又唯此三。令于佛法如次歸伏．信受．修行得示導名。餘三不爾。

第四辨相者。初神變相略有二種。一能變。二能化。能轉所餘有自性物。令成余物名為能變。隨欲為作諸未有事故名能化。能變者謂十八變。一振動。二熾然。三流佈。四示現。五轉變。六往來。七卷。八舒。九眾像入身。十同類往趣。十一顯。十二隱。十三所作自在。十四制他神通。十五能施辨才。十六能施憶念。十七能施安樂。十八放大光明。能化有三。一化為身。二化為境。三化為語。化為身者。化自．他身為他．自身。或一或多。如是等類。化為境者。化似眾寶．飲食．資具諸如是等。化為語者。妙音粗音系屬自他如是一切。次記心相差別有六。一記有纏有隨眠．離纏．離隨眠心。二記有染．邪愿．無染．正願心。三記劣．中．勝三界．五趣心。四知三受相應心。五以一記一以一記多心。六諸佛菩薩記諸有情諸根勝劣．種種勝解種種界行。隨應安處涅槃行中。后教誡相者。謂能實知煩惱盡得。若自若他于諸漏盡已得未得。乃至廣說。知彼

【現代漢語翻譯】 現代漢語譯本：因為業力的緣故，也不這樣說。因此，這三種行為（身、語、意）是清凈的三業，既不減少也不增加。四、又可以示現身、意、語三種，依次通過這三種行為來教化眾生，所以不減少也不增加。五、《俱舍論》說，只有這三種行為能夠引導被教化的人，使他們最初發菩提心，這是最殊勝的。六、或者這三種行為能夠引導那些憎恨背離正法以及處於中間狀態的人，使他們發起菩提心。七、又只有這三種行為，能夠使眾生依次對佛法歸順、信受、修行，因此得到『示導』的名稱，其餘三種（神通）則不能。 第四，辨別神通的相狀。最初的神變相略有二種：一是能變，二是能化。能夠轉變其餘具有自性的事物，使之成為其他事物，這叫做能變。隨心所欲地創造各種未曾有的事物，這叫做能化。能變包括十八種變化：一、振動；二、熾然；三、流佈；四、示現；五、轉變；六、往來；七、卷；八、舒；九、眾像入身；十、同類往趣；十一、顯；十二、隱；十三、所作自在；十四、制他神通；十五、能施辯才；十六、能施憶念；十七、能施安樂；十八、放大光明。能化有三種：一、化為身；二、化為境；三、化為語。化為身，就是變化自己或他人的身體，成為他人或自己的身體，或者變化成一個或多個身體，像這樣等等。化為境，就是變化成類似各種珍寶、飲食、資具等等。化為語，就是變化成美妙的聲音或粗糙的聲音，與自己或他人相關聯，像這樣的一切。其次，記錄心相的差別有六種：一、記錄有煩惱纏縛、有隨眠（煩惱的潛在狀態），以及離開煩惱纏縛、離開隨眠的心。二、記錄有染污、邪愿，以及無染污、正愿的心。三、記錄下劣、中、勝三界（欲界、色界、無色界）、五趣（地獄、餓鬼、畜生、人、天）的心。四、知道與三種感受（苦受、樂受、不苦不樂受）相應的心。五、用一個心來記錄一個心，用一個心來記錄多個心。六、諸佛菩薩記錄各種有情眾生的根器是殊勝還是低劣，各種不同的勝解（深刻的理解），各種不同的界行（行為模式），並根據情況將他們安置在趨向涅槃的道路上。最後，教誡相，是指能夠真實地知道煩惱已經斷盡，無論是自己還是他人，對於各種煩惱的漏盡已經得到還是沒有得到，乃至廣泛地說，知道他們的情況。

【English Translation】 English version: It is also not said because of karma. Therefore, these three actions (body, speech, and mind) are the pure three karmas, neither decreasing nor increasing. Fourth, it can also manifest the three of body, speech, and mind, and in turn, these three actions are used to teach sentient beings, so it does not decrease or increase. Fifth, the Abhidharmakośabhāṣya says that only these three actions can guide those who are to be taught, causing them to initially generate bodhicitta (the mind of enlightenment), which is the most supreme. Sixth, or these three actions can guide those who hate and turn away from the dharma (teachings) and those who are in a neutral state, causing them to generate bodhicitta. Seventh, only these three actions can cause sentient beings to successively submit to, believe in, accept, and practice the Buddha-dharma (Buddha's teachings), thus obtaining the name 'guidance'; the other three (supernatural powers) cannot. Fourth, distinguishing the characteristics of abhijñā (supernatural powers). The initial ṛddhi (supernatural transformation) has roughly two types: one is the ability to transform, and the other is the ability to create. Being able to transform other things that have self-nature, causing them to become other things, is called the ability to transform. Creating various things that have never existed as one wishes is called the ability to create. The ability to transform includes eighteen transformations: 1. Trembling; 2. Blazing; 3. Flowing; 4. Manifesting; 5. Transforming; 6. Coming and going; 7. Rolling up; 8. Stretching out; 9. Multiple images entering the body; 10. Similar beings approaching; 11. Revealing; 12. Concealing; 13. Freedom in what is done; 14. Controlling the abhijñā of others; 15. Being able to bestow eloquence; 16. Being able to bestow mindfulness; 17. Being able to bestow peace and happiness; 18. Emitting great light. The ability to create has three types: 1. Transforming into a body; 2. Transforming into an environment; 3. Transforming into speech. Transforming into a body is transforming one's own or another's body into another's or one's own body, or transforming into one or many bodies, and so on. Transforming into an environment is transforming into things like various jewels, food, provisions, and so on. Transforming into speech is transforming into beautiful sounds or rough sounds, related to oneself or others, like all of these. Next, recording the differences in the characteristics of the mind has six types: 1. Recording the mind that is bound by afflictions and has latent afflictions (anusaya), and the mind that is free from the bondage of afflictions and free from latent afflictions. 2. Recording the mind that has defilement and wrong aspirations, and the mind that is without defilement and has right aspirations. 3. Recording the minds of the inferior, middling, and superior three realms (desire realm, form realm, formless realm), and the five destinies (hell, hungry ghosts, animals, humans, gods). 4. Knowing the mind that corresponds to the three feelings (painful feeling, pleasant feeling, neither-painful-nor-pleasant feeling). 5. Using one mind to record one mind, and using one mind to record multiple minds. 6. All Buddhas and Bodhisattvas record whether the faculties of various sentient beings are superior or inferior, their various different profound understandings (adhimukti), their various different realm-conducts (dhātu-cariyā), and accordingly place them on the path towards nirvana (liberation). Finally, the characteristic of admonishment refers to being able to truly know that afflictions have been exhausted, whether for oneself or others, whether the exhaustion of the outflows (āsrava) of various afflictions has been attained or not, and so on extensively, knowing their situation.

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所化于漏盡得離增上慢。或說有五。所謂遮止．開許．諫誨．訶擯．慶慰。或即令離欲示現．教導．贊勵．慶喜。此如顯揚第十二說。或教授有四。一無倒。二漸次。三教。四證。如聲聞地二十七說。前三輪相如菩薩地第三十七說。

第五三乘能起者。三乘皆起三神變。聲聞地二十五說。謂阿羅漢具八解脫靜慮等。定有大堪能。具大勢力。能善為他現三神變．教授．教誡。故知獨覺亦能現之。要俱解脫方起三種。故有部行而不能起。又三神變即是三通。菩薩地說。諸佛菩薩與二乘者。神通威力有共不共。略由三相。一微細故。諸佛菩薩于無數量諸有情類。及彼方便諸利益事。皆如實知。無不能作。二者品類。一切神通威力品類悉皆成就。三者世界。以一切世界．一切有情界。為神通境。聲聞但以二千世界諸有情界為神通境。獨覺但以三千世界為神通境。由彼唯為調伏一身而修正行。非諸有情。是故最極唯以一界為神通境。諸教多說。獨覺多以神通化物。聲聞多以記心說法。諸佛多以漏盡教誡。

第六三身所作者。其自性身真理常寂無有作用。不外利生不起三輪。然般若論推功歸本故作是言。應化非真佛。亦非說法者。實無作用。不起此三。要由證彼三輪方勝。自受用身。實神通性具實智故。相續湛然無利

【現代漢語翻譯】 現代漢語譯本 對於那些通過斷盡煩惱而獲得解脫，並遠離增上慢（認為自己已經證得高於實際的境界）的人，有五種教化方式。即遮止（阻止錯誤行為）、開許（允許適當行為）、諫誨（勸告）、訶擯（斥責和驅逐）、慶慰（慶祝和安慰）。或者直接讓他們離欲，通過示現、教導、贊勵、慶喜來引導他們。這些內容在《顯揚聖教論》第十二卷中有詳細說明。或者教授有四種方式：一是無倒（正確無誤），二是漸次（循序漸進），三是教（教導），四是證（證悟）。這些內容在《聲聞地》第二十七卷中有說明。前三輪的相狀在《菩薩地》第三十七卷中有說明。 第五，關於三乘（聲聞乘、獨覺乘、菩薩乘）能發起神通變化者：三乘都能發起三種神通變化。《聲聞地》第二十五卷中說，阿羅漢具有八解脫靜慮等禪定，具有強大的能力和勢力，能夠很好地為他人示現三種神通變化、教授和教誡。因此可知，獨覺也能示現神通。必須是俱解脫（既解脫煩惱，又解脫知障）才能發起三種神通。因此，有部行者雖然修行，但不能發起神通。而且，三種神通變化就是三種神通。如《菩薩地》所說，諸佛菩薩與二乘的神通威力有共同和不共同之處，大致有三個方面：一是微細，諸佛菩薩對於無數量的眾生，以及利益他們的各種方便，都能如實知曉，沒有不能做到的。二是品類，一切神通威力的品類都完全成就。三是世界，以一切世界、一切眾生界作為神通的境界。聲聞只能以二千世界和其中的眾生界作為神通的境界，獨覺只能以三千世界作為神通的境界。因為他們只是爲了調伏自身而修正行，而不是爲了眾生，所以最多隻能以一個世界作為神通的境界。許多經典都說，獨覺多以神通來教化眾生，聲聞多以記心（瞭解他人心念）說法，諸佛多以斷盡煩惱的教誡來教化眾生。 第六，關於三身（法身、報身、應化身）所作的事業：法身（自性身）是真理，常寂滅，沒有作用，不向外利益眾生，不發起三輪。然而，《般若論》將功德歸於根本，所以說：『應化非真佛，亦非說法者』。實際上，法身沒有作用，不發起這三種事業。必須通過證得才能使三輪更加殊勝。自受用身（報身）具有真實的神通性和真實的智慧，相續不斷地寂然不動，沒有利益眾生。

【English Translation】 English version For those who have been transformed by the exhaustion of outflows and have attained liberation, and are free from the arrogance of attainment (thinking they have attained a state higher than they actually have), there are five ways of teaching. These are: prevention (stopping wrong actions), permission (allowing appropriate actions), admonishment (advice), rebuke and expulsion (reproach and expulsion), and congratulation and comfort (celebration and consolation). Or directly causing them to abandon desires, guiding them through manifestation, teaching, praise, and joy. These are explained in detail in the Xianyang Shengjiao Lun (Treatise on Manifesting the Correct Teaching), volume twelve. Or there are four ways of teaching: first, without error (correct and without mistake), second, gradual (step-by-step), third, teaching (instruction), and fourth, realization (enlightenment). These are explained in the Sravakabhumi (The Hearer's Stage), volume twenty-seven. The characteristics of the first three wheels are explained in the Bodhisattvabhumi (The Bodhisattva Stage), volume thirty-seven. Fifth, regarding those of the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) who can initiate miraculous transformations: all three vehicles can initiate three kinds of miraculous transformations. The Sravakabhumi, volume twenty-five, states that Arhats possess meditative stabilizations such as the eight liberations, and have great ability and power, and can well manifest three kinds of miraculous transformations, teachings, and instructions for others. Therefore, it is known that Pratyekabuddhas can also manifest them. It is necessary to be liberated from both afflictions and cognitive obscurations to initiate the three kinds of transformations. Therefore, although those who practice according to the Sarvastivada school cultivate, they cannot initiate transformations. Moreover, the three kinds of miraculous transformations are the three kinds of superknowledges. As the Bodhisattvabhumi says, the supernormal powers and power of Buddhas and Bodhisattvas and those of the two vehicles have common and uncommon aspects, roughly in three ways: first, subtlety; Buddhas and Bodhisattvas can truly know without limit the number of sentient beings and the various means of benefiting them, and there is nothing they cannot do. Second, categories; all categories of supernormal powers are completely accomplished. Third, worlds; they take all worlds and all realms of sentient beings as the object of their supernormal powers. Sravakas can only take two thousand worlds and the realms of sentient beings within them as the object of their supernormal powers, and Pratyekabuddhas can only take three thousand worlds as the object of their supernormal powers. Because they only cultivate to subdue themselves, not for sentient beings, they can at most take one world as the object of their supernormal powers. Many scriptures say that Pratyekabuddhas mostly use supernormal powers to transform sentient beings, Sravakas mostly use mind-reading (understanding the thoughts of others) to teach, and Buddhas mostly use teachings that exhaust outflows to instruct sentient beings. Sixth, regarding the activities performed by the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya): the Dharmakaya (Svabhavikakaya), the body of truth, is constantly quiescent and has no activity, does not benefit sentient beings externally, and does not initiate the three wheels. However, the Prajnaparamita Sutra attributes merit to the root, so it says: 'The manifested body is not the true Buddha, nor is it the one who teaches.' In reality, the Dharmakaya has no activity and does not initiate these three activities. It is necessary to attain realization to make the three wheels more excellent. The Sambhogakaya (body of enjoyment) possesses true supernormal powers and true wisdom, and is continuously and serenely still, without benefiting sentient beings.

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生用。亦不起三。體即是彼所有俗智。其變化身起此三種。化邪見等入法等故。他受用身。所化生類雖無惡見等。隨其所化令入上位亦現三輪。故阿彌陀亦現神通．記心．教誡。雖楞伽經說佛法身說法差別。推功歸本同般若論。實無作用起說法事。

第七有情化別者。世尊三輪能化三界諸有情類。菩薩地說諸佛神通以一切界一切有情為境界故。記心．教誡．其義定爾。二乘三種化欲色界。菩薩地說聲聞神通以二千界。獨覺神通以三千界為境界故。記心教誡隨彼亦爾。傍化既爾。上下應思。世尊三輪能化五趣。如放豪光照無間獄。說陀羅尼地獄來聽。然彼苦迫無容豫修。其二乘者不能化彼。可通四趣威勢劣故。通化四生。小山等類皆受化故。然除北洲。世尊雖往不受化故。世尊三輪能化三乘。二乘三種化等及下。非上乘故。若異生者可能化之。有性有情皆三輪化。無性有情可以三輪。而無得果。是故經說雖復發心勤行精進。終不能證無上菩提。

大乘法苑義林章卷第六

七冊之內當卷不足之條令書寫畢並是令法久住利益眾生之一助矣。

寬文十二年(壬子)歷十月二十五日

福園院住

法印權大僧都清兼(六十七才) 大正藏第 45 冊 No. 1861

【現代漢語翻譯】 現代漢語譯本 生身佛（Nirmanakaya），也不起三種作用。因為生身佛的本體就是世俗智慧。他的變化身能起這三種作用，因為能使持邪見者等進入佛法等。他受用身（Sambhogakaya），所教化的眾生雖然沒有惡見等，但爲了隨其所化，令其進入更高的層次，也會示現三種輪。所以阿彌陀佛（Amitabha）也會示現神通、記心、教誡。雖然《楞伽經》（Lankavatara Sutra）說佛的法身（Dharmakaya）說法有所差別，但推究其根本，與《般若論》（Prajnaparamita Sutra）相同，實際上法身沒有作用，不起說法之事。

第七，有情化別的差別在於：世尊的三輪能教化三界的所有有情眾生。《菩薩地持經》（Bodhisattvabhumi Sutra）說諸佛的神通以一切世界一切有情為境界，所以記心、教誡的意義必定如此。二乘的三種輪教化欲界眾生。 《菩薩地持經》說聲聞的神通以二千世界，獨覺的神通以三千世界為境界，所以記心教誡也隨之如此。傍化既然如此，上下也應該這樣思考。世尊的三輪能教化五趣（地獄、餓鬼、畜生、人、天）。例如，釋放豪光照耀無間地獄，說陀羅尼（Dharani）使地獄眾生前來聽聞。然而他們被痛苦逼迫，沒有餘裕修行。二乘不能教化他們，因為威勢弱小，只能教化四趣。可以教化四生（胎生、卵生、濕生、化生），例如小山等類都能接受教化。然而除了北俱盧洲（Uttarakuru），世尊雖然前往，也不能教化他們。世尊的三輪能教化三乘（聲聞乘、緣覺乘、菩薩乘），二乘的三種輪教化同等及下等根器，不能教化上乘根器。如果是異生，則可能教化。有性的有情都能被三輪教化，無性的有情可以使用三輪，但不能得到結果。所以經書說，即使發心勤奮修行精進，最終也不能證得無上菩提。

《大乘法苑義林章》卷第六

七冊之內，對於當卷不足的條目，令書寫完畢，這也是令佛法長久住世，利益眾生的一大助力。

寬文十二年（壬子）歷十月二十五日

福園院住

法印權大僧都清兼（六十七歲） 大正藏第45冊 No. 1861

【English Translation】 English version The Nirmanakaya (Transformation Body) also does not initiate the three wheels (of Dharma). This is because the essence of the Nirmanakaya is conventional wisdom. Its Transformation Body can initiate these three wheels because it can lead those holding wrong views, etc., into the Dharma. The Sambhogakaya (Enjoyment Body), although the beings it transforms do not have evil views, etc., in order to transform them and lead them to higher levels, also manifests the three wheels. Therefore, Amitabha (Infinite Light Buddha) also manifests supernatural powers, mind-reading, and admonishments. Although the Lankavatara Sutra (Descent into Lanka Sutra) says that the Dharmakaya (Dharma Body) of the Buddha has differences in its teachings, tracing back to its origin, it is the same as the Prajnaparamita Sutra (Perfection of Wisdom Sutra). In reality, the Dharmakaya has no function and does not initiate the act of teaching the Dharma.

Seventh, the difference in transforming sentient beings lies in this: the three wheels of the World-Honored One (Buddha) can transform all sentient beings in the Three Realms. The Bodhisattvabhumi Sutra (Stages of a Bodhisattva Sutra) says that the supernatural powers of the Buddhas have all worlds and all sentient beings as their object, so the meaning of mind-reading and admonishments must be so. The three wheels of the Two Vehicles (Shravakas and Pratyekabuddhas) transform beings in the Desire Realm. The Bodhisattvabhumi Sutra says that the supernatural powers of the Shravakas have two thousand worlds as their object, and the supernatural powers of the Pratyekabuddhas have three thousand worlds as their object, so mind-reading and admonishments also follow accordingly. Since transformation in the periphery is like this, one should also consider above and below. The three wheels of the World-Honored One can transform the Five Destinies (hell beings, hungry ghosts, animals, humans, and gods). For example, releasing a ray of light illuminates the Avici Hell, and speaking Dharani (incantations) causes hell beings to come and listen. However, they are oppressed by suffering and have no leisure to practice. The Two Vehicles cannot transform them because their power is weak and can only transform the Four Destinies. They can transform the Four Kinds of Birth (womb-born, egg-born, moisture-born, and transformation-born), for example, even small mountains can receive transformation. However, except for Uttarakuru (Northern Continent), although the World-Honored One goes there, he cannot transform them. The three wheels of the World-Honored One can transform the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), the three wheels of the Two Vehicles transform those of equal and lower capacity, but cannot transform those of the higher vehicle. If they are different beings, then it is possible to transform them. Sentient beings with potential can all be transformed by the three wheels, sentient beings without potential can use the three wheels, but cannot obtain results. Therefore, the scriptures say that even if one makes a vow, diligently practices, and is diligent, one will ultimately not be able to attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment).

The Chapter on the Meaning of the Forest of Meanings in the Mahayana Dharma Garden, Volume Six

Within the seven volumes, for the items that are insufficient in the current volume, order them to be written completely, and this is also a great help in making the Dharma abide for a long time and benefiting sentient beings.

The 25th day of the 10th month of the 12th year of Kanbun (Mizunoe-Ne year) [1672]

Resident of Fukuon-in Temple

Hoin (Seal of the Dharma) Gon Daisozu (Provisional Senior Archbishop) Kiyokane (age 67) Taisho Tripitaka Volume 45, No. 1861

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大乘法苑義林章

大乘法苑義林章卷第七

基撰

三身義林

三身義。略以五門分別。一辨名。二出體。三開合廢立。四因起果相。五諸門分別。

第一辨名者。佛地經說。自性法．受用．變化差別轉。金光明經第二卷三身品說。一切如來有三種身。一者化身。二者應身。三者法身。如是三身攝受阿耨多羅三藐三菩提。佛地論說。自性即是初自性身。體常不變名自性身。成唯識言。是一切法平等實性。無性攝論第九卷言。非假所立故名自性。非如余身合整合故。是所依止故名為身。自性即身。是持業釋。法謂差別諸功德義。性謂本體。義之體故名為法性。無性釋言。法性即身故名法身。或法即是諸有為德。此是彼體法之性故。名為法性。無性釋言。或是諸法所依止處。成唯識言。大功德法所依止故。佛地論言。力無畏等諸功德法所依止故。名為法性。是依主釋。身有三義。成唯識言。體依聚義。總說名身。法性即身。是持業釋。佛地論說。受用即是次受用身。能令自他受用種種大法樂故。此義總顯自．他受用身併名受用身。自受用身自受法樂。他受用身令他受用。成唯識說。自受用身恒自受用廣大法樂。他受用身為十地眾現通說法。決眾疑網令他受樂。合此二種名受用身。自受用

【現代漢語翻譯】 現代漢語譯本

大乘法苑義林章

大乘法苑義林章卷第七

基 撰

三身義林

三身之義，略以五門分別：一、辨名；二、出體；三、開合廢立；四、因起果相；五、諸門分別。

第一、辨名：

《佛地經》說：『自性法、受用、變化差別轉。』《金光明經》第二卷《三身品》說：『一切如來有三種身：一者，化身；二者，應身；三者，法身。如是三身攝受阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』《佛地論》說：『自性即是初自性身，體常不變名自性身。』《成唯識論》言：『是一切法平等實性。』《無性攝論》第九卷言：『非假所立故名自性，非如余身合整合故，是所依止故名為身。』自性即身，是持業釋。法謂差別諸功德義，性謂本體，義之體故名為法性。《無性釋》言：『法性即身故名法身。』或法即是諸有為德，此是彼體法之性故，名為法性。《無性釋》言：『或是諸法所依止處。』《成唯識論》言：『大功德法所依止故。』《佛地論》言：『力無畏等諸功德法所依止故，名為法性。』是依主釋。身有三義，《成唯識論》言：『體、依、聚義。』總說名身。法性即身，是持業釋。《佛地論》說：『受用即是次受用身，能令自他受用種種大法樂故。』此義總顯自、他受用身併名受用身。自受用身自受法樂，他受用身令他受用。《成唯識論》說：『自受用身恒自受用廣大法樂，他受用身為十地眾現通說法，決眾疑網令他受樂。』合此二種名受用身。自受用

【English Translation】 English version

Chapter on Meanings of the Dharma Garden in the Great Vehicle

Chapter 7 of the Chapter on Meanings of the Dharma Garden in the Great Vehicle

Composed by Ji

Meaning Forest of the Three Bodies

The meaning of the Three Bodies is briefly explained in five aspects: 1. Differentiating the names; 2. Presenting the substance; 3. Expansion, contraction, abolition, and establishment; 4. The aspect of cause, arising, and result; 5. Distinctions in various aspects.

First, Differentiating the Names:

The Buddhabhumi Sutra says: 'Self-nature Dharma, enjoyment, transformation, difference, and change.' The second volume, 'Chapter on the Three Bodies,' of the Suvarnaprabhasa Sutra says: 'All Tathagatas have three bodies: first, the Transformation Body (Nirmanakaya); second, the Reward Body (Sambhogakaya); third, the Dharma Body (Dharmakaya). These three bodies encompass Anuttara-samyak-sambodhi (supreme complete enlightenment).' The Buddhabhumi-sastra says: 'Self-nature is the initial Self-nature Body; its substance is constant and unchanging, hence it is called the Self-nature Body.' The Vijnaptimatrata-siddhi says: 'It is the equal and real nature of all dharmas.' The ninth volume of the Asanga's Compendium of Abhidharma says: 'It is not established by fabrication, hence it is called Self-nature; it is not assembled like other bodies, hence it is called Body because it is the basis of support.' Self-nature is Body, which is a possessive compound. Dharma refers to the meaning of various merits and virtues; nature refers to the essence; because it is the essence of meaning, it is called Dharma-nature. The Commentary by Asanga says: 'Dharma-nature is Body, hence it is called Dharma Body.' Or Dharma is all conditioned virtues; this is its substance, the nature of Dharma, hence it is called Dharma-nature. The Commentary by Asanga says: 'Or it is the place where all dharmas are supported.' The Vijnaptimatrata-siddhi says: 'Because it is the place where great meritorious dharmas are supported.' The Buddhabhumi-sastra says: 'Because it is the place where powers, fearlessness, and other meritorious dharmas are supported, it is called Dharma-nature.' This is a dependent-possessive compound. Body has three meanings; the Vijnaptimatrata-siddhi says: 'Substance, support, and aggregation.' Generally speaking, it is called Body. Dharma-nature is Body, which is a possessive compound. The Buddhabhumi-sastra says: 'Enjoyment is the subsequent Enjoyment Body; it can enable oneself and others to enjoy various great Dharma pleasures.' This meaning generally reveals that both the Self-enjoyment Body and the Other-enjoyment Body are called the Enjoyment Body. The Self-enjoyment Body enjoys the Dharma pleasure itself; the Other-enjoyment Body enables others to enjoy it. The Vijnaptimatrata-siddhi says: 'The Self-enjoyment Body constantly enjoys vast Dharma pleasure itself; the Other-enjoyment Body manifests supernatural powers and preaches the Dharma to the assembly of the Ten Bhumis, resolving their doubts and enabling them to enjoy pleasure.' Combining these two is called the Enjoyment Body. Self-enjoyment

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身是持業釋。受用即身故。他受用身是依主釋。受用之身故。金光明經亦名應身。但說他受用。不說自受用名為應身。應宜現身名應身故。如彼經說。善男子。是諸如來。為諸菩薩得通達故。說于真諦。乃至廣說。是身能現三十二相．八十種好．項背圓光。是名應身。自受用身定慧功德。彼經說是法身攝故。佛地論說。變化即是后變化身。為欲利益安樂眾生。示現種種變化事故。轉換舊形名變。無而忽有名化。變與化異。是相違釋。變化即身。是持業釋。此舉神境勝作用名變化身。多為變化事故。金光明經單名化身。能導引故。受樂劣故。勝獨得名。或脫略名化。變化即身。是持業釋。總名三身。是帶數釋。

第二齣體者。略有六文。一者有義。唯識佛地皆說。如來功德身土。甚深微妙。非有非無。離諸分別。絕諸戲論。非界處等法門所攝。故勝義諦。非身非不身。詎有三種。依世俗諦隨機所現。說有三身。法身空理。報身空智。利物所現名變化身。清辨等師皆有此義。二者有義法身但以真如為性。十八界中唯有後三通無漏攝。由此佛身大定．智．悲三法增上。六七八識及相應品為自受用身。平等性智隨十地宜。現他受用身凈土相。成所作智隨三乘宜。能起變化身凈土相。此二身土妙定生故。法界色攝。非佛五

【現代漢語翻譯】 現代漢語譯本：『身』是『持業釋』（ कर्मधारय samāsa，一種複合詞型別，其中一個詞修飾另一個詞，兩者指的是同一事物）的用法，因為受用就是身。『他受用身』是『依主釋』（तत्पुरुष samāsa，一種複合詞型別，其中一個詞是另一個詞的屬格），因為是受用之身。《金光明經》也稱為『應身』（Nirmāṇakāya，佛的化身），但只說了『他受用』，沒有說『自受用』，所以稱為『應身』，因為應宜現身，所以名為『應身』。如該經所說：『善男子，這些如來爲了讓菩薩們能夠通達，宣說了真諦』，乃至廣說。這個身能顯現三十二相、八十種好、項背圓光，這叫做『應身』。『自受用身』的定慧功德，該經說是法身所攝。佛地論說，『變化』就是『后變化身』，爲了利益安樂眾生，示現種種變化事。轉換舊形叫做『變』，無而忽有叫做『化』，『變』和『化』不同，這是『相違釋』（dvandva samāsa，一種複合詞型別，表示兩個或多個事物的並列）。『變化即身』，是『持業釋』。這裡舉出神境殊勝作用，名為『變化身』。多是爲了變化事，所以《金光明經》單稱『化身』，因為能導引，受樂較差，殊勝者獨得其名，或者省略而名為『化』。『變化即身』，是『持業釋』。總名為『三身』，是『帶數釋』（dvigu samāsa，一種複合詞型別，以數字開頭）。 第二，關於『出體』（本質），略有六種說法。第一種觀點認為：唯識宗和《佛地經論》都說，如來的功德身土，甚深微妙，非有非無，遠離各種分別，斷絕各種戲論，不是界、處等法門所攝，所以從勝義諦（paramārtha-satya，究竟真理）來說，非身非非身，哪裡有三種身呢？依世俗諦（saṃvṛti-satya，相對真理）隨機所現，說有三身：法身（Dharmakāya，法性身）是空理，報身（Saṃbhogakāya，報身）是空智，利益眾生所現名為變化身。清辨論師等都有這種觀點。第二種觀點認為：法身只是以真如（tathatā，事物的真實本性）為體性，十八界中只有后三界通於無漏法所攝。因此，佛身以大定、智、悲三種法增上，六七八識及相應品為自受用身，平等性智（samatā-jñāna，平等性智）隨著十地（bhūmi，菩薩修行的十個階段）的適宜，顯現他受用身凈土相，成所作智（kṛtyānuṣṭhāna-jñāna，成所作智）隨著三乘（yāna，聲聞乘、緣覺乘、菩薩乘）的適宜，能起變化身凈土相。這兩種身土由妙定所生，屬於法界色所攝，不是佛的五種。

【English Translation】 English version: 'Body' is a 'Karmadhāraya samāsa' (a type of compound word where one word modifies another, and both refer to the same thing), because enjoyment is the body itself. 'Other-enjoyment body' (Para-saṃbhogakāya) is a 'Tatpuruṣa samāsa' (a type of compound word where one word is the genitive of another), because it is the body of enjoyment. The Suvarṇaprabhāsa Sūtra is also called the 'Nirmāṇakāya' (Transformation Body), but it only speaks of 'other-enjoyment' and not 'self-enjoyment,' so it is called 'Nirmāṇakāya,' because it should manifest the body appropriately, hence the name 'Nirmāṇakāya.' As the sutra says, 'Good men, these Tathāgatas, in order to enable Bodhisattvas to attain understanding, expound the true meaning,' and so on. This body can manifest the thirty-two marks, the eighty minor characteristics, and the halo of light around the neck and back; this is called the 'Nirmāṇakāya.' The merits of Samādhi (concentration) and Prajñā (wisdom) of the 'Self-enjoyment body' (Sva-saṃbhogakāya) are said in that sutra to be included in the Dharmakāya (Dharma Body). The Yogācārabhūmi-śāstra says that 'transformation' is the 'later transformation body,' for the purpose of benefiting and bringing happiness to sentient beings, manifesting various transformation events. Changing the old form is called 'transformation' (variously translated as vikurvana or nirmāṇa), and suddenly appearing from nothing is called 'manifestation' (abhinirmāṇa). 'Transformation' and 'manifestation' are different; this is a 'Dvandva samāsa' (a type of compound word indicating the juxtaposition of two or more things). 'Transformation is the body' is a 'Karmadhāraya samāsa.' This highlights the supreme function of divine power, called the 'Transformation Body.' It is mostly for transformation events, so the Suvarṇaprabhāsa Sūtra simply calls it the 'Transformation Body,' because it can guide and the enjoyment is inferior, so the superior one uniquely obtains the name, or it is abbreviated and called 'Transformation.' 'Transformation is the body' is a 'Karmadhāraya samāsa.' The general name 'Trikāya' (Three Bodies) is a 'Dvigu samāsa' (a type of compound word beginning with a number). Secondly, regarding 'essence' (Svarūpa), there are roughly six views. The first view holds that both the Yogācāra school and the Buddhabhūmi Sūtra say that the merits, body, and land of the Tathāgata are profound and subtle, neither existent nor non-existent, free from all discriminations, and devoid of all conceptual elaborations. They are not included in the realms, bases, or other Dharma teachings. Therefore, from the perspective of the Paramārtha-satya (Ultimate Truth), it is neither body nor non-body. Where are the three bodies then? According to the Saṃvṛti-satya (Conventional Truth), they are manifested according to the potential of beings. It is said that there are three bodies: the Dharmakāya (Dharma Body) is the emptiness of principle, the Saṃbhogakāya (Enjoyment Body) is the emptiness of wisdom, and the body manifested for the benefit of beings is called the Nirmāṇakāya (Transformation Body). The masters such as Bhāviveka all hold this view. The second view holds that the Dharmakāya is only characterized by Tathatā (Suchness), and among the eighteen dhātus (realms), only the last three are included in the unconditioned Dharma. Therefore, the Buddha's body is enhanced by the three Dharmas of great Samādhi (concentration), wisdom, and compassion. The sixth, seventh, and eighth consciousnesses and their associated mental factors are the Sva-saṃbhogakāya (Self-enjoyment body). The Samatā-jñāna (Wisdom of Equality) manifests the pure land aspect of the Para-saṃbhogakāya (Other-enjoyment body) according to the suitability of the ten Bhūmis (stages of Bodhisattva practice). The Kṛtyānuṣṭhāna-jñāna (Wisdom of Accomplishing Activities) can generate the pure land aspect of the Nirmāṇakāya (Transformation Body) according to the suitability of the three Yānas (vehicles). These two bodies and lands are born from wonderful Samādhi and are included in the form of the Dharma realm, not the five of the Buddha.

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識雖依此變。然粗細異。非五境攝。成所作智。或是第六第七相應。六相應者觀自共相等名妙觀察智。起化用者名成事智。前後別起于理無違。同體用分。俱亦無失。第七俱者變他受用名平等智。起變化者名成事智。佛恒在定。五識性散。前十五界在佛非有。雖轉五識得成事智。然成事智體非五識。如轉生死言得涅槃。然彼涅槃非五蘊攝。三者有義如來功德身土。如應攝在蘊．處．界中。彼三皆通有漏無漏。乃至廣說。於此說中略有四義。一者有義唯識．佛地皆作是說。清凈法界是自性身。佛地經說清凈真如是自性身。攝大乘論智殊勝說。轉去阿賴耶識得自性身。莊嚴論說。轉第八識得圓鏡智。故合二法為自性身。平等性智妙觀察智為受用身。莊嚴等說平等性智于純凈土為諸菩薩現佛身故。說觀察智大集會中。說法斷疑現自在故。此顯二智為他受用。莊嚴又說轉諸轉識得受用身。此顯二智為自受用。成所作智為變化身。佛地經說。成所作智於十方土。現無量種難思化故。又智殊勝具攝三身。故知三身皆有實智。此義不然。佛地經說。清凈法界為自性身。諸佛共有。是自性常。於十地中分皆證得。若圓鏡智是自性身。便無是義。金光明說如如如如智皆名法身。若有為德本說圓鏡智是法身者。應同彼經四實智品皆是法身。

【現代漢語翻譯】 現代漢語譯本： 識雖然依賴於這些（根、境等）而生起變化，但是粗顯和微細有所不同，不被五境所包含。其中，『成所作智』可能是與第六識或第七識相應而生起的。與第六識相應的，觀察自相和共相等，稱為『妙觀察智』。發起化現作用的，稱為『成事智』。前後次第生起在道理上沒有衝突，可以理解為同一個本體的不同作用，兩者都沒有缺失。與第七識相應的，轉變他人的受用，稱為『平等性智』。發起變化的，稱為『成事智』。佛陀恒常處於禪定之中，而前五識的性質是散亂的，所以前十五界在佛陀那裡是不存在的。雖然轉變前五識可以得到成事智，但是成事智的本體並不是前五識。就像說轉變生死可以得到涅槃，但是涅槃並不被五蘊所包含。 第三種觀點認為，如來的功德、身和國土，應該被包含在蘊、處、界之中。這三者都貫通有漏和無漏。乃至更廣泛的論述。在這個論述中，大致有四種含義。第一種觀點認為，唯識宗和佛地宗都這樣認為，清凈法界是自性身。《佛地經》說，清凈真如是自性身。《攝大乘論》的智殊勝品說，轉變阿賴耶識可以得到自性身。《莊嚴論》說，轉變第八識可以得到圓鏡智。所以將這兩種法合起來作為自性身。平等性智和妙觀察智是受用身。《莊嚴論》等論典說，平等性智在純凈的國土中，爲了諸位菩薩而示現佛身。說妙觀察智在大眾之中，爲了說法斷除疑惑而示現自在。這顯示了這兩種智慧是他受用。 《莊嚴論》又說，轉變各種轉識可以得到受用身。這顯示了這兩種智慧是自受用。成所作智是變化身。《佛地經》說，成所作智在十方國土中，示現無量種不可思議的變化。又，智殊勝品具足包含了三身。所以知道三身都有真實的智慧。這種觀點是不對的。《佛地經》說，清凈法界是自性身，諸佛共有，是自性常，在十地中各自分證。如果圓鏡智是自性身，就沒有這個意義了。《金光明經》說，如如如如智都名為法身。如果有為功德根本上說圓鏡智是法身，就應該像那部經的四實智品一樣，都說是法身。

【English Translation】 English version: Although consciousness arises and changes depending on these (roots, objects, etc.), there are differences in coarseness and subtlety, and it is not included within the five sense objects. Among them, 'Accomplishment-Wisdom' (成所作智) might arise in correspondence with the sixth or seventh consciousness. That which corresponds to the sixth consciousness, observing self-characteristics and common characteristics, is called 'Wonderful-Observing Wisdom' (妙觀察智). That which initiates transformative actions is called 'Accomplishment-Wisdom' (成事智). The sequential arising is not contradictory in principle; it can be understood as different functions of the same essence, and neither is deficient. That which corresponds to the seventh consciousness, transforming the enjoyment of others, is called 'Equality-Wisdom' (平等性智). That which initiates changes is called 'Accomplishment-Wisdom' (成事智). Buddhas are constantly in Samadhi (禪定), while the nature of the first five consciousnesses is scattered, so the first fifteen realms do not exist in Buddhas. Although transforming the first five consciousnesses can attain Accomplishment-Wisdom, the essence of Accomplishment-Wisdom is not the first five consciousnesses. It is like saying that transforming Samsara (生死) can attain Nirvana (涅槃), but Nirvana is not included within the five Skandhas (五蘊). The third view holds that the Tathagata's (如來) merits, body, and land should be included within the Skandhas (蘊), Ayatanas (處), and Dhatus (界). These three all penetrate the conditioned (有漏) and unconditioned (無漏). And so on, in more extensive discussions. Within this discussion, there are roughly four meanings. The first view holds that both the Yogacara (唯識宗) and Buddhahood (佛地宗) schools say this: the Pure Dharma Realm (清凈法界) is the Self-Nature Body (自性身). The Buddhabhumi Sutra (佛地經) says that Pure Suchness (清凈真如) is the Self-Nature Body. The Mahayana-samgraha (攝大乘論), in the chapter on the Superiority of Wisdom, says that transforming the Alaya Consciousness (阿賴耶識) can attain the Self-Nature Body. The Ornament Sutra (莊嚴論) says that transforming the eighth consciousness can attain the Mirror-like Wisdom (圓鏡智). Therefore, combining these two Dharmas is the Self-Nature Body. Equality-Wisdom and Wonderful-Observing Wisdom are the Enjoyment Body (受用身). The Ornament Sutra and other treatises say that Equality-Wisdom manifests the Buddha-body for the Bodhisattvas (菩薩) in pure lands. It says that Wonderful-Observing Wisdom manifests freedom in the great assembly to preach the Dharma and dispel doubts. This shows that these two wisdoms are for the enjoyment of others. The Ornament Sutra also says that transforming the various transformed consciousnesses can attain the Enjoyment Body. This shows that these two wisdoms are for self-enjoyment. Accomplishment-Wisdom is the Transformation Body (變化身). The Buddhabhumi Sutra says that Accomplishment-Wisdom manifests countless inconceivable transformations in the ten directions. Furthermore, the chapter on the Superiority of Wisdom fully encompasses the three bodies. Therefore, it is known that the three bodies all have real wisdom. This view is incorrect. The Buddhabhumi Sutra says that the Pure Dharma Realm is the Self-Nature Body, shared by all Buddhas, is the Self-Nature Constant, and is partially realized in each of the ten Bhumis (十地). If Mirror-like Wisdom is the Self-Nature Body, then this meaning is lost. The Golden Light Sutra (金光明經) says that the Suchness-Suchness-Suchness-Suchness Wisdom is all called the Dharma Body (法身). If the root of conditioned merit fundamentally says that Mirror-like Wisdom is the Dharma Body, then it should be said that all four Real Wisdom chapters of that Sutra are the Dharma Body.

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又說轉諸轉識得受用身。若成事智非受用者。應非轉識。若成事智為變化者。解深密經問變化身為有心為無心。經應定答言化身有心。說佛五識為此身故。如何經說不得言有心無自依心故。不得言無心有依他心故。由此化身體非實智。然觀佛身。理事有殊。粗細德別。體一用異。別說為三。寧分四智各別成身。二者有義成唯識說。清凈法界為自性身。莊嚴論等說。自性身本性常故。贊佛論說。佛自性身無生滅故。無著金剛般若論說。受持演說彼經功德。于佛法身為證得因。于餘二身為生起因。故彼經云。一切諸佛法。皆從此經出。一切如來從此經生。諸經論說究竟轉依以為法身。轉依即是清凈真如。故知法身法界為性。然說轉去藏識得者。謂由轉滅第八識中二障粗重。證得真如顯法身故。智殊勝中。說法身者是彼依止。彼實性故。實非智攝。受用身有二。一自受用。二他受用。四智品中真實功德。鏡智所起常遍色身。為自受用。莊嚴論中說。大圓鏡智是受用佛。攝大乘說。轉諸轉識得受用故。雖轉藏識實得受用。攝大乘中。由說轉彼顯法身故。于得受用略不說之。既說法身無生無滅。唯證因得非色心等。圓鏡智品與此相違。若非受用屬何身攝。此受用身攝佛不共有為實德。故四智品實有色心。皆自受用。平等智品所現

【現代漢語翻譯】 現代漢語譯本 又說轉變所有轉識才能獲得受用身（Sambhogakāya）。如果成事智（Kṛtyānuṣṭhāna-jñāna）不是受用身，那就不應是轉識（vijñāna-pariṇāma）。如果成事智是變化身（nirmāṇakāya），《解深密經》（Saṃdhinirmocana Sūtra）中問變化身是有心還是無心？經中應明確回答說變化身是有心的，因為經中說佛的五識（pañca vijñāna）就是爲了這個身體。為什麼經中又說不能說它有心，因為它沒有自主的意識（svacitta）；也不能說它無心，因為它有依他心（paratantra-citta）的緣故。因此，變化身不是真實的智慧。然而，觀察佛身，在理和事上有區別，在粗和細的功德上有差別，本體是一個，作用不同，所以分別說為三個。難道要將四智（catvāri jñānāni）分別成就不同的身嗎？ 第二種觀點認為，按照唯識宗（Vijñānavāda）的說法，清凈法界（dharmadhātu）是自性身（svabhāvakāya）。《莊嚴論》（Mahāyāna-sūtrālaṃkāra）等論典說，自性身從本性上來說是常住的。贊佛論說，佛的自性身沒有生滅。無著（Asaṅga）的《金剛般若論》（Vajracchedikā-prajñāpāramitā-śāstra）說，受持、演說《金剛經》的功德，是證得佛法身（dharmakāya）的因，是生起應身（nirmāṇakāya）和報身（saṃbhogakāya）的因。所以《金剛經》說：『一切諸佛法，皆從此經出，一切如來從此經生。』諸經論說，究竟的轉依（āśraya-parivṛtti）就是法身，轉依就是清凈真如（paramārtha-satya）。所以知道法身以法界為體性。然而，說轉去阿賴耶識（ālayavijñāna）而得到法身，是指由於轉變和滅除第八識（阿賴耶識）中的二障（dvi-āvaraṇa）粗重，證得真如而顯現法身。在智慧殊勝中，說法身是智慧的所依止，是智慧的真實體性，所以實際上不屬於智慧所攝。受用身有兩種：一、自受用身（sva-saṃbhogakāya），二、他受用身（para-saṃbhogakāya）。四智品（catvāri jñānāni）中真實的功德，以及由大圓鏡智（Ādarśa-jñāna）所生起的常遍色身，是自受用身。《莊嚴論》中說，大圓鏡智就是受用佛。《攝大乘論》（Mahāyānasaṃgraha）說，轉變所有轉識才能獲得受用身。雖然轉變阿賴耶識實際上也能獲得受用，但在《攝大乘論》中，由於說了轉變阿賴耶識能顯現法身，所以對於獲得受用身就略而不提了。既然說法身無生無滅，唯有證悟才能獲得，不是色心等法，那麼與此相違背的大圓鏡智品，如果不是受用身，又屬於哪個身呢？這個受用身是佛不共有的有為真實功德，所以四智品實際上有色心，都是自受用，平等性智品（samatā-jñāna）所顯現的也是如此。

【English Translation】 English version Furthermore, it is said that by transforming all the transformed consciousnesses, one attains the Sambhogakāya (enjoyment body). If the Kṛtyānuṣṭhāna-jñāna (wisdom of accomplishing activities) is not an enjoyment body, then it should not be a transformed consciousness (vijñāna-pariṇāma). If the Kṛtyānuṣṭhāna-jñāna is a Nirmāṇakāya (transformation body), the Saṃdhinirmocana Sūtra (Explication of the Profound Meaning Sutra) asks whether the transformation body has mind or is without mind. The sutra should definitely answer that the transformation body has mind, because the sutra says that the five consciousnesses (pañca vijñāna) of the Buddha are for this body. How can the sutra say that it cannot be said to have mind because it does not have its own independent mind (svacitta); nor can it be said to be without mind because it has a dependent mind (paratantra-citta). Therefore, the transformation body is not real wisdom. However, observing the Buddha's body, there are differences in principle and phenomena, and differences in coarse and fine merits. The essence is one, but the functions are different, so they are separately described as three. Is it necessary to have the four wisdoms (catvāri jñānāni) separately accomplish different bodies? The second view holds that, according to the Vijñānavāda (Consciousness-only school), the pure Dharmadhātu (realm of reality) is the Svabhāvakāya (self-nature body). The Mahāyāna-sūtrālaṃkāra (Ornament of the Great Vehicle Sutras) and other treatises say that the Svabhāvakāya is permanent in its essence. The treatise praising the Buddha says that the Buddha's Svabhāvakāya has no birth or death. Asaṅga's Vajracchedikā-prajñāpāramitā-śāstra (Diamond Sutra Treatise) says that the merit of upholding and expounding the Diamond Sutra is the cause of attaining the Dharmakāya (Dharma body) of the Buddha, and the cause of generating the Nirmāṇakāya (emanation body) and Sambhogakāya (enjoyment body). Therefore, the Diamond Sutra says: 'All the Buddhadharmas come from this sutra, and all the Tathāgatas are born from this sutra.' The sutras and treatises say that the ultimate Āśraya-parivṛtti (transformation of the basis) is the Dharmakāya, and the transformation of the basis is the pure Paramārtha-satya (ultimate truth). Therefore, it is known that the Dharmakāya has the Dharmadhātu as its nature. However, saying that by transforming the Ālayavijñāna (storehouse consciousness) one obtains the Dharmakāya means that by transforming and eliminating the grossness of the two obscurations (dvi-āvaraṇa) in the eighth consciousness (Ālayavijñāna), one attains the manifestation of the Dharmakāya by realizing the Paramārtha-satya. In the excellence of wisdom, it is said that the Dharmakāya is the basis of wisdom and the real nature of wisdom, so it is actually not included in wisdom. There are two types of Sambhogakāya: 1. Sva-saṃbhogakāya (self-enjoyment body), 2. Para-saṃbhogakāya (other-enjoyment body). The real merits in the four wisdoms (catvāri jñānāni), and the permanent and pervasive form body arising from the Ādarśa-jñāna (Great Mirror Wisdom), are the Sva-saṃbhogakāya. The Mahāyāna-sūtrālaṃkāra says that the Great Mirror Wisdom is the enjoyment Buddha. The Mahāyānasaṃgraha (Compendium of the Great Vehicle) says that by transforming all the transformed consciousnesses, one attains the enjoyment body. Although transforming the Ālayavijñāna actually leads to enjoyment, the Mahāyānasaṃgraha briefly omits mentioning the attainment of the enjoyment body because it says that transforming the Ālayavijñāna manifests the Dharmakāya. Since it is said that the Dharmakāya has no birth or death and can only be attained through realization, and is not a phenomenon of form and mind, then if the Great Mirror Wisdom, which contradicts this, is not an enjoyment body, to which body does it belong? This enjoyment body is the real merit of the Buddha's unique conditioned phenomena, so the four wisdoms actually have form and mind, all of which are self-enjoyment, and the Samatā-jñāna (Wisdom of Equality) also manifests in this way.

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。佛身是他受用。成事智品所現。隨類種種身相為變化身。雖說化身智殊勝攝。而似智現。或智所起。彼說智名體實非智。但說平等智慧現受用。成所作智現三業化身。不說二身即是二智。故二實智自受用攝。二所現相說為二身。雖此二身皆四智相。四智所現。為十地聖．地前三乘所現。身相粗細有殊。別為二身。然平等智現身。相似無我平等。顯法樂增令他受用。但說平等所現佛身為他受用。成所作智現三業化增。但說成事智所現身相為變化身。故不違理。三者有義金光明經第一卷說。云何菩薩了別化身。善男子。如來昔在修行地中。為諸眾生修種種法至修行滿。乃至廣說。隨眾生意及隨行．界不待過時。乃至能現種種身相。是名化身。善男子是諸如來。為諸菩薩得通達故說于真諦。乃至廣說。為無邊佛法而作本故。如來相應如如．如如智願力故是身得現。具足三十二相．八十種好．項背圓光。是名應身。善男子。為欲滅除一切諸煩惱等障。為欲具足一切諸善法故。唯有如如．如如智。是名法身。前二種身是假名有。是第三身名為真有。為前二身作于本故。由離法如如離無分別智。一切諸佛無有別法。何以故。一切諸佛智慧具足。一切煩惱究竟滅盡故。得清凈佛地故。是故法如如．如如智。攝一切佛法。彼經意說。

【現代漢語翻譯】 現代漢語譯本：佛陀的法身是他受用身，由成事智品所顯現。隨順不同眾生的根器而示現種種身相，是為變化身。雖然說變化身所體現的智慧殊勝，但它只是相似於智慧的顯現，或者說是智慧所引發的。這裡所說的『智』，名義上是智，但體性上並非真正的智慧，只是說平等效能顯現受用身，成所作智顯現三業化身。不能說這兩個身就是兩種智慧。所以，兩種真實的智慧是自受用身所包含的，而兩種所顯現的相則被稱為兩種身。雖然這兩種身都具有四智的相，都是四智所顯現的，是為十地菩薩、地前三乘行者所顯現的。身相的粗細有所不同，所以區分為兩種身。然而，平等智所顯現的身，相似於無我的平等性，彰顯佛法的喜樂，增益他人的受用，所以說平等智所顯現的佛身是他受用身。成所作智顯現三業化身，增益眾生，所以說成事智所顯現的身相是變化身。這樣說並沒有違背道理。第三種觀點是，《金光明經》第一卷中說：『什麼是菩薩所了別的化身？善男子，如來過去在修行地中，爲了眾生修習種種法門，直至修行圓滿，乃至（省略廣說部分）。隨順眾生的意念以及隨順其行為和界限，不需等待時間，乃至能夠示現種種身相，這叫做化身。善男子，這些如來，爲了讓諸菩薩能夠通達真諦，乃至（省略廣說部分）。爲了作為無邊佛法的根本，如來相應于如如（Tathata，真如），以如如智（Tathata-jnana，真如智）的願力，這個身得以顯現，具足三十二相（thirty-two major marks），八十種好（eighty minor marks），項背有圓光，這叫做應身（Nirmanakaya，應化身）。善男子，爲了滅除一切諸煩惱等障礙，爲了具足一切諸善法，唯有如如、如如智，這叫做法身（Dharmakaya，法身）。前兩種身是假名安立的，這第三種身是真實存在的，作為前兩種身的根本。由於遠離法如如，遠離無分別智，一切諸佛沒有其他的差別法。為什麼呢？因為一切諸佛的智慧都具足，一切煩惱都究竟滅盡，所以證得了清凈的佛地。因此，法如如、如如智，攝持了一切佛法。』這部經的意思是這樣說的。

【English Translation】 English version: The Buddha's Dharmakaya (法身, body of the Dharma) is his Sambhogakaya (他受用身, enjoyment body for others), manifested by the Accomplishment Wisdom (成事智品). The various forms manifested according to the different capacities of sentient beings are the Nirmanakaya (變化身, transformation body). Although it is said that the wisdom embodied by the Nirmanakaya is supreme, it is only a manifestation similar to wisdom, or rather, it is evoked by wisdom. The 'wisdom' spoken of here is nominally wisdom, but its essence is not true wisdom. It only means that Equality Nature Wisdom (平等效能) can manifest the Sambhogakaya, and Accomplishment Wisdom manifests the Nirmanakaya of the three karmas. It cannot be said that these two bodies are two kinds of wisdom. Therefore, the two real wisdoms are contained within the Svabhavikakaya (自受用身, self-enjoyment body), while the two manifested appearances are called two bodies. Although these two bodies both have the characteristics of the Four Wisdoms (四智), and are manifested by the Four Wisdoms, they are manifested for the Bodhisattvas of the Ten Bhumis (十地) and the practitioners of the Three Vehicles (三乘) before the Bhumis. The coarseness and fineness of the body appearances are different, so they are distinguished as two bodies. However, the body manifested by Equality Nature Wisdom is similar to the equality of no-self, highlighting the joy of the Dharma and increasing the enjoyment of others, so it is said that the Buddha's body manifested by Equality Nature Wisdom is the Sambhogakaya. Accomplishment Wisdom manifests the Nirmanakaya of the three karmas, increasing the benefit to sentient beings, so it is said that the body appearance manifested by Accomplishment Wisdom is the Nirmanakaya. This statement does not contradict reason. The third view is that the first volume of the Suvarnaprabhasottama Sutra (金光明經) says: 'What is the Nirmanakaya that Bodhisattvas understand? Good man, in the past, when the Tathagata (如來) was in the stage of practice, he cultivated various Dharmas for the sake of sentient beings until the practice was complete, and even (omitting the extensive explanation). According to the thoughts of sentient beings and according to their actions and realms, without waiting for time to pass, and even being able to manifest various body appearances, this is called the Nirmanakaya. Good man, these Tathagatas, in order to enable the Bodhisattvas to understand the true meaning, and even (omitting the extensive explanation). In order to be the foundation of the boundless Buddha-Dharma, the Tathagata corresponds to Tathata (如如, suchness), and with the power of the aspiration of Tathata-jnana (如如智, suchness-wisdom), this body is able to manifest, possessing the thirty-two major marks (三十二相), the eighty minor marks (八十種好), and a halo behind the head and back, this is called the Nirmanakaya (應身, response body). Good man, in order to eliminate all obstacles such as afflictions, and in order to possess all good Dharmas, only Tathata and Tathata-jnana exist, this is called the Dharmakaya (法身, Dharma body). The first two bodies are nominally established, and this third body is truly existent, serving as the foundation for the first two bodies. Because it is apart from Dharma-Tathata and apart from non-discriminating wisdom, all Buddhas have no other different Dharmas. Why? Because the wisdom of all Buddhas is complete, all afflictions are completely extinguished, so they have attained the pure Buddha-land. Therefore, Dharma-Tathata and Tathata-jnana encompass all Buddha-Dharma.' This is the meaning of the sutra.

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清凈法界．及四智品．常遍色身真實有為無為功德。名為法身。有為無為功德本故。如來相應如如．如如智願力故。所現相好．項背圓光。為地前．三乘．及十地菩薩。所現之身名為應身。為化三乘所現佛身。及化十地他受用身併名應身。應他機宜現佛身故。修願行滿不待時處。隨眾生類現五趣身。是名化身。不現佛形而顯化故。佛地經中五趣化身亦化身攝。多現神通變化事故。他受用身亦名應身。自受用身自受法樂。非應機宜而顯現故。他受用身能令菩薩受法樂故。自他雖殊受樂無別。合名受用。自受用身雖是有為功德法本。非佛共有。是各別體。非法真性。非自性身。非是無為界功德本。不名法身。與金光明各據一義亦不相違。四者有義佛地論說。清凈法界為自性身。四智自性相應共有。常遍色身真實功德。為自受用身。三無數劫所修成故。天親般若上卷論說。亦名報佛。此為十地菩薩所現。一分細相為他受用。為諸菩薩受法樂故。若為三乘有情所現。一分粗相為變化身。地前三乘所應見粗。非是修成真實功德。但化用故。然此二身皆四智相所化有情宜見粗細分成二類。地前三乘但依化用。發心修行而未能證廣大法樂。故此化身不名受用。此六義中。其初三說義理相違。如論自顯。其第四義與第六說。文雖小異兩

【現代漢語翻譯】 現代漢語譯本 清凈法界（Dharmadhatu，一切法的本源）以及四智品（Four Wisdoms，四種智慧）所顯現的常、遍、色身，以及真實的有為（conditioned）和無為（unconditioned）功德，被稱為法身（Dharmakaya，法性之身）。因為有為和無為功德的根本，如來（Tathagata，佛的稱號）相應于如如（Tathata，真如），以及如如智（Wisdom of Suchness，真如之智）的願力，所顯現的相好（physical marks and characteristics of a Buddha，佛的殊勝外貌）、項背圓光（halo around the head and back，頭背光環），是為地上（the ten Bhumis，十地）之前的三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）以及十地菩薩所顯現的身，被稱為應身（Nirmanakaya，應化身）。 爲了教化三乘眾生所顯現的佛身，以及教化十地菩薩的他受用身（Sambhogakaya for others，為他人而顯現的報身），都可稱為應身。因為應合其他眾生的根機而顯現佛身。通過修行願行圓滿，不等待特定的時間和地點，隨著眾生種類而顯現五趣身（forms of beings in the five realms of existence，五道眾生的身形），這被稱為化身（Transformation Body，變化身）。因為不顯現佛的形相而只是顯現化跡。 《佛地經》（Buddhabhumi Sutra）中，五趣化身也屬於化身所攝。因為多顯現神通變化之事。他受用身也稱為應身，自受用身（Sambhogakaya for oneself，為自己而顯現的報身）是自己享受法樂，不是應合根機而顯現，所以他受用身能讓菩薩享受法樂。雖然自受用身和他受用身有所不同，但享受法樂沒有區別，合起來稱為受用身（Sambhogakaya，報身）。 自受用身雖然是有為功德法的根本，但不是佛所共有的，是各自獨立的個體，不是法的真性，不是自性身（Svabhavikakaya，自性身），也不是無為界的功德根本，所以不稱為法身。這與《金光明經》（Suvarnaprabhasa Sutra）各自依據一個角度來說明，並不互相違背。 第四種觀點是，《佛地論》（Buddhabhumi-sastra）中說，清凈法界是自性身，四智自性相應共有，常遍色身真實功德是自受用身，因為是三大阿僧祇劫（three countless kalpas，三大阿僧祇劫）所修成。《天親般若論》（Vasubandhu's Commentary on the Prajnaparamita Sutra）上卷中說，也稱為報佛（reward body，報身）。這是為十地菩薩所顯現的一分細微之相，是為他受用身，爲了讓諸菩薩享受法樂。 如果為三乘有情所顯現的一分粗顯之相，是為變化身。地上之前的三乘眾生所應見的是粗顯之相，不是通過修行成就的真實功德，只是化現的作用。然而這兩種身都是四智之相所化，有情宜見粗細而分成兩類。地上之前的三乘眾生只是依靠化現的作用，發心修行而未能證得廣大的法樂，因此這個化身不稱為受用身。 在這六種觀點中，最初三種說法義理互相違背，如同論中所顯示的那樣。第四種觀點與第六種說法，文字雖然略有不同，但...

【English Translation】 English version The pure Dharmadhatu (the source of all dharmas), and the constant, pervasive, and corporeal form manifested by the Four Wisdoms (four types of wisdom), along with the real conditioned and unconditioned merits, are called the Dharmakaya (the Body of Dharma). Because it is the root of conditioned and unconditioned merits, the Tathagata (title of the Buddha), corresponding to Suchness (Tathata), and the power of the vow of the Wisdom of Suchness, the manifested auspicious marks (physical marks and characteristics of a Buddha), and the halo around the head and back, are the body manifested for the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) before the Bhumis (the ten Bhumis), and the Bodhisattvas of the ten Bhumis, which is called the Nirmanakaya (Transformation Body). The Buddha body manifested to teach the beings of the Three Vehicles, and the Sambhogakaya (Enjoyment Body) manifested for the Bodhisattvas of the ten Bhumis, can both be called the Nirmanakaya. Because it manifests the Buddha body in accordance with the capacities of other beings. Through the fulfillment of vows and practices, without waiting for specific times and places, it manifests the forms of beings in the five realms of existence (forms of beings in the five realms of existence) according to the types of beings, which is called the Transformation Body. Because it does not manifest the form of the Buddha but only manifests transformations. In the Buddhabhumi Sutra, the transformation bodies of the five realms are also included in the Transformation Body. Because it manifests many supernatural transformations. The Sambhogakaya for others is also called the Nirmanakaya, the Sambhogakaya for oneself is for oneself to enjoy the Dharma bliss, it is not manifested in accordance with the capacities, so the Sambhogakaya for others can allow Bodhisattvas to enjoy the Dharma bliss. Although the Sambhogakaya for oneself and the Sambhogakaya for others are different, there is no difference in enjoying the Dharma bliss, and together they are called the Sambhogakaya (Enjoyment Body). Although the Sambhogakaya for oneself is the root of conditioned merit dharmas, it is not shared by the Buddhas, it is an independent individual, it is not the true nature of the Dharma, it is not the Svabhavikakaya (Essence Body), nor is it the root of the merits of the unconditioned realm, so it is not called the Dharmakaya. This and the Suvarnaprabhasa Sutra each explain from one perspective, and do not contradict each other. The fourth view is that, in the Buddhabhumi-sastra, the pure Dharmadhatu is the Svabhavikakaya, the Four Wisdoms are mutually corresponding and shared, and the real merits of the constant, pervasive, and corporeal form are the Sambhogakaya for oneself, because it is cultivated for three countless kalpas (three countless kalpas). In the upper volume of Vasubandhu's Commentary on the Prajnaparamita Sutra, it is also called the reward body. This is a subtle aspect manifested for the Bodhisattvas of the ten Bhumis, which is the Sambhogakaya for others, in order to allow the Bodhisattvas to enjoy the Dharma bliss. If a coarse aspect is manifested for the sentient beings of the Three Vehicles, it is the Transformation Body. What the sentient beings of the Three Vehicles before the Bhumis should see is the coarse aspect, which is not the real merit achieved through cultivation, but only the function of transformation. However, these two bodies are both transformed by the aspects of the Four Wisdoms, and sentient beings are divided into two categories according to whether they should see the coarse or subtle aspects. The sentient beings of the Three Vehicles before the Bhumis only rely on the function of transformation, and cultivate with the aspiration but have not yet attained the vast Dharma bliss, so this Transformation Body is not called the Enjoyment Body. Among these six views, the first three statements contradict each other in meaning, as shown in the treatise. The fourth view and the sixth statement, although the wording is slightly different, but...

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理無違。第四說中隨二智增說二身攝。非說二身唯二智現。乍觀文別義實無異。第五經文義理無爽。由是褒貶雖成六說。三理無謬。

第三開合廢立者。諸經論中或總名一佛寶。覺性．覺相．覺用三種同覺滿故。合名為佛。涅槃經等唯說三寶真體同故。說一法身。

或說為二。寶性論第三說。有二種法身。一寂靜法界身。二得彼因身。所謂說法。彼習氣故。一粗。二細。由依法界。為諸菩薩說深密法。依真諦說。名之為細。若說契經及應頌等種種差別。依世諦說名之為粗。皆依法身。及由此說。當得法身。法身因故亦名法身。即餘二身所起作用。同唯識說在大牟尼名法身故。佛地論又說。一生身。二法身。自性實報皆名法身。實功德故。諸功德法所依止故。諸功德法所整合故。他受．化身俱名生身。隨有情宜現受生故。彼論又說。一世俗佛。即變化身。二勝義佛。即法報身。前隨劣意現粗相故。后隨勝心或現細相。或實體故。天親般若論說。一真佛。二非真佛。初是法身。后餘二身。本末異故。解深密經．瑜伽七十八等亦說有二。一法身。二解脫身。曼殊室利白言。世尊。聲聞．獨覺所得轉依名法身不。善男子。不名法身。名解脫身。解脫身故說彼二乘與佛平等。由法身故說有差別。此說二乘二轉依果菩

【現代漢語翻譯】 現代漢語譯本：理無違。第四種說法中，隨著二智（二種智慧）的增進，而說二身（二種佛身）的攝取。並非說二身唯有二智顯現。乍一看文字有別，實則義理並無差異。第五種經文義理沒有差錯。因此，褒貶雖然形成了六種說法，但三種道理沒有謬誤。

第三，關於開合廢立（開立、合併、廢除）的說法。諸經論中，或者總稱為一佛寶（唯一的佛寶），因為覺性（覺悟的本性）、覺相（覺悟的相狀）、覺用（覺悟的作用）三種都同是覺悟圓滿的緣故，所以合併稱為佛。涅槃經等只說三寶（佛法僧三寶）的真體相同，所以說一法身（唯一的法身）。

或者說為二。寶性論第三說，有兩種法身：一、寂靜法界身（寂靜的法界之身）；二、得彼因身（獲得寂靜法界身的原因之身），也就是說法。因為說法的習氣，所以分為粗細兩種。由於依於法界，為諸菩薩說深密法（甚深秘密的佛法），依真諦（真實的道理）來說，稱之為細。如果說契經（佛經）以及應頌等種種差別，依世諦（世俗的道理）來說，稱之為粗。都是依法身，以及由此說法，當得法身。法身是因，所以也名為法身，也就是其餘二身（報身、應身）所起的作用。如同唯識宗所說，在大牟尼（偉大的聖人，指佛陀）名為法身的緣故。佛地論又說，一生身（有生命之身），二法身。自性身（自性法身）、實報身（真實報身）都名為法身，因為有真實的功德的緣故，是諸功德法所依止的緣故，是諸功德法所整合（積累）的緣故。他受用身（為他人示現的受用身）、化身（變化之身）都名為生身，隨著有情眾生的根器而示現受生的緣故。該論又說，一、世俗佛（世俗意義上的佛），即變化身；二、勝義佛（勝義意義上的佛），即法身、報身。前者隨著低劣的意樂而示現粗略的相狀的緣故，後者隨著殊勝的心意或者示現細微的相狀，或者示現實體（真實的體性）的緣故。天親的般若論說，一、真佛（真實的佛），二、非真佛（非真實的佛）。前者是法身，後者是其餘二身。因為本和末不同。解深密經、瑜伽師地論第七十八卷等也說有兩種，一、法身，二、解脫身。曼殊室利（文殊菩薩）稟白說：『世尊，聲聞（小乘修行者）、獨覺（辟支佛）所得的轉依（轉變所依）名為法身嗎？』善男子，不名為法身，名為解脫身。因為是解脫身，所以說彼二乘（聲聞乘、緣覺乘）與佛平等。由法身的緣故，說有差別。』這裡說二乘的二轉依果（兩種轉依的果報）菩

【English Translation】 English version: 'Principle is without contradiction.' The fourth explanation states that the two bodies (two kinds of Buddha bodies) are included along with the increase of the two wisdoms (two kinds of wisdom). It is not saying that the two bodies only manifest with the two wisdoms. At first glance, the wording is different, but in reality, the meaning is not different. The fifth scripture's wording and meaning are without error. Therefore, although praise and criticism form six explanations, the three principles are without fault.

Third, regarding the opening, combining, abolishing, and establishing. In various sutras and treatises, they are either collectively called the One Buddha Jewel (the only Buddha Jewel), because the three aspects of awakening—awakening nature, awakening appearance, and awakening function—are all the same in being complete awakening, so they are combined and called Buddha. The Nirvana Sutra and others only say that the true essence of the Three Jewels (Buddha, Dharma, Sangha) is the same, so they speak of the One Dharmakaya (the only Dharmakaya).

Or it is said to be two. The third chapter of the Ratnagotravibhāga states that there are two kinds of Dharmakaya: 1. The quiescent Dharmadhatu body (the body of the quiescent realm of reality); 2. The body that is the cause of attaining that (the body that is the cause of attaining the quiescent Dharmadhatu body), which is to say, the teaching of the Dharma. Because of the habitual tendencies of teaching the Dharma, they are divided into coarse and subtle. Because it relies on the Dharmadhatu, and profound Dharma is taught to the Bodhisattvas, it is called subtle according to the ultimate truth (the true principle). If the sutras (Buddhist scriptures) and verses are spoken of with various differences, it is called coarse according to the conventional truth (the worldly principle). All rely on the Dharmakaya, and by this teaching, the Dharmakaya will be attained. Because the Dharmakaya is the cause, it is also called Dharmakaya, which is the function arising from the other two bodies (Sambhogakaya and Nirmanakaya). As the Yogacara school says, the Great Sage (referring to the Buddha) is called Dharmakaya. The Buddhabhumi Sutra also says that there are two: 1. The sentient body; 2. The Dharmakaya. The Svabhavikakaya (self-nature body) and Sambhogakaya (reward body) are both called Dharmakaya, because they have real merits, because they are the basis upon which all meritorious dharmas rely, and because they are the accumulation of all meritorious dharmas. The other Sambhogakaya (the enjoyment body for others) and Nirmanakaya (transformation body) are both called sentient body, because they manifest rebirth according to the capacity of sentient beings. That treatise also says that there are two: 1. The worldly Buddha, which is the transformation body; 2. The ultimate Buddha, which is the Dharmakaya and Sambhogakaya. The former manifests a coarse appearance according to inferior intention, while the latter manifests a subtle appearance or a real substance according to superior intention. Vasubandhu's Prajnaparamita Shastra says that there are two: 1. The true Buddha; 2. The non-true Buddha. The former is the Dharmakaya, and the latter is the other two bodies, because the origin and the end are different. The Samdhinirmocana Sutra and the Yogacarabhumi Shastra, chapter 78, also say that there are two: 1. The Dharmakaya; 2. The Liberation Body. Manjushri (Manjushri Bodhisattva) reported and said: 'World Honored One, is the transformation base (the transformed basis) attained by the Sravakas (Hinayana practitioners) and Pratyekabuddhas (Pratyekabuddhas) called Dharmakaya?' 'Good man, it is not called Dharmakaya, it is called Liberation Body. Because it is the Liberation Body, it is said that those two vehicles (Sravakayana and Pratyekabuddhayana) are equal to the Buddha. Because of the Dharmakaya, it is said that there is a difference.' Here it speaks of the two transformation base results of the two vehicles.

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提．涅槃。皆名解脫身。離煩惱障縛故。如來所得二轉依果菩提．涅槃合名法身。無量功德勝所依故。成唯識云。安樂解脫身。大牟尼名法。

或說為三。金光明說。一化身。二應身。三法身。即彼經中有七複次。說三所由。一者依應化身說有餘涅槃。所現之身相似苦諦。有餘依故。依后法身說無餘涅槃。一切余依究竟盡故。二者依三身說無住涅槃。二身不實。唸唸不住。數數出現。以不定故。不住涅槃。法身真實。離相寂然。曾不出現。以常定故不住生死。前二義中。說有餘依．不住涅槃。分應．化身。由住無餘依。及不住生死中。有法如如．如如智二故亦分二。然彼但是功德法本。合名法身。此為生類。現佛．非佛二相有殊。分為應．化。三者一切凡夫為三相故。有縛有障。遠離三身。為翻彼故但說三身。一思惟分別相。謂遍計所執二法二我相當情現故。遠離化身。二依他起相。能取所取雜染相現遠離應身。三成就相。于真理智未泯相故遠離法身。如其次第如是諸相。不能解故。不能滅故。不能凈故。不至三身。若於三相能解．滅．凈具足三身。四者凡夫未能拔除三心。遠離三身。一起事心。二依根本心。三根本心。依諸伏道起事心盡。起事心滅故得顯化身。此說見修一切煩惱諸相應心名起事心。發生諸業

【現代漢語翻譯】 現代漢語譯本：提（Ti，指菩提），涅槃，都叫做解脫身，因為它們脫離了煩惱的束縛。如來所獲得的兩種轉依果，菩提和涅槃合起來叫做法身，因為它是無量功德的殊勝所依。《成唯識論》中說：『安樂解脫身，大牟尼名為法。』

或者說分為三種。《金光明經》中說：一、化身；二、應身；三、法身。該經中有七個『複次』，說明這三種身的由來。一者，依據應化身說有餘涅槃，所顯現的身相類似於苦諦，因為還有殘餘的依處。依據後來的法身說無餘涅槃，因為一切殘餘的依處都究竟滅盡。二者，依據三身說無住涅槃，應身和化身不真實，唸唸不住，頻繁出現，因為它們是不定的，所以不住于涅槃。法身真實，遠離一切相而寂然，從不出現，因為它是常定的，所以不住于生死。在前兩種解釋中，說有餘依和不住涅槃，區分了應身和化身，因為安住于無餘依，以及不住于生死中，有法如如和如如智兩種，所以也區分了二者。然而，這些都只是功德法的根本，合起來叫做法身。這是因為對於眾生來說，佛和非佛的兩種相貌有差別，所以分為應身和化身。三者，一切凡夫因為有三種相，所以有束縛和障礙，遠離了三身。爲了翻轉這些，所以只說三種身。一是思惟分別相，也就是遍計所執的二法二我，在情識中顯現，所以遠離了化身。二是依他起相，能取和所取的雜染相顯現，遠離了應身。三是成就相，對於真理和智慧沒有泯滅的相，所以遠離了法身。像這樣，這些相不能被理解，不能被滅除，不能被凈化，所以不能達到三身。如果對於這三種相能夠理解、滅除、凈化，就具足了三身。四者，凡夫未能拔除三種心，遠離了三身。一是起事心，二是依根本心，三是根本心。依靠各種伏道，起事心滅盡，起事心滅，所以能夠顯現化身。這裡說，見道和修道中一切煩惱相應的各種心，叫做起事心，它會引發各種業。

【English Translation】 English version: Ti (Bodhi), Nirvana, are all called the Liberation Body, because they are free from the bondage of afflictions. The two kinds of transformed fruits obtained by the Tathagata, Bodhi and Nirvana, are collectively called the Dharma Body, because it is the supreme support of immeasurable merits. The Vijnaptimatrata-siddhi says: 'The body of blissful liberation, the Great Sage is called Dharma.'

Or it is said to be divided into three. The Suvarnaprabhasa Sutra says: First, the Nirmanakaya (Transformation Body); second, the Sambhogakaya (Reward Body); third, the Dharmakaya (Dharma Body). In that sutra, there are seven 'furthermore's, explaining the origin of these three bodies. First, according to the Nirmanakaya and Sambhogakaya, there is the Nirvana with remainder, the manifested body resembling the suffering truth, because there is still a remaining basis. According to the later Dharmakaya, there is the Nirvana without remainder, because all remaining bases are completely extinguished. Second, according to the Trikaya (Three Bodies), there is the Non-abiding Nirvana. The Sambhogakaya and Nirmanakaya are unreal, constantly changing, and frequently appearing, because they are impermanent, so they do not abide in Nirvana. The Dharmakaya is real, detached from all forms and serene, never appearing, because it is constant and stable, so it does not abide in Samsara. In the first two explanations, saying there is remainder and non-abiding Nirvana, distinguishes the Sambhogakaya and Nirmanakaya, because abiding in the Nirvana without remainder, and not abiding in Samsara, there are two kinds: Dharma Suchness and Suchness Wisdom, so it also distinguishes the two. However, these are only the root of meritorious dharmas, collectively called the Dharmakaya. This is because for sentient beings, the two appearances of Buddha and non-Buddha are different, so they are divided into Sambhogakaya and Nirmanakaya. Third, all ordinary beings have three characteristics, so they have bondage and obstacles, and are far from the Three Bodies. In order to reverse these, only the Three Bodies are mentioned. First is the conceptual discrimination characteristic, which is the two dharmas and two selves of the Parikalpita (completely conceptualized), appearing in consciousness, so it is far from the Nirmanakaya. Second is the dependent origination characteristic, the impure appearance of the grasper and the grasped appears, far from the Sambhogakaya. Third is the accomplishment characteristic, the aspect of truth and wisdom not being extinguished, so it is far from the Dharmakaya. Like this, these characteristics cannot be understood, cannot be extinguished, and cannot be purified, so they cannot reach the Three Bodies. If these three characteristics can be understood, extinguished, and purified, then the Three Bodies are complete. Fourth, ordinary beings have not been able to eradicate the three minds, and are far from the Three Bodies. First is the active mind, second is the mind based on the fundamental mind, and third is the fundamental mind. Relying on various paths of subduing, the active mind is extinguished, so the Nirmanakaya can be manifested. Here it is said that all minds corresponding to afflictions in the path of seeing and the path of cultivation are called the active mind, which gives rise to various karmas.

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及諸果故名起事心。生死本故障隨類身。修道伏除煩惱折伏。故說依諸伏道。起事心盡。起事心滅。故得顯隨類化身。善不善業相應心名依根本心。業是趣生所依本故。若修聖道便斷諸業。故說依諸斷道。依根本心盡。依根本心滅故。得顯現佛應身。三有苦果相應心名根本心。生死根本自體性故。無漏道圓。二空智滿。有漏根本苦果方滅。故說依勝拔道。根本心盡。根本心滅故。得至如如如如智法身。彼經意說。煩惱熾盛不悔滅者。不見五趣隨類化身。若悔滅者得見化身。雖悔煩惱業熾盛者。不見應身。息惡業者見佛應身。二死苦果未分．未全能滅除者。不見法身。若分．全除。隨應得見佛之法身。由分．或全能成二智證二理故。五者一切諸佛。于第一身與諸佛同事。皆隨生類同能現彼變化事故。令折伏惑。于第二身與諸佛同意。同現佛身。令三乘者隨應入道斷諸業故。于第三身與諸佛同體。有為無為諸功德體。一切諸佛同無異故。六者煩惱障凈故能現應身。業障凈故能現化身。智障凈故能現法身。七者譬如依空出電。依電出光。如是依於法身故出應身。依于應身故出化身。是故性極清凈攝受法身。智慧清凈攝受應身。三昧清凈攝受化身。今助釋義復有四解。觀佛之身但應說二。一者內自真德。即如如．如如智合名法

【現代漢語翻譯】 現代漢語譯本 以及各種果報，因此稱為『起事心』。生死輪迴的根本障礙，伴隨著各類眾生的身形而存在。通過修行佛道來降伏和消除煩惱，因此說依靠各種降伏之道。當『起事心』止息，『起事心』滅除，就能顯現隨類化身（Nirmanakaya，佛為度化不同眾生而示現的各種化身）。 與善或不善業相應的念頭，稱為『依根本心』。業是眾生輪迴的根本依靠。如果修習聖道，就能斷除各種業力，因此說依靠各種斷道。當『依根本心』止息，『依根本心』滅除，就能顯現佛的應身（Sambhogakaya，佛為菩薩顯現的報身）。 與三有（欲界、色界、無色界）的苦果相應的念頭，稱為『根本心』，因為它是生死輪迴的根本自體。當無漏道圓滿，二空智（人空智和法空智）具足，有漏的根本苦果才能滅除，因此說依靠殊勝的拔除之道。當『根本心』止息，『根本心』滅除，就能證得如如（Tathata，真如）如如智（Tathatajnana，真如智）的法身（Dharmakaya，佛的法性之身）。 那部經的意思是說，煩惱熾盛而不懺悔滅除的人，無法見到五趣（地獄、餓鬼、畜生、人、天）的隨類化身。如果懺悔滅除煩惱，就能見到化身。即使懺悔了，但煩惱業力仍然熾盛的人，也無法見到應身。停止作惡業的人，才能見到佛的應身。對於二死（分段生死和變易生死）的苦果，未能完全滅除的人，無法見到法身。如果能夠部分或完全滅除，就能相應地見到佛的法身，因為部分或完全地成就了二智（根本智和后得智），證得了二理（真諦和俗諦）。 第五，一切諸佛，在第一身（化身）上與諸佛相同，都能隨著眾生的類別而示現各種變化，從而降伏迷惑。 在第二身（應身）上與諸佛意同，共同顯現佛身，使三乘（聲聞乘、緣覺乘、菩薩乘）的修行者能夠相應地入道，斷除各種業力。 在第三身（法身）上與諸佛同體，具有有為和無為的各種功德，一切諸佛的法身都是相同而沒有差異的。 第六，煩惱障清凈，就能顯現應身；業障清凈，就能顯現化身；智障清凈，就能顯現法身。 第七，譬如依靠天空出現閃電，依靠閃電發出光芒。同樣，依靠法身而出現應身，依靠應身而出現化身。因此，自性極其清凈才能攝受法身，智慧清凈才能攝受應身，三昧清凈才能攝受化身。 現在我來輔助解釋，還有四種理解。觀察佛的身，應該只說兩種：一種是內在的真實功德，即如如（Tathata，真如）與如如智（Tathatajnana，真如智）的結合，稱為法身（Dharmakaya，佛的法性之身）。

【English Translation】 English version And various retributions, hence named 'arising-matter mind'. The fundamental obstacle of samsara exists along with the forms of various beings. Through cultivating the Buddhist path to subdue and eliminate afflictions, hence it is said to rely on various paths of subduing. When the 'arising-matter mind' ceases, and the 'arising-matter mind' is extinguished, then the Nirmanakaya (emanation body, various forms manifested by the Buddha to liberate different beings) can be revealed. Thoughts corresponding to good or non-good karma are called 'fundamental-reliance mind'. Karma is the fundamental reliance for beings in samsara. If one cultivates the holy path, one can cut off various karmic forces, hence it is said to rely on various paths of cutting off. When the 'fundamental-reliance mind' ceases, and the 'fundamental-reliance mind' is extinguished, then the Sambhogakaya (enjoyment body, the reward body manifested by the Buddha for Bodhisattvas) of the Buddha can be revealed. Thoughts corresponding to the suffering results of the three realms (desire realm, form realm, formless realm) are called 'fundamental mind', because it is the fundamental self-nature of samsara. When the un-leaking path is complete, and the two emptiness wisdoms (wisdom of emptiness of self and wisdom of emptiness of phenomena) are complete, then the leaking fundamental suffering results can be eliminated, hence it is said to rely on the supreme path of extraction. When the 'fundamental mind' ceases, and the 'fundamental mind' is extinguished, then one can attain the Dharmakaya (dharma body, the body of Buddha's dharma nature) of Suchness (Tathata) and Suchness-wisdom (Tathatajnana). The meaning of that sutra is that those whose afflictions are intense and do not repent and eliminate them cannot see the Nirmanakaya of the five realms (hell, hungry ghosts, animals, humans, gods). If one repents and eliminates afflictions, one can see the Nirmanakaya. Even if one repents, but the karmic force of afflictions is still intense, one cannot see the Sambhogakaya. Those who cease doing evil deeds can see the Sambhogakaya of the Buddha. Those who have not completely eliminated the suffering results of the two deaths (segmented death and variable death) cannot see the Dharmakaya. If one can partially or completely eliminate them, one can correspondingly see the Dharmakaya of the Buddha, because one has partially or completely accomplished the two wisdoms (fundamental wisdom and subsequent wisdom) and realized the two truths (ultimate truth and conventional truth). Fifth, all Buddhas, in the first body (Nirmanakaya), are the same as all Buddhas, and can manifest various changes according to the categories of beings, thereby subduing delusion. In the second body (Sambhogakaya), they are of the same intention as all Buddhas, jointly manifesting the Buddha body, so that practitioners of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) can correspondingly enter the path and cut off various karmic forces. In the third body (Dharmakaya), they are of the same essence as all Buddhas, possessing various conditioned and unconditioned merits, and the Dharmakayas of all Buddhas are the same and without difference. Sixth, when the affliction obstacle is purified, the Sambhogakaya can be manifested; when the karmic obstacle is purified, the Nirmanakaya can be manifested; when the wisdom obstacle is purified, the Dharmakaya can be manifested. Seventh, just as lightning appears relying on the sky, and light emanates relying on lightning. Similarly, the Sambhogakaya appears relying on the Dharmakaya, and the Nirmanakaya appears relying on the Sambhogakaya. Therefore, the extremely pure nature can embrace the Dharmakaya, the pure wisdom can embrace the Sambhogakaya, and the pure samadhi can embrace the Nirmanakaya. Now I will assist in explaining, and there are four more understandings. Observing the body of the Buddha, only two should be spoken of: one is the inner true merit, which is the combination of Suchness (Tathata) and Suchness-wisdom (Tathatajnana), called Dharmakaya (dharma body, the body of Buddha's dharma nature).

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身。二者為所化生應宜而現。合名應身。然所化生。有宜見佛身而入道者。有不宜見潛受化者。故分二種。名為應．化。合成三身。二者又觀彼意應說四身。如如名自性。如如智名報身。理事別故。法實性故。因修生故。為他利現二身如前。然以真德義同。理智冥合。自利無別。自性．報佛合名法身。假德相殊。隨機現異。利他顯隱。分成應．化。故成三佛不減不增。三者又諸障品略有二類。一煩惱障品。二所知障品。為欲伏滅二障品現行。故顯化身。為欲斷除二障品種子。故顯應身。為欲永滅二障品習氣。故顯法身。有彼三者不至三身。為斷三故佛現三身。四者又準金光明說。入如來地者為三種凈故得極清凈。一煩惱凈。能起化身。由無斗諍隨類化故。二者苦凈。能起應身。由離諸苦現等覺故。三者相凈。能顯法身。離能所執證理智故。前二惑障。后一智障。佛地經等說。三身者略有四釋。一者由昔有情觀虛妄境。心常迷闇。起業受苦。翻對彼故說初二身。一翻妄顯真。二返愚成智。真境離纏名曰法身。實智離闇名受用身。理智難測非略能知。方為有情現粗理智名變化身。令初知粗后證細故。二者煩惱障品能障涅槃。即此涅槃亦名法身。故勝鬘說。一乘即大乘。大乘即佛性。佛性即法身。法身即涅槃界。煩惱性縛。

【現代漢語翻譯】 身（kaya，佛身）。二者為所化生應宜而現，合名應身（nirmana-kaya，化身）。然所化生，有宜見佛身而入道者，有不宜見潛受化者，故分二種，名為應、化，合成三身（trikaya，三身）。二者又觀彼意應說四身。如如（tathata，真如）名自性，如如智名報身（sambhogakaya，報身）。理事別故，法實性故，因修生故，為他利現二身如前。然以真德義同，理智冥合，自利無別，自性、報佛合名法身（dharma-kaya，法身）。假德相殊，隨機現異，利他顯隱，分成應、化，故成三佛不減不增。三者又諸障品略有二類，一煩惱障品（klesavarana，煩惱障），二所知障品（jneyavarana，所知障）。為欲伏滅二障品現行，故顯化身。為欲斷除二障品種子，故顯應身。為欲永滅二障品習氣，故顯法身。有彼三者不至三身，為斷三故佛現三身。四者又準金光明說，入如來地者為三種凈故得極清凈，一煩惱凈，能起化身，由無斗諍隨類化故。二者苦凈，能起應身，由離諸苦現等覺故。三者相凈，能顯法身，離能所執證理智故。前二惑障，后一智障。佛地經等說，三身者略有四釋。一者由昔有情觀虛妄境，心常迷闇，起業受苦，翻對彼故說初二身，一翻妄顯真，二返愚成智。真境離纏名曰法身，實智離闇名受用身（sambhogakaya，報身），理智難測非略能知，方為有情現粗理智名變化身（nirmana-kaya，化身），令初知粗后證細故。二者煩惱障品能障涅槃（nirvana，涅槃），即此涅槃亦名法身。故勝鬘說，一乘即大乘（Mahayana，大乘），大乘即佛性（Buddha-dhatu，佛性），佛性即法身，法身即涅槃界（nirvana-dhatu，涅槃界），煩惱性縛。

【English Translation】 Kaya (body, Buddha-body). The two are manifested appropriately for those to be transformed, and together are called Nirmana-kaya (Transformation Body). However, among those to be transformed, some are suitable to see the Buddha-body and enter the path, while others are not suitable to see and receive transformation secretly. Therefore, they are divided into two types, called Nirmana and Transformation, forming the Trikaya (Three Bodies). Furthermore, considering their intentions, one should speak of four bodies. Tathata (Suchness) is called the Self-Nature, and Tathata-Wisdom is called Sambhogakaya (Reward Body). Because principle and phenomena are distinct, because the Dharma is of true nature, and because it arises from cultivation, the two bodies are manifested for the benefit of others as before. However, because the meaning of true virtue is the same, and principle and wisdom are in perfect harmony, there is no distinction in self-benefit. The Self-Nature and Reward Buddha are combined and called Dharma-kaya (Dharma Body). The appearances of provisional virtues are different according to the occasion, and the manifestation and concealment for the benefit of others are divided into Nirmana and Transformation. Therefore, the three Buddhas are formed without increase or decrease. Thirdly, the categories of obstacles are roughly of two types: Klesavarana (Affliction Obstacles) and Jneyavarana (Knowledge Obstacles). In order to subdue and extinguish the active manifestations of the two types of obstacles, the Transformation Body is manifested. In order to cut off the seeds of the two types of obstacles, the Nirmana Body is manifested. In order to permanently eliminate the habitual tendencies of the two types of obstacles, the Dharma Body is manifested. Those three do not reach the Three Bodies; the Buddha manifests the Three Bodies in order to cut off the three. Fourthly, according to the Suvarnaprabhasa Sutra, those who enter the Tathagata Ground attain supreme purity because of three types of purification: first, the purification of afflictions, which can give rise to the Transformation Body, because there is no strife and transformation occurs according to type. Second, the purification of suffering, which can give rise to the Nirmana Body, because one is free from all suffering and manifests enlightenment equally. Third, the purification of characteristics, which can manifest the Dharma Body, because one is free from the attachment to the perceiver and the perceived, and realizes principle and wisdom. The first two are obstacles of delusion, and the last is an obstacle of wisdom. The Sutra of the Buddha Land and others say that the Three Bodies have roughly four explanations. First, because sentient beings of the past observed illusory realms, their minds were constantly deluded and darkened, and they created karma and suffered. To counteract this, the first two bodies are spoken of: one turns delusion into truth, and the other turns ignorance into wisdom. The true realm free from entanglement is called the Dharma Body, and the real wisdom free from darkness is called the Sambhogakaya (Enjoyment Body). Principle and wisdom are difficult to fathom and cannot be known briefly. Therefore, for sentient beings, a coarse principle and wisdom are manifested, called the Nirmana-kaya (Transformation Body), so that they may first know the coarse and then realize the subtle. Secondly, the category of affliction obstacles can obstruct Nirvana, and this Nirvana is also called the Dharma Body. Therefore, the Srimala Sutra says that the One Vehicle is the Great Vehicle (Mahayana), the Great Vehicle is the Buddha-dhatu (Buddha-Nature), the Buddha-Nature is the Dharma Body, and the Dharma Body is the Nirvana-dhatu (Nirvana Realm), bound by the nature of afflictions.

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涅槃性解。性相違故。斷得法身。所知障品障受用身。除無明增方為實智。愚智相返斷所知障得受用身。此受用身亦名菩提。菩薩地說菩提．菩提斷皆名菩提故。為令三乘得此二種方顯化身。三者佛有三德謂智．斷．恩。為顯此三故說法．報．及化三身。四者所修成果略有二種。一所受法樂。二能受法樂。自既得已。及為令他得之方便。故說三身。無著金剛般若論說。有三種身。一言說法身。即般若教。二智相至得法身。即菩提智。三福相至得法身。除智余施等果。余定．余善。彼論意說。由於化身聽聞言教。言說法身因故。當成佛果能生智．福二種法身。此三住處。即無相理真如法身。前因果身俱依此身方能證得。雖彼亦說色身住處化身之體。經言不應以相具足得見如來。遮破色身非佛真體。故此不說。不遮法報故說有三。勝鬘經說如來妙色身等即是化佛。如來色無盡等即受用佛。一切法常住即是法佛。與天親菩薩般若論等三佛義同。故此不說。法花經壽量品彼論釋云。出釋氏宮是化身。成佛以來實無量劫是報身。如實知見三界之相是法身。亦與彼同。故不別說。或說四身。楞伽經說。一應化佛。二功德佛。三智慧佛。四如如佛。初是化身。次二受用身。福．慧異故分成二種。后是法身。金光明經亦說有四。有化身

【現代漢語翻譯】 現代漢語譯本 涅槃的體性在於它的自性與現象是相違背的。斷除煩惱才能獲得法身（Dharmakaya），所知障的品類障礙了受用身（Sambhogakaya）。去除無明，增長智慧，才是真正的智慧。愚昧和智慧是相反的，斷除所知障才能獲得受用身。這受用身也被稱為菩提（Bodhi，覺悟）。菩薩地的說法是，菩提的獲得和菩提的斷除都可稱為菩提。爲了讓三乘（聲聞乘、緣覺乘、菩薩乘）獲得這兩種身，才顯現化身（Nirmanakaya）。 佛有三種功德，即智慧、斷德和恩德。爲了彰顯這三種功德，才有了說法身、報身和化身這三種身。 所修的成果大致有兩種：一是所感受的法樂，二是能感受法樂。自己已經獲得，以及爲了讓他人獲得這種法樂的方便，所以才說有三身。 無著（Asanga）的《金剛般若論》說，有三種身：一是言說法身，即般若（Prajna，智慧）教法；二是智慧相應而獲得的法身，即菩提智；三是福德相應而獲得的法身，即去除智慧之外的佈施等果報，以及禪定、善行等。該論的意思是說，由於從化身那裡聽聞言教，以言說法身為因，當成就佛果時，能生出智慧和福德兩種法身。這三種身的住處，就是無相之理的真如法身（Tathata-dharmakaya）。前述的因身和果身都要依靠此身才能證得。 雖然該論也說色身（Rupakaya）的住處是化身的本體，但經中說『不應以相具足得見如來』，這是爲了遮破色身不是佛的真身。所以這裡不談色身。不遮破法身和報身，所以說有三身。 《勝鬘經》說，如來的妙色身等就是化佛，如來的色無盡等就是受用佛，一切法常住就是法佛。這與天親（Vasubandhu）菩薩的《般若論》等的三佛義相同，所以這裡不另作說明。《法華經·壽量品》的論釋說，出釋氏宮是化身，成佛以來實無量劫是報身，如實知見三界之相是法身，也與上述相同，所以不另作說明。 或者說有四身。《楞伽經》說：一、應化佛；二、功德佛；三、智慧佛；四、如如佛。初者是化身，其次二者是受用身，因為福德和智慧不同，所以分成兩種。後者是法身。《金光明經》也說有四身：有化身。

【English Translation】 English version The nature of Nirvana lies in the contradiction between its essence and phenomena. Only by severing afflictions can one attain the Dharmakaya (Body of Essence). The categories of the Jnana-avarana (Obstruction of Knowledge) hinder the Sambhogakaya (Body of Enjoyment). Removing ignorance and increasing wisdom is true wisdom. Ignorance and wisdom are opposites; severing the Jnana-avarana leads to the attainment of the Sambhogakaya. This Sambhogakaya is also called Bodhi (Enlightenment). In the Bodhisattva grounds, both the attainment and severance of Bodhi are referred to as Bodhi. The Nirmanakaya (Body of Transformation) is manifested to enable the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) to attain these two bodies. The Buddha has three virtues: wisdom, severance, and grace. To manifest these three virtues, there are the three bodies: Dharmakaya, Sambhogakaya, and Nirmanakaya. The results of cultivation are roughly of two types: first, the joy of Dharma experienced; second, the ability to experience the joy of Dharma. Having attained it oneself, and as a means to enable others to attain it, the three bodies are spoken of. Asanga's Vajracchedika Prajna Paramita Sutra Sastra states that there are three bodies: first, the Dharma-preaching body, which is the Prajna (Wisdom) teaching; second, the Dharmakaya attained through the correspondence of wisdom, which is Bodhi-jnana (Wisdom of Enlightenment); third, the Dharmakaya attained through the correspondence of merit, which is the result of giving, etc., apart from wisdom, as well as meditation and good deeds. The meaning of that treatise is that, by hearing the teachings from the Nirmanakaya, and with the Dharma-preaching body as the cause, when Buddhahood is attained, it can generate the two Dharmakayas of wisdom and merit. The abode of these three bodies is the Tathata-dharmakaya (Body of Suchness), the principle of non-duality. The aforementioned causal body and resultant body must rely on this body to be attained. Although that treatise also states that the abode of the Rupakaya (Form Body) is the essence of the Nirmanakaya, the sutra says, 'One should not see the Tathagata through the perfection of characteristics,' which is to refute that the Rupakaya is not the true body of the Buddha. Therefore, the Rupakaya is not discussed here. The Dharmakaya and Sambhogakaya are not refuted, so it is said that there are three bodies. The Srimala Sutra states that the wonderful Rupakaya of the Tathagata, etc., is the Transformation Buddha; the endless Rupakaya of the Tathagata, etc., is the Enjoyment Buddha; and the permanence of all dharmas is the Dharma Buddha. This is the same as the meaning of the three Buddhas in Vasubandhu's Prajna Paramita Sutra Sastra, etc., so it is not explained separately here. The commentary on the Chapter on the Duration of Life of the Lotus Sutra says that leaving the Sakya palace is the Nirmanakaya, becoming a Buddha for countless kalpas is the Sambhogakaya, and truly knowing and seeing the aspects of the three realms is the Dharmakaya, which is also the same as above, so it is not explained separately. Or it is said that there are four bodies. The Lankavatara Sutra says: first, the Responsive Transformation Buddha; second, the Merit Buddha; third, the Wisdom Buddha; fourth, the Suchness Buddha. The first is the Nirmanakaya, the next two are the Sambhogakaya, divided into two because merit and wisdom are different. The latter is the Dharmakaya. The Suvarnaprabhasa Sutra also says that there are four bodies: there is the Nirmanakaya.

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非應身。如來已般涅槃以愿自在力故。如是之身即是化身。此說如來雖般涅槃。以愿自在為物所現龍．鬼等身。是趣攝故非現佛身。名化非應。有應身非化身。是地前身即前應身。但為地前諸菩薩等。所現佛身依定而起。現佛形故非五趣攝。名應非化。四善根中所見大千應身佛也。三亦應亦化身。住有餘涅槃如來之身。謂為二乘．四十心位所現佛身。現相修成依三昧起。現佛形相故名為應。現人同類有諸苦等。亦名為化。四非應非化身。是佛法身。觀此經文。前三是化。后是法身及自受用。不說為化十地菩薩他受用身。理亦定是應身非化。由地前位四善根中所見。大千一主應身。非是趣類。是應非化。他受用身亦此句攝。舉初顯后略而不論。不爾彼身何句所攝。化非應中但說如來已般涅槃願力所現。不說佛在所現化身。主在起化易而可知。主無化起難而說故。即彼經說。是第一身依應身顯。是第二身依法身顯。法身真實無有依處。既說化身依應身顯。無應起化故說為難。佛地論中亦說四種。一受用非變化。謂自利分實受用身。二變化非受用。謂變化身。為化地前雜類生故。或粗或妙。或令歡喜。或令怖畏。改轉不定。但名變化不名受用。不必令受現法樂故。三亦受用亦變化。謂為地上菩薩所現種種化身。令諸菩薩受法

【現代漢語翻譯】 現代漢語譯本 並非應身（Nirmanakaya，化身）。如來（Tathagata，佛的稱號）已經進入般涅槃（Parinirvana，完全的涅槃），憑藉其願力自在的緣故，這樣的身形即是化身。這裡說的是如來雖然進入了般涅槃，但憑藉其願力自在，爲了度化眾生而顯現的龍、鬼等身形。這些屬於六道眾生的範疇，因此不是佛身。被稱為『化』而非『應』。 有應身（Sambhogakaya，報身）而非化身的情況，指的是十地之前的菩薩之身，也就是之前的應身。只是爲了十地之前的菩薩等所顯現的佛身，依禪定而生起。因為顯現佛的形相，所以不屬於五趣（五道輪迴）的範疇。被稱為『應』而非『化』。四善根（暖、頂、忍、世第一）中所見的大千世界應身佛也是如此。 第三種是既是應身又是化身。指的是住于有餘涅槃（涅槃的一種狀態）的如來之身，是爲了二乘（聲聞乘和緣覺乘）和四十心位的菩薩所顯現的佛身。顯現的相由修行成就，依三昧（Samadhi，禪定）而生起。因為顯現佛的形相，所以稱為『應』。又因為顯現與人同類，具有諸如苦等，所以也稱為『化』。 第四種是非應身非化身。指的是佛的法身（Dharmakaya，佛的真身）。 觀察此經文，前三種是化身，后一種是法身以及自受用身（Svabhavikakaya，自性身）。經文中沒有說十地菩薩的他受用身（Parasambhogikakaya，他受用身）是化身，但從道理上來說，一定是應身而非化身。因為十地之前，四善根中所見的大千世界一主應身，不屬於六道眾生的範疇，是應身而非化身。他受用身也包含在此句中。這裡只舉了最初的例子，省略了後面的情況。否則，他受用身又該歸於哪一句呢？ 在『化非應』中，只說瞭如來已經進入般涅槃，憑藉願力所顯現的化身，沒有說佛在世時所顯現的化身。主導者在世時生起化身容易理解，主導者不在世時生起化身難以說明。因此經中說，第一種身依應身而顯現，第二種身依法身而顯現。法身真實不虛，沒有可以依靠之處。既然說化身依應身而顯現，沒有應身就無法生起化身，所以說難以說明。 《佛地論》中也說了四種身。一是受用非變化，指的是自利部分的真實受用身。二是變化非受用，指的是變化身，爲了度化十地之前的各類眾生，或粗或妙，或令歡喜，或令怖畏，改變不定。只能稱為變化身，不能稱為受用身，不一定令眾生感受現世的快樂。 三是既受用又變化，指的是為地上菩薩所顯現的種種化身，令諸菩薩接受佛法。

【English Translation】 English version Not a Nirmanakaya (應身, manifested body). The Tathagata (如來, thus-gone one) has already entered Parinirvana (般涅槃, complete Nirvana) due to the power of his vows. Such a body is a Nirmanakaya. This says that although the Tathagata has entered Parinirvana, he manifests bodies such as dragons and ghosts to benefit beings through the power of his vows. These belong to the realms of the six paths, so they are not Buddha bodies. They are called 'Nirmanakaya' and not 'Sambhogakaya (應身, reward body).' There is a Sambhogakaya that is not a Nirmanakaya, which refers to the bodies of Bodhisattvas before the ten Bhumis (十地, ten grounds), which are the previous Sambhogakayas. They are Buddha bodies manifested for Bodhisattvas before the ten Bhumis, arising from Samadhi (定, concentration). Because they manifest the form of a Buddha, they do not belong to the five realms (五趣, five destinies). They are called 'Sambhogakaya' and not 'Nirmanakaya'. The Buddhas of the great chiliocosm (大千世界) seen in the four roots of virtue (四善根, four roots of goodness) are also Sambhogakayas. The third is both a Sambhogakaya and a Nirmanakaya. This refers to the body of the Tathagata dwelling in Nirvana with remainder (有餘涅槃, Nirvana with remainder), which is the Buddha body manifested for the two vehicles (二乘, Sravakas and Pratyekabuddhas) and Bodhisattvas in the forty minds. The manifested form is achieved through practice and arises from Samadhi. Because it manifests the form of a Buddha, it is called 'Sambhogakaya'. Also, because it manifests as being of the same kind as humans, with sufferings and so on, it is also called 'Nirmanakaya'. The fourth is neither a Sambhogakaya nor a Nirmanakaya. This refers to the Dharmakaya (法身, Dharma body) of the Buddha. Observing this sutra text, the first three are Nirmanakayas, and the last is the Dharmakaya and Svabhavikakaya (自受用身, self-enjoyment body). The sutra does not say that the Parasambhogikakaya (他受用身, other-enjoyment body) of the Bodhisattvas of the ten Bhumis is a Nirmanakaya, but logically it must be a Sambhogakaya and not a Nirmanakaya. Because the Sambhogakaya of the lord of the great chiliocosm seen in the four roots of virtue before the ten Bhumis does not belong to the realms of the six paths, it is a Sambhogakaya and not a Nirmanakaya. The Parasambhogikakaya is also included in this sentence. Only the initial example is given here, and the subsequent situations are omitted. Otherwise, to which sentence should the Parasambhogikakaya be assigned? In 'Nirmanakaya not Sambhogakaya', it only says that the Nirmanakaya is manifested by the power of the vows of the Tathagata who has already entered Parinirvana, and it does not say that the Nirmanakaya is manifested when the Buddha is alive. It is easy to understand that the Nirmanakaya arises when the leader is alive, but it is difficult to explain that the Nirmanakaya arises when the leader is not alive. Therefore, the sutra says that the first body manifests based on the Sambhogakaya, and the second body manifests based on the Dharmakaya. The Dharmakaya is real and not false, and there is no place to rely on. Since it is said that the Nirmanakaya manifests based on the Sambhogakaya, the Nirmanakaya cannot arise without the Sambhogakaya, so it is said to be difficult to explain. The Buddhabhumi Sutra also speaks of four bodies. First, enjoyment but not transformation, referring to the true enjoyment body of the self-benefit aspect. Second, transformation but not enjoyment, referring to the transformation body, for the purpose of transforming various kinds of beings before the ten Bhumis, sometimes coarse, sometimes subtle, sometimes causing joy, sometimes causing fear, changing and uncertain. It can only be called a transformation body and cannot be called an enjoyment body, because it does not necessarily cause beings to experience present happiness. Third, both enjoyment and transformation, referring to the various transformation bodies manifested for the Bodhisattvas on the Bhumis, causing the Bodhisattvas to receive the Dharma.

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樂故。隨時改轉不決定故。四非受用非變化。謂自性身。

又華嚴經說有十佛。一無著佛。安住世間成正覺故。佛地論中亦說十佛。彼名現等覺佛。二愿佛。愿出生故。彼名弘誓願佛。三業報佛。信成就故。諸行皆因信最初起。是故偏說。彼名業異熟佛。四持佛。隨順世間不斷絕故。彼名住持佛。五涅槃佛。示涅槃故。彼名變化佛。六法界佛。於一切處無不現故。七心佛。善安住故。二名同彼。八三昧佛。成就無量功德無所著故。彼名定佛。九性佛。善決定故。彼名本性佛。十如意佛。以普覆故。彼云隨樂佛。前五世俗。后五勝義。隨其所應三身所攝。五世俗者變化身攝。五勝義中。法界本性。法身所攝。餘三受用。于變化中現成正覺示般涅槃。立初及第五。示修正行。及發助愿而得勝果。立第二第三。般涅槃后形像舍利住持不絕故立第四。化佛隨增故立此五。於法身中。功德法本及三身本性。分成法界．及本性佛。自受用身。異世間識。及起功德。分成心佛．及與定佛。他受用身名隨樂佛。故雖三身份成十種。

大般若經第五百六十八又說十身。一平等身。二清凈身。三無盡身。四善修身。五法性身。六離尋伺身。七不思議身。八寂靜身。九虛空身。十妙智身。佛告最勝。于初地中。得平等身通達法性

【現代漢語翻譯】 現代漢語譯本 樂故（因為快樂的緣故）。隨時改轉不決定故（因為隨時間改變和轉化，沒有固定的狀態）。四非受用非變化（第四種不是受用身也不是變化身），謂自性身（指的是自性身）。 又《華嚴經》說有十佛（《華嚴經》中記載了十種佛）：一無著佛（安住世間成正覺故）（第一是無著佛，因為安住於世間併成就正覺）。佛地論中亦說十佛（《佛地論》中也提到了十種佛），彼名現等覺佛（他們的名稱是現等覺佛）。二愿佛（愿出生故）（第二是愿佛，因為發願出生的緣故），彼名弘誓願佛（他們的名稱是弘誓願佛）。三業報佛（信成就故）（第三是業報佛，因為對信仰的成就），諸行皆因信最初起（所有的行為都是因為最初的信仰而產生），是故偏說（所以特別說明）。彼名業異熟佛（他們的名稱是業異熟佛）。四持佛（隨順世間不斷絕故）（第四是持佛，因為隨順世間，使佛法不斷絕），彼名住持佛（他們的名稱是住持佛）。五涅槃佛（示涅槃故）（第五是涅槃佛，因為示現涅槃），彼名變化佛（他們的名稱是變化佛）。六法界佛（於一切處無不現故）（第六是法界佛，因為在一切處所都顯現）。七心佛（善安住故）（第七是心佛，因為善於安住），二名同彼（這兩個名稱相同）。八三昧佛（成就無量功德無所著故）（第八是三昧佛，因為成就無量的功德而沒有執著），彼名定佛（他們的名稱是定佛）。九性佛（善決定故）（第九是性佛，因為善於決斷），彼名本性佛（他們的名稱是本性佛）。十如意佛（以普覆故）（第十是如意佛，因為普遍覆蓋），彼云隨樂佛（他們也叫做隨樂佛）。前五世俗（前五種是世俗的），后五勝義（后五種是勝義的）。隨其所應三身所攝（根據他們各自的情況，被三種身所包含）。五世俗者變化身攝（五種世俗的佛被包含在變化身中）。五勝義中（五種勝義的佛中），法界本性（法界和本性），法身所攝（被法身所包含）。餘三受用（其餘三種是受用身）。于變化中現成正覺示般涅槃（在變化身中，顯現成就正覺和示現般涅槃）。立初及第五（設立第一種和第五種佛）。示修正行（示現修正行），及發助愿而得勝果（以及發起輔助的願望而獲得殊勝的果實）。立第二第三（設立第二種和第三種佛）。般涅槃后形像舍利住持不絕故立第四（般涅槃后，佛的形象和舍利住持而不絕，所以設立第四種佛）。化佛隨增故立此五（因為化身佛隨著增加，所以設立這五種佛）。於法身中（在法身中），功德法本及三身本性（功德、法本以及三身的本性），分成法界．及本性佛（被分為法界佛和本性佛）。自受用身（自受用身），異世間識（不同於世間的意識），及起功德（以及生起功德），分成心佛．及與定佛（被分為心佛和定佛）。他受用身名隨樂佛（他受用身的名字是隨樂佛）。故雖三身份成十種（所以雖然三種身被分為十種）。 《大般若經》第五百六十八又說十身（《大般若經》第五百六十八卷又記載了十種身）：一平等身（二清凈身（三無盡身（四善修身（五法性身（六離尋伺身（七不思議身（八寂靜身（九虛空身（十妙智身（佛告最勝（佛告訴最勝），于初地中（在初地中），得平等身通達法性（獲得平等身，通達法性）。

【English Translation】 English version Because of joy. Because it changes and transforms at any time and is not fixed. The fourth is neither enjoyment nor transformation, referring to the Svabhavakaya (self-nature body). Furthermore, the Avatamsaka Sutra says there are ten Buddhas: 1. Avyutpattika-buddha (Buddha without attachment) (because he abides in the world and attains perfect enlightenment). The Buddhabhumi Sutra also speaks of ten Buddhas, whose name is Pratyaksa-sambuddha (Buddha of direct enlightenment). 2. Pranidhi-buddha (Buddha of vows) (because of the vows to be born), whose name is Mahapranidhana-buddha (Buddha of great vows). 3. Karmavipaka-buddha (Buddha of karmic retribution) (because of the accomplishment of faith), all actions arise from the initial faith, therefore it is specifically mentioned, whose name is Karmavipaka-buddha (Buddha of karmic maturation). 4. Dharaka-buddha (Buddha of upholding) (because he follows the world and does not cease), whose name is Sthiti-buddha (Buddha of abiding). 5. Nirvana-buddha (Buddha of nirvana) (because he shows nirvana), whose name is Nirmana-buddha (Buddha of transformation). 6. Dharmadhatu-buddha (Buddha of the Dharmadhatu) (because he appears everywhere). 7. Citta-buddha (Buddha of mind) (because of good abiding), the two names are the same. 8. Samadhi-buddha (Buddha of Samadhi) (because he achieves immeasurable merits without attachment), whose name is Dhyana-buddha (Buddha of meditation). 9. Prakriti-buddha (Buddha of nature) (because of good determination), whose name is Svabhava-buddha (Buddha of inherent nature). 10. Yathabhipraya-buddha (Buddha of as-you-wish) (because of universal coverage), they are also called Sukha-buddha (Buddha of bliss). The first five are mundane, the latter five are ultimate. According to their respective situations, they are included in the three bodies. The five mundane ones are included in the Nirmanakaya (transformation body). Among the five ultimate ones, Dharmadhatu (Dharma Realm) and Svabhava (inherent nature) are included in the Dharmakaya (Dharma body). The remaining three are Sambhogakaya (enjoyment body). In the transformation body, he manifests perfect enlightenment and shows parinirvana. The first and fifth are established. He shows the correct practice and makes auxiliary vows to obtain superior results. The second and third are established. After parinirvana, the image and relics are upheld without ceasing, so the fourth is established. Because the transformation Buddhas increase, these five are established. In the Dharmakaya, the merits, the source of Dharma, and the inherent nature of the three bodies are divided into Dharmadhatu-buddha (Buddha of the Dharmadhatu) and Svabhava-buddha (Buddha of inherent nature). The Svayam-sambhogakaya (self-enjoyment body), different from worldly consciousness, and the arising of merits are divided into Citta-buddha (Buddha of mind) and Dhyana-buddha (Buddha of meditation). The Para-sambhogakaya (other-enjoyment body) is called Sukha-buddha (Buddha of bliss). Therefore, although the three bodies are divided into ten types. The Maha-prajnaparamita Sutra, volume 568, also speaks of ten bodies: 1. Samata-kaya (body of equality). 2. Visuddha-kaya (body of purity). 3. Ananta-kaya (body of infinity). 4. Susamskrta-kaya (body of good cultivation). 5. Dharmata-kaya (body of Dharma-nature). 6. Vitaraka-vitarka-kaya (body free from coarse and subtle thought). 7. Acintya-kaya (body of inconceivability). 8. Santa-kaya (body of tranquility). 9. Akasa-kaya (body of space). 10. Adbhuta-jnana-kaya (body of wonderful wisdom). The Buddha told Uttama (the best): 'In the first Bhumi (ground), one obtains the Samata-kaya (body of equality) and penetrates Dharmata (Dharma-nature).'

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。離諸邪曲見平等故。第二地中得清凈身。離犯戒失戒清凈故。第三地中得無盡身。離欲貪瞋得勝定故。第四地中得善修身。常勤修習菩提分故。第五地中得法性身。觀諸諦理證法性故。第六地中得離尋伺身。觀緣起理離尋伺故。第七地中得不思議身。善巧方便智行滿故。第八地中得寂靜身。離諸煩惱戲論事故。第九地中得虛空身。身相無盡遍一切故。第十地中得妙智身。一切種智修圓滿故。最勝白言。佛菩薩身豈無差別。佛告最勝。身無差別。功德有異。以一切法同一法性故身無別。功德異者。佛具功德菩薩不爾。譬如寶珠。若具莊飾不具莊飾。其珠無異。廣說譬喻。彼說所證法身無別。能證功德智身有異。佛則不爾。能證之身亦無差別。今此十身皆法身攝。隨其十地能證德異。說有十種。雖無文說菩薩報身亦有十種。應物化身理亦有十。德用既異名亦應別。準所證理十法身故。十地之稱即報身名。法無我智等分位名地。故金光明經說。是初佛身。隨眾生意有多種故現種種相。是故說多。現猿猴等多形類故。第二佛身。弟子一意故現一相是故說一。弟子樂見現佛形故。第三佛身。過一切種相。非執相境界。是故說名不一不二。一二等數皆執相故。又如如不二如如智不一。是故法身不二不一。

第四因起果相者

【現代漢語翻譯】 現代漢語譯本：遠離各種邪見和歪曲，才能見到平等之性。在第二地（離垢地，Vimalaprabha）中，獲得清凈之身，因為遠離了違犯戒律和喪失戒律的過失，所以是清凈的。在第三地（發光地，Arcis），獲得無盡之身，因為遠離了欲貪和嗔恨，獲得了殊勝的禪定。在第四地（焰慧地，Archismati）中，獲得善修之身，因為經常勤奮地修習菩提分的緣故。在第五地（極難勝地，Sudurjaya）中，獲得法性之身，因為觀察諸諦之理，證悟了法性的緣故。在第六地（現前地，Abhimukhi）中，獲得遠離尋伺之身，因為觀察緣起之理，遠離了尋伺的緣故。在第七地（遠行地，Duramgama）中，獲得不可思議之身，因為善巧方便的智慧和修行圓滿的緣故。在第八地（不動地，Achala）中，獲得寂靜之身，因為遠離了各種煩惱和戲論之事的緣故。在第九地（善慧地，Sadhumati）中，獲得虛空之身，因為身相無有窮盡，遍及一切的緣故。在第十地（法雲地，Dharmamegha）中，獲得妙智之身，因為一切種智的修行圓滿的緣故。 最勝菩薩問道：『佛和菩薩的身豈不是沒有差別嗎？』佛告訴最勝菩薩說：『身沒有差別，功德有差異。因為一切法都同一法性的緣故，所以身沒有差別。功德有差異是因為佛具足功德，而菩薩不具足。譬如寶珠，如果具有莊嚴和不具有莊嚴，寶珠本身沒有差異。』廣泛地說明譬喻，他們所說的證得的法身沒有差別，能夠證得的功德智慧之身有差異。佛則不是這樣，能夠證得的身也沒有差別。現在這十身都屬於法身所攝，隨著十地能夠證得的功德差異，所以說有十種。雖然沒有經文說菩薩的報身也有十種，應物化身的道理也應該有十種。德行和作用既然有差異，名稱也應該有區別。依照所證悟的道理，有十法身的緣故，十地的稱呼就是報身的名字。法無我智等分位的名稱就是地。所以《金光明經》說：『這是最初的佛身，隨著眾生的意念有多種，所以顯現種種的形象。』因此說多。顯現猿猴等多種形類的緣故。這是第二佛身，弟子一心一意，所以顯現一種形象，因此說一。弟子喜歡見到佛的形象的緣故。這是第三佛身，超越一切種類的相，不是執著于相的境界，所以說名稱是不一不二。一和二等數字都是執著于相的緣故。又如如不二是如如智不一，所以法身不二不一。 第四，因緣生起果報之相。

【English Translation】 English version: One is separated from all evil and crooked views, and thus sees equality. In the second Bhumi (Vimalaprabha, the stainless stage), one obtains a pure body because one is free from transgressing and losing precepts, and is therefore pure. In the third Bhumi (Arcis, the illuminating stage), one obtains an inexhaustible body because one is free from desire and hatred, and attains superior Samadhi. In the fourth Bhumi (Archismati, the radiant stage), one obtains a well-cultivated body because one constantly and diligently cultivates the Bodhipakshika-dharmas (the factors of enlightenment). In the fifth Bhumi (Sudurjaya, the very difficult to conquer stage), one obtains a Dharma-nature body because one observes the principles of the Truths and realizes Dharma-nature. In the sixth Bhumi (Abhimukhi, the face-to-face stage), one obtains a body free from investigation and analysis because one observes the principle of dependent origination and is free from investigation and analysis. In the seventh Bhumi (Duramgama, the far-going stage), one obtains an inconceivable body because skillful means, wisdom, and practice are perfected. In the eighth Bhumi (Achala, the immovable stage), one obtains a tranquil body because one is free from all afflictions and playful matters. In the ninth Bhumi (Sadhumati, the stage of good wisdom), one obtains a space-like body because the form of the body is endless and pervades everything. In the tenth Bhumi (Dharmamegha, the cloud of Dharma stage), one obtains a body of wonderful wisdom because the practice of all-knowing wisdom is perfected. The Most Excellent Bodhisattva asked: 'Are the bodies of Buddhas and Bodhisattvas not different?' The Buddha told the Most Excellent Bodhisattva: 'The bodies are not different, but the merits are different. Because all dharmas share the same Dharma-nature, the bodies are not different. The merits are different because the Buddha possesses merits, while the Bodhisattvas do not. For example, a jewel, whether adorned or unadorned, the jewel itself is not different.' Explaining the analogy extensively, what they say is that the Dharma-body attained is not different, but the body of merit and wisdom that can attain it is different. The Buddha is not like this; the body that can attain it is also not different. Now these ten bodies are all included in the Dharma-body. According to the different merits that can be attained in the ten Bhumis, it is said that there are ten kinds. Although there is no sutra saying that the Sambhogakaya (reward body) of Bodhisattvas also has ten kinds, the principle of Nirmanakaya (transformation body) should also have ten kinds. Since the virtues and functions are different, the names should also be different. According to the principle of what is attained, there are ten Dharma-bodies, so the name of the ten Bhumis is the name of the Sambhogakaya. The name of the divisions such as Dharma-Nirvana-wisdom is Bhumi. Therefore, the Suvarnaprabhasa Sutra (Golden Light Sutra) says: 'This is the initial Buddha-body, with many kinds according to the minds of sentient beings, so it manifests various forms.' Therefore, it is said to be many. Because it manifests various forms such as monkeys. This is the second Buddha-body, the disciples are of one mind, so it manifests one form, therefore it is said to be one. Because the disciples like to see the form of the Buddha. This is the third Buddha-body, surpassing all kinds of forms, not attached to the realm of forms, so it is said that the name is neither one nor two. Numbers such as one and two are all attached to forms. Also, suchness is not two, suchness-wisdom is not one, so the Dharma-body is neither two nor one. Fourth, the aspect of the arising of karmic retribution from causes and conditions.

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。攝大乘等說一種因。彼論第六卷說。入所知相云何應見。多聞熏習所依非阿賴耶識所攝等。又云。由何能入。由善根力所任持故。乃至廣說。多聞熏習是出世心種子性故。此說最初修四勝行。一親近善士以為勝緣。二聽聞正法。三如理思惟。四如說修行。后三內行。內行要先多聞熏習。其小聞者無容得故。此多聞種。成唯識等略有三釋。一唯新熏。唯有漏種以為因緣親生無漏。唯識論中雖已廣破。依瑜伽論五十二。問若諸習氣攝一切種子。複名遍行粗重者。諸出世間法從何種子生。若言粗重自性種子為種子生。不應道理。故知有漏非無漏法親生因緣。二唯本有。諸無漏種未發心前名性種姓。發心已后名習種姓。熏習彼用令漸增故。見道以前有漏聞熏能生現行。無漏未起。雙取此二名順解脫．抉擇分善。故雜集說。抉擇分善雖修道斷。然得建立為無漏性道諦所攝。見道以後無漏種子方生現行。第八地前二種雜起。成佛以後諸有漏善及因無漏。並皆轉滅。諸果無漏圓滿生起。故涅槃說。舍無常色獲得常色。受．想．行．識亦復如是。今觀彼義唯舊種子生現。都無現行更新熏種子。唯識論中亦已廣破。三者種子皆有二種。本有．新熏。見道以前同第二說。見道以後諸無漏種本有生現行。新諸現行復熏成新種。略有二義。一

【現代漢語翻譯】 現代漢語譯本 。關於《攝大乘論》等經典，提出了一種因。該論第六卷說：『如何看待進入所知相？』指的是以多聞熏習為所依，而非阿賴耶識所攝等。又說：『通過什麼能夠進入？』通過善根的力量所支援。乃至廣說。多聞熏習是出世之心的種子，因此最初修習四種殊勝之行：一是親近善知識作為殊勝的因緣；二是聽聞正法；三是如理思惟；四是如所說而修行。后三種是內行，而內行首先需要多聞熏習，因為少聞者無法獲得。這種多聞的種子，在《成唯識論》等中有三種解釋：一是唯有新熏，只有有漏的種子作為因緣，直接產生無漏。雖然《唯識論》中已經廣泛破斥了這種觀點，但依據《瑜伽師地論》第五十二卷，有人問：『如果所有的習氣都包含一切種子，又名為遍行粗重，那麼出世間的法從何種種子產生？』如果說是從粗重自性的種子產生，那是不合理的。因此可知有漏不是無漏法直接產生的因緣。二是唯有本有，各種無漏的種子在未發心之前稱為自性種姓，發心之後稱為習種姓，熏習它們的作用使之逐漸增長。在見道之前，有漏的聞熏能夠產生現行，而無漏的現行尚未生起，同時取這兩種稱為順解脫分和抉擇分善。因此《雜集論》說，抉擇分善雖然在修道時斷除，但可以建立為無漏的性質，屬於道諦所攝。見道之後，無漏的種子才產生現行。在第八地之前，兩種種子交雜生起。成佛之後，各種有漏的善以及作為因的無漏，都全部轉滅，各種作為果的無漏圓滿生起。因此《涅槃經》說，捨棄無常的色，獲得常色，受、想、行、識也是如此。現在看來，那種觀點認為只有舊的種子產生現行，完全沒有現行重新熏習成種子的說法。《唯識論》中也已經廣泛破斥了這種觀點。三是種子都有兩種：本有和新熏。見道之前與第二種說法相同。見道之後，各種無漏的種子本有產生現行，新的各種現行又熏習成為新的種子。大致有兩種含義：一

【English Translation】 English version According to the Saṃdhinirmocana Sūtra (Explanation of the Profound) and other texts, one kind of cause is proposed. The sixth volume of that treatise states: 'How should entering the aspect of what is knowable be viewed?' It refers to relying on learning through extensive hearing (bahusruta) as the basis, and not being included within the Ālayavijñāna (storehouse consciousness), and so on. It also says: 'Through what can one enter?' Through the power of good roots that support it, and so on, extensively explained. Extensive hearing (bahusruta) is the seed nature of the mind that transcends the world (lokottara). Therefore, initially cultivating the four excellent practices: first, associating with virtuous friends as an excellent condition; second, listening to the correct Dharma; third, contemplating in accordance with reason; fourth, practicing as taught. The latter three are internal practices, and internal practice first requires learning through extensive hearing (bahusruta), because those who hear little cannot obtain it. This seed of extensive hearing (bahusruta), in the Vijñaptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only) and other texts, has three explanations: first, only newly perfumed; only defiled seeds are taken as conditions to directly produce undefiled ones. Although this view has been widely refuted in the Vijñaptimātratāsiddhi, according to the fifty-second volume of the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), someone asks: 'If all habitual energies include all seeds and are also called pervasive coarse burdens, then from what kind of seeds do the supramundane dharmas arise?' If it is said that they arise from the seeds of coarse burden nature, that is not reasonable. Therefore, it can be known that defiled seeds are not the direct cause of undefiled dharmas. Second, only originally existing; various undefiled seeds are called nature lineages before the arising of the mind of enlightenment (bodhicitta), and are called habitual lineages after the arising of the mind of enlightenment (bodhicitta), perfuming their function to gradually increase them. Before the path of seeing (darśanamārga), defiled hearing (śruta) can produce manifestation, while undefiled manifestation has not yet arisen; taking both of these together is called the wholesome qualities of the preparatory stage (saṃbhāra-mārga) and the decisive stage (nirveda-bhāgīya). Therefore, the Abhidharmasamuccaya (Compendium of Abhidharma) says that although the wholesome qualities of the decisive stage are eliminated during the path of cultivation (bhāvanāmārga), they can still be established as undefiled in nature and included within the truth of the path (mārga-satya). After the path of seeing (darśanamārga), undefiled seeds produce manifestation. Before the eighth ground (bhūmi), the two kinds of seeds arise mixed together. After becoming a Buddha, all defiled wholesome qualities and undefiled qualities as causes are completely extinguished, and all undefiled qualities as effects arise completely. Therefore, the Nirvana Sutra says that abandoning impermanent form, one obtains permanent form; feeling, perception, volition, and consciousness are also like this. Now, looking at that meaning, only old seeds produce manifestation, and there is no saying that manifestation newly perfumes seeds. This view has also been widely refuted in the Vijñaptimātratāsiddhi. Third, seeds have two kinds: originally existing and newly perfumed. Before the path of seeing (darśanamārga), it is the same as the second explanation. After the path of seeing (darśanamārga), various undefiled seeds originally exist and produce manifestation, and new manifestations perfume new seeds. There are roughly two meanings: one

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者轉滅。二者轉齊。轉滅義者。如大乘位無始以來加行勝善．無漏善種。未逢緣故皆唯下品。見道以前有漏聞熏為勝緣故。資下無漏種漸令增勝。至見道位生下現行。現行復熏下品種子。見道修習以為緣故。至修道位。前剎那中見道下種滅。修道中種生生中現行。現行復熏中品種子。修道修習以為緣故。至究竟位。前剎那中。中品無漏種滅。后剎那中。上品無漏種生。無所依故。道已滿故。更不熏習。本唯一品。劣滅勝生故名轉滅。后修習故。前之同類不能為同類因引后同類果故。如是地地下中上品諸無漏種。及諸位中加行勝善下中上品諸有漏種。皆應準知。至佛位中。唯有無漏上品圓滿。無漏中．下。一切有漏。並皆舍滅。故經說舍無常色等。二者轉齊。法爾種子皆有三品。初修下故至見道位。下品無漏種生現行。現行復熏下品種子。若無修習任運下生。由修習故至修道位。中品種子生中現行。現行復熏中品種子。前之下品亦轉成中。若不熏習任運中生。由修習故至佛位中。上品種子生上現行。道已滿故。無所熏故。更不熏習。中品種子並轉成上。前中下種不復相續。與后勝齊故名轉齊。故經說言舍無常色等。望自同品可名轉滅。言轉齊名者望他異品。此多聞熏種。見道以前。有漏種子親為因緣生諸現行。現行為因

【現代漢語翻譯】 現代漢語譯本 一者轉滅。二者轉齊。轉滅的含義是：比如在大乘位中，無始以來所積累的加行勝善、無漏善種，因為沒有遇到適當的因緣，都只是下品。在見道位之前，有漏的聞熏作為殊勝的因緣，資助下品的無漏種子逐漸增長殊勝。到了見道位，產生下品的現行。現行又熏習下品的種子。通過見道后的修習作為因緣，到了修道位，前一剎那見道位的下品種子滅去，修道位的中品種子生起，生起中品的現行。現行又熏習中品的種子。通過修道后的修習作為因緣，到了究竟位，前一剎那中品無漏種子滅去，后一剎那上品無漏種子生起。因為沒有所依賴，道業已經圓滿，所以不再熏習。原本只有一種品類，因為低劣的滅去，殊勝的生起，所以叫做轉滅。因為後來的修習，之前的同類不能作為同類因，引生後來的同類果。像這樣，地下的下、中、上品各種無漏種子，以及各個位中加行勝善的下、中、上品各種有漏種子，都應該依此類推。到了佛位中，只有無漏上品圓滿，無漏的中品、下品，以及一切有漏，都全部捨棄滅盡。所以經典上說捨棄無常的色等等。 二者轉齊。法爾的種子都有三品。最初修習下品，所以到了見道位，下品無漏種子生起現行。現行又熏習下品種子。如果沒有修習，就任由它自然地生起下品。由於修習的緣故，到了修道位，中品種子生起中品現行。現行又熏習中品種子。之前的下品也轉變成中品。如果不熏習，就任由它自然地生起中品。由於修習的緣故，到了佛位中，上品種子生起上品現行。道業已經圓滿，沒有所熏習，所以不再熏習。中品種子也轉變成上品。之前的中品、下品種子不再相續，與後來的殊勝品齊等，所以叫做轉齊。所以經典上說捨棄無常的色等等。從自身同品的角度來說，可以叫做轉滅。說轉齊，是從其他異品的角度來說。這多聞熏習的種子，在見道位以前，有漏種子親身為因緣，生起各種現行。現行作為原因。

【English Translation】 English version The first is transformation and extinction. The second is transformation and alignment. The meaning of transformation and extinction is as follows: For example, in the Mahayana position, the meritorious virtues of practice and the undefiled good seeds accumulated since beginningless time are only of the lower grade because they have not encountered the appropriate conditions. Before the stage of seeing the path (見道, Jian Dao), the defiled hearing and熏習 (xun xi, perfuming) serves as a superior condition, assisting the lower-grade undefiled seeds to gradually increase in superiority. When reaching the stage of seeing the path, the lower-grade manifestation arises. The manifestation then perfumed the lower-grade seeds. Through the practice after seeing the path as a condition, when reaching the stage of cultivation (修道, Xiu Dao), the lower-grade seeds of the seeing path in the previous moment are extinguished, and the middle-grade seeds of the cultivation path arise, giving rise to the middle-grade manifestation. The manifestation then perfumed the middle-grade seeds. Through the practice after cultivation as a condition, when reaching the ultimate stage (究竟位, Jiu Jing Wei), the middle-grade undefiled seeds in the previous moment are extinguished, and the upper-grade undefiled seeds arise in the next moment. Because there is nothing to rely on, and the path has been fulfilled, there is no further perfuming. Originally, there was only one category, but because the inferior is extinguished and the superior arises, it is called transformation and extinction. Because of later practice, the previous similar kind cannot serve as a similar cause to produce the later similar effect. In this way, the lower, middle, and upper grades of undefiled seeds in the lower realms, as well as the lower, middle, and upper grades of defiled seeds of meritorious virtues of practice in each position, should all be inferred accordingly. When reaching the Buddha position, only the upper-grade undefiled is complete, and the middle and lower grades of undefiled, as well as all defiled, are all abandoned and extinguished. Therefore, the scriptures say to abandon impermanent form, etc. The second is transformation and alignment. Seeds naturally have three grades. Initially practicing the lower grade, so when reaching the stage of seeing the path, the lower-grade undefiled seeds give rise to manifestation. The manifestation then perfumed the lower-grade seeds. If there is no practice, it will naturally give rise to the lower grade. Due to practice, when reaching the stage of cultivation, the middle-grade seeds give rise to the middle-grade manifestation. The manifestation then perfumed the middle-grade seeds. The previous lower grade also transforms into the middle grade. If there is no perfuming, it will naturally give rise to the middle grade. Due to practice, when reaching the Buddha position, the upper-grade seeds give rise to the upper-grade manifestation. The path has been fulfilled, and there is nothing to be perfumed, so there is no further perfuming. The middle-grade seeds also transform into the upper grade. The previous middle and lower-grade seeds no longer continue, and are aligned with the later superior grade, so it is called transformation and alignment. Therefore, the scriptures say to abandon impermanent form, etc. From the perspective of one's own similar kind, it can be called transformation and extinction. The term transformation and alignment is used from the perspective of other dissimilar kinds. These seeds of extensive hearing and perfuming, before the stage of seeing the path, the defiled seeds personally serve as the cause to give rise to various manifestations. The manifestation serves as the cause.

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緣復熏成種。望無漏種余出世法。為增上緣。由無漏種所資持故。諸有漏種感勝異熟。不造無間業不墮惡趣等。由有漏法資無漏故。當生出世無漏現行。見道以後。無漏種子親為因緣生無漏現行。與有漏法為增上緣。令有漏善感十王果。諸有漏善資助無漏。展轉增明證離系法。乃至成佛。有漏皆滅純無漏在。諸有受生皆依示現。此聞熏習。見道以前。聞似法義理智法已。數起思惟。乃至四善根中等引修習。至見道位。能證智起熏發種子。所生現智所現相好。為受用身因。所證理明為法身因。故勝鬘說。于無量煩惱藏所纏如來藏不疑惑者。于出無量煩惱藏所纏如來法身亦無疑惑。修二因故復得二身。化身但由大悲燻煮。修前二因願力所起。金光明說是第一身依應身顯。是第二身依法身顯。法身無依說是如如．如如智故。大菩提心以善根為自體。善根即是大菩提性。智度論說。智及智處皆名般若。菩薩地說。菩提．菩提斷俱名為菩提。其諸善根即是多聞熏習種故。涅槃等經說。有二種因。一生因。如芽生莖。二了因。猶燈照物。般若經言。一切諸佛法皆從此經出。一切諸佛從此經生。天親論釋言。于實爲了因。亦為餘生因。唯獨諸佛法福成第一體。菩提名法身。體實無為。持經．及說二爲了因。真如法身證因得故。非生因

【現代漢語翻譯】 現代漢語譯本 緣復熏成種：各種因緣再次熏習形成新的種子。 望無漏種余出世法為增上緣：期望無漏種子以及其他出世間法作為增上緣（強大的輔助條件）。 由無漏種所資持故，諸有漏種感勝異熟：由於無漏種子所資助和支援，各種有漏種子能夠感得殊勝的異熟果報（不同凡響的結果），例如不造作五無間業（最重的罪業），不墮入惡趣等。 由有漏法資無漏故，當生出世無漏現行：由於有漏法資助無漏法，將來能夠產生出世間的無漏智慧的現行。 見道以後，無漏種子親為因緣生無漏現行，與有漏法為增上緣：在證得見道位之後，無漏種子親自作為因緣產生無漏智慧的現行，並且與有漏法作為增上緣。 令有漏善感十王果：使有漏的善業感得十王（地獄的審判官）的果報（這裡指善報）。 諸有漏善資助無漏，展轉增明證離系法，乃至成佛：各種有漏的善業資助無漏智慧，輾轉增進光明，從而證得脫離束縛的涅槃之法，乃至最終成佛。 有漏皆滅純無漏在，諸有受生皆依示現：有漏法全部滅盡，只剩下純粹的無漏法，所有受生的現象都只是爲了示現。 此聞熏習，見道以前，聞似法義理智法已，數起思惟，乃至四善根中等引修習，至見道位：這種聽聞熏習，在證得見道位之前，聽聞相似於正法的義理和智慧之法后，多次進行思惟，乃至在四善根（暖、頂、忍、世第一）中進行等引（禪定）修習，最終達到見道位。 能證智起熏發種子，所生現智所現相好，為受用身因：能夠證悟的智慧生起，熏發種子，所產生的現前智慧和所顯現的相好，是受用身（報身）的因。 所證理明為法身因：所證悟的真理光明是法身（自性身）的因。 故勝鬘說，于無量煩惱藏所纏如來藏不疑惑者，于出無量煩惱藏所纏如來法身亦無疑惑：所以《勝鬘經》說，對於被無量煩惱所纏繞的如來藏（佛性）不懷疑的人，對於脫離無量煩惱纏繞的如來法身也不會懷疑。 修二因故復得二身：修習兩種因，所以能夠獲得兩種身（法身和報身）。 化身但由大悲燻煮，修前二因願力所起：化身只是由大悲心熏習，以及修習前述兩種因（智慧和福德）的願力所產生的。 金光明說是第一身依應身顯，是第二身依法身顯： 《金光明經》說，第一身（化身）依應身（報身）顯現，第二身（報身）依法身顯現。 法身無依說是如如．如如智故：法身沒有所依賴，所以說是如如（真如），因為它是如如智（證悟真如的智慧）。 大菩提心以善根為自體，善根即是大菩提性：偉大的菩提心以善根作為它的自體，善根就是偉大的菩提自性。 智度論說，智及智處皆名般若： 《智度論》說，智慧以及智慧的處所都叫做般若（智慧）。 菩薩地說，菩提．菩提斷俱名為菩提： 《菩薩地持經》說，菩提（覺悟）和菩提斷（斷除煩惱）都叫做菩提。 其諸善根即是多聞熏習種故：這些善根就是通過多聞熏習所產生的種子。 涅槃等經說，有二種因。一生因。如芽生莖。二了因。猶燈照物： 《涅槃經》等經典說，有兩種因：一是生因，就像種子生出莖；二是了因，就像燈照亮物體。 般若經言，一切諸佛法皆從此經出。一切諸佛從此經生： 《般若經》說，一切諸佛的法都從此經中產生，一切諸佛都從此經中出生。 天親論釋言，于實爲了因，亦為餘生因：天親菩薩的論釋說，對於實相來說，它是了因，也是其他法的生因。 唯獨諸佛法福成第一體，菩提名法身，體實無為：只有諸佛的法和福德成就第一的本體，菩提的名稱是法身，它的本體實際上是無為的。 持經．及說二爲了因，真如法身證因得故，非生因：受持經典和宣說經典這兩種行為是了因，真如法身是通過證悟的因獲得的，而不是生因。

【English Translation】 English version '緣復熏成種' (yuán fù xūn chéng zhǒng): The various conditions repeatedly熏習 (xūn xí, influence by repeated exposure) to form new seeds. '望無漏種余出世法為增上緣' (wàng wú lòu zhǒng yú chū shì fǎ wèi zēng shàng yuán): Hoping that the '無漏種' (wú lòu zhǒng, seed of non-outflow, i.e., seed of wisdom free from defilements) and other '出世法' (chū shì fǎ, transcendental dharmas) serve as '增上緣' (zēng shàng yuán, dominant condition). '由無漏種所資持故，諸有漏種感勝異熟' (yóu wú lòu zhǒng suǒ zī chí gù, zhū yǒu lòu zhǒng gǎn shèng yì shú): Because of the support and sustenance of the '無漏種' (wú lòu zhǒng), the various '有漏種' (yǒu lòu zhǒng, seeds of outflow, i.e., seeds of defiled actions) can experience superior '異熟' (yì shú, vipāka, results of actions), such as not committing the '五無間業' (wǔ wú jiàn yè, five heinous crimes) and not falling into the evil realms. '由有漏法資無漏故，當生出世無漏現行' (yóu yǒu lòu fǎ zī wú lòu gù, dāng shēng chū shì wú lòu xiàn xíng): Because the '有漏法' (yǒu lòu fǎ, defiled dharmas) support the '無漏法' (wú lòu fǎ, undefiled dharmas), the '無漏智慧' (wú lòu zhì huì, undefiled wisdom) will arise in the future. '見道以後，無漏種子親為因緣生無漏現行，與有漏法為增上緣' (jiàn dào yǐ hòu, wú lòu zhǒng zì qīn wèi yīn yuán shēng wú lòu xiàn xíng, yǔ yǒu lòu fǎ wèi zēng shàng yuán): After attaining the '見道' (jiàn dào, path of seeing), the '無漏種' (wú lòu zhǒng) personally serves as the '因緣' (yīn yuán, direct cause) to generate the '無漏智慧' (wú lòu zhì huì), and acts as the '增上緣' (zēng shàng yuán) for the '有漏法' (yǒu lòu fǎ). '令有漏善感十王果' (lìng yǒu lòu shàn gǎn shí wáng guǒ): Causing the defiled good deeds to experience the results of the '十王' (shí wáng, Ten Kings of Hell) (referring to good rewards here). '諸有漏善資助無漏，展轉增明證離系法，乃至成佛' (zhū yǒu lòu shàn zī zhù wú lòu, zhǎn zhuǎn zēng míng zhèng lí xì fǎ, nǎi zhì chéng fó): The various defiled good deeds support the undefiled wisdom, gradually increasing its brightness, thereby realizing the '離系法' (lí xì fǎ, dharma of detachment, i.e., Nirvana), and ultimately attaining Buddhahood. '有漏皆滅純無漏在，諸有受生皆依示現' (yǒu lòu jiē miè chún wú lòu zài, zhū yǒu shòu shēng jiē yī shì xiàn): All defiled dharmas are extinguished, leaving only pure undefiled dharmas, and all phenomena of rebirth are merely manifestations. '此聞熏習，見道以前，聞似法義理智法已，數起思惟，乃至四善根中等引修習，至見道位' (cǐ wén xūn xí, jiàn dào yǐ qián, wén sì fǎ yì lǐ zhì fǎ yǐ, shù qǐ sī wéi, nǎi zhì sì shàn gēn zhōng děng yǐn xiū xí, zhì jiàn dào wèi): This hearing and熏習 (xūn xí), before attaining the '見道' (jiàn dào), after hearing the meaning of dharmas similar to the true dharma and the dharmas of wisdom, repeatedly engage in contemplation, and even practice '等引' (děng yǐn, samādhi) in the '四善根' (sì shàn gēn, four roots of goodness), ultimately reaching the '見道' (jiàn dào) stage. '能證智起熏發種子，所生現智所現相好，為受用身因' (néng zhèng zhì qǐ xūn fā zhǒng zi, suǒ shēng xiàn zhì suǒ xiàn xiàng hǎo, wèi shòu yòng shēn yīn): The arising of wisdom that can realize the truth熏習 (xūn xí) the seeds, and the manifest wisdom and excellent marks that arise are the cause of the '受用身' (shòu yòng shēn, Sambhogakāya, enjoyment body). '所證理明為法身因' (suǒ zhèng lǐ míng wèi fǎ shēn yīn): The clarity of the truth realized is the cause of the '法身' (fǎ shēn, Dharmakāya, Dharma body). '故勝鬘說，于無量煩惱藏所纏如來藏不疑惑者，于出無量煩惱藏所纏如來法身亦無疑惑' (gù shèng mán shuō, yú wú liàng fán nǎo zàng suǒ chán rú lái zàng bù yí huò zhě, yú chū wú liàng fán nǎo zàng suǒ chán rú lái fǎ shēn yì wú yí huò): Therefore, the 'Śrīmālādevī Siṃhanāda Sūtra' says, 'Those who do not doubt the '如來藏' (rú lái zàng, Tathāgatagarbha, Buddha-nature) that is entangled by countless afflictions will also not doubt the '如來法身' (rú lái fǎ shēn, Tathāgata Dharmakāya) that is free from countless afflictions.' '修二因故復得二身' (xiū èr yīn gù fù dé èr shēn): By cultivating the two causes, one can attain the two bodies (Dharmakāya and Sambhogakāya). '化身但由大悲燻煮，修前二因願力所起' (huà shēn dàn yóu dà bēi xūn zhǔ, xiū qián èr yīn yuàn lì suǒ qǐ): The '化身' (huà shēn, Nirmāṇakāya, transformation body) is merely produced by the熏習 (xūn xí) of great compassion, and the power of vows from cultivating the aforementioned two causes (wisdom and merit). '金光明說是第一身依應身顯，是第二身依法身顯' (jīn guāng míng shuō shì dì yī shēn yī yìng shēn xiǎn, shì dì èr shēn yī fǎ shēn xiǎn): The 'Suvarṇaprabhāsa Sūtra' says that the first body (Nirmāṇakāya) manifests based on the '應身' (yìng shēn, Sambhogakāya), and the second body (Sambhogakāya) manifests based on the '法身' (fǎ shēn). '法身無依說是如如．如如智故' (fǎ shēn wú yī shuō shì rú rú. rú rú zhì gù): The '法身' (fǎ shēn) has no reliance, so it is said to be '如如' (rú rú, tathatā, suchness), because it is the '如如智' (rú rú zhì, wisdom of suchness). '大菩提心以善根為自體，善根即是大菩提性' (dà pú tí xīn yǐ shàn gēn wèi zì tǐ, shàn gēn jí shì dà pú tí xìng): The great '菩提心' (pú tí xīn, Bodhicitta, mind of enlightenment) takes good roots as its self-nature, and good roots are the great '菩提性' (pú tí xìng, Bodhi-nature). '智度論說，智及智處皆名般若' (zhì dù lùn shuō, zhì jí zhì chù jiē míng bō rě): The 'Mahāprajñāpāramitopadeśa' says that wisdom and the place of wisdom are both called '般若' (bō rě, prajñā, wisdom). '菩薩地說，菩提．菩提斷俱名為菩提' (pú sà dì chí jīng shuō, pú tí. pú tí duàn jù míng wèi pú tí): The 'Yogācārabhūmi-śāstra' says that '菩提' (pú tí, Bodhi, enlightenment) and the cessation of '菩提斷' (pú tí duàn, cessation of Bodhi) are both called '菩提' (pú tí). '其諸善根即是多聞熏習種故' (qí zhū shàn gēn jí shì duō wén xūn xí zhǒng gù): These good roots are the seeds produced by the熏習 (xūn xí) of extensive learning. '涅槃等經說，有二種因。一生因。如芽生莖。二了因。猶燈照物' (niè pán děng jīng shuō, yǒu èr zhǒng yīn. yī shēng yīn. rú yá shēng jīng. èr liǎo yīn. yóu dēng zhào wù): The 'Nirvana Sutra' and other sutras say that there are two types of causes: first, the '生因' (shēng yīn, productive cause), like a sprout growing into a stem; second, the '了因' (liǎo yīn, revealing cause), like a lamp illuminating an object. '般若經言，一切諸佛法皆從此經出。一切諸佛從此經生' (bō rě jīng yán, yī qiē zhū fó fǎ jiē cóng cǐ jīng chū. yī qiē zhū fó cóng cǐ jīng shēng): The 'Prajñāpāramitā Sutra' says that all the dharmas of all Buddhas come from this sutra, and all Buddhas are born from this sutra. '天親論釋言，于實爲了因，亦為餘生因' (tiān qīn lùn shì yán, yú shí wèi liǎo yīn, yì wèi yú shēng yīn): Vasubandhu's commentary says that for reality, it is the '了因' (liǎo yīn), and also the '生因' (shēng yīn) for other dharmas. '唯獨諸佛法福成第一體，菩提名法身，體實無為' (wéi dú zhū fó fǎ fú chéng dì yī tǐ, pú tí míng fǎ shēn, tǐ shí wú wéi): Only the dharmas and merits of all Buddhas achieve the supreme essence, the name of '菩提' (pú tí) is '法身' (fǎ shēn), and its essence is truly unconditioned. '持經．及說二爲了因，真如法身證因得故，非生因' (chí jīng. jí shuō èr wèi liǎo yīn, zhēn rú fǎ shēn zhèng yīn dé gù, fēi shēng yīn): Upholding the sutras and expounding the sutras are both '了因' (liǎo yīn), the '真如法身' (zhēn rú fǎ shēn, Dharmakāya of Suchness) is obtained through the cause of realization, not the '生因' (shēng yīn).

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生。余謂受報相好莊嚴佛．化身相好佛。於此為生因。生因生故。雖十法行皆能為因。受持自利。演說利他。據十行勝略不說余。持經及說。唯說為因。能持．及說二種善根正為因故。生因有二。一正。二助。有漏持．說望受用身為疏助因。性相違故。無漏持說為佛正因。無漏相順親生起故。即二生因通現及種。了因亦爾。一正。二助。無漏智中無分別智。望自性身為正了因。諸有漏智．及后得智為助了因非諸種子。不聞緣故。此說一因能得二果。望自同類而為生因。望他異類而爲了因。其化身者亦生因生。此中法身。見道以前煩惱纏位名如來藏。二乘雖得生空真如。智障未除。非德依止不名法身。由數聽聞思惟修習悲智因故。初地以上二障漸斷。為德依止即名法身。如前所引般若經說。于初地中得平等身。乃至十地得妙智身。世尊自說是法身故。由證彼理能證之智十德差別。顯彼所證法身亦十。乃至成佛二障皆盡。二智圓成功德滿故。所證理身明凈顯現更無差別。都名法身亦自性身。如空除翳明凈豁然非新有空。法身亦爾。是名法身了因成佛。即見道前。由數聽聞思惟修習大智因故。令無漏種勢力增長。初地以上能生現行諸無漏智。則此諸智分位差別名為十地。故攝論云。法無我智分位名地。此後菩薩略有二類。有

【現代漢語翻譯】 生。我所說的『受報相好莊嚴佛』（因果報應所呈現的莊嚴佛身）和『化身相好佛』（爲了教化眾生而示現的佛身），都是以此為生起的原因。因為有生起的原因，所以才能產生。雖然十種修行方法都能作為成佛的原因，但受持佛經是爲了自己獲得利益，演說佛經是爲了使他人獲得利益。根據十種修行方法的重要性，這裡只說受持和演說，不說其他的。受持佛經和演說佛經，唯獨這兩種被認為是成佛的原因。因為能夠受持和演說這兩種善根，才是真正的成佛原因。生起的原因有兩種：一是正因，二是助因。有漏的受持和演說，對於獲得佛身來說，是疏遠的助因，因為它們的性質與佛身相違背。無漏的受持和演說，才是成佛的正因，因為無漏的性質與佛身相順應，能夠直接生起佛身。這兩種生起的原因，既包括現在的行為，也包括潛在的種子。了因也是如此，分為正因和助因。在無漏智慧中，無分別智是證得自性身（法身）的正了因。各種有漏的智慧，以及后得智（證得真如后所獲得的智慧），是助了因，而不是各種種子，因為沒有聽聞佛法的因緣。這裡說的是一個原因能夠得到兩種結果。從同類來說，它是生因；從異類來說，它是了因。化身也是由生因所生。這裡所說的法身，在見道（證悟佛法真理的最初階段）之前，處於煩惱纏縛的狀態，被稱為如來藏（一切眾生本具的佛性）。二乘（聲聞乘和緣覺乘）雖然證得了生空真如（對生命現象的空性認知），但智障（智慧上的障礙）尚未消除，不是功德的依止處，所以不稱為法身。由於多次聽聞、思惟、修習悲智（慈悲和智慧）的原因，初地（菩薩修行道路上的第一個階段）以上的菩薩，兩種障礙逐漸斷除，成為功德的依止處，這才稱為法身。就像前面引用的《般若經》所說，在初地中得到平等身，乃至十地（菩薩修行道路上的第十個階段）得到妙智身。世尊自己說這是法身。由於證得了那個真理，以及能夠證得真理的十種智慧的差別，顯示了所證得的法身也有十種。乃至成佛時，兩種障礙都完全消除，兩種智慧圓滿成就，功德圓滿，所證得的理身（真如法身）明凈顯現，不再有差別，都稱為法身，也稱為自性身。就像天空去除烏雲后，明凈豁然，並非新產生了天空。法身也是如此。這稱為法身了因成佛。在見道之前，由於多次聽聞、思惟、修習大智慧的原因，使無漏的種子勢力增長。初地以上的菩薩，能夠生起現行的各種無漏智慧。這些智慧的分位差別，就稱為十地。所以《攝論》說，證悟法無我（對一切事物沒有固定不變的自性的認知）的智慧的分位，稱為地。此後的菩薩，大致分為兩類。有 現代漢語譯本

【English Translation】 生。I refer to the 'reward-body adorned Buddha' (the majestic Buddha-body manifested by karmic retribution) and the 'transformation-body adorned Buddha' (the Buddha-body manifested to teach sentient beings) as having this as the cause of arising. Because there is a cause of arising, it can be produced. Although the ten practices can all be causes of becoming a Buddha, upholding the scriptures benefits oneself, and expounding the scriptures benefits others. According to the importance of the ten practices, only upholding and expounding are mentioned here, not the others. Upholding the scriptures and expounding the scriptures, only these two are considered the cause of becoming a Buddha. Because being able to uphold and expound these two roots of goodness is the true cause of becoming a Buddha. There are two kinds of causes of arising: one is the direct cause, and the other is the supporting cause. Defiled upholding and expounding are distant supporting causes for obtaining the Buddha-body, because their nature is contrary to the Buddha-body. Undefiled upholding and expounding are the direct cause of becoming a Buddha, because the nature of undefiled is in accordance with the Buddha-body and can directly give rise to the Buddha-body. These two causes of arising include both present actions and potential seeds. The manifesting cause is also like this, divided into direct cause and supporting cause. In undefiled wisdom, non-discriminating wisdom is the direct manifesting cause for attaining the self-nature body (Dharmakaya). Various defiled wisdoms, as well as subsequent wisdom (wisdom obtained after realizing Suchness), are supporting manifesting causes, but not various seeds, because there is no condition of hearing the Dharma. Here it is said that one cause can obtain two results. From the perspective of the same kind, it is a cause of arising; from the perspective of a different kind, it is a manifesting cause. The transformation body is also born from the cause of arising. The Dharmakaya mentioned here, before the stage of seeing the path (the initial stage of realizing the truth of Buddhism), is in a state of being bound by afflictions and is called the Tathagatagarbha (the Buddha-nature inherent in all beings). Although the Two Vehicles (Sravakayana and Pratyekabuddhayana) realize the emptiness of existence (the realization of the emptiness of life phenomena), the obscurations of wisdom have not yet been removed, and it is not a basis for merit, so it is not called Dharmakaya. Due to repeatedly hearing, thinking, and cultivating compassion and wisdom, Bodhisattvas above the first Bhumi (the first stage on the path of Bodhisattva practice) gradually eliminate the two obscurations and become a basis for merit, which is then called Dharmakaya. As mentioned in the Prajnaparamita Sutra quoted earlier, in the first Bhumi, one obtains the body of equality, and in the tenth Bhumi (the tenth stage on the path of Bodhisattva practice), one obtains the body of wonderful wisdom. The World Honored One himself said that this is the Dharmakaya. Because one realizes that truth, and the differences in the ten wisdoms that can realize the truth, it shows that there are also ten kinds of Dharmakaya that are realized. Even until becoming a Buddha, both obscurations are completely eliminated, both wisdoms are perfectly accomplished, and merit is complete, the realized body of truth (the Dharmakaya of Suchness) appears clearly and is no longer different, all of which are called Dharmakaya, also called the self-nature body. Just like when clouds are removed from the sky, it becomes clear and bright, and the sky is not newly created. The Dharmakaya is also like this. This is called the Dharmakaya manifesting cause of becoming a Buddha. Before the stage of seeing the path, due to repeatedly hearing, thinking, and cultivating great wisdom, the power of undefiled seeds increases. Bodhisattvas above the first Bhumi can generate the present actions of various undefiled wisdoms. The differences in the stages of these wisdoms are called the Ten Bhumis. Therefore, the Samgraha Sutra says that the stages of wisdom that realize the non-self of phenomena (the realization that all things have no fixed and unchanging self-nature) are called Bhumis. After this, Bodhisattvas are roughly divided into two categories. There are English version

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怖煩惱便析伏彼令皆不行。從初地后受變易身。楞伽經依此分十地菩薩為三種意生身。有從七地將滿心中方受變易。勝鬘經依此說二乘無學．得自在菩薩為三種意生身。七地以前不怖惑故。如二種生死義林中說。所證真理既名十法身。能證功德亦名十受用。受用法樂故。然昔異生造十王業。初地以後受十王果。第八．五識所變身形。有漏異熟。相好．神通。皆漸具足。后得依此更變殊勝為相好身。是無漏攝。生諸凈土莊嚴道場。於一身處為二類變。其相相似見者冥一。合名受用。怖煩惱者。于見道後生廣果天。資現身因轉受變易。不怖惑者。七地滿心方生廣果。資現身業轉成變易。如成唯識具說此義。十地受用準其所證應有十名。同法身名理亦無爽。依能證德顯法身故。或十地名即是十地受用身名。依彼菩薩立彼名故。如是十地展轉殊勝。至第十地將成佛時。凈居天上乃有大寶蓮華相現。如十阿僧祇百千三千大千世界微塵數量。菩薩坐之而成正覺。金剛心位猶有有漏．劣無漏身。解脫道生有漏都盡。劣無漏滅。故經說舍無常色等。四智圓成功德具足。八識無漏所變色身亦皆無漏。智如其境充遍法界。功德色身皆亦如是。相續湛然窮未來際。利生本願盡法界故。名自受用身生因所產生佛之相。見道以前大悲燻煮以為因故

。為其十地下類菩薩。現他受用身。唯是后得無漏所變。展轉勝大。乃至成佛能遍十方。隨其所宜為十地眾。積漸轉大現他受用身。初地見佛坐百葉花即是稱可百大千界。且阿彌陀佛眼如四大海水。眉間豪相如五須彌山。身高六十萬億那由他恒河沙由旬。應是初地菩薩所見。二地見佛坐千葉花。乃至十地所見轉大。此他受用雖有父母亦現受生。不先處天方下成佛。鼓音王經說。阿彌陀佛。父名月上。母名殊勝妙顏。子名月明。奉事弟子名無垢稱。魔王名無勝。調達名寂。無量壽論云。女人．及根缺。二乘種．不生。既是報土無實女人。佛及菩薩化為母等。化分段身故現此相。化變易身未見誠說。法花經中說。大迦葉當成佛時無有魔事。魔及魔人皆護佛法。尚有此相。況報土中有實魔事。然大菩薩化為魔王。障他受用時現有之。觀音授記經說。阿彌陀佛壽命無量。百千萬億劫當有終極。滅度之後。觀世音菩薩。明相出時。於七寶菩提樹下成等正覺。名普光功德山王佛。國名眾寶普集莊嚴。勝阿彌陀佛國百千萬億不可為比。此佛滅已大勢至成佛。名善住功德寶王佛。十地機宜先已淳熟。故化彼類即身成佛。不說先住何處何天后來補處。即以此身就座成佛。是他受用大悲所熏。生因所產生佛之相。故平等智初地以後能隨眾生

【現代漢語翻譯】 現代漢語譯本： 這些是十地菩薩的境界。他們所見的是佛陀的示現受用身（Sambhogakāya，為地上菩薩示現的報身），唯有通過後得無漏智才能轉變顯現。這種示現逐漸變得殊勝廣大，乃至成佛時能夠遍佈十方，根據十地菩薩的根器，逐漸增大所見的示現受用身。初地菩薩見佛坐在百葉蓮花上，這相當於佛陀能夠震動一百個大千世界。例如，阿彌陀佛（Amitābha，無量光佛）的眼睛如同四大海水，眉間白毫相如同五座須彌山（Sumeru，宇宙中心的大山），身高六十萬億那由他恒河沙由旬，這應該是初地菩薩所見的景象。二地菩薩見佛坐在千葉蓮花上，乃至十地菩薩所見的佛身越來越大。這種示現受用身雖然有父母，但也只是示現受生，並非先在天界然後下產生佛。《鼓音王經》中說，阿彌陀佛的父親名為月上，母親名為殊勝妙顏，兒子名為月明，侍奉的弟子名為無垢稱，魔王名為無勝，提婆達多（Devadatta，釋迦牟尼佛的堂弟）名為寂。《無量壽論》中說，女人以及六根不全的人，二乘的種子，都不能往生凈土。既然是報土，就沒有真實的女人。佛和菩薩化現為母親等形象，這是化現的分段身，所以顯現出這些相狀。化現的變易身還沒有明確的說法。《法華經》中說，大迦葉（Mahākāśyapa，釋迦牟尼佛的十大弟子之一）將來成佛時沒有魔事，魔和魔人都護持佛法。尚且有這樣的情況，何況報土中會有真實的魔事呢？然而，大菩薩化現為魔王，在他人享受受用身時會有這種示現。觀音授記經說，阿彌陀佛的壽命無量，但在百千萬億劫后終將終結。滅度之後，觀世音菩薩（Avalokiteśvara，觀音菩薩）在明相出現時，於七寶菩提樹下成等正覺，佛號為普光功德山王佛，國名為眾寶普集莊嚴，勝過阿彌陀佛的國度百千萬億倍，無法比擬。這位佛滅度后，大勢至菩薩（Mahāsthāmaprāpta，大勢至菩薩）成佛，佛號為善住功德寶王佛。十地菩薩的根器已經成熟，所以化現他們時，立即就能成佛，沒有說先住在何處何天，然後來補處。即以此身就座成佛，這是受用身被大悲熏習，由往昔的因所產生的成佛之相。所以平等智在初地以後能夠隨順眾生。

【English Translation】 English version: These are the realms of the Ten Bhumi Bodhisattvas. What they see is the Sambhogakāya (enjoyment body, a reward body manifested for the Bodhisattvas of the Bhumis) of the Buddha, which can only be transformed and manifested through the wisdom attained after realization. This manifestation gradually becomes more sublime and vast, and even at the time of attaining Buddhahood, it can pervade the ten directions, gradually increasing the manifested Sambhogakāya according to the capacities of the Ten Bhumi Bodhisattvas. The Bodhisattva of the first Bhumi sees the Buddha sitting on a hundred-petal lotus, which is equivalent to the Buddha being able to shake a hundred great thousand worlds. For example, Amitābha (Buddha of Immeasurable Light) has eyes like the four great oceans, a white hair mark between his eyebrows like five Mount Sumerus (the central mountain of the universe), and a height of six hundred trillion nayutas of Ganges River sands yojanas, which should be the sight seen by the Bodhisattva of the first Bhumi. The Bodhisattva of the second Bhumi sees the Buddha sitting on a thousand-petal lotus, and so on, with the Buddha's body seen by the Bodhisattvas of the Ten Bhumis becoming increasingly larger. Although this Sambhogakāya has parents, it is only a manifestation of being born, not first being in the heavens and then descending to become a Buddha. The Drum Sound King Sutra says that Amitābha's father is named Moon Above, his mother is named Excellent Wonderful Face, his son is named Moon Bright, the disciple who serves him is named Stainless Renown, the demon king is named Unsurpassed, and Devadatta (Shakyamuni Buddha's cousin) is named Tranquil. The Treatise on Immeasurable Life says that women, those with incomplete faculties, and the seeds of the Two Vehicles cannot be born in the Pure Land. Since it is a reward land, there are no real women. The Buddhas and Bodhisattvas manifest as mothers and other forms, which are manifested segmented bodies, so these appearances are shown. There is no clear statement about the manifested transformation body. The Lotus Sutra says that when Mahākāśyapa (one of Shakyamuni Buddha's ten great disciples) attains Buddhahood in the future, there will be no demonic events, and demons and demonic people will protect the Buddha's Dharma. There are still such cases, let alone real demonic events in the reward land? However, great Bodhisattvas manifest as demon kings, and this manifestation exists when others are enjoying the Sambhogakāya. The Sutra of Prediction of Avalokiteśvara says that Amitābha's life is immeasurable, but it will eventually end after hundreds of millions of trillions of kalpas. After his extinction, Avalokiteśvara (Guanyin Bodhisattva) will attain perfect enlightenment under the seven-jeweled Bodhi tree when the light of dawn appears, with the Buddha name Universal Light Merit Mountain King Buddha, and the country named Assembly of All Jewels and Universal Adornment, surpassing Amitābha's country by hundreds of millions of trillions of times, beyond comparison. After this Buddha's extinction, Mahāsthāmaprāpta (Bodhisattva of Great Strength) will attain Buddhahood, with the Buddha name Good Abiding Merit Treasure King Buddha. The capacities of the Ten Bhumi Bodhisattvas are already mature, so when they are transformed, they can immediately attain Buddhahood, without saying that they first reside in some heaven and then come to fill the position. They attain Buddhahood by taking their seat with this body, which is the appearance of attaining Buddhahood generated by the Sambhogakāya being imbued with great compassion and generated by past causes. Therefore, the Equality Wisdom after the first Bhumi can accord with sentient beings.

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所樂示現。由見道前大悲燻煮。初地以後能隨三乘。隨所宜見現種種身。花嚴經說。十住之中初發心住能現正覺。后入涅槃。況十地中不現化相。法花等說。觀音妙音皆以神力。應以三乘而得度者。便現彼身而為說法。故於十地位皆能現化身。此變化身及他受用后得所變。本唯無漏。五八識品依之所變皆唯有漏。同處相似見者似一。乃至成佛能隨十方三乘所宜現種種化。或現佛身。或現余身。先菩薩位要先住彼睹史多天。後方下生。劫初成位生婆羅門家。如慈氏等。由賤富貴重凈行故。劫后減位生剎帝利家。如能寂等。由賤凈行重富貴故。佛為化彼現二受生。攝大乘論第九卷說。佛變化身能現八相。天宮現沒受生受欲逾城出家修諸苦行。證大菩提。轉大法輪。入大涅槃。大般若經五百六十八亦說八相。一從天沒。即入胎相。二嬰兒。即受生相。三童子。即受欲相。四苦行。五成道。六降魔。七轉法輪。八入涅槃。無彼攝論出家之相。加降魔相。攝論降魔成道相攝。成道離三魔。降魔伏一故。亦成道已即降魔故。初現出家后得苦行。離之別立。彼論出家示厭俗相。苦行示修邪行相故。經依出家為修苦行。故合建立。行道證果降魔除怨。故離別立。各據一義亦不相違。廣如彼經說。明現相所以。花嚴經中說有十相。八中加

【現代漢語翻譯】 現代漢語譯本 所樂示現：這是指佛菩薩爲了利益眾生，隨其所樂而示現各種身形。這是由於在見道（證悟）之前，菩薩以大悲心不斷熏習，所以在初地菩薩之後，就能隨著聲聞乘、緣覺乘、菩薩乘這三乘根器眾生的不同，隨其所宜而示現種種不同的身形。《華嚴經》中說，十住位的菩薩中，初發心住的菩薩就能示現成佛，然後示現入涅槃。更何況是十地菩薩，怎麼會不示現化身呢？《法華經》等經典中說，觀世音菩薩、妙音菩薩都以神通之力，對於應該以聲聞乘、緣覺乘、菩薩乘哪種根器得度的眾生，就示現相應的身形而為他們說法。因此，在十地位的菩薩都能示現化身。這種變化身以及他受用身，都是后得智所變現的，其本體都是無漏的。而五識、八識所依之變現，則都是有漏的。在同一處所，相似的眾生所見到的似乎是同一個化身。乃至成佛之後，也能隨著十方世界三乘眾生的根器，示現種種不同的化身，或者示現佛身，或者示現其他的身形。先成為菩薩時，要先住在兜率陀天（Tushita Heaven，欲界天之一），然後才下生人間。在劫初（kalpa，時間單位，通常指宇宙的形成和毀滅的一個週期）形成的時候，出生在婆羅門（Brahmin，印度教的祭司階層）家，例如彌勒菩薩（Maitreya）等，這是因為看重清凈的修行而輕視富貴。在劫后衰減的時候，出生在剎帝利（Kshatriya，印度教的武士階層）家，例如釋迦牟尼佛（Sakyamuni）等，這是因為看重富貴而輕視清凈的修行。佛爲了教化他們，示現這兩種不同的受生方式。《攝大乘論》第九卷說，佛的變化身能夠示現八相成道：從天宮降下、示現入胎、示現受生、示現受用欲樂、示現逾城出家、示現修行各種苦行、示現證得大菩提、示現轉大法輪、示現入大涅槃。《大般若經》第五百六十八卷也說了八相成道：一、從天沒，即入胎相；二、嬰兒，即受生相；三、童子，即受欲相；四、苦行；五、成道；六、降魔；七、轉法輪；八、入涅槃。與《攝大乘論》相比，《大般若經》沒有出家之相，而增加了降魔之相。《攝大乘論》將降魔包含在成道之相中，因為成道時已經遠離了三種魔障，而降魔只是降伏一種魔障。而且成道之後立即降魔。而《大般若經》先示現出家，然後才示現苦行，所以將出家單獨列出。《攝大乘論》中，出家是爲了示現厭離世俗之相，苦行是爲了示現修行邪行之相。而《大般若經》認為出家是爲了修行苦行，所以將兩者合在一起。修行、證果、降魔、除怨，所以分開列出。各自依據一個角度，並不互相違背。詳細內容如經中所說。說明示現各種相的原因。《華嚴經》中說有十相，在八相的基礎上增加

【English Translation】 English version Manifestations According to Preference: This refers to Buddhas and Bodhisattvas manifesting various forms according to the preferences of sentient beings for their benefit. This is due to the constant cultivation of great compassion before the Path of Seeing (enlightenment), so after the first Bhumi (stage of a Bodhisattva), they can manifest various forms according to the different capacities of beings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna). The Avataṃsaka Sūtra says that among the Bodhisattvas of the Ten Abodes, the Bodhisattva of the Initial Aspiration Abode can manifest enlightenment and then manifest entering Nirvana. How much more so would the Bodhisattvas of the Ten Bhumis manifest transformations? The Lotus Sūtra and other scriptures say that Avalokiteśvara Bodhisattva and Wonderful Sound Bodhisattva, with their divine powers, manifest the corresponding forms and teach the Dharma to those who should be liberated by the Śrāvakayāna, Pratyekabuddhayāna, or Mahāyāna. Therefore, Bodhisattvas of the Ten Bhumis can all manifest transformation bodies. These transformation bodies and the enjoyment bodies of others are all transformations of the wisdom attained after enlightenment, and their essence is unconditioned (anāsrava). The transformations based on the five consciousnesses and the eighth consciousness are all conditioned (sāsrava). In the same place, similar beings seem to see the same transformation body. Even after becoming a Buddha, they can manifest various transformations according to the capacities of beings of the Three Vehicles in the ten directions, either manifesting as a Buddha or as other forms. When first becoming a Bodhisattva, one must first reside in the Tuṣita Heaven (one of the heavens in the Desire Realm) before descending to the human realm. At the beginning of a kalpa (an aeon, a unit of time usually referring to a cycle of the formation and destruction of the universe), one is born into a Brahmin (the priestly class in Hinduism) family, such as Maitreya (the future Buddha), because they value pure practice and disregard wealth and nobility. In the declining period after a kalpa, one is born into a Kshatriya (the warrior class in Hinduism) family, such as Śākyamuni Buddha, because they value wealth and nobility and disregard pure practice. To teach them, the Buddha manifests these two different ways of being born. The ninth volume of the Mahāyānasaṃgraha says that the transformation body of the Buddha can manifest the eight aspects of attaining Buddhahood: descending from the heavenly palace, manifesting entering the womb, manifesting birth, manifesting enjoying pleasures, manifesting leaving the city, manifesting practicing various austerities, manifesting attaining great Bodhi, manifesting turning the Dharma wheel, and manifesting entering great Nirvana. The five hundred and sixty-eighth volume of the Mahāprajñāpāramitā Sūtra also speaks of the eight aspects of attaining Buddhahood: first, descending from heaven, which is the aspect of entering the womb; second, infancy, which is the aspect of being born; third, childhood, which is the aspect of enjoying pleasures; fourth, practicing austerities; fifth, attaining enlightenment; sixth, subduing demons; seventh, turning the Dharma wheel; eighth, entering Nirvana. Compared to the Mahāyānasaṃgraha, the Mahāprajñāpāramitā Sūtra does not have the aspect of leaving home but adds the aspect of subduing demons. The Mahāyānasaṃgraha includes subduing demons in the aspect of attaining enlightenment because one has already distanced oneself from the three demonic obstacles when attaining enlightenment, and subduing demons is only subduing one demonic obstacle. Moreover, one subdues demons immediately after attaining enlightenment. The Mahāprajñāpāramitā Sūtra first manifests leaving home and then manifests practicing austerities, so it lists leaving home separately. In the Mahāyānasaṃgraha, leaving home is to show the aspect of厭離世俗(disgust with worldly life), and practicing austerities is to show the aspect of practicing wrong practices. The Mahāprajñāpāramitā Sūtra considers leaving home to be for the purpose of practicing austerities, so it combines the two. Practicing, attaining fruition, subduing demons, and eliminating enemies are listed separately. Each is based on one perspective and does not contradict the other. The details are as described in the sutra. Explaining the reason for manifesting various aspects. The Avataṃsaka Sūtra says there are ten aspects, adding to the eight aspects

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二。三乘有情根猶未熟。令深欣樂方現佛身。故先處天下產生佛。由諸眾生所應見故。是變化身大悲燻煮。生因所產生佛之相。教說菩薩種類有三。一一生所繫。如彌勒等。先處人中身名一生所繫。望當佛位應有四生。人天本有及二中有。如七生等名一大生。若住天中稱一生系。半生名一。一本有故。智度論說彌勒三生。說在人中除成佛身。故說三也。二最後身．三坐道場。此二局在成佛身位。化身既示。二受用身雖不見文。準此應悉。自受用身七地以前名一生系。八地以後名最後身。更無生故。處蓮花座名坐道場。他受用身如觀音前身。名一生所繫。觀音之身名最後身。處七寶座名坐道場。法身無生便無是義。然此三身非定一異。自受用身為自身相。法身即是此身理性。理智深妙非余所知。三乘見粗立名變化。十地見細名他受用身。由見不同性相殊異。德義聚集分成三身。非如有情各別自體立為三種。無定異故非不異故。非定一異。如能寂佛。十地所見名他受用身。二乘所見名變化身。無分別智觀其真理即名法身。真智深微久修因滿自受法樂。非余所知。名自受身。知見不同非定一異。是生了因因起果相。然有一果。二因所得。一生因。二引因。成唯識說。生近正果名曰生因。引遠殘果名曰引因。如受用身。金剛定

【現代漢語翻譯】 現代漢語譯本 二。對於三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）的有情眾生，他們的根器尚未成熟，爲了讓他們深深地欣喜和樂於接受，才示現佛身。因此，首先在天下產生佛。這是由於各種眾生所應該見到的緣故。這是變化身（Nirmāṇakāya），由大悲薰陶而成，由生因所產生的佛的相貌。 教義上說，菩薩的種類有三種：一、一生所繫（Ekajātipratibaddha），例如彌勒（Maitreya）等。先處於人間，其身名為一生所繫，期望能夠證得佛位，應該經歷四生，即人、天、本有（bhava，中有之前的狀態）以及二中有（antarābhava，死後到再次投胎之間的狀態）。例如七生等，稱為一大生。如果住在天界，則稱為一生所繫。半生也稱為一，因為有本有。智度論中說彌勒經歷三生，說他在人間，除了成佛之身。所以說是三生。二、最後身（caramabhavika），三、坐道場（bodhimaṇḍa）。這兩種都侷限於成佛之身位。 既然已經示現了化身，那麼受用身（saṃbhogakāya）雖然沒有明確的文字記載，但根據這個道理也應該可以理解。自受用身（sva-saṃbhogakāya）在七地（bhūmi）之前名為一生所繫，八地之後名為最後身，因為不再有新的生命產生。處於蓮花座上，名為坐道場。他受用身（para-saṃbhogakāya），例如觀音（Avalokiteśvara）的前身，名為一生所繫。觀音之身名為最後身。處於七寶座上，名為坐道場。法身（dharmakāya）沒有生滅，因此沒有這些意義。 然而，這三種身並非絕對的一或異。自受用身是自身之相，法身就是此身的理性。理智深奧微妙，不是其他人所能瞭解的。三乘所見到的粗顯之相，立名為變化身。十地菩薩所見到的細微之相，名為他受用身。由於見解不同，性相也不同，功德和意義聚集在一起，分成了三種身。並非像有情眾生那樣，各自具有不同的自體而立為三種。因為沒有固定的異，所以也不是不異。因為沒有固定的一或異。例如能寂佛（Śākyamuni），十地菩薩所見到的名為他受用身，二乘所見到的名為變化身。以無分別智觀照其真理，就名為法身。真智深奧微妙，經過長久的修行，因緣圓滿，自然享受法樂，不是其他人所能瞭解的，名為自受用身。知見不同，並非固定的一或異。這是生了因（janaka-hetu）的因緣，因緣生起果相。然而，有一個果，由兩個因所得。一生因，二引因。成唯識論中說，生起接近的正果，名為生因。引導遙遠的殘餘果報，名為引因。例如受用身，由金剛定（vajrasamādhi）所生。

【English Translation】 English version II. For sentient beings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) whose roots are not yet mature, the Buddha body is manifested to inspire deep joy and delight. Therefore, the Buddha first appears in the world. This is because it is what various beings should see. This is the Nirmāṇakāya (Transformation Body), nurtured by great compassion, the form of the Buddha generated by the generative cause. The teachings say that there are three types of Bodhisattvas: 1. Ekajātipratibaddha (Bound by One Life), such as Maitreya. First residing among humans, their body is called Ekajātipratibaddha, hoping to attain Buddhahood, they should experience four lives: human, heavenly, bhava (the state before intermediate existence), and two antarābhavas (intermediate existences between death and rebirth). For example, seven lives are called one great life. If residing in the heavens, they are called Ekajātipratibaddha. Half a life is also called one, because of bhava. The Mahāprajñāpāramitāśāstra says that Maitreya experiences three lives, saying he is among humans, except for the body of Buddhahood. Therefore, it is said to be three. 2. Caramabhavika (Last Body), 3. Bodhimaṇḍa (Seat of Enlightenment). These two are limited to the position of the Buddha's body. Since the Nirmāṇakāya has been manifested, the Saṃbhogakāya (Enjoyment Body), although not explicitly mentioned in the text, should be understood according to this principle. The Sva-saṃbhogakāya (Self-Enjoyment Body) before the seventh bhūmi (stage) is called Ekajātipratibaddha, and after the eighth bhūmi is called Caramabhavika, because no new life is produced. Being on a lotus seat is called Bodhimaṇḍa. The Para-saṃbhogakāya (Other-Enjoyment Body), such as the previous life of Avalokiteśvara (Guanyin), is called Ekajātipratibaddha. The body of Avalokiteśvara is called Caramabhavika. Being on a seven-jeweled seat is called Bodhimaṇḍa. The Dharmakāya (Dharma Body) has no birth or death, so it has no such meaning. However, these three bodies are not absolutely one or different. The Sva-saṃbhogakāya is the form of oneself, and the Dharmakāya is the rationality of this body. The intellect and wisdom are profound and subtle, not understood by others. The coarse form seen by the Three Vehicles is called the Nirmāṇakāya. The subtle form seen by the Bodhisattvas of the Ten Bhūmis is called the Para-saṃbhogakāya. Due to different views, the nature and characteristics are different, and the merits and meanings are gathered together, divided into three bodies. It is not like sentient beings, each having a different self-nature and establishing three types. Because there is no fixed difference, it is also not not different. Because there is no fixed one or difference. For example, Śākyamuni Buddha, what is seen by the Bodhisattvas of the Ten Bhūmis is called the Para-saṃbhogakāya, and what is seen by the Two Vehicles is called the Nirmāṇakāya. Observing its truth with non-discriminating wisdom is called the Dharmakāya. True wisdom is profound and subtle, after a long period of practice, the causes and conditions are complete, naturally enjoying the Dharma bliss, not understood by others, called the Sva-saṃbhogakāya. Knowledge and views are different, not fixedly one or different. This is the cause of the janaka-hetu (generative cause), the cause arises the effect. However, there is one effect, obtained by two causes. One is the generative cause, and the other is the attracting cause. The Vijñaptimātratāsiddhi says that the cause that generates the near, direct result is called the generative cause. The cause that leads to the distant, remaining result is called the attracting cause. For example, the Saṃbhogakāya is born from vajrasamādhi (diamond concentration).

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前諸無漏種遠為引因。自位種子近為生因。望佛法身近．遠現智俱為引因。非為生因。不說牽引生起因等得離系故。但說引發．定異因等得無為故。于化身等現在前位。種為生因。正生起故。望舍利等名為引因。引殘果故。今說受用一果二因。若望法身一果一因。若望化身一因二果。又佛二果二因所得。謂理．智因。勝鬘經說。有二種如來藏空智。若離若脫若斷若異一切煩惱藏。不離不脫不斷不異不思議如來藏。此說煩惱體能覆藏名之為藏。虛妄不實。究竟破壞故名為空。無垢稱說。塵勞之疇是如來種姓。涅槃經說。未得阿耨多羅三藐三菩提時。善不善無記法皆名佛性。名如來藏。故經標言有二種如來藏空智。煩惱亦名如來藏故。其真如理因空所顯空之性故。名之為空。法身之因煩惱所覆名如來藏。此離纏位名為法身。故斷能覆煩惱障縛。證得法身自性解脫。法花經說。欲示眾生佛知見故出現於世。示三乘者法身同故。滅二化城至寶所故。十卷楞伽第八卷初說。阿梨耶識名空如來藏。具足無漏熏習法故。名不空如來藏。彼經意說。阿賴耶識能含凈種。名之為藏。為當佛因名如來藏。又未得菩提皆佛性故名如來藏。性虛妄故。亦破壞故。不實名空。所含無漏凈法種子。報身因故名如來藏。性非虛妄。究竟不盡。名為不空

。此生現行圓滿果位名報化身。故斷能藏有漏藏識。所知障滅大智滿故證受用身。大悲滿故起變化身。法華經說。欲令眾生悟佛知見出現於世。聲聞緣覺不知智身真實處故。不賜羊鹿但與牛車至道場故。上來二因。若在果位名法受用。示悟此二佛出世間。欲令眾生修此二因入佛知見。皆令修行不退轉業。即是示悟入佛知見。佛出於世總顯經義。佛出世間欲令眾生修二妙因得二勝果。開此無上讚歎令修。即是開．示．悟．入之義。復有二因能得二果。如大乘經莊嚴論說。福德．智慧二資糧。菩薩善修無邊際。乃至勇猛疾歸德海岸。攝論亦言。誰能悟入所應知相。善備福．智資糧。菩薩果隨增上分為二類。法身是福。受用是智。或受用是智。變化是福。法身通二。理實三身皆通福．智。二實性故。二所成故。二所起故。由此三身皆二因得。復有二因。一能生。二方便。能生因性即是因緣。所餘三緣方便因性。受用變化二因所得。法身一種方便因得。又有二因。謂共．不共。法身一種。是共因得。自受用身不共因得。他受用．變化通共．不共。又有二因。大智．大悲。自利．他利。隨增義說。自受用身大智．自利因。他受用變化身大悲．利他因。法身通二因。或皆通二。菩薩利他為自利故。菩薩自利為利他故。又有二因。一

【現代漢語翻譯】 現代漢語譯本：此生當下修行圓滿所證得的果位，名為報化身（Sambhogakāya and Nirmāṇakāya）。因此，斷除了能藏有漏種子的阿賴耶識（ālaya-vijñāna），因為所知障（jñeyāvaraṇa）滅盡而大智慧圓滿，所以證得受用身（Sambhogakāya）。因為大悲心圓滿，所以示現變化身（Nirmāṇakāya）。《法華經》（Lotus Sūtra）說：『爲了讓眾生領悟佛的知見，佛才出現於世。』聲聞（Śrāvaka）、緣覺（Pratyekabuddha）不知道智身（dharmakāya）的真實之處，所以不賜予羊車、鹿車，而只給予牛車，引導他們到達道場。上面所說的兩種因，如果在果位上，就稱為法受用。示現和開悟這二者，佛才出現於世間，爲了讓眾生修習這兩種因，從而進入佛的知見，使所有修行者都不退轉。這就是示現、開悟、進入佛的知見。佛出現於世間，總的來說就是爲了彰顯經義。佛出現於世間，是爲了讓眾生修習兩種妙因，從而獲得兩種殊勝的果報。開啟這種無上的讚歎，從而引導眾生修行，這就是開、示、悟、入的含義。 又有兩種因能夠獲得兩種果報。如《大乘經莊嚴論》（Mahāyāna-sūtrālaṃkāra）所說：『福德（puṇya）、智慧（jñāna）兩種資糧，菩薩善於修習無邊無際，乃至勇猛精進，迅速到達功德的彼岸。』《攝大乘論》（Abhidharmasamuccaya）也說：『誰能領悟所應知的法相，善於具備福德、智慧兩種資糧。』菩薩的果報隨著增上而分為兩類：法身（Dharmakāya）是福德，受用身是智慧。或者受用身是智慧，變化身是福德。法身通於二者。實際上，三身都通於福德、智慧，因為它們具有兩種實性，由兩種所成就，由兩種所生起。因此，三身都是由兩種因所獲得的。又有兩種因：一為能生因，二為方便因。能生因的自性就是因緣（hetu-pratyaya），其餘三種緣（緣：alambana）是方便因的自性。受用身、變化身是由兩種因所獲得的，法身只有一種，是由方便因所獲得的。又有兩種因，即共因、不共因。法身只有一種，是由共因所獲得的，自受用身（Svasaṃbhogakāya）是由不共因所獲得的，他受用身（Parasaṃbhogakāya）、變化身通於共因、不共因。又有兩種因，即大智、大悲，自利、利他。隨其增上義而說，自受用身是大智、自利之因，他受用身、變化身是大悲、利他之因，法身通於兩種因，或者都通於兩種因。菩薩爲了利益他人而自利，菩薩爲了自利而利益他人。又有兩種因，一……

【English Translation】 English version: The state of perfect fruition attained in this very life through present practice is called Sambhogakāya (enjoyment body) and Nirmāṇakāya (emanation body). Therefore, the ālaya-vijñāna (storehouse consciousness) that can store defiled seeds is severed. Because the jñeyāvaraṇa (cognitive obscurations) are extinguished and great wisdom is perfected, the Sambhogakāya is attained. Because great compassion is perfected, the Nirmāṇakāya arises. The Lotus Sūtra says, 'To cause sentient beings to awaken to the Buddha's knowledge and vision, [the Buddha] appears in the world.' Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) do not know the true place of the Dharmakāya (truth body), so they are not given sheep carts or deer carts, but only ox carts, to guide them to the place of enlightenment. The two causes mentioned above, when in the state of fruition, are called Dharma enjoyment. The manifestation and enlightenment of these two are why the Buddha appears in the world, to cause sentient beings to cultivate these two causes, thereby entering the Buddha's knowledge and vision, causing all practitioners to not regress. This is the manifestation, enlightenment, and entry into the Buddha's knowledge and vision. The Buddha's appearance in the world, in general, is to reveal the meaning of the scriptures. The Buddha's appearance in the world is to cause sentient beings to cultivate two wonderful causes, thereby obtaining two supreme fruits. Opening up this supreme praise, thereby guiding sentient beings to cultivate, this is the meaning of opening, showing, enlightening, and entering. Furthermore, there are two causes that can obtain two fruits. As the Mahāyāna-sūtrālaṃkāra (The Ornament of the Great Vehicle Sūtras) says, 'The two accumulations of puṇya (merit) and jñāna (wisdom), Bodhisattvas skillfully cultivate without limit, until they bravely and swiftly reach the shore of virtue.' The Abhidharmasamuccaya (Compendium of Abhidharma) also says, 'Who can awaken to the aspects of what should be known, skillfully possessing the two accumulations of merit and wisdom.' The Bodhisattva's fruition, according to increase, is divided into two categories: the Dharmakāya is merit, and the Sambhogakāya is wisdom. Or the Sambhogakāya is wisdom, and the Nirmāṇakāya is merit. The Dharmakāya is common to both. In reality, the three bodies are all common to merit and wisdom, because they have two real natures, are accomplished by two, and arise from two. Therefore, the three bodies are all obtained from two causes. Furthermore, there are two causes: one is the productive cause, and the other is the expedient cause. The nature of the productive cause is hetu-pratyaya (cause and condition), and the remaining three conditions are the nature of the expedient cause. The Sambhogakāya and Nirmāṇakāya are obtained from two causes, and the Dharmakāya is only one, obtained from the expedient cause. Furthermore, there are two causes, namely common and uncommon. The Dharmakāya is only one, obtained from the common cause, the Svasaṃbhogakāya (self-enjoyment body) is obtained from the uncommon cause, and the Parasaṃbhogakāya (other-enjoyment body) and Nirmāṇakāya are common to both common and uncommon causes. Furthermore, there are two causes, namely great wisdom and great compassion, self-benefit and benefiting others. According to the meaning of increase, the Svasaṃbhogakāya is the cause of great wisdom and self-benefit, the Parasaṃbhogakāya and Nirmāṇakāya are the cause of great compassion and benefiting others, and the Dharmakāya is common to both causes, or all are common to both. Bodhisattvas benefit themselves for the sake of benefiting others, and Bodhisattvas benefit others for the sake of benefiting themselves. Furthermore, there are two causes, one...

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性種姓。二習種姓。法身非由二因親得。疏亦可名。雖名佛性無別類故。不名性種性。由此亦無因習成性。余之二身二性親得。又有三種因。謂聞．思．修。修慧正為親生了因。聞思疏助。又三智因。正智正為法身了因。餘二疏助。正智．后得為受用正生因。加行疏助。后智正為變化正生因。餘二疏助。舊說三因。一應得因。謂即真如。所應得故。二加行因。謂菩提心願。三果圓滿因。謂正加行。隨增義者。初得法身。次得化身愿利生故。后得報身實修行故。佛性論中說此三因各感三身。通所成故。廣如彼說。彼論又說。佛性有三。一自性住佛性。未發心前住自性位。二引出佛性。發心以後諸有學位。三至得果佛性。謂無學位。彼論多說法身理性。有此三位與涅槃同。依受用身有為佛性分此三種。理亦無失。又有三因。般若經說。發菩提心。應云何住．云何修行．云何降伏其心。無著釋言。云何住。謂欲愿。行謂無相．相應等持。伏謂折伏散心。還住正愿入定折伏散障。名三種因。天親釋同。或異解者。發心．修行．斷障別故。散行．定行。初心散行。次心定行。後心入聖斷障。是故三因攝一切盡。彼經宗意。說法身因行無相故。亦說福智二相法身。亦受用因方能起化利益無盡。有四種緣。一因緣。二等無間緣。三所

【現代漢語翻譯】 性種姓（xing zhong xing）：指本性具有的佛性。 二習種姓（er xi zhong xing）：指通過後天熏習而成的佛性。 法身（fa shen）並非由這兩種原因直接獲得。也可以說是間接原因。雖然名為佛性，但沒有其他類別，所以不稱為性種姓。因此，也沒有通過後天熏習而成的本性。其餘的化身（hua shen）和報身（bao shen）這兩種身，是通過直接原因獲得的。 又有三種因，即聞、思、修。修慧（xiu hui）是產生法身的直接原因，聞和思是輔助原因。又有三種智慧的因，正智（zheng zhi）是法身的直接原因，其餘兩種是輔助原因。正智和后得智（hou de zhi）是報身的直接原因，加行（jia xing）是輔助原因。后得智是化身的直接原因，其餘兩種是輔助原因。 舊的說法有三種因：一是應得因，指真如（zhen ru），因為是所應獲得的；二是加行因，指菩提心願（pu ti xin yuan）；三是果圓滿因，指正確的加行。隨著意義的增加，首先獲得法身，然後獲得化身，因為發願利益眾生，最後獲得報身，因為真實的修行。 《佛性論》（Fo Xing Lun）中說這三種因各自感應三種身，因為是共同成就的。詳細內容如該論所述。該論又說，佛性有三種：一是自性住佛性（zi xing zhu fo xing），在未發菩提心之前，佛性安住于自性位；二是引出佛性（yin chu fo xing），指發菩提心以後的各種有學位；三是至得果佛性（zhi de guo fo xing），指無學位。該論主要說法身的理性，有這三種狀態，與涅槃（nie pan）相同。依據報身有為的佛性，可以分為這三種，道理上也沒有錯誤。 又有三種因。《般若經》（Bo Re Jing）說，發菩提心后，應該如何安住、如何修行、如何降伏其心。無著（Wu Zhu）解釋說，『如何安住』，指欲愿；『如何修行』，指無相、相應等持；『如何降伏』，指折伏散亂的心，使其安住于正確的願望，進入禪定，折伏散亂的障礙，稱為三種因。天親（Tian Qin）的解釋相同。或者有不同的解釋，因為發心、修行、斷除障礙是不同的。散亂的修行和禪定的修行，初心是散亂的修行，其次是禪定的修行，最後是進入聖位斷除障礙。因此，三種因包含了所有內容。該經的宗旨是，說法身的因行是無相的，也說福德和智慧兩種相的法身，也是報身的因才能發起化身，利益無盡。 有四種緣：一是因緣（yin yuan），二是等無間緣（deng wu jian yuan），三是所緣緣（suo

【English Translation】 『Nature Lineage (xing zhong xing)』: Refers to the Buddha-nature inherent in one's nature. 『Habit Lineage (er xi zhong xing)』: Refers to the Buddha-nature developed through acquired habits. The 『Dharmakaya (fa shen)』 is not directly obtained from these two causes. It can also be called an indirect cause. Although it is called Buddha-nature, it does not have other categories, so it is not called Nature Lineage. Therefore, there is also no nature formed through acquired habits. The remaining 『Nirmanakaya (hua shen)』 and 『Sambhogakaya (bao shen)』, these two bodies, are obtained through direct causes. Furthermore, there are three causes, namely hearing, thinking, and cultivating. Cultivating wisdom (xiu hui) is the direct cause of generating the Dharmakaya, while hearing and thinking are auxiliary causes. There are also three causes of wisdom, with Correct Wisdom (zheng zhi) being the direct cause of the Dharmakaya, and the other two being auxiliary causes. Correct Wisdom and Subsequent Wisdom (hou de zhi) are the direct causes of the Sambhogakaya, with application (jia xing) being an auxiliary cause. Subsequent Wisdom is the direct cause of the Nirmanakaya, with the other two being auxiliary causes. The old saying has three causes: first, the Cause to be Obtained, referring to 『Tathata (zhen ru)』, because it is what should be obtained; second, the Cause of Application, referring to the aspiration for 『Bodhi Mind (pu ti xin yuan)』; and third, the Cause of Perfected Fruit, referring to correct application. As the meaning increases, first the Dharmakaya is obtained, then the Nirmanakaya is obtained because of the vow to benefit sentient beings, and finally the Sambhogakaya is obtained because of true practice. The 『Treatise on Buddha-Nature (Fo Xing Lun)』 says that these three causes each correspond to three bodies because they are jointly accomplished. Details are as described in that treatise. That treatise also says that there are three types of Buddha-nature: first, 『Inherent Buddha-nature (zi xing zhu fo xing)』, before the Bodhi Mind is aroused, the Buddha-nature abides in its inherent state; second, 『Elicited Buddha-nature (yin chu fo xing)』, referring to the various stages of learning after the Bodhi Mind is aroused; and third, 『Attained Fruit Buddha-nature (zhi de guo fo xing)』, referring to the stage of no learning. That treatise mainly discusses the rationality of the Dharmakaya, which has these three states, the same as 『Nirvana (nie pan)』. According to the conditioned Buddha-nature of the Sambhogakaya, it can be divided into these three types, and there is no error in principle. There are also three causes. The 『Prajna Sutra (Bo Re Jing)』 says that after arousing the Bodhi Mind, how should one abide, how should one practice, and how should one subdue one's mind. 『Asanga (Wu Zhu)』 explains, 『How to abide』 refers to desire and aspiration; 『How to practice』 refers to non-form, corresponding samadhi, etc.; 『How to subdue』 refers to subduing the distracted mind, causing it to abide in correct aspirations, entering samadhi, and subduing the obstacles of distraction, which are called the three causes. 『Vasubandhu (Tian Qin)』s explanation is the same. Or there are different explanations, because arousing the mind, practicing, and cutting off obstacles are different. Distracted practice and samadhi practice, the initial mind is distracted practice, the next is samadhi practice, and finally entering the holy position to cut off obstacles. Therefore, the three causes encompass everything. The purpose of that sutra is to say that the causal practice of the Dharmakaya is formless, and it also speaks of the Dharmakaya with the two forms of merit and wisdom, and it is also the cause of the Sambhogakaya that can initiate the Nirmanakaya, benefiting endlessly. There are four conditions: first, the causal condition (yin yuan), second, the immediately preceding condition (deng wu jian yuan), and third, the object condition (suo

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緣緣。四增上緣。因緣一種。遍諸有為親辦自果。等無間緣。因果必是心心所法。其所緣緣。體通一切法果必心心所。增上緣性因果俱通。與力不遮果自性故。法身但由增上緣得。自受用身通四緣得。他受用．變化。初．後緣得。非心心所實自性故。復有四力。一因。二善友。三作意。四資糧。三身皆通四力所得。然親得者。法身即非。又有四行。菩薩地說。一菩提分。二波羅蜜。三諸神通。四成熟有情。三身皆由此四行得。又有六因。一能作。二俱有。三相應。四同類。五遍行。六異熟。能作體通有為無為。果唯有為不障生故。體通四緣攝。俱有體通諸有為法。俱時與力。因緣．增上．相應果唯心心所法。亦因．增上．同類唯是諸有為法。同品．勝品自類為因。亦因．增上．所緣定無。等無間不定。遍行唯是苦．集二諦。或是見道遍緣四諦一切煩惱。唯除因緣。異熟唯是有漏善業．及不善業。招無記故唯增上緣。此六因中若諸現行望自親種。為因．增上。現行相望定無因緣。必有增上。餘二不定。望不親種但一增上。一切種子望自類種。皆因．增上。望自類現行亦因．增上。定無等無間。所緣緣不定。若望異種但為增上。望異現行定為增上。無因．等無間。所緣緣不定。初之四因通現及種可有因緣。遍行．異熟雖通

【現代漢語翻譯】 緣有四種增上緣（Adhipati-paccaya，增上緣：四緣之一，指對結果起主導作用的條件）。因緣（Hetu-paccaya，因緣：六因之一，指產生結果的直接原因）是一種，普遍存在於所有有為法（Saṃskṛta，有為法：由因緣和合而成的法）中，直接產生自己的結果。等無間緣（Samanantara-paccaya，等無間緣：心和心所相續生滅，前念為后念開路的條件）的因和果一定是心和心所法（Citta-caitasika，心和心所法：精神現象）。其所緣緣（Ālambana-paccaya，所緣緣：心和心所認識的對象）的本體貫通一切法，結果一定是心和心所。增上緣的性質，因和果都貫通。因為它提供力量，不阻礙果的自性。法身（Dharmakāya，法身：佛的真理之身）只能由增上緣獲得。自受用身（Sva-saṃbhogakāya，自受用身：佛為自身修行而顯現的報身）可以通過四種緣獲得。他受用身（Para-saṃbhogakāya，他受用身：佛為他人說法而顯現的報身）和變化身（Nirmāṇakāya，變化身：佛為度化眾生而顯現的化身），最初和最後由緣獲得。因為它們不是心和心所的真實自性。 又有四種力量：一是因力，二是善友力，三是作意力，四是資糧力。三身（Trikāya，三身：法身、報身、化身）都可以通過這四種力量獲得。然而，直接獲得法身的不是這四種力量。又有四種行：菩薩地說，一是菩提分（Bodhipākṣika-dharmas，菩提分法：通往覺悟的三十七種修行方法），二是波羅蜜（Pāramitā，波羅蜜：到達彼岸的修行方法，如佈施、持戒等），三是諸神通（Abhijñā，神通：超自然能力），四是成熟有情（Sattvas，有情：眾生）。三身都可以通過這四種行獲得。又有六種因：一能作因（Kāraṇa-hetu，能作因：提供幫助而不阻礙結果產生的條件），二俱有因（Sahabhū-hetu，俱有因：同時產生的互為因果的條件），三相應因（Saṃprayuktaka-hetu，相應因：心和心所同時相應產生的條件），四同類因（Sabhāga-hetu，同類因：相似的法產生相似的法），五遍行因（Sarvatraga-hetu，遍行因：普遍存在的煩惱），六異熟因（Vipāka-hetu，異熟因：善惡業產生的結果）。能作因的本體貫通有為法和無為法（Asaṃskṛta，無為法：不依賴因緣而存在的法），結果只有有為法，因為它不阻礙產生。本體貫通四種緣。俱有因的本體貫通所有有為法，同時提供力量。因緣、增上緣、相應果只有心和心所法。也是因、增上。同類因只是所有有為法。同品、勝品以自類為因。也是因、增上。所緣緣一定沒有。等無間緣不一定。遍行因只是苦諦（Duḥkha-satya，苦諦：人生是苦的真理）和集諦（Samudaya-satya，集諦：苦的根源是煩惱的真理）。或者是見道（Darśana-mārga，見道：證悟真理的道路）時普遍緣四諦（Satya，四諦：苦、集、滅、道）的一切煩惱。唯獨沒有因緣。異熟因只是有漏（Sāsrava，有漏：有煩惱的）善業和不善業。招感無記（Avyākṛta，無記：非善非惡）果，所以只是增上緣。這六種因中，如果諸現行（Vartamāna，現行：正在發生作用的法）相對於自己的親種子（Bīja，種子：潛在的法），是因和增上。現行相互之間一定沒有因緣。一定有增上。其餘兩種不一定。相對於不親種子，只有一種增上。一切種子相對於自己的同類種子，都是因和增上。相對於自己的同類現行，也是因和增上。一定沒有等無間。所緣緣不一定。如果相對於異種，只是增上。相對於異現行，一定是增上。沒有因和等無間。所緣緣不一定。最初的四種因貫通現行和種子，可能有因緣。遍行因和異熟因雖然貫通

【English Translation】 There are four Adhipati-paccayas (Adhipati-paccaya, Dominant Condition: one of the four conditions, referring to the condition that plays a leading role in the result). Hetu-paccaya (Hetu-paccaya, Root Condition: one of the six causes, referring to the direct cause of producing the result) is one type, universally present in all Saṃskṛta (Saṃskṛta, Conditioned Dharmas: dharmas that are compounded by causes and conditions), directly producing its own result. The cause and effect of Samanantara-paccaya (Samanantara-paccaya, Immediately Contiguous Condition: the condition where mind and mental factors arise and cease in succession, with the previous thought paving the way for the next) must be Citta-caitasika (Citta-caitasika, Mind and Mental Factors: mental phenomena). The substance of its Ālambana-paccaya (Ālambana-paccaya, Object Condition: the object cognized by the mind and mental factors) penetrates all dharmas, and the result must be mind and mental factors. The nature of Adhipati-paccaya, both cause and effect penetrate. Because it provides strength and does not hinder the self-nature of the result. Dharmakāya (Dharmakāya, Truth Body: the body of truth of the Buddha) can only be obtained by Adhipati-paccaya. Sva-saṃbhogakāya (Sva-saṃbhogakāya, Self-Enjoyment Body: the reward body manifested by the Buddha for his own practice) can be obtained through the four conditions. Para-saṃbhogakāya (Para-saṃbhogakāya, Other-Enjoyment Body: the reward body manifested by the Buddha to teach others) and Nirmāṇakāya (Nirmāṇakāya, Transformation Body: the transformation body manifested by the Buddha to liberate sentient beings), initially and finally obtained by conditions. Because they are not the true self-nature of mind and mental factors. There are also four powers: first, the power of cause; second, the power of good friends; third, the power of attention; fourth, the power of resources. The Trikāya (Trikāya, Three Bodies: Dharmakāya, Sambhogakāya, Nirmāṇakāya) can be obtained through these four powers. However, it is not these four powers that directly obtain the Dharmakāya. There are also four practices: as stated in the Bodhisattva grounds, first, Bodhipākṣika-dharmas (Bodhipākṣika-dharmas, Factors of Enlightenment: the thirty-seven practices leading to enlightenment); second, Pāramitā (Pāramitā, Perfections: practices for reaching the other shore, such as generosity, morality, etc.); third, Abhijñā (Abhijñā, Supernormal Powers); fourth, maturing Sattvas (Sattvas, Sentient Beings). The three bodies can be obtained through these four practices. There are also six causes: first, Kāraṇa-hetu (Kāraṇa-hetu, Efficient Cause: the condition that provides help without hindering the production of the result); second, Sahabhū-hetu (Sahabhū-hetu, Co-existent Cause: conditions that arise simultaneously and are mutually causal); third, Saṃprayuktaka-hetu (Saṃprayuktaka-hetu, Associated Cause: the condition where mind and mental factors arise simultaneously and in association); fourth, Sabhāga-hetu (Sabhāga-hetu, Similar Cause: similar dharmas produce similar dharmas); fifth, Sarvatraga-hetu (Sarvatraga-hetu, Universal Cause: universally existing afflictions); sixth, Vipāka-hetu (Vipāka-hetu, Resultant Cause: the result produced by good and bad karma). The substance of Kāraṇa-hetu penetrates Saṃskṛta and Asaṃskṛta (Asaṃskṛta, Unconditioned Dharmas: dharmas that do not depend on causes and conditions), and the result is only Saṃskṛta, because it does not hinder production. The substance penetrates the four conditions. The substance of Sahabhū-hetu penetrates all conditioned dharmas, providing strength simultaneously. The cause, Adhipati-paccaya, and associated result are only mind and mental factors. Also cause, Adhipati-paccaya. Sabhāga-hetu is only all conditioned dharmas. Similar and superior qualities take their own kind as the cause. Also cause, Adhipati-paccaya. Ālambana-paccaya is definitely not present. Samanantara-paccaya is uncertain. Sarvatraga-hetu is only Duḥkha-satya (Duḥkha-satya, Truth of Suffering: the truth that life is suffering) and Samudaya-satya (Samudaya-satya, Truth of Origin: the truth that the root of suffering is affliction). Or, when seeing the path (Darśana-mārga, Path of Seeing: the path of realizing the truth), universally conditions all afflictions of the four truths (Satya, Four Noble Truths: suffering, origin, cessation, path). Only without Hetu-paccaya. Vipāka-hetu is only Sāsrava (Sāsrava, Defiled: with afflictions) good karma and bad karma. It attracts Avyākṛta (Avyākṛta, Neutral: neither good nor bad) results, so it is only Adhipati-paccaya. Among these six causes, if the Vartamāna (Vartamāna, Present: dharmas that are currently functioning) relative to their own Bīja (Bīja, Seed: potential dharmas), are cause and Adhipati-paccaya. There is definitely no Hetu-paccaya between present actions. There must be Adhipati-paccaya. The remaining two are uncertain. Relative to non-intimate seeds, there is only one Adhipati-paccaya. All seeds relative to their own kind of seeds are both cause and Adhipati-paccaya. Relative to their own kind of present actions are also cause and Adhipati-paccaya. There is definitely no Samanantara-paccaya. Ālambana-paccaya is uncertain. If relative to different kinds, it is only Adhipati-paccaya. Relative to different present actions, it must be Adhipati-paccaya. There is no cause and Samanantara-paccaya. Ālambana-paccaya is uncertain. The initial four causes penetrate present actions and seeds, and there may be Hetu-paccaya. Although Sarvatraga-hetu and Vipāka-hetu penetrate

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現．種。不親生故皆非因緣。前四因通有漏．無漏。后二種因唯是有漏。故佛三身法身非是六因所得。體非生故。自受用身前四因得。他受．變化初三因得。非相應因。如六因義林教理為證。復有十因。一隨說。二觀待。三牽引。四生起。五攝受。六引發。七定異。八同事。九相違。十不相違。法身唯為五因所得。論說離系果。攝受．引發．定異．同事．不相違因五因得故。性妙離言。非隨說因得。能證道合。觀待相疏。非彼因得。牽引生起二果有為。亦非二得。相違因遠。得果已無。亦非彼得。若疏遠詮。亦隨說得。不親得故論不說之。觀待餘二功德之身成自性身。道證非疏遠故論亦不說。離煩惱纏而成法身。以道證時彼都已遠。論亦不說相違因得。然義可為八因所得。唯除牽引及生起因。受用．變化八因所得。除隨說．相違。言說不能親詮彼故。不說得之。疏亦可得。相違因遠不說得之。疏亦可得。若依此義通十因得。待因成果。二身相待有觀待因。能生種子熟．未熟別。分成牽引．及生起因。攝受六依處辨無漏法故有攝受因。本性種子成引發因。自乘種子為定異因。即前諸因同爲生等一事業故為同事因。不相違因其理可悉。故有八因。或復十因。且隨顯相說。此因等諸嚴凈土所有妙因皆三身因。恐繁且止。

【現代漢語翻譯】 現代漢語譯本： 現在，關於『因』的種類。如果不是親生的，就都不是因緣。前面的四種因可以是有漏的，也可以是無漏的。後面的兩種因只能是有漏的。所以佛的三身中的法身不是六因所能得到的，因為法身本體不是生出來的。自受用身是由前四種因得到的，他受用身和變化身是由前三種因得到的，不包括相應因。這些六因的意義可以參考《因明入正理論義林》的教理作為證明。 另外還有十種因：一是隨說因，二是觀待因，三是牽引因，四是生起因，五是攝受因，六是引發因，七是定異因，八是同事因，九是相違因，十是不相違因。法身只能由五種因得到。《瑜伽師地論》中說，離系果是由攝受因、引發因、定異因、同事因和不相違因這五種因得到的，因為法身的自性玄妙，無法用言語表達，所以不是隨說因得到的。能夠證得的道與法身結合，與觀待因的關係疏遠，所以不是觀待因得到的。牽引因和生起因所產生的果是有為法，所以也不是這兩種因得到的。相違因距離法身很遠，得到法身果時，相違因已經不存在了，所以也不是相違因得到的。如果從疏遠的詮釋來看，也可以說是隨說因得到的，但因為不是直接得到的，所以《瑜伽師地論》中沒有說。觀待因可以成就其他兩種功德之身，成為自性身，但道證不是疏遠的，所以《瑜伽師地論》也沒有說。遠離煩惱的纏縛而成就法身，因為在道證的時候，煩惱都已經遠離了，所以《瑜伽師地論》也沒有說相違因可以得到法身，但從義理上來說，法身可以由八種因得到，唯獨不包括牽引因和生起因。受用身和變化身可以由八種因得到，除了隨說因和相違因。因為言語不能直接詮釋受用身和變化身，所以不說是由這兩種因得到的，但從疏遠的角度來看，也可以說是這兩種因得到的。相違因距離受用身和變化身很遠，所以不說是由相違因得到的，但從疏遠的角度來看，也可以說是相違因得到的。如果按照這個義理，那麼受用身和變化身可以通過十種因得到。待因成果，二身相互依存，所以有觀待因。能夠使種子成熟或未成熟，可以分為牽引因和生起因。攝受六依處，辨別無漏法，所以有攝受因。本性種子成就引發因。各自的種子成為定異因。前面所說的各種因共同成就生等事業，所以是同事因。不相違因的道理可以完全理解。所以有八種因，或者十種因，且隨顯相來說。這些因等各種莊嚴凈土的所有妙因都是三身的因。恐怕過於繁瑣，就此停止。

【English Translation】 English version: Now, concerning the types of 'causes' (因, yin). If something is not directly produced, it is not a causal condition (因緣, yin yuan). The first four causes can be with outflows (有漏, yǒu lòu) or without outflows (無漏, wú lòu). The latter two causes are only with outflows. Therefore, the Dharma Body (法身, fǎ shēn) of the Buddha's Three Bodies (三身, sān shēn) is not obtained by the six causes, because the Dharma Body's essence is not produced. The Self-Enjoyment Body (自受用身, zì shòu yòng shēn) is obtained by the first four causes, while the Other-Enjoyment Body (他受用身, tā shòu yòng shēn) and the Transformation Body (變化身, biàn huà shēn) are obtained by the first three causes, excluding the corresponding cause. The meaning of these six causes can be verified by the teachings in the 'Yin Ming Ru Zheng Li Lun Yi Lin' (因明入正理論義林). Furthermore, there are ten causes: 1. Explanatory cause (隨說, suí shuō), 2. Dependent cause (觀待, guān dài), 3. Leading cause (牽引, qiān yǐn), 4. Generating cause (生起, shēng qǐ), 5. Embracing cause (攝受, shè shòu), 6. Initiating cause (引發, yǐn fā), 7. Determining cause (定異, dìng yì), 8. Cooperative cause (同事, tóng shì), 9. Contradictory cause (相違, xiāng wéi), and 10. Non-contradictory cause (不相違, bù xiāng wéi). The Dharma Body is only obtained by five causes. The 'Yogacarabhumi-sastra' (瑜伽師地論, Yújiāshī Dìlùn) states that the result of detachment (離系果, lí xì guǒ) is obtained by the embracing cause, initiating cause, determining cause, cooperative cause, and non-contradictory cause, because the nature of the Dharma Body is subtle and beyond words, so it is not obtained by the explanatory cause. The path that can be realized is united with the Dharma Body, and the relationship with the dependent cause is distant, so it is not obtained by the dependent cause. The results produced by the leading cause and the generating cause are conditioned phenomena (有為法, yǒu wéi fǎ), so they are not obtained by these two causes. The contradictory cause is far from the Dharma Body, and when the result of the Dharma Body is obtained, the contradictory cause no longer exists, so it is not obtained by the contradictory cause. If viewed from a distant explanation, it can also be said to be obtained by the explanatory cause, but because it is not directly obtained, the 'Yogacarabhumi-sastra' does not mention it. The dependent cause can accomplish the other two bodies of merit, becoming the Self-Nature Body, but the path realization is not distant, so the 'Yogacarabhumi-sastra' also does not mention it. The Dharma Body is accomplished by being free from the entanglements of afflictions, because when the path is realized, the afflictions have already been distanced, so the 'Yogacarabhumi-sastra' also does not mention that the contradictory cause can obtain the Dharma Body, but in terms of meaning, the Dharma Body can be obtained by eight causes, excluding only the leading cause and the generating cause. The Enjoyment Body and the Transformation Body can be obtained by eight causes, excluding the explanatory cause and the contradictory cause. Because words cannot directly explain the Enjoyment Body and the Transformation Body, it is not said that they are obtained by these two causes, but from a distant perspective, it can also be said that they are obtained by these two causes. The contradictory cause is far from the Enjoyment Body and the Transformation Body, so it is not said that they are obtained by the contradictory cause, but from a distant perspective, it can also be said that they are obtained by the contradictory cause. If according to this meaning, then the Enjoyment Body and the Transformation Body can be obtained through ten causes. The dependent cause results in the accomplishment, and the two bodies are interdependent, so there is a dependent cause. Being able to ripen or not ripen the seeds can be divided into the leading cause and the generating cause. Embracing the six bases (六依處, liù yī chù), distinguishing the Dharma without outflows, so there is an embracing cause. The inherent seed accomplishes the initiating cause. Each seed becomes the determining cause. The various causes mentioned earlier jointly accomplish the activities of birth and so on, so they are cooperative causes. The principle of the non-contradictory cause can be fully understood. Therefore, there are eight causes, or ten causes, and they are spoken of according to their apparent aspects. These causes and all the wonderful causes of the various adorned pure lands are all causes of the Three Bodies. Fearing that it would be too lengthy, I will stop here.

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已辨因起當辨果相。果有五種。一異熟。二等流。三離系。四士用。五增上。此中士用略有二釋。一云五蘊假者名曰士夫。彼所得果名士用果。二云諸別別法亦名士夫。如彼假者有體用故。從喻為名。假士夫得名士用果。若依初義法身唯是離系．增上果。斷障得故是離系果。增上可知。非有漏故非異熟果。非有為故非等流果。非五蘊假者之所親證故非士用果。若依后義亦士用果。聖道士夫之所得故。體成三果。受用．變化各成三果。非有漏故非異熟果。非無為故非離系果。依前諸因得三身中。因緣生者等流．增上。或是士用。或非土用。增上緣得可通四果。唯除異熟。佛果無故。餘二緣得定有增上。必無離系。等流．士用或有或無。自類勝品者有等流。余相望非有。彼勢力得者有士夫。余相望非有。

第五諸門分別者。略有十四門。

一常無常門。金光明說。如是三身以有義故而說為常。以有義故說為無常。化身者恒轉法輪。是故處處如如方便相續不斷。是故說常。非是本故。具足之用不顯現故。是故說無常。莊嚴論說。常有三種。一本性常。二不斷常。三相續常。佛地論說。此變化身沒已復現。化無盡故。是相續常。所依常故亦說為常。有生滅故亦是無常。正與經同。金光明說。應身者從無始來相

【現代漢語翻譯】 現代漢語譯本： 已經辨析了因的生起，應當辨析果的相狀。果有五種：一、異熟果（Vipāka-phala，由善惡業產生的果報）；二、等流果（Nisyanda-phala，與因在性質上相似的果）；三、離系果（Visamyoga-phala，通過斷除煩惱而獲得的解脫果）；四、士用果（Purusakara-phala，由人的努力所產生的果）；五、增上果（Adhipati-phala，對其他事物產生影響的果）。 其中，對於士用果略有二種解釋：一種說法是，五蘊和合的假立之物名為士夫（Pudgala，補特伽羅，即人），他所獲得的果稱為士用果。另一種說法是，各種不同的法也名為士夫，因為這些法如同假立的士夫一樣，具有體和用。從比喻的角度命名，假立的士夫所得到的果稱為士用果。如果依照第一種解釋，法身（Dharmakāya，佛的法性身）僅僅是離系果和增上果。因為斷除障礙而獲得，所以是離系果。增上果的含義可以理解。因為不是有漏法，所以不是異熟果。因為不是有為法，所以不是等流果。因為不是五蘊和合的假立之物所親自證得，所以不是士用果。如果依照后一種解釋，法身也是士用果，因為是聖道士夫所獲得的。法身本體成就三種果。受用身（Sambhogakāya，佛的報身）和變化身（Nirmānakāya，佛的應化身）各自成就三種果。因為不是有漏法，所以不是異熟果。因為不是無為法，所以不是離系果。 依據前面的各種因，在三身中，因緣所生的果是等流果和增上果，或者也是士用果，或者不是士用果。增上緣所獲得的果可以通於四種果，唯獨沒有異熟果，因為佛果中沒有異熟果。其餘兩種緣所獲得的果必定有增上果，必定沒有離系果。等流果和士用果或者有或者沒有。自身同類的殊勝品有等流果，其餘相互觀望則沒有。憑藉其勢力而獲得的果有士用果，其餘相互觀望則沒有。 第五，各種門類的分別，略有十四個門類： 一、常與無常門。 《金光明經》（Suvarnaprabhasa Sutra）說：『如此三身，以有義的緣故而說為常，以有義的緣故說為無常。』化身恒常運轉法輪，因此處處以種種方便相續不斷，所以說是常。但化身不是根本的，具足之用不顯現，所以說是無常。《莊嚴論》（Mahāyāna-sūtrālaṃkāra）說：常有三種：一、本性常；二、不斷常；三、相續常。《佛地論》（Buddhabhumi Sutra）說：此變化身滅后又出現，化身沒有窮盡，所以是相續常。所依之法是常，所以也說是常。因為有生滅，所以也是無常。這與《金光明經》的說法相同。《金光明經》說：應身（Nirmānakāya，佛的應化身）從無始以來相貌...

【English Translation】 English version: Having distinguished the arising of causes, one should distinguish the characteristics of effects. There are five kinds of effects: 1. Vipāka-phala (異熟果, the result of good and bad karma), 2. Nisyanda-phala (等流果, the effect similar in nature to the cause), 3. Visamyoga-phala (離系果, the liberation obtained by eliminating afflictions), 4. Purusakara-phala (士用果, the effect produced by human effort), and 5. Adhipati-phala (增上果, the effect that influences other things). Among these, there are two brief explanations for Purusakara-phala: One explanation is that the aggregation of the five skandhas (五蘊) is called Pudgala (士夫, person), and the effect obtained by him is called Purusakara-phala. Another explanation is that various distinct dharmas (法) are also called Pudgala, because these dharmas, like the imputed Pudgala, have substance and function. Named from the perspective of metaphor, the effect obtained by the imputed Pudgala is called Purusakara-phala. If according to the first explanation, the Dharmakāya (法身, the Dharma body of the Buddha) is only Visamyoga-phala and Adhipati-phala. Because it is obtained by eliminating obstacles, it is Visamyoga-phala. The meaning of Adhipati-phala can be understood. Because it is not a contaminated dharma, it is not Vipāka-phala. Because it is not a conditioned dharma, it is not Nisyanda-phala. Because it is not personally realized by the imputed aggregation of the five skandhas, it is not Purusakara-phala. If according to the latter explanation, the Dharmakāya is also Purusakara-phala, because it is obtained by the holy path practitioner. The essence of Dharmakāya accomplishes three kinds of effects. The Sambhogakāya (受用身, the enjoyment body of the Buddha) and Nirmānakāya (變化身, the transformation body of the Buddha) each accomplish three kinds of effects. Because they are not contaminated dharmas, they are not Vipāka-phala. Because they are not unconditioned dharmas, they are not Visamyoga-phala. Based on the preceding various causes, among the three bodies, the effect produced by cause and condition is Nisyanda-phala and Adhipati-phala, or it is also Purusakara-phala, or it is not Purusakara-phala. The effect obtained by Adhipati-hetu (增上緣) can be common to four kinds of effects, except for Vipāka-phala, because there is no Vipāka-phala in the Buddha's fruit. The effects obtained by the remaining two kinds of hetus (緣) certainly have Adhipati-phala, and certainly do not have Visamyoga-phala. Nisyanda-phala and Purusakara-phala may or may not exist. The superior qualities of one's own kind have Nisyanda-phala, while others do not have it when viewed in relation to each other. Those obtained by their power have Purusakara-phala, while others do not have it when viewed in relation to each other. Fifth, the distinctions of various categories, there are briefly fourteen categories: 1. The category of permanence and impermanence. The Suvarnaprabhasa Sutra (金光明經) says: 'These three bodies are said to be permanent because of their existence, and they are said to be impermanent because of their existence.' The Nirmānakāya constantly turns the wheel of Dharma, therefore it continues uninterrupted everywhere with various skillful means, so it is said to be permanent. But the Nirmānakāya is not fundamental, and its complete function is not manifested, so it is said to be impermanent. The Mahāyāna-sūtrālaṃkāra (莊嚴論) says: There are three kinds of permanence: 1. permanence by nature; 2. uninterrupted permanence; 3. continuous permanence. The Buddhabhumi Sutra (佛地論) says: This Nirmānakāya disappears and then reappears, and the Nirmānakāya is inexhaustible, so it is continuous permanence. The dharma on which it depends is permanent, so it is also said to be permanent. Because there is arising and ceasing, it is also impermanent. This is the same as the statement in the Suvarnaprabhasa Sutra. The Suvarnaprabhasa Sutra says: The Nirmānakāya (應身) has had its appearance from beginningless time...

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續不斷故。以一切諸佛不共之法能攝持故。眾生未盡用亦不盡。是故說常。非是本故。以具足用不顯現故。故說無常。佛地論說。是不斷常。恒受法樂無間斷故。所依常故亦說為常。依此常義。涅槃經說獲常色等。若言如來身無常者。此人舌根何不墮落。從因生故。有生滅故。亦說無常。諸論及涅槃經三十五皆說。記有四種。一一向記。二分別記。三返問記。四舍置記。此記有二。一人四記。二法四記。人四記者。一問生者皆死耶。答言如是。應一向記。二問死者復生耶。答言應分別。有煩惱者死而復生。無煩惱者死而不生。應分別記。三問人為殊勝。應返問彼。汝何所方。若方于天答言為劣。若方于余答言為勝。應返問記。四問我為有無。應舍勿答。是舍置記。法四記者。一問生者皆滅耶。答言如是。是一向記。二問滅者復生耶。答言此分別。有因緣者滅而復生。無因緣者滅而不生。二乘五蘊無大悲緣。無餘依滅而更不生。如來之身但墮法數不墮生數。有大悲故本願未盡。有因緣故滅而復生。是分別記。三問聲聞善心為勝．為劣。應返問彼。汝何所方。隨方為答。是返問記。四問第六蘊為善．不善。應舍勿答。是舍置記。佛受用身既墮法數。生者能滅是一向記。故不可說是本性常。許從因生說是常者。違比量故。金

【現代漢語翻譯】 現代漢語譯本 因為（如來藏）持續不斷地運作，所以說是『常』。因為一切諸佛的不共之法能夠攝持它，眾生沒有窮盡，它的作用也不會窮盡，所以說是『常』。但它不是原本就存在的，因為它的具足作用沒有顯現出來，所以說是『無常』。《佛地論》說，這是『不斷常』，因為它恒常地領受法的快樂，沒有間斷。所依的（清凈法界）是常住的，所以也說它是『常』。依據這種常義，《涅槃經》說可以獲得常色等。（如果）說如來的身體是無常的，那麼這個人（說妄語）的舌根為什麼不掉落呢？ 因為它從因緣而生，有生有滅，所以也說是『無常』。各種論典和《涅槃經》第三十五卷都說，記別有四種：一、一向記（直接回答）；二、分別記（分別回答）；三、反問記（反問對方）；四、舍置記（不予回答）。這種記別有二種：一是人四記，二是法四記。人四記是：一、問『生者都會死嗎？』，回答說『是的』，這應該是一向記。二、問『死者會復生嗎？』，回答說『應該分別』，有煩惱的人死了會復生，沒有煩惱的人死了不會復生，這應該是分別記。三、問『人是殊勝的嗎？』，應該反問他『你和什麼相比？』，如果和天相比，回答說『是低劣的』，如果和其餘的相比，回答說『是殊勝的』，這應該是反問記。四、問『我是有還是無？』，應該捨棄不回答，這是舍置記。法四記是：一、問『生者都會滅嗎？』，回答說『是的』，這是一向記。二、問『滅者會復生嗎？』，回答說『這要分別』，有因緣的滅了會復生，沒有因緣的滅了不會復生。二乘（聲聞、緣覺）的五蘊沒有大悲的因緣，沒有其餘的依靠，滅了就不會再生。如來的身體只是屬於法數，不屬於生數，因為有大悲心，本來的誓願沒有窮盡，有因緣，所以滅了還會復生，這是分別記。三、問『聲聞的善心是殊勝的還是低劣的？』，應該反問他『你和什麼相比？』，隨著所比較的對象來回答，這是反問記。四、問『第六識是善的還是不善的？』，應該捨棄不回答，這是舍置記。佛的受用身既然屬於法數，生者能夠滅，這是一向記，所以不可說它是本性常。如果允許從因緣而生而說是常，就違背了比量（推理）的緣故。（以下內容缺失）

【English Translation】 English version It is said to be 'permanent' because (the Tathagatagarbha) operates continuously. It is said to be 'permanent' because the uncommon dharmas of all Buddhas can uphold it, and because sentient beings are not exhausted, its function will not be exhausted. However, it is not originally existent, because its complete function is not manifest, so it is said to be 'impermanent'. The Buddhabhumi Sutra says that this is 'uninterrupted permanence' because it constantly receives the joy of the Dharma without interruption. Because the basis (the pure Dharmadhatu) is permanent, it is also said to be 'permanent'. According to this meaning of permanence, the Nirvana Sutra says that one can obtain permanent form, etc. (If) it is said that the body of the Tathagata is impermanent, then why does the tongue of this person (who speaks falsely) not fall off? Because it arises from causes and conditions, and has birth and death, it is also said to be 'impermanent'. Various treatises and the thirty-fifth fascicle of the Nirvana Sutra all say that there are four kinds of predictions: 1. Direct prediction; 2. Differentiated prediction; 3. Counter-questioning prediction; 4. Abandoned prediction. There are two kinds of these predictions: one is the four predictions regarding persons, and the other is the four predictions regarding dharmas. The four predictions regarding persons are: 1. If asked, 'Do all who are born die?', answer 'Yes', this should be a direct prediction. 2. If asked, 'Do those who die get reborn?', answer 'It should be differentiated', those with afflictions will be reborn after death, those without afflictions will not be reborn after death, this should be a differentiated prediction. 3. If asked, 'Are humans superior?', one should counter-question him, 'Compared to what?', if compared to the heavens, answer 'They are inferior', if compared to others, answer 'They are superior', this should be a counter-questioning prediction. 4. If asked, 'Do I exist or not?', one should abandon answering, this is an abandoned prediction. The four predictions regarding dharmas are: 1. If asked, 'Do all who are born perish?', answer 'Yes', this is a direct prediction. 2. If asked, 'Do those who perish get reborn?', answer 'This should be differentiated', those with causes and conditions will be reborn after perishing, those without causes and conditions will not be reborn after perishing. The five aggregates of the two vehicles (Shravakas and Pratyekabuddhas) do not have the cause of great compassion, and without other reliance, they will not be reborn after perishing. The body of the Tathagata only belongs to the number of dharmas, not to the number of births, because it has great compassion, and the original vows are not exhausted, and because there are causes and conditions, it will be reborn after perishing, this is a differentiated prediction. 3. If asked, 'Is the wholesome mind of the Shravakas superior or inferior?', one should counter-question him, 'Compared to what?', answer according to what is being compared, this is a counter-questioning prediction. 4. If asked, 'Is the sixth consciousness wholesome or unwholesome?', one should abandon answering, this is an abandoned prediction. Since the enjoyment body of the Buddha belongs to the number of dharmas, and those who are born can perish, this is a direct prediction, so it cannot be said to be permanent by nature. If it is allowed to arise from causes and conditions and be said to be permanent, it contradicts the inference (reasoning). (The following content is missing)

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光明中說。法身者非是行法。無有異相。異無有故。是自本故。是故說常。如如法身非是行法。無有異相。如如智法身是自本故。理智廣大冥合無相。猶如虛空。是故說常。佛地論說。如如法身是自性常。離諸分別及離戲論。本性常住無生滅故。是故說常。涅槃依此說。佛即法。法即是僧。僧即是常。常即虛空。虛空即佛性。佛性即法身。如如智身是不斷常。眾生無盡。本願不窮。復不入涅槃。中間無間斷。與智冥合如空無限。亦離分別及諸戲論。是故說常。唯說如如為法身者。唯自性常。攝大乘問。佛受用身及變化身既是無常。云何經說如來身常。彼自答言。此二所依法身常故。無性釋云。此非身常。依常身故。此顯等流及變化身是異門常。非自性常。又彼二身以恒受用無休廢故。數數現化不永絕故。如常受樂如常施食。如來身常當知亦爾。無性釋言。又受用身以恒受用無休廢故。猶如世間言常受樂。雖非受樂常無間斷。而言常受。佛受用身亦爾。彼彼菩薩受樂無廢。雖非常住而亦言常。故勝鬘言。如來色無盡。智慧亦復然。由佛化身數數現化不永斷絕。猶如世間言常施食。雖非無間然數數施。其心不絕名常施食。化身亦爾。數數現化不永絕故。二身言常。是密意常。

二自他二利門。金光明說。善男子一切

【現代漢語翻譯】 現代漢語譯本： 《光明經》中說：『法身（Dharmakaya，佛的真身）不是通過修行而得到的，沒有特殊的表象。因為沒有差異，所以是其自身本有的。因此說是常。如如法身（Tathata-Dharmakaya，真如法身）不是通過修行而得到的，沒有特殊的表象。如如智法身（Tathata-Jnana-Dharmakaya，真如智法身）是其自身本有的。理智廣大，與冥合無相，猶如虛空。因此說是常。』 《佛地論》中說：『如如法身（Tathata-Dharmakaya，真如法身）是自性常，遠離各種分別和戲論，本性常住，沒有生滅，因此說是常。』 《涅槃經》依據此理說：『佛即是法，法即是僧，僧即是常，常即是虛空，虛空即是佛性，佛性即是法身。』如如智身（Tathata-Jnana-kaya，真如智身）是不斷常。眾生無盡，本願不窮，不再入涅槃，中間沒有間斷，與智慧冥合，如虛空般無限，也遠離分別和各種戲論，因此說是常。 唯獨說『如如』是法身，唯獨是自性常。《攝大乘論》中問：『佛的受用身（Sambhogakaya，報身）和變化身（Nirmanakaya，應化身）既然是無常的，為什麼經典中說如來身是常？』 它自己回答說：『因為這二者所依據的法身（Dharmakaya，法身）是常的。』無性（Asanga）解釋說：『這並非指身體是常的，而是因為所依據的常身。』這顯示等流身（Nisyanda-kaya，等流身）和變化身（Nirmanakaya，應化身）是異門常，不是自性常。而且，這兩個身因為恒常受用，沒有休止，數數顯現變化，不會永遠斷絕，就像常受樂、常施食一樣，如來身常也應當這樣理解。 無性（Asanga）解釋說：『而且，受用身（Sambhogakaya，報身）因為恒常受用，沒有休止，就像世間說『常受樂』一樣，雖然不是受樂常無間斷，但說『常受』。佛的受用身也是這樣，彼彼菩薩受樂沒有休止，雖然不是常住，但也說常。』所以《勝鬘經》說：『如來的色身無盡，智慧也是這樣。』由於佛的化身（Nirmanakaya，應化身）數數顯現變化，不會永遠斷絕，就像世間說『常施食』一樣，雖然不是無間斷，但數數佈施，其心不絕，名為常施食。化身也是這樣，數數顯現變化，不會永遠斷絕。』 這兩個身被稱為『常』，是密意常。 二、自他二利門。《金光明經》說：『善男子，一切……』

【English Translation】 English version: The Golden Light Sutra says: 'The Dharmakaya (法身, the Dharma Body of the Buddha) is not obtained through practice, and has no different appearances. Because there is no difference, it is its own original nature. Therefore, it is said to be constant. The Tathata-Dharmakaya (如如法身, the Thusness Dharma Body) is not obtained through practice, and has no different appearances. The Tathata-Jnana-Dharmakaya (如如智法身, the Thusness Wisdom Dharma Body) is its own original nature. Reason and wisdom are vast, and merge with the formless, like space. Therefore, it is said to be constant.' The Yogacarabhumi-sastra says: 'The Tathata-Dharmakaya (如如法身, the Thusness Dharma Body) is constant in its self-nature, free from all discriminations and playfulness, its original nature is permanent, without arising or ceasing, therefore it is said to be constant.' The Nirvana Sutra says based on this principle: 'The Buddha is the Dharma, the Dharma is the Sangha, the Sangha is constant, the constant is space, space is the Buddha-nature, and the Buddha-nature is the Dharmakaya.' The Tathata-Jnana-kaya (如如智身, the Thusness Wisdom Body) is constantly unceasing. Sentient beings are endless, the original vows are inexhaustible, and it does not enter Nirvana, there is no interruption in between, it merges with wisdom, is as limitless as space, and is also free from discriminations and all playfulness, therefore it is said to be constant. To say that only 'Thusness' is the Dharmakaya is only the constancy of self-nature. The Mahayana-samgraha asks: 'Since the Sambhogakaya (受用身, the Enjoyment Body) and Nirmanakaya (變化身, the Transformation Body) of the Buddha are impermanent, why do the scriptures say that the Tathagata's body is constant?' It answers itself: 'Because the Dharmakaya (法身, the Dharma Body) on which these two rely is constant.' Asanga (無性) explains: 'This does not mean that the body is constant, but because of the constant body on which it relies.' This shows that the Nisyanda-kaya (等流身, the Emanation Body) and the Nirmanakaya (變化身, the Transformation Body) are constant in a different way, not constant in their self-nature. Moreover, these two bodies are constantly enjoyed without ceasing, and appear and transform frequently, without ever being cut off, just like constantly enjoying pleasure and constantly giving food, the Tathagata's body should also be understood in this way. Asanga (無性) explains: 'Moreover, the Sambhogakaya (受用身, the Enjoyment Body) is constantly enjoyed without ceasing, just like the world says 'constantly enjoying pleasure', although it is not that the enjoyment of pleasure is constant and uninterrupted, it is said to be 'constantly enjoying'. The Buddha's Sambhogakaya is also like this, the Bodhisattvas enjoy pleasure without ceasing, although it is not permanent, it is also said to be constant.' Therefore, the Srimala Sutra says: 'The Tathagata's physical body is endless, and so is wisdom.' Because the Buddha's Nirmanakaya (變化身, the Transformation Body) appears and transforms frequently, without ever being cut off, just like the world says 'constantly giving food', although it is not uninterrupted, but giving frequently, with the mind not ceasing, it is called constantly giving food. The Transformation Body is also like this, appearing and transforming frequently, without ever being cut off.' These two bodies are called 'constant', it is a constant with a hidden meaning. Two, the gate of benefiting oneself and others. The Golden Light Sutra says: 'Good man, all...'

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諸佛利益自他至於究竟。自利益者是法如如。利益他者是如如智。于自他利益處。一切得自在。成就種種無邊用故。是故分別佛法。無量無邊種種差別。雜集論說。佛受用身自利最勝。變化身者他利最勝。自性身者俱利並勝。他受用身雖他利攝。從自受用受法聖財。最增勝故但說自利。佛地唯識。皆說法身寂靜安樂。無動作故。正自利攝。金光明依此說自利益者是法如如。不說有能為增上緣益眾生故亦兼利他。又與二身俱利為依。二利所攝。受用有二。自受用身自願行滿。能自受用微妙法樂正自利攝。他受用身他願行滿。令諸菩薩受大法樂他利所攝。由此二故。或說受用唯自利攝。或說他利。或說俱利。皆不相違。返顯經言能利益他是如如智者。但說能為受用變化利益他者是如如智。不遮此智而是自利。變化身者唯為利他。現諸化相他利所攝。

三有異無異門。攝大乘說。諸佛法身依止．意樂業無別故。當言無異。無量依身現等覺故。當言有異。無性釋言。真如無異。依止無別。利樂意同。意樂無別。正覺涅槃種種業同。業無差別。此說能依及所依同故。言無異。佛地論說。法身實性諸佛共有。故無差別。就能證因有差別故。假說差別。唯就所依說無差別。體無二故。若就能依說有差別。體有異故。攝論復言。

【現代漢語翻譯】 現代漢語譯本：諸佛利益自己和他人，直至達到究竟的境界。自利是指法如如（dharma-tathata，法的真如本性）。利益他人是指如如智（tathata-jnana，真如的智慧）。在自利和他利之處，一切都能得到自在，成就種種無邊的作用。因此，分別佛法，有無量無邊種種差別。《雜集論》說，佛的受用身（sambhogakaya，報身）自利最為殊勝，變化身（nirmanakaya，化身）他利最為殊勝，自性身（svabhavikakaya，法身）自利他利都殊勝。他受用身雖然屬於他利，但由於從自受用身接受法聖財，最為增勝，所以只說自利。佛地唯識都說法身寂靜安樂，沒有動作，所以屬於正自利。《金光明經》依據此說，自利益是指法如如，不說有能作為增上緣利益眾生，所以也兼顧利他。又與二身（受用身和變化身）俱利作為依據，被二利所攝。受用有兩種，自受用身（sva-sambhogakaya，自受用報身）是自願行圓滿，能自己受用微妙法樂，屬於正自利。他受用身（para-sambhogakaya，他受用報身）是他願行圓滿，令諸菩薩受大法樂，屬於他利。由於這兩種原因，或者說受用唯獨屬於自利，或者說屬於他利，或者說自利他利都包括，這些說法都不相違背。反顯經說，能利益他人的是如如智，只是說能為受用身和變化身利益他人的是如如智，不否定此智也是自利。變化身只是爲了利益他人，顯現各種化相，屬於他利。 三有異無異門。《攝大乘論》說，諸佛法身（dharmakaya，法身）的依止、意樂、業沒有差別，應當說沒有差異。無量依身顯現等覺，應當說有差異。無性釋說，真如沒有差異，依止沒有差別，利樂意願相同，意樂沒有差別，正覺涅槃種種業相同，業沒有差別。這裡說能依和所依相同，所以說沒有差異。《佛地論》說，法身的實性諸佛共有，所以沒有差別。就所證的因有差別，所以假說有差別。只是就所依說沒有差別，體沒有兩個。如果就所依說有差別，體就有差異。《攝大乘論》又說。

【English Translation】 English version: All Buddhas benefit themselves and others until the ultimate attainment. Self-benefit refers to dharma-tathata (the suchness of the Dharma). Benefiting others refers to tathata-jnana (the wisdom of suchness). In the realm of self-benefit and benefiting others, all can attain freedom and accomplish various boundless functions. Therefore, the Buddha's teachings are distinguished by limitless and diverse differences. The Abhidharma-samuccaya states that the Sambhogakaya (Enjoyment Body) of the Buddha is most excellent in self-benefit, the Nirmanakaya (Emanation Body) is most excellent in benefiting others, and the Svabhavikakaya (Essence Body) is excellent in both self-benefit and benefiting others. Although the Para-sambhogakaya (Other-Enjoyment Body) is included in benefiting others, it receives the sacred wealth of the Dharma from the Sva-sambhogakaya (Self-Enjoyment Body), making it most supreme, so it is only said to be self-benefiting. The Buddhabhumi-vijnapti states that the Dharmakaya is peaceful and blissful, without action, and therefore belongs to pure self-benefit. The Suvarnaprabhasottama Sutra relies on this to say that self-benefit is dharma-tathata, and does not say that there is an enhancing condition that benefits sentient beings, so it also includes benefiting others. Furthermore, it takes the mutual benefit of the two bodies (Sambhogakaya and Nirmanakaya) as its basis, and is encompassed by both benefits. There are two types of enjoyment: the Sva-sambhogakaya is the fulfillment of one's own vows and practices, enabling one to enjoy the subtle bliss of the Dharma, and belongs to pure self-benefit. The Para-sambhogakaya is the fulfillment of others' vows and practices, enabling Bodhisattvas to enjoy the great bliss of the Dharma, and belongs to benefiting others. Due to these two reasons, it is sometimes said that enjoyment belongs solely to self-benefit, or that it belongs to benefiting others, or that it includes both self-benefit and benefiting others, and these statements are not contradictory. The Pratibimbasara-vyakarana Sutra says that the wisdom of suchness can benefit others, but only says that the wisdom of suchness can benefit others through the Sambhogakaya and Nirmanakaya, and does not deny that this wisdom is also self-benefiting. The Nirmanakaya exists solely to benefit others, manifesting various transformations, and belongs to benefiting others. The gate of difference and non-difference in the three realms. The Mahayanasamgraha states that the Dharmakaya of all Buddhas has no difference in its basis, intention, or actions, so it should be said to be non-different. The countless dependent bodies manifest enlightenment, so it should be said to be different. Asanga explains that suchness has no difference, the basis has no difference, the intention to benefit and bring happiness is the same, the intention has no difference, the various actions of perfect enlightenment and Nirvana are the same, and the actions have no difference. This says that the dependent and the depended-upon are the same, so it is said to be non-different. The Buddhabhumi Sutra states that the true nature of the Dharmakaya is shared by all Buddhas, so there is no difference. Because there are differences in the causes of what is realized, differences are falsely asserted. It is only said that there is no difference in the depended-upon, because the essence is not two. If it is said that there are differences in the dependent, then the essence is different. The Mahayanasamgraha further states.

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如說法身受用亦爾。意樂及業無差別故。當言無異。不由依止無差別故。無量依止差別轉故。變化身亦爾。佛地論說。其餘二身。各別因感各別自性。實有差別。即攝論言。無量依身現等覺故。當言有異。但無別執。利樂意樂事業平等。說無差別。亦不相違。

四三身形量門。佛地論說。法身無邊。猶若虛空遍一切處。不可說其形量大小。就相而言如空無際。自受用身有色非色。非色無形。不可說其形量大小。隨身及境亦得說言遍一切處。有色諸法。大劫修因得勝根．境。一一相好周遍法界。不同生死業有分限。所感身形有小有大。佛無漏身於無量劫。值無邊佛。斷無邊障。利無邊生。修無量善之所起故。果亦無邊。由圓鏡智所變之身無限量故。諸佛所變同處同時。其相相似不相障礙。終無間斷受用法樂。唯佛所知。非余根境。故聖教說。無見頂相．無邊法音。一一功德作用無限。他受用身為諸菩薩現種種身。言音相好形量不定。梵網經說。我今盧舍那。方坐蓮華座。乃至一國一釋迦等。花嚴等說。初地菩薩見百佛國。一國即是一大千界。一界有一釋迦化身。一四天下各一化身。一界即有一大釋迦。四善根所見。百億小釋迦餘三乘所見。初地自見百大千界一盧舍那。阿彌陀佛量是此所見。如是二地見千。三地萬

【現代漢語翻譯】 現代漢語譯本： 如果說法身（Dharmakaya，佛的法性之身）和受用身（Sambhogakaya，佛的報身）也是如此，因為意樂（動機）和業（行為）沒有差別，所以應當說沒有差異。但由於所依止的事物沒有差別，以及無量的所依止事物有差別地運轉，所以化身（Nirmanakaya，佛的化身）也是如此。《佛地論》說，其餘二身（指報身和化身）各自由不同的因所感得，具有各自的自性，實際上是有差別的。正如《攝大乘論》所說，由於無量依身顯現等覺，所以應當說是有差異的。但沒有分別執著，利樂的意樂和事業是平等的，所以說沒有差別，這也不相違背。

四、三身形量門。《佛地論》說，法身是無邊無際的，就像虛空一樣遍及一切處，無法說出它的形量大小。就相而言，它就像虛空一樣沒有邊際。自受用身（Svabhāvikakāya，佛的自性身）有色和非色兩種。非色沒有形狀，無法說出它的形量大小。隨著身和境界，也可以說它遍及一切處。有色的諸法，經過大劫的修行，獲得殊勝的根和境界，每一個相好都周遍法界，不同於生死業力所感的身形有侷限。佛的無漏身，在無量劫中，值遇無邊的佛，斷除無邊的障礙，利益無邊的眾生，修習無量的善行，所以果報也是無邊的。由於圓鏡智所變現的身沒有**，所以諸佛所變現的身在同一處同一時間，其相貌相似而不互相障礙，始終沒有間斷地享受法樂，只有佛才能知道，不是其餘的根和境界所能及的。所以聖教說，沒有可見的頂相，沒有邊際的法音，每一個功德作用都是無限的。他受用身（Parinirmita-vasavartin-deva-kaya，佛為他人示現的身）為諸菩薩示現種種身，言音相好形量不定。《梵網經》說，『我今盧舍那（Vairocana，光明遍照），方坐蓮華座』，乃至一國有一釋迦（Sakyamuni，能仁）等。《華嚴經》等說，初地菩薩見到百佛國，一國就是一個大千世界，一界有一釋迦化身，一個四天下各有一化身，一界就有一大釋迦。四善根所見，百億小釋迦餘三乘所見，初地自見百大千界一盧舍那。阿彌陀佛（Amitabha，無量光）的量是此所見。如是二地見千，三地見萬。

【English Translation】 English version: If it is said that the Dharmakaya (the body of the Dharma, the nature of the Buddha) and the Sambhogakaya (the body of enjoyment, the reward body of the Buddha) are also the same, because there is no difference in intention (motivation) and karma (action), then it should be said that there is no difference. However, because the things relied upon are not different, and the countless things relied upon operate differently, so is the Nirmanakaya (the body of transformation, the manifested body of the Buddha). The Buddhabhumi Sutra says that the other two bodies (referring to the Sambhogakaya and Nirmanakaya) are each felt by different causes and have their own nature, so there are actually differences. As the Mahāyānasaṃgraha says, because countless dependent bodies manifest enlightenment, it should be said that there are differences. But there is no separate attachment, and the intention and actions of benefiting and delighting are equal, so it is said that there is no difference, which is not contradictory.

1. The Section on the Form and Size of the Three Bodies. The Buddhabhumi Sutra says that the Dharmakaya is boundless, like space, pervading everywhere, and it is impossible to say its form and size. In terms of appearance, it is like space without boundaries. The Svabhāvikakāya (the self-enjoyment body, the self-nature body of the Buddha) has both form and formlessness. The formless has no shape, and it is impossible to say its form and size. Depending on the body and the realm, it can also be said that it pervades everywhere. The dharmas with form, after cultivating for great kalpas, obtain superior roots and realms, and each mark and characteristic pervades the Dharma realm, unlike the forms of bodies felt by the karma of birth and death, which have limitations. The Buddha's un-outflow body, in countless kalpas, encounters countless Buddhas, cuts off countless obstacles, benefits countless beings, and cultivates countless good deeds, so the result is also boundless. Because the body transformed by the Great Perfect Mirror Wisdom has no , the bodies transformed by the Buddhas are in the same place at the same time, their appearances are similar and do not hinder each other, and they constantly enjoy the Dharma bliss, which only the Buddha can know, and is not accessible to other roots and realms. Therefore, the sacred teachings say that there is no visible crown of the head, and the Dharma sound is boundless, and each merit and function is infinite. The Parinirmita-vasavartin-deva-kaya (the body manifested by the Buddha for others) manifests various bodies for the Bodhisattvas, and the sounds, marks, characteristics, forms, and sizes are uncertain. The Brahmajala Sutra says, 'I, Vairocana (the light that shines everywhere), am now sitting on a lotus seat', and even one Sakyamuni (the able sage) in one country, etc. The Avatamsaka Sutra and others say that the Bodhisattvas of the first ground see hundreds of Buddha lands, one land is a great chiliocosm, one realm has one Sakyamuni transformation body, and one Jambudvipa has one transformation body, and one realm has one great Sakyamuni. What the four good roots see are hundreds of millions of small Sakyamunis, what the other three vehicles see, and the first ground sees one Vairocana in hundreds of great chiliocosms. The measure of Amitabha (infinite light) is what is seen here. Thus, the second ground sees a thousand, and the third ground sees ten thousand.

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等。積數應知。乃至十地金剛心菩薩將成佛時。色究竟天上大寶蓮華相現。周圓如十阿僧祇百千三千大千世界微塵數量。此一微塵一大千界。菩薩坐之而成正覺。彼所見佛身量難知。自受用身彼所不見。法花經等說阿難成佛國土之量。準此佛身他受用攝。何地所見理準應悉。其變化身化地前眾。資糧．加行二位見別。隨眾所宜形量不定。釋迦丈六倍大眾生。彌勒千尺任生宜見。他受化身皆是化色。四五塵性。非色功德雖無形質。而亦化現。成唯識說。無上覺者神力難思。故能化現無形質法。現貪．瞋等令余知故。瑜伽論說。變化不能為其四事。一心。二心所。三根。四業果。雖無實用。現似有之心心所法。即相分心。化似五根體四塵性。雖似業果性即無漏。六年苦行．馬麥．金槍。雖皆似苦。實無漏故。

五所化有情共不共門。自性．自受用無此分別。他受用及化有此義門。佛地論中略有三說。一者皆共。以一一佛皆能化生。福慧平等。多時修行同求菩提。如說一佛所化有情即一切佛。故知皆共。二者不共。以佛所化本相屬故。是故釋迦。底沙佛時。曾與慈氏同事彼佛。佛觀所化。釋迦先熟。慈氏后熟。觀能化者慈氏先成。釋迦后成。入火光定令釋迦見。七日七夜翹一足贊。令超慈氏在前成佛。又釋迦言。我所

【現代漢語翻譯】 現代漢語譯本：等等。應當瞭解積數。乃至十地金剛心菩薩將要成佛的時候，在色究竟天（最高的天界）上會出現大寶蓮華的景象，其周圓廣大，如同十阿僧祇（極大的數字單位）百千三千大千世界微塵的數量。每一個微塵都代表一個大千世界。菩薩就坐在這蓮花上成就正覺。他們所見到的佛身量難以知曉。自受用身（佛為自己證悟而顯現的報身）是他們所不能見到的。《法華經》等經典中描述阿難成佛國土的量，按照這個標準，佛身應屬於他受用身（佛為利益他人而顯現的報身）。哪個地的菩薩所見，理應都悉知。其變化身（佛為度化眾生而隨機顯現的化身）是度化地上菩薩之前的眾生。資糧位和加行位（成佛前的修行階段）所見不同。隨著眾生根性的不同，佛所顯現的形量也不固定。釋迦牟尼佛的丈六金身（約合一丈六尺高的佛像）是為適應大眾的根性而顯現的。彌勒佛的千尺之身也是根據眾生的根性而顯現的。他受化身都是變化出來的色相，由四大和五塵構成。非色功德（指佛的智慧和功德）雖然沒有具體的形質，但也能夠化現。《成唯識論》中說，無上覺者的神通力量難以思議，所以能夠化現沒有形質的法，顯現貪、瞋等煩惱，讓其他眾生知道。瑜伽論中說，變化不能代替四件事：一心、二心所、三根、四業果。雖然沒有實際的作用，但可以顯現出類似有之心心所法，即相分心。化現出類似五根的，其體性是四大和五塵。雖然類似業果，但其性質是無漏的。六年的苦行、食用馬麥、被金槍刺傷，雖然都類似苦，但實際上都是無漏的。 五、所化有情共不共門。自性身、自受用身沒有這種分別。他受用身和化身有這種意義上的區分。《佛地論》中略有三種說法：第一種說法是，都是共同的。因為每一尊佛都能夠化生，福慧平等，長時間修行共同尋求菩提。正如所說，一佛所化有情即是一切佛所化，所以可知都是共同的。第二種說法是，是不共同的。因為佛所化度的眾生本來就有所屬。所以釋迦牟尼佛在底沙佛（過去佛）時期，曾經與慈氏菩薩（彌勒菩薩）一同侍奉底沙佛。底沙佛觀察所要度化的眾生，認為釋迦牟尼佛先成熟，慈氏菩薩后成熟。觀察能度化的佛，認為慈氏菩薩先成佛，釋迦牟尼佛后成佛。底沙佛進入火光定，讓釋迦牟尼佛看到，並七日七夜單腳站立讚歎，讓釋迦牟尼佛超越慈氏菩薩，在他之前成佛。又釋迦牟尼佛說，我所

【English Translation】 English version: And so on. The accumulation number should be known. Even when a Bodhisattva of the Vajra Mind of the Tenth Ground is about to become a Buddha, a great precious lotus flower appears in the Akanistha Heaven (the highest heaven), its circumference as vast as the number of dust motes in ten Asamkhya (extremely large number units) hundreds of thousands of three thousand great thousand worlds. Each of these dust motes represents a great thousand world. The Bodhisattva sits on this lotus and attains perfect enlightenment. The size of the Buddha's body they see is difficult to know. The self-enjoyment body (Sambhogakaya manifested for the Buddha's own enlightenment) is not seen by them. The Lotus Sutra and other scriptures describe the extent of Ananda's Buddha-land upon his Buddhahood; according to this standard, the Buddha's body should be categorized as the other-enjoyment body (Sambhogakaya manifested for the benefit of others). The ground at which a Bodhisattva sees it should be known accordingly. The transformation body (Nirmanakaya, the body manifested by the Buddha at will to liberate sentient beings) is for the beings before the grounds. The vision differs in the stages of accumulation and application (stages of practice before Buddhahood). Depending on the capacity of the beings, the form and size manifested by the Buddha are not fixed. Shakyamuni Buddha's sixteen-foot golden body (approximately sixteen feet tall) is manifested to suit the capacity of the masses. Maitreya Buddha's thousand-foot body is also manifested according to the capacity of the beings. The other-enjoyment transformation bodies are all transformed forms, composed of the four elements and five aggregates. Non-form qualities (referring to the Buddha's wisdom and merit) although without concrete form, can also be transformed and manifested. The Vijnaptimatrata-siddhi says that the supernatural power of the unsurpassed enlightened one is inconceivable, so he can transform and manifest formless dharmas, manifesting greed, hatred, etc., so that other beings may know. The Yogacarabhumi-sastra says that transformation cannot replace four things: one, mind; two, mental factors; three, roots; four, karmic results. Although without practical use, it can manifest mind and mental factors that appear to exist, which is the image-component mind. It transforms and manifests what appears to be the five roots, whose substance is the nature of the four elements and five aggregates. Although similar to karmic results, its nature is unconditioned. The six years of ascetic practice, eating horse barley, and being pierced by a golden spear, although all similar to suffering, are actually unconditioned. Five, the common and uncommon aspects of the beings to be transformed. There is no such distinction for the self-nature body and the self-enjoyment body. The other-enjoyment body and the transformation body have this distinction in meaning. The Buddhabhumi-sutra briefly mentions three views: The first view is that they are all common. Because every Buddha is able to transform and generate, their blessings and wisdom are equal, and they cultivate for a long time, seeking Bodhi together. As it is said, the beings transformed by one Buddha are the beings transformed by all Buddhas, so it can be known that they are all common. The second view is that they are not common. Because the beings transformed by a Buddha originally belong to him. Therefore, Shakyamuni Buddha, during the time of Tishya Buddha (a past Buddha), once served that Buddha together with Maitreya Bodhisattva. Tishya Buddha observed the beings to be transformed and considered that Shakyamuni Buddha would mature first, and Maitreya Bodhisattva would mature later. Observing the Buddhas who could transform, he considered that Maitreya Bodhisattva would attain Buddhahood first, and Shakyamuni Buddha would attain Buddhahood later. Tishya Buddha entered the fire-light samadhi, allowing Shakyamuni Buddha to see it, and praised him for seven days and seven nights standing on one foot, allowing Shakyamuni Buddha to surpass Maitreya Bodhisattva and attain Buddhahood before him. Furthermore, Shakyamuni Buddha said, 'What I'

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應度皆已度訖。又契經說。佛涅槃時。觀一所化現在有頂。當生此間應受佛化。留一化身潛住此界身現涅槃。彼沒來生。留身方化。成無學已化身方滅。又處處說。能化所化相屬決定。是故不共。如實義者有共不共。成唯識論亦作是說。所化共者。同處同時。諸佛各變。為身為土。形狀相似不相障礙。展轉相雜為增上緣。令所化生自識變現謂於一土有一佛身。為現神通說法饒益。于不共者。唯一佛變諸有情類。無始時來。種姓法爾更相系屬。或多屬一。或一屬多。故所化生有共．不共。不爾多佛久住世間各事劬勞。實為無益。一佛能益一切生故。此義廣如佛地等說。

六三身諸相門　七由幾自在得自在門　八三身依止幾處門　九由幾佛法所攝持門　十受用．變化非法身門　十一功德相應門。此上皆如攝大乘說　十二有漏無漏識所變門。如成唯識說　十三凈土差別門。如別義林說　十四三身說法差別門。如楞伽經。此三身義差別無邊恐厭繁文且略指述。如十地經．金光明經．楞伽經．金剛般若經．涅槃經．勝鬘經．解深密經．法花經．無垢稱經．瑜伽．攝論．二般若論．對法．佛地．唯識．寶性等論。及法花．無垢稱疏。廣辨其相。◎

◎佛土章第六

佛土義。以八門分別。一顯差別。二出體性。三

【現代漢語翻譯】 現代漢語譯本 應度化的眾生都已經度化完畢。而且契經上說，佛陀涅槃時，觀察到一個所化度的眾生現在處於有頂天（色界最高的禪定天），應當降生到這個世間接受佛陀的教化。於是佛陀留下一個化身潛藏在這個世界，身體示現涅槃。那個眾生從有頂天去世后降生到此世間，佛陀留下的化身才開始教化他，等他成就無學果位后，化身才滅度。而且處處經典都說，能教化的佛和所教化的眾生，相互之間的關係是決定的，所以有共同和不共同之分。如實義者認為，有共同和不共同。在《成唯識論》中也是這樣說的：所化度的眾生是共同的，是指在同一個地方、同一個時間，諸佛各自變化出身體和國土，形狀相似，互不障礙，互相交雜，作為增上緣，讓所化度的眾生各自的識變現，認為在一個國土中有一尊佛身，為他們示現神通、說法，給予利益。對於不共同的，是指只有一尊佛變化出各種有情眾生，從無始以來，種姓就是這樣，自然而然地互相聯繫，或者多個眾生屬於一尊佛，或者一尊佛屬於多個眾生，所以所化度的眾生有共同和不共同之分。如果不是這樣，那麼多佛長久住世，各自辛勤勞作，實際上是沒有益處的，因為一尊佛就能利益一切眾生。這個道理詳細地記載在《佛地經》等經典中。

六、三身諸相門 七、由幾種自在得到自在門 八、三身依止於幾處門 九、由幾種佛法所攝持門 十、受用身和變化身不是法身門 十一、功德相應門。以上這些都如《攝大乘論》所說。 十二、有漏和無漏識所變現門。如《成唯識論》所說。 十三、凈土差別門。如《別義林》所說。 十四、三身說法差別門。如《楞伽經》所說。這三身的意義差別無邊無際，恐怕大家厭煩冗長的文字，所以只是簡略地指出來。如《十地經》、《金光明經》、《楞伽經》、《金剛般若經》、《涅槃經》、《勝鬘經》、《解深密經》、《法華經》、《維摩詰經》、《瑜伽師地論》、《攝大乘論》、《二般若論》、《對法論》、《佛地論》、《唯識論》、《寶性論》等論，以及《法華經疏》、《維摩詰經疏》，都廣泛地辨析了三身的相狀。

佛土章第六

佛土的意義，用八個方面來分別：一、顯示差別；二、闡述體性；三

【English Translation】 English version Those who should be converted have already been converted. Moreover, the sutras say that when the Buddha entered Nirvana, he observed that one of the beings to be converted was currently in Akanistha Heaven (the highest dhyana heaven in the Realm of Form), and should be born in this world to receive the Buddha's teachings. Therefore, the Buddha left behind a transformation body, hidden in this world, while his physical body manifested Nirvana. After that being passed away from Akanistha Heaven and was born into this world, the transformation body left behind by the Buddha began to teach him. Only after he attained the state of No More Learning (Arhatship), the transformation body then disappeared. Moreover, it is said everywhere in the scriptures that the relationship between the Buddha who can transform and the beings who are to be transformed is definite, so there are common and uncommon aspects. Those who understand the true meaning believe that there are both common and uncommon aspects. This is also stated in the Vijnaptimatrata-siddhi Sastra: The beings to be converted are common, which means that in the same place and at the same time, the Buddhas each transform bodies and lands, with similar shapes, without hindering each other, and intermingling with each other, serving as the predominant condition, causing the beings to be converted to manifest their own consciousness, believing that in one land there is one Buddha body, manifesting supernatural powers, teaching the Dharma, and bestowing benefits upon them. As for the uncommon, it refers to only one Buddha transforming various sentient beings. From beginningless time, the lineages have been such that they are naturally connected to each other, either many beings belonging to one Buddha, or one Buddha belonging to many beings, so the beings to be converted have common and uncommon aspects. If it were not so, then many Buddhas would live in the world for a long time, each working diligently, which would actually be of no benefit, because one Buddha can benefit all sentient beings. This principle is described in detail in the Buddhabhumi Sutra and other scriptures.

1. The Aspect of the Three Bodies
2. The Door of Obtaining Sovereignty Through Several Kinds of Sovereignty
3. The Door of the Three Bodies Relying on Several Places
4. The Door of Being Upheld by Several Kinds of Buddha-Dharma
5. The Door of the Reward Body and Transformation Body Not Being the Dharma Body
6. The Door of Corresponding to Merits. All of the above are as described in the Mahayana-samgraha.
7. The Door of Being Transformed by Defiled and Undefiled Consciousness. As described in the Vijnaptimatrata-siddhi Sastra.
8. The Door of Differences in Pure Lands. As described in the Different Meaning Forest.
9. The Door of Differences in the Three Bodies Teaching the Dharma. As described in the Lankavatara Sutra. The differences in the meaning of these three bodies are boundless, and fearing that everyone will be tired of lengthy texts, I will only briefly point them out. The Dasabhumika Sutra, Suvarnaprabhasa Sutra, Lankavatara Sutra, Vajra Prajna Sutra, Nirvana Sutra, Srimala Sutra, Samdhinirmocana Sutra, Lotus Sutra, Vimalakirti Sutra, Yogacarabhumi-sastra, Mahayana-samgraha, Two Prajna Sastras, Abhidharma, Buddhabhumi Sastra, Vijnaptimatrata Sastra, Ratnagotravibhaga and other treatises, as well as the commentaries on the Lotus Sutra and Vimalakirti Sutra, all extensively analyze the characteristics of the three bodies.

Chapter Six: Buddha Lands

The meaning of Buddha lands is distinguished by eight aspects: 1. Showing the differences; 2. Explaining the essence; 3.

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明因行。四彰果相。五釋份量。六解處所。七共不共。八諸門辨。

第一顯差別者。佛地論第七云。佛身有二。一生身。二法身。若自性身．若實受用俱名法身。諸功德法所整合故。若變化身．若他受用俱名生身。隨眾所宜數現生故。一切佛土必有身居。身既有二故土亦然。生身土通凈．穢。法身土唯清凈。或身有二。一實。二權。實即法身。權即生體。土隨亦二。凈穢如前。佛地經說。佛身有三。頌云自性法．受用。變化。差別轉。彼論云。自性法者即是如來初自性身。體常不變故名自性。力無畏等諸功德法所依止故。亦名法身。受用者即受用身。能令自他受用種種大法樂故。變化者即變化身。為欲利益安樂有情。示現種種變化事故。雖凈法界體性無差別。而有三身種種相異。轉變不同故名差別。身既有三土隨亦爾。一法性土。二受用土。此二唯凈。三變化土。通凈及穢。成唯識論第十卷說。佛身有四佛土亦爾。一自性身。依法性土。稱讚大乘功德經言。是薄伽梵。住法界藏說彼經典。住法性土也。二自受用身。依自受用土。三他受用身。依他受用土。佛地經云。住最勝光耀十八圓滿也。四變化身。依變化土。此經所云住廣嚴城也。初三身土唯凈非穢。后變化土通凈及穢。為十地菩薩現身及土非穢唯凈。為地

【現代漢語翻譯】 現代漢語譯本：明示因地之行，四種彰顯果報之相，五種解釋份量，六種解釋處所，七種共同與不共同之處，八種以各種門徑辨析。

第一，顯現差別： 《佛地論》第七卷說：『佛身有二：一生身，二法身。』自性身和實受用身都稱為法身，因為是諸功德法所整合。變化身和他受用身都稱為生身，因為是隨著眾生的根器而多次顯現。 一切佛土必定有佛身居住。佛身既然有二種，所以佛土也是如此。生身所居之土，通於凈土和穢土；法身所居之土，唯是清凈土。或者說，佛身有二種：一是實，二是權。實即法身，權即生身。佛土也隨之有二：清凈和污穢，如前所述。《佛地經》說，佛身有三種，偈頌說：『自性法、受用、變化，差別轉。』 《佛地論》說：『自性法身，就是如來最初的自性身，其體性恒常不變，所以名為自性身。』因為是力量、無畏等諸功德法所依止之處，所以也名為法身。受用身，就是受用身，能夠令自身和他人受用種種大法樂。變化身，就是變化身，爲了利益安樂有情眾生，示現種種變化事。 雖然清凈法界的體性沒有差別，但有三種佛身，種種相貌不同，轉變也不相同，所以名為差別。佛身既然有三種，佛土也隨之有三種：一法性土，二受用土，這兩種唯是清凈土；三變化土，通於清凈土和污穢土。 《成唯識論》第十卷說，佛身有四種，佛土也是如此：一自性身，所依是法性土。《稱讚大乘功德經》說：『是薄伽梵（Bhagavan，世尊），住在法界藏中宣說此經典。』就是住在法性土。二自受用身，所依是自受用土。三他受用身，所依是他受用土。《佛地經》說：『住在最勝光耀十八圓滿。』四變化身，所依是變化土。此經所說的『住在廣嚴城』就是指變化土。 最初的三種佛身和佛土唯是清凈，不是污穢。後面的變化土通於清凈和污穢。為十地菩薩現身和佛土，不是污穢，唯是清凈。為地前菩薩和二乘凡夫現身和佛土，通於清凈和污穢。

【English Translation】 English version: Manifesting the causes of practice, fourfold displaying the aspects of fruition, fivefold explaining the measure, sixfold explaining the location, sevenfold common and uncommon aspects, eightfold discerning through various approaches.

First, revealing the distinctions: The seventh volume of the Buddhabhumi Sutra states: 'The Buddha's body has two aspects: the manifested body (Nirmanakaya) and the Dharma body (Dharmakaya).' The self-nature body (Svabhavikakaya) and the enjoyment body (Sambhogakaya) are both called the Dharma body because they are composed of all meritorious dharmas. The transformation body and the other-enjoyment body are both called the manifested body because they appear many times according to the capacity of sentient beings. Every Buddha-land must have a Buddha-body residing in it. Since the Buddha-body has two aspects, so too does the Buddha-land. The land where the manifested body resides is common to both pure and impure lands; the land where the Dharma body resides is only a pure land. Alternatively, the Buddha-body has two aspects: one is real, and the other is provisional. The real is the Dharma body, and the provisional is the manifested body. The Buddha-land also follows suit with two aspects: pure and impure, as mentioned before. The Buddhabhumi Sutra states that the Buddha-body has three aspects, as the verse says: 'Self-nature Dharma, Enjoyment, Transformation, distinctions arise.' The Buddhabhumi Sutra states: 'The self-nature Dharma body is the Tathagata's (Tathagata, 如來) original self-nature body, whose essence is constant and unchanging, hence it is called the self-nature body.' Because it is the basis upon which powers, fearlessness, and other meritorious dharmas rely, it is also called the Dharma body. The enjoyment body is the enjoyment body, which can enable oneself and others to enjoy various great Dharma pleasures. The transformation body is the transformation body, which manifests various transformations in order to benefit and bring happiness to sentient beings. Although the essence of the pure Dharma realm has no distinctions, there are three Buddha-bodies with different appearances and different transformations, hence they are called distinctions. Since the Buddha-body has three aspects, so too does the Buddha-land have three aspects: the Dharma-nature land, the enjoyment land, these two are only pure lands; the transformation land, which is common to both pure and impure lands. The tenth volume of the Vijnaptimatrata-siddhi Sastra states that the Buddha-body has four aspects, and so too does the Buddha-land: the self-nature body, which relies on the Dharma-nature land. The Sutra of Praising the Merits of the Great Vehicle says: 'The Bhagavan (Bhagavan, 世尊) dwells in the treasury of the Dharma realm and proclaims this sutra.' This refers to dwelling in the Dharma-nature land. The self-enjoyment body relies on the self-enjoyment land. The other-enjoyment body relies on the other-enjoyment land. The Buddhabhumi Sutra says: 'Dwelling in the most excellent light and splendor, the eighteen perfections.' The transformation body relies on the transformation land. The 'dwelling in the city of Vaisali (Vaisali, 廣嚴城)' mentioned in this sutra refers to the transformation land. The first three Buddha-bodies and Buddha-lands are only pure, not impure. The latter transformation land is common to both pure and impure. The body and land manifested for the ten-ground Bodhisattvas are not impure, only pure. The body and land manifested for the Bodhisattvas before the ten grounds and the ordinary beings of the two vehicles are common to both pure and impure.

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前菩薩二乘眾現。通凈及穢。若為分別煩惱及所知障未盡。未證二空真如者所現身土。或凈或穢。若為二分別障盡及已證二空者所現身土。必是凈故。佛地論說。三身有四句。一受用非變化。謂自受用身。二變化非受用。謂變化身。三亦受用亦變化。謂他受用身。四非受用非變化。謂自性身。亦同唯識。大般若經第五百六十八勝天王會第三卷說。佛有十身。一平等身。二清凈身。三無盡身。四善修身。五法性身。六離尋伺身。七不思議身。八寂靜身。九虛空身。十妙智身。天王白言。何位能得如來十身。佛言。初地得平等身。通達法性。離諸邪曲見平等故。第二地中得清凈身。離犯戒失戒清凈故。第三地中得無盡身。離欲貪瞋得勝定故。第四地中得善修身。常勤修習菩提分故。第五地中得法性身觀諸諦理證法性故。第六地中得離尋伺身。觀緣起理離尋伺故。第七地中得不思議身。方便善巧智行滿故。第八地中得寂靜身。離諸煩惱戲論事故。第九地中得虛空身。身相無盡遍一切故。第十地中得妙智身。一切種智修圓滿故。天王復言。佛菩薩身豈無差別。佛言。天王。身無差別功德有異。以一切法同一法性故身無別。諸如來身具諸功德。菩薩不爾故功德異。廣說無量譬喻顯示。故知十身皆唯法身。法身依義既有十名。是故

【現代漢語翻譯】 現代漢語譯本 先前菩薩和二乘的修行者顯現時，有清凈的，也有不清凈的。如何區分呢？對於煩惱障和所知障尚未斷盡，沒有證得人法二空真如的人所顯現的身和國土，有時是清凈的，有時是不清凈的。如果二障已經斷盡，並且已經證得人法二空的人所顯現的身和國土，一定是清凈的。 《佛地論》中說，佛的三身有四種情況：一是受用而非變化，指的是自受用身；二是變化而非受用，指的是變化身；三是既受用又變化，指的是他受用身；四是非受用非變化，指的是自性身。這也與唯識宗的觀點相同。 《大般若經》第五百六十八勝天王會第三卷中說，佛有十身：一、平等身；二、清凈身；三、無盡身；四、善修身；五、法性身；六、離尋伺身；七、不思議身；八、寂靜身；九、虛空身；十、妙智身。 勝天王問道：『什麼位階才能獲得如來的十身？』 佛回答說：『初地菩薩獲得平等身（Samata-kaya），因為通達法性，遠離各種邪曲的見解，證得平等。第二地菩薩獲得清凈身（Nirmala-kaya），因為遠離犯戒和失戒，身心清凈。第三地菩薩獲得無盡身（Ananta-kaya），因為遠離欲貪和嗔恚，獲得殊勝的禪定。第四地菩薩獲得善修身（Susamskrta-kaya），因為經常勤奮地修習菩提分法。第五地菩薩獲得法性身（Dharmata-kaya），因為觀察諸諦之理，證悟法性。第六地菩薩獲得離尋伺身（Vivikta-vitarka-vicara-kaya），因為觀察緣起之理，遠離尋伺。第七地菩薩獲得不思議身（Acintya-kaya），因為方便善巧的智慧和修行圓滿。第八地菩薩獲得寂靜身（Prasanta-kaya），因為遠離各種煩惱和戲論之事。第九地菩薩獲得虛空身（Akasa-kaya），因為身相無盡，遍佈一切處。第十地菩薩獲得妙智身（Subuddhi-kaya），因為一切種智的修行圓滿。』 勝天王又問：『佛和菩薩的身難道沒有差別嗎？』 佛回答說：『天王，身沒有差別，只是功德有所不同。因為一切法的法性相同，所以身沒有差別。諸如來的身具足各種功德，菩薩則不是這樣，所以功德有差異。』 經中廣泛地講述了無量的譬喻來顯示這個道理。因此可知，這十身都只是法身（Dharmakaya）。法身依據其含義有十個名稱，所以...

【English Translation】 English version When Bodhisattvas and practitioners of the Two Vehicles appear, there are pure and impure manifestations. How are these distinguished? The bodies and lands manifested by those whose afflictive and cognitive obscurations (Klesa-avarana and Jneya-avarana) are not yet exhausted, and who have not realized the Suchness (Tathata) of the two emptinesses (of self and phenomena), may be either pure or impure. However, the bodies and lands manifested by those whose two obscurations are exhausted and who have realized the two emptinesses are necessarily pure. The Buddhabhumi Sutra states that the three bodies (Trikaya) of the Buddha have four aspects: first, enjoyment but not transformation, referring to the Self-Enjoyment Body (Svabhavakaya); second, transformation but not enjoyment, referring to the Transformation Body (Nirmanakaya); third, both enjoyment and transformation, referring to the Other-Enjoyment Body (Sambhogakaya); and fourth, neither enjoyment nor transformation, referring to the Essence Body (Dharmakaya). This aligns with the Yogacara school's view. The Mahaprajnaparamita Sutra, in the 568th assembly of King Excellent Heaven, volume 3, states that the Buddha has ten bodies: 1. Body of Equality (Samata-kaya), 2. Body of Purity (Nirmala-kaya), 3. Body of Infinity (Ananta-kaya), 4. Body of Good Cultivation (Susamskrta-kaya), 5. Body of Dharmata (Dharmata-kaya), 6. Body Free from Coarse and Subtle Thought (Vivikta-vitarka-vicara-kaya), 7. Body of Inconceivability (Acintya-kaya), 8. Body of Tranquility (Prasanta-kaya), 9. Body of Space (Akasa-kaya), 10. Body of Wonderful Wisdom (Subuddhi-kaya). King Excellent Heaven asked: 'At what stage can one attain the ten bodies of the Tathagata?' The Buddha replied: 'A Bodhisattva on the first ground attains the Body of Equality (Samata-kaya) because they understand the nature of reality, are free from all distorted views, and realize equality. A Bodhisattva on the second ground attains the Body of Purity (Nirmala-kaya) because they are free from transgressions and lapses in precepts, and their body and mind are pure. A Bodhisattva on the third ground attains the Body of Infinity (Ananta-kaya) because they are free from desire and anger, and attain superior samadhi. A Bodhisattva on the fourth ground attains the Body of Good Cultivation (Susamskrta-kaya) because they diligently cultivate the factors of enlightenment. A Bodhisattva on the fifth ground attains the Body of Dharmata (Dharmata-kaya) because they observe the principles of the Truths and realize the nature of reality. A Bodhisattva on the sixth ground attains the Body Free from Coarse and Subtle Thought (Vivikta-vitarka-vicara-kaya) because they observe the principle of dependent origination and are free from coarse and subtle thought. A Bodhisattva on the seventh ground attains the Body of Inconceivability (Acintya-kaya) because their skillful means and wisdom are perfected. A Bodhisattva on the eighth ground attains the Body of Tranquility (Prasanta-kaya) because they are free from all afflictions and frivolous matters. A Bodhisattva on the ninth ground attains the Body of Space (Akasa-kaya) because their form is endless and pervades everywhere. A Bodhisattva on the tenth ground attains the Body of Wonderful Wisdom (Subuddhi-kaya) because their cultivation of all-knowing wisdom is perfected.' King Excellent Heaven further asked: 'Are there no differences between the bodies of Buddhas and Bodhisattvas?' The Buddha replied: 'King of Gods, there is no difference in body, only in merit. Because the nature of all dharmas is the same, there is no difference in body. The bodies of all Tathagatas possess all merits, but Bodhisattvas do not, so there is a difference in merit.' The sutra extensively uses countless metaphors to illustrate this principle. Therefore, it is known that these ten bodies are all the Dharmakaya (Dharmakaya). The Dharmakaya has ten names according to its meanings, therefore...

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真如隨於勝德。亦成十土一遍行土。二最勝土。三勝流土。四無攝受土。五類無別土。六無染凈土。七法無別土。八不增減土。九智自在土。十業自在土。亦隨能證別分十土。依義別故。佛地論云。又余經說有十種佛。即花嚴經。一現等覺佛。二弘誓願佛。三業異熟佛。四住持佛。五變化佛。六法界佛。七心佛。八定佛。九本性佛。十隨樂佛。前五世俗。后五勝義。隨其所應三身所攝。且隨粗相配三身者。初五化身。次二法身。后三受用。既即三身。土亦三土。更無別義。瑜伽第四云。復有超過凈居大自在住處。有十地菩薩。由極熏修第十地故得生其中。即花嚴云。有妙凈土出過三界。第十地菩薩當生其中。亦即十地云。現報利益受佛位故。后報利益摩醯首羅智處生故。梵云摩醯首羅。即瑜伽所云大自在。第十地菩薩也。第十地菩薩將成佛時。往色究竟上坐大寶蓮華成正覺故感得此土。既成佛已土便無邊更無別處。對法第六云。復有清凈世界。非苦諦攝。非業煩惱力所生故。非業煩惱增上所起故。然由大愿清凈善根增上所引。此所生處不可思議。唯佛所覺。尚非得靜慮者靜慮境界。況尋思者。此自受用土唯佛所知。尚非十地．二乘境界。況非聖位有尋思者之所能知。雖有諸教種種不同及如上說。身土差別不過三四。更

【現代漢語翻譯】 現代漢語譯本： 真如隨著殊勝的功德，也成就十種佛土：一、普遍行土；二、最勝土；三、勝流土；四、無攝受土；五、類無別土；六、無染凈土；七、法無別土；八、不增減土；九、智自在土；十、業自在土。也隨著能證悟的差別而分出十種佛土，這是依據意義上的差別而說的。《佛地論》說：『又有其他經典說有十種佛，即《華嚴經》所說：一、現等覺佛（最初證悟的佛）；二、弘誓願佛（發廣大誓願的佛）；三、業異熟佛（由業力成熟而顯現的佛）；四、住持佛（住世教化的佛）；五、變化佛（示現種種變化的佛）；六、法界佛（遍滿法界的佛）；七、心佛（即心是佛的佛）；八、定佛（從禪定中顯現的佛）；九、本性佛（本具佛性的佛）；十、隨樂佛（隨眾生喜好而示現的佛）。』 前五種是世俗諦，后五種是勝義諦，隨其所應被三身所攝。且隨著粗略的相來配三身，前五種是化身，其次兩種是法身，后三種是受用身。既然就是三身，佛土也就是三種佛土，更沒有其他的意義。《瑜伽師地論》第四卷說：『又有超過凈居天的大自在天（Maheśvara）的住處，有十地菩薩，由於極度熏修第十地而得以生在其中。』 即《華嚴經》說：『有微妙清凈的佛土超出三界，第十地菩薩應當生在其中。』 也即十地菩薩說：『現世獲得利益是由於受佛位，後世獲得利益是由於生在摩醯首羅（Maheśvara）的智慧之處。』 梵語摩醯首羅（Maheśvara），即《瑜伽師地論》所說的大自在天。第十地菩薩將要成佛時，前往色究竟天上坐在大寶蓮華上成就正覺，因此感得此佛土。既然已經成佛，佛土便無邊無際，更沒有其他的地方。《對法論》第六卷說：『又有清凈的世界，不屬於苦諦所攝，不是由業和煩惱的力量所生，不是由業和煩惱增上所引起的，而是由大愿和清凈善根增上所引導。』 此所生之處不可思議，只有佛才能覺知，尚且不是得到靜慮者（指四禪八定）的靜慮境界，更何況是尋思者（指未得禪定者）。此自受用土唯有佛才能知曉，尚且不是十地菩薩和二乘聖者的境界，更何況是非聖位有尋思者所能知曉的。雖然有各種不同的教義，以及如上所說，身和土的差別不過是三種或四種，沒有更多了。

【English Translation】 English version: The True Thusness (Tathatā) follows the supreme virtues and also accomplishes ten kinds of Buddha-lands: 1. Universally Acting Land, 2. Most Excellent Land, 3. Land of Excellent Flow, 4. Land Without Acceptance, 5. Land Without Different Kinds, 6. Land Without Defilement or Purity, 7. Land Without Different Dharmas, 8. Land Without Increase or Decrease, 9. Land of Wisdom and Freedom, 10. Land of Karma and Freedom. It also differentiates into ten lands according to the differences in what can be realized, based on the differences in meaning. The Yogācārabhūmi-śāstra says: 'Moreover, other sutras say there are ten kinds of Buddhas, as described in the Avataṃsaka Sūtra: 1. Buddha of Manifest Enlightenment (Abhisambuddha), 2. Buddha of Great Vows (Praṇidhāna-buddha), 3. Buddha of Karmic Retribution (Karma-vipāka-buddha), 4. Buddha of Sustaining (Sthiti-buddha), 5. Buddha of Transformation (Nirmāṇa-buddha), 6. Buddha of the Dharma Realm (Dharmadhātu-buddha), 7. Buddha of Mind (Citta-buddha), 8. Buddha of Samādhi (Samādhi-buddha), 9. Buddha of Intrinsic Nature (Svabhāva-buddha), 10. Buddha of Accordance with Joy (Yathāruci-buddha).' The first five are mundane truths, and the last five are ultimate truths, encompassed by the three bodies as appropriate. Furthermore, roughly associating them with the three bodies, the first five are Nirmāṇakāya (Transformation Body), the next two are Dharmakāya (Dharma Body), and the last three are Sambhogakāya (Enjoyment Body). Since they are the three bodies, the lands are also the three lands, with no other meaning. The fourth volume of the Yogācārabhūmi-śāstra says: 'Moreover, there is a dwelling place of the Great自在天 (Maheśvara) exceeding the Pure Abodes, where Bodhisattvas of the Tenth Ground are born due to extremely cultivating the Tenth Ground.' That is, the Avataṃsaka Sūtra says: 'There is a subtle and pure land that transcends the three realms, where Bodhisattvas of the Tenth Ground should be born.' It is also said of the Tenth Ground Bodhisattvas: 'Gaining benefits in the present life is due to receiving the Buddha position, and gaining benefits in the future life is due to being born in the place of Maheśvara's wisdom.' Maheśvara is the Great自在天 (Maheśvara) mentioned in the Yogācārabhūmi-śāstra. When the Tenth Ground Bodhisattva is about to become a Buddha, they go to the Akanishtha Heaven and sit on a great treasure lotus to achieve perfect enlightenment, thus experiencing this land. Once they become a Buddha, the land becomes boundless and limitless, with no other place. The sixth volume of the Abhidharmasamuccaya says: 'Moreover, there are pure worlds that are not included in the truth of suffering, not born from the power of karma and afflictions, and not arising from the increase of karma and afflictions, but are guided by the increase of great vows and pure good roots.' The place of birth is inconceivable, and only the Buddha can realize it. It is not even the realm of the dhyāna of those who have attained dhyāna (referring to the four dhyānas and eight samādhis), let alone those who are still thinking (referring to those who have not attained samādhi). This self-enjoyment land is only known by the Buddha, and it is not even the realm of the Tenth Ground Bodhisattvas and the Two Vehicles, let alone those who are not in the holy position and are still thinking. Although there are various different teachings, and as mentioned above, the differences between the bodies and lands are no more than three or four, and there is nothing more.

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不釋余。如理應悉。

第二齣體性者。自性身土即真如理。雖此身土體無差別。而屬佛法。相．性異故。以義相為身。以體性為土。以覺相為身。以法性為土。體具恒沙真理功德。此佛身．土俱非色攝。非心心所。但依一如差別義說。自受用身還依自土。謂圓鏡智相應凈識。由昔所修自利無漏純凈佛土因緣成熟。從初成佛盡未來際。相續變為純凈佛土。唯以無漏色蘊。色．香．味．觸相續四塵。間斷亦聲。五塵為性。體具事相色法功德。對法所言唯佛所覺。尚非得靜慮者靜慮境界。況尋伺者。即是此土他受用身還依自土。謂平等智大慈悲力。由昔所修利他無漏純凈佛土因緣成就。隨於十地菩薩所宜變為凈土。器土亦以無漏色蘊四塵五塵而為體性。譬如世間人王國土。以有情界及器世界以為體性。離二無別王國土故。由此他受用身所有凈土。亦以成十地菩薩五蘊．及金銀等所成四塵等器土以為體性。無垢稱經第一卷說。諸有情土是為菩薩嚴凈佛土。一切菩薩隨諸有情增長饒益。即便攝受嚴凈佛土。乃至廣說。十善業道土。是菩薩佛土。菩薩成佛時。大富梵行乃至正見有情來生其國。故知有情及彼器界俱稱佛土。持髻所言我見釋迦佛土嚴凈。復有無量寶功德莊嚴。亦他受用土。持髻乃是第八地故。法花經云。眾生見

【現代漢語翻譯】 現代漢語譯本： 不再解釋了。應該如實理解。

第二，關於本體和性質：自性身（Svasamayasambhogakāya，自性受用身）和佛土（Buddhakṣetra，佛的國土）即是真如之理。雖然此身和此土本體沒有差別，但屬於佛法。因為相和性不同。以義相為身，以體性為土。以覺相為身，以法性為土。本體具備恒河沙數般的真理功德。這佛身和佛土都不是色蘊所攝，也不是心和心所。只是依據一如的差別義來解說。自受用身（自性受用身）還依于自土，指的是與圓鏡智（Ādarśa-jñāna，四智之一，轉化第八識而來）相應的清凈識。由於過去所修的自利無漏純凈佛土的因緣成熟，從初成佛到未來際，相續變為純凈佛土。唯以無漏色蘊，色、香、味、觸相續四塵，間斷也有聲，五塵為體性。本體具備事相色法的功德。對法（Abhidharma，阿毗達磨）所說唯有佛才能覺察，尚且不是得到靜慮（Dhyāna，禪定）者的靜慮境界，更何況是尋伺者。這就是此土。他受用身（Parasambhogakāya，他受用身）還依于自土，指的是平等智（Samata-jñāna，四智之一，轉化第七識而來）和大慈悲力。由於過去所修的利他無漏純凈佛土的因緣成就，隨著十地菩薩所適合的，變為凈土。器土（Bhājana-loka，器世界）也以無漏色蘊的四塵五塵作為體性。譬如世間人王的國土，以有情界和器世界作為體性，離開二者就沒有別的王國土。由此，他受用身所有的凈土，也以成就十地菩薩的五蘊，以及金銀等所成的四塵等器土作為體性。《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）第一卷說，諸有情土是菩薩嚴凈佛土。一切菩薩隨著諸有情的增長饒益，即便攝受嚴凈佛土，乃至廣說。十善業道土是菩薩佛土。菩薩成佛時，大富、梵行乃至正見的有情來生其國。所以知道有情和他們的器界都稱為佛土。持髻菩薩所說『我見釋迦佛土嚴凈，復有無量寶功德莊嚴』，也是他受用土，因為持髻菩薩乃是第八地菩薩。《法華經》（Lotus Sūtra）說，眾生見

【English Translation】 English version: I will not explain further. It should be understood as it is.

Second, regarding the essence and nature: The Svasamayasambhogakāya (self-enjoyment body) and the Buddhakṣetra (Buddha's land) are the principle of Suchness (Tathatā). Although there is no difference in essence between this body and this land, they belong to the Buddhadharma. This is because the characteristics and nature are different. The characteristic of meaning is the body, and the essence is the land. The characteristic of awareness is the body, and the nature of Dharma is the land. The essence possesses merits of truth like the sands of the Ganges. This Buddha's body and land are not included in the Skandha of form (Rūpa), nor are they mind and mental factors. They are only explained according to the difference in the meaning of oneness. The Svasambhogakāya (self-enjoyment body) still relies on its own land, referring to the pure consciousness corresponding to the Ādarśa-jñāna (Mirror-like Wisdom, one of the Four Wisdoms, transformed from the eighth consciousness). Due to the maturation of the causes and conditions of the pure Buddha-land of self-benefit without outflows cultivated in the past, it continuously transforms into a pure Buddha-land from the initial attainment of Buddhahood to the end of the future. It is only with the Skandha of form without outflows, the continuous four objects of form, sound, smell, and taste, and touch, with sound also intermittently, that the five objects are the nature. The essence possesses the merits of phenomenal form Dharmas. What is said in the Abhidharma (Higher Knowledge) can only be perceived by the Buddha, and it is not even the realm of Dhyāna (meditation) for those who have attained Dhyāna, let alone those who seek and contemplate. This is this land. The Parasambhogakāya (other-enjoyment body) still relies on its own land, referring to the Samata-jñāna (Wisdom of Equality, one of the Four Wisdoms, transformed from the seventh consciousness) and great compassion. Due to the accomplishment of the causes and conditions of the pure Buddha-land of benefiting others without outflows cultivated in the past, it transforms into a pure land according to what is suitable for the Bodhisattvas of the Ten Bhumis (Ten Grounds). The Bhājana-loka (receptacle world) also takes the four or five objects of the Skandha of form without outflows as its essence. For example, the kingdom of a human king in the world takes the realm of sentient beings and the receptacle world as its essence, because there is no other kingdom of the king apart from the two. Therefore, the pure land possessed by the Parasambhogakāya also takes the five Skandhas of the Bodhisattvas who have attained the Ten Bhumis, and the receptacle land made of the four objects such as gold and silver, as its essence. The first volume of the Vimalakīrti Nirdeśa Sūtra says that the lands of sentient beings are the pure Buddha-lands adorned by the Bodhisattvas. All Bodhisattvas, along with the increase and benefit of all sentient beings, immediately receive and adorn the pure Buddha-lands, and so on. The land of the Ten Virtuous Actions is the Buddha-land of the Bodhisattvas. When a Bodhisattva attains Buddhahood, wealthy, practicing Brahmacharya, and even sentient beings with right view are born in that country. Therefore, it is known that sentient beings and their receptacle world are both called Buddha-lands. What the Bodhisattva Dhrtakesu said, 'I see the Shakyamuni Buddha-land is adorned and pure, and adorned with countless treasures and merits,' is also the Parasambhogakāya land, because the Bodhisattva Dhrtakesu is an eighth-ground Bodhisattva. The Lotus Sūtra says, sentient beings see

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劫盡大火所燒時。我此土安穩天人常充滿。梵網經言。我今盧舍那。方坐蓮華座。一花百億國。一國一釋迦。即他受用土。世親菩薩凈土論云。女人。及根缺。二乘種不生。皆他受用土。此之佛土。佛所變者定唯無漏。菩薩變者通有無漏。第八五識所變。唯有漏第六意識。或第七識及所變通有無漏。其有情土通以五蘊功德為性。其此器土具十八圓滿。佛變化身還居自土。謂成事智大悲慈力由昔所修利他無漏凈穢佛土因緣成熟。隨未登地有情所宜。化為佛土。或凈或穢。如彌勒土凈。釋迦土穢。釋迦土中說無垢稱經。足未按前現穢非凈。足按已后暫令見凈。說法花時。十方佛集凈而非穢。未集已前穢而非凈。涅槃亦言。爾時三千大千世界。以佛神力地皆柔軟。無有丘墟土石沙礫。亦化土攝。隨所宜生而現土故。此土亦以有情五蘊及器四塵等以為體性。佛變唯無漏。余有情變通有無漏。第六識及所變通有無漏。余識及所變唯有漏。雖有種種眾寶莊嚴。依法出體。外土唯色。內土通五。所化有情五蘊成故。或似有功德。或似無功德。

第三辨因行者。此上經言。發起無上菩提心。正是為菩薩嚴凈佛土。菩薩證得大菩提時。一切發趣大乘。有情來生其國。純意樂．善加行．上意樂．六波羅蜜．四無量．四攝事．巧方便．

【現代漢語翻譯】 現代漢語譯本：劫火焚燒世界的時候，我的這片佛土安穩，天人和樂充滿其間。《梵網經》中說：『我現在是盧舍那佛（Vairocana，報身佛），安穩地坐在蓮花寶座上，一朵蓮花就包含百億個國土，一個國土就有一尊釋迦牟尼佛（Sakyamuni，應化身佛）。』這指的是他受用土（Parabhogakaya-ksetra，佛為登地菩薩所現的凈土）。世親（Vasubandhu）菩薩在《凈土論》中說，女人、殘缺之人以及二乘（聲聞、緣覺）的種子不會生於凈土，這些都屬於他受用土。此處的佛土，如果是佛所變化出來的，一定是無漏的（Anasrava，沒有煩惱的）。如果是菩薩變化出來的，則既有無漏的，也有有漏的（Sasrava，有煩惱的）。第八識（阿賴耶識，Alaya-vijnana）和第五識（身識、意識）所變現的，只有有漏的；第六意識（末那識，Manas-vijnana）或者第七識（阿陀那識，Adana-vijnana）以及它們所變現的，則既有無漏的，也有有漏的。而有情眾生的國土，通常以五蘊（Skandha，色、受、想、行、識）的功德為體性。此處的器世間（Bhajana-loka，眾生所依處的外在世界）具備十八種圓滿。佛的化身（Nirmanakaya）仍然居住在自己的佛土中，這是因為佛的成事智（Krtyanusthana-jnana）、大悲心和慈力，以及過去所修的利他無漏清凈佛土的因緣成熟，所以能隨著尚未登地的有情眾生的根器，化現出或清凈或污穢的佛土，比如彌勒菩薩（Maitreya）的兜率凈土是清凈的，而釋迦牟尼佛的娑婆世界是污穢的。在釋迦牟尼佛的娑婆世界中宣說《維摩詰所說經》時，佛以足按地之前，顯現的是污穢而非清凈；足按地之後，暫時讓大家看到清凈。在宣說《法華經》時，十方諸佛聚集，顯現的是清凈而非污穢；諸佛未聚集之前，顯現的是污穢而非清凈。《涅槃經》中也說，當時三千大千世界，因為佛的神力，土地都變得柔軟，沒有丘陵、廢墟、土石和沙礫，這也屬於化土的範疇，因為佛是隨著眾生所適合的而顯現佛土的。這個佛土也以有情眾生的五蘊以及器世間的四塵（地、水、火、風）等作為體性。佛所變化出來的只有無漏的，其餘有情眾生變化出來的則既有無漏的也有有漏的。第六識以及它所變現的既有無漏的也有有漏的，其餘的識以及它們所變現的只有有漏的。雖然有種種眾寶莊嚴，但仍然依法而出體，外在的佛土只有色，內在的佛土則包含五蘊，因為所化現的有情眾生是由五蘊組成的。或者看似有功德，或者看似沒有功德。 第三，辨別因行。以上經文說，『發起無上菩提心』，這正是菩薩爲了莊嚴清凈佛土。菩薩證得大菩提的時候，一切發心趣向大乘的有情眾生都會來生到他的國土，他們都是純粹的意樂、善妙的加行、上等的意樂、六波羅蜜（Sad-paramita，佈施、持戒、忍辱、精進、禪定、般若）、四無量心（Catur-apramana，慈、悲、喜、舍）、四攝事（Catur-samgrahavastu，佈施、愛語、利行、同事）、巧妙的方便。

【English Translation】 English version: When the fire at the end of the kalpa burns, my land is peaceful and secure, always filled with gods and humans. The Brahma Net Sutra says: 'Now I, Vairocana (Vairocana, the Reward Body Buddha), am sitting securely on a lotus throne. One flower contains a hundred billion lands, and one land has one Sakyamuni (Sakyamuni, the Manifestation Body Buddha).' This refers to the Parabhogakaya-ksetra (Parabhogakaya-ksetra, the Pure Land manifested by the Buddha for Bodhisattvas who have attained the bhumis). Vasubandhu (Vasubandhu) Bodhisattva says in the Treatise on the Pure Land: 'Women, those with deficient faculties, and the seeds of the Two Vehicles (Sravakas and Pratyekabuddhas) are not born there.' These all belong to the Parabhogakaya-ksetra. This Buddha-land, if transformed by the Buddha, is definitely only Anasrava (Anasrava, without defilements). If transformed by Bodhisattvas, it can be both Anasrava and Sasrava (Sasrava, with defilements). What is transformed by the eighth consciousness (Alaya-vijnana, Alaya-vijnana) and the fifth consciousness (body consciousness, mind consciousness) is only Sasrava; the sixth consciousness (Manas-vijnana, Manas-vijnana) or the seventh consciousness (Adana-vijnana, Adana-vijnana) and what they transform can be both Anasrava and Sasrava. The lands of sentient beings generally have the nature of the merits of the five skandhas (Skandha, form, feeling, perception, volition, and consciousness). This container world (Bhajana-loka, the external world where sentient beings dwell) possesses eighteen kinds of perfections. The Nirmanakaya (Nirmanakaya, Transformation Body) of the Buddha still resides in his own land. This is because the Krtyanusthana-jnana (Krtyanusthana-jnana, Accomplishment Wisdom), great compassion, and loving-kindness of the Buddha, as well as the matured causes and conditions of the altruistic, Anasrava, pure Buddha-land cultivated in the past, can transform into pure or impure Buddha-lands according to the suitability of sentient beings who have not yet attained the bhumis, such as the pure Tusita Pure Land of Maitreya (Maitreya) Bodhisattva and the impure Saha World of Sakyamuni Buddha. When the Vimalakirti Sutra was preached in Sakyamuni Buddha's Saha World, before the Buddha pressed his foot on the ground, it appeared impure rather than pure; after pressing his foot on the ground, it temporarily allowed everyone to see purity. When the Lotus Sutra was preached, Buddhas from the ten directions gathered, appearing pure rather than impure; before the Buddhas gathered, it appeared impure rather than pure. The Nirvana Sutra also says that at that time, the three thousand great thousand worlds, due to the Buddha's power, all the lands became soft, without hills, ruins, soil, stones, or gravel. This also belongs to the category of transformation lands, because the Buddha manifests the land according to what is suitable for sentient beings. This land also takes the five skandhas of sentient beings and the four dusts (earth, water, fire, and wind) of the container world as its nature. What the Buddha transforms is only Anasrava, while what other sentient beings transform can be both Anasrava and Sasrava. The sixth consciousness and what it transforms can be both Anasrava and Sasrava, while the other consciousnesses and what they transform are only Sasrava. Although there are various adornments of precious treasures, they still manifest according to the Dharma. The external land only has form, while the internal land includes the five skandhas, because the sentient beings being transformed are composed of the five skandhas. It may appear to have merit, or it may appear to have no merit. Third, distinguishing the causal conduct. The above sutra says, 'Arousing the unsurpassed Bodhicitta (Bodhicitta, mind of enlightenment),' this is precisely for Bodhisattvas to adorn and purify the Buddha-land. When a Bodhisattva attains great Bodhi, all sentient beings who have aroused the aspiration for the Great Vehicle will be born in his land. They are all of pure intention, virtuous conduct, supreme intention, the Six Paramitas (Sad-paramita, giving, morality, patience, effort, meditation, and wisdom), the Four Immeasurables (Catur-apramana, loving-kindness, compassion, joy, and equanimity), the Four Sangrahavastus (Catur-samgrahavastu, giving, kind speech, beneficial action, and cooperation), and skillful means.

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三十七種菩提分法．修迴向。善說．息除八種無暇。自守戒行不譏彼短。十善業道。合十八種凈修佛土。皆凈土因。經下文言成熟八法生於凈土。香臺品言。堪忍世界諸菩薩眾。成就八法。無毀無傷。從此命終生余凈土。一作思惟。我于有情應作善事。不應于彼希望善報。二作思惟。我應代彼一切有情受諸苦惱。我之善根悉回施與。三作思惟。我于有情應心平等心無掛礙。四作思惟。我應于彼一切有情摧伏憍慢敬愛如佛。五信解增上。于未聽受甚深經典。暫得聽聞無疑無謗。六於他利養無嫉妒心。於己利養不生憍慢。七調伏自心。常省已過。不譏他犯。八恒無放逸。于諸善法常樂尋求。精進修行菩提分法。觀無量壽經廣說諸觀生凈土因。乃至孝養父母。奉事師長。十念成就。皆凈土因。佛地經論及攝大乘皆言。勝出世間善根所起。唯說無漏善根為因。雖有如是諸文不同。各隨所化機宜本同。宜聞說行非定唯爾。故對法雲。非業煩惱力所生故。非業煩惱增上起故。然由大愿清凈善根之所引發。總而言之。凈土因者。一由善根。二由大愿。若不修善根佛土無因。不發大愿佛土無緣。因緣具足方感果故。如世有支資愛．取潤方感內外二土果故。要修眾行。以愿為資。方得生於佛土之中。不爾便無見佛聞法生佛土義。總相雖爾

。然佛四土勝因各別。謂法性土唯以二空無分別智為其因緣。證法性理唯此智故。自受用土。唯以自利后所得智為其因緣。證事五蘊唯此智故。他受用土及變化土。唯以利他后所得智為其因緣。般若經云。莊嚴佛土莊嚴佛土者。即非莊嚴佛土。是名莊嚴佛土莊嚴佛土。天親論云。智習唯識通。如是取凈土。非形第一體。非嚴莊嚴意。廣如彼說。正與此同。此說佛土所化眾生其因乃別。其法性土。十地菩薩亦以無分別智為其因緣。圓滿法性土十地不生。分有證會菩薩亦得。如前已說。故諸論云。初地已往生如來家。謂凈法界名如來家。于中證會名為生故。自受用土十地不生。知而不證。他受用土十地菩薩后所得智為其因緣。無分別智加行智等而其助因。佛地亦言無分別者。相資通論理智不為事因緣故。若變化土地前凡夫以加行智。二乘亦以後所得智為正因緣。此上所說皆正因緣。若兼助因及緣助者。隨應理土以事行及愿為緣助得。若事土者以理行及愿為緣助生。有漏凈土以無漏為助。無漏土以有漏為助。故對法雲。唯以大愿善根為因而得生起。諸教所說種種不同。皆隨所宜應時而說。非即決定。無垢所言八法無瘡生於凈土。佛地所言勝出世間善根所起。此二皆是他受用因。無垢經言。發起無上菩提心土。乃至十善業道是

為凈修佛土者。通說有漏無漏二因相資生於他受用土。亦可通說生變化凈土。觀經所說諸觀及孝養父母等。乃至十念為凈土因者。此有二義。一云準攝大乘等。西方乃是他受用土。觀經自言阿鞞拔致不退菩薩方得生故。非以少善根因緣而得生故。無著天親凈土論言女人根缺二乘種等皆不生故。攝大乘雲。非唯由愿方乃得生。別時意故。如以一錢貨得千錢。別時方得。非今即得。十念往生亦復如是。十念為因後方漸生。非由十念死後即生。為除懈怠不修善者令其念。佛說十念因生凈土故。又說阿彌陀佛身量豪相如五須彌。非他受用何容乃爾。又觀音授記經言。阿彌陀佛滅度之後。觀音菩薩次當補處。十地大形說當補處。非他受用是何佛耶。二云西方通於報化二土。報土文證如前所說。化土證者。鼓音王經云。阿彌陀佛父名月上。母名殊勝妙顏。有子。有魔。亦有調達。亦有王城。若非化身寧有此事。故觀經說九品生中。有阿羅漢須陀洹等。故生彼者通有三乘。其土通是報．化二土。若依前解。此是他受用身示現。亦有父母王國。實即無之。實無女人惡道怖等。九品生中阿羅漢等。借彼名說。實是菩薩。二釋任情取捨隨意。

第四果相者。佛地經言。最極自在凈識為相。彼論釋言。佛無漏心以為體相。唯有識故。非

【現代漢語翻譯】 現代漢語譯本 對於那些致力於凈化佛土的人來說，通常認為有漏和無漏兩種因緣相互資助，從而在阿彌陀佛的受用土中產生。也可以普遍認為這會產生變化凈土。《觀經》中所說的各種觀想方法以及孝養父母等行為，乃至臨終的十念，都被認為是往生凈土的因。這裡有兩種解釋： 第一種觀點認為，根據《攝大乘論》等經典，西方極樂世界是阿彌陀佛的他受用土。《觀經》中說，只有阿鞞跋致（不退轉）菩薩才能往生，並非憑藉少量善根因緣就能往生。無著（Asanga）和世親（Vasubandhu）的《凈土論》中說，女人、六根不全者、二乘（聲聞、緣覺）種性等人不能往生。 《攝大乘論》中說，並非僅僅依靠願力就能往生，而是有『別時意』（異時成熟）的含義。就像用一文錢的貨物換取一千文錢，需要一段時間才能得到，而不是立即得到。臨終十念往生也是如此，十念是往生的因，之後逐漸產生結果，並非因為十念死後立即往生。這是爲了去除懈怠不修善者的懈怠，讓他們唸佛，佛說十念是往生凈土的因。此外，有人認為阿彌陀佛的身量和莊嚴相好如同五座須彌山，如果不是他受用土，怎麼會這樣呢？而且《觀音授記經》中說，阿彌陀佛滅度之後，觀音菩薩將依次補處。十地菩薩的大形相說的是補處，如果不是他受用土，那又是哪尊佛呢？ 第二種觀點認為，西方極樂世界既是報土也是化土。報土的經文證據如前所述。化土的證據是，《鼓音王經》中說，阿彌陀佛的父親名叫月上（Chandra Surya），母親名叫殊勝妙顏（Visista Subha Varna），有兒子，有魔，也有調達（Devadatta），也有王城。如果不是化身，怎麼會有這些事情呢？所以《觀經》所說的九品往生中，有阿羅漢（Arhat）、須陀洹（Srotapanna）等，因此往生到西方極樂世界的人包括三乘（聲聞乘、緣覺乘、菩薩乘）的修行者，那個佛土既是報土，也是化土。如果按照第一種解釋，這些是他受用身所顯現的，也有父母王國，但實際上是沒有的。實際上沒有女人和惡道怖畏等。九品往生中的阿羅漢等，是借用他們的名字來說，實際上是菩薩。這兩種解釋可以根據自己的理解選擇。 第四果相是佛地經所說。佛地經說，最極自在的清凈識是佛果的相。佛地經論解釋說，佛的無漏心是佛果的體相，因為只有識，所以不是...

【English Translation】 English version For those who aspire to purify their Buddha-lands, it is generally accepted that both conditioned (with outflows) and unconditioned (without outflows) causes mutually support each other, resulting in rebirth in the Enjoyment Land (Sambhogakaya) of Amitabha Buddha. It can also be generally said that this leads to rebirth in a Transformation Land (Nirmanakaya). The various contemplations described in the Contemplation Sutra, as well as filial piety towards parents, and even the ten recitations at the time of death, are considered causes for rebirth in the Pure Land. There are two interpretations of this: The first view, according to texts like the Mahāyānasaṃgraha (Compendium of the Mahayana), is that the Western Pure Land is Amitabha Buddha's Enjoyment Land. The Contemplation Sutra itself states that only avaivartika (non-regressing) Bodhisattvas can be born there, implying that it is not possible to be born there with only a small amount of merit. Asanga's and Vasubandhu's commentaries on the Pure Land state that women, those with incomplete faculties, and those of the Two Vehicle (Śrāvakayāna and Pratyekabuddhayāna) lineage cannot be born there. The Mahāyānasaṃgraha states that rebirth is not solely due to vows, but also involves 'different time intention' (vipāka). It is like using one coin to buy goods worth a thousand coins; it takes time to receive the benefit, not immediately. The ten recitations at the time of death are similar; the ten recitations are the cause, and the result gradually arises later, not immediately after death. This is to remove the laziness of those who do not cultivate good deeds, encouraging them to recite the Buddha's name, as the Buddha said that ten recitations are the cause of rebirth in the Pure Land. Furthermore, some argue that Amitabha Buddha's body and majestic features are like five Mount Sumerus; how could this be if it were not an Enjoyment Land? Moreover, the Avalokiteśvara Prophecy Sutra states that after Amitabha Buddha's Parinirvana, Avalokiteśvara Bodhisattva will succeed him. The great form of the Tenth Ground Bodhisattva is said to be the successor; if it is not an Enjoyment Land, then which Buddha is it? The second view is that the Western Pure Land is both a Reward Land (Sambhogakaya) and a Transformation Land. The scriptural evidence for the Reward Land is as mentioned earlier. The evidence for the Transformation Land is that the Drum Sound King Sutra states that Amitabha Buddha's father is named Chandra Surya (Moon Above), his mother is named Visista Subha Varna (Excellent Wonderful Countenance), he has sons, demons, and even Devadatta, and also a royal city. If it were not a Transformation Body, how could these things exist? Therefore, the Contemplation Sutra states that among the nine grades of rebirth, there are Arhats and Srotapannas, so those who are born in the Western Pure Land include practitioners of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and that land is both a Reward Land and a Transformation Land. According to the first interpretation, these are manifestations of the Enjoyment Body, and there are parents and a kingdom, but in reality, they do not exist. In reality, there are no women or fears of evil realms. The Arhats in the nine grades of rebirth are used as names, but in reality, they are Bodhisattvas. You can choose either of these two interpretations according to your understanding. The fourth result aspect is what the Buddha-bhumi Sutra says. The Buddha-bhumi Sutra says that the most supremely free and pure consciousness is the aspect of the Buddha fruit. The Buddha-bhumi Sutra commentary explains that the Buddha's unconditioned mind is the substance and aspect of the Buddha fruit, because there is only consciousness, so it is not...

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離識外別有其土。謂法性土即法性心。此不離於無分別智相應凈識。識實性故。自他受用及變化土。皆不離於佛后得智相應凈識。然識有異。自受用土即第八識。他受用土即第七識。其變化土即前五識。隨應是彼后所得智相應識故。十地菩薩見法性土．及他受用土。地前三乘見變化土。皆隨所應不離見者有漏無漏能觀凈識。故此經言。若欲勤修嚴凈佛土。先應方便嚴凈自心。隨諸菩薩自心嚴凈。即得如是嚴凈佛土。天親菩薩般若論云。智習唯識通。如是取凈土。故修智因果識便凈。內識既凈。外感眾生．及器世間國土皆凈。廣如經說。亦隨見者所應之識。如前準知。

第五份量者。佛地．唯識皆說。法性土雖非色攝不可說其形量大小。然依事相其量無邊。譬如虛空遍一切處。自受用土十地經說。第十地菩薩。得生大自在宮。有十果相現。有大寶蓮華座。周圓如十阿僧祇百千三千大千世界微塵數量。出第十地菩薩。坐登正覺。既成佛竟盡未來際。相續變為純凈佛土。周圓無際眾寶莊嚴。隨法性土量無邊故。他受用土。隨十地菩薩所宜而現。或小或大。或劣或勝。前後改轉。梵網經說。我今盧舍那。方坐蓮華座。一華百億國。一國一釋迦。攝論等云。初地菩薩悟十百門見百佛土。一佛國土三千世界。三千世界有百億

【現代漢語翻譯】 現代漢語譯本： 離開『識』之外，另有其他佛土的說法，指的是法性土，也就是法性心。這與無分別智相應的清凈識不相分離，因為『識』是真實的自性。自受用土、他受用土以及變化土，都與佛的后得智相應的清凈識不相分離。然而，『識』是有區別的：自受用土是第八識（阿賴耶識），他受用土是第七識（末那識），而變化土是前五識（眼識、耳識、鼻識、舌識、身識）。它們各自是與后得智相應的『識』。十地菩薩能夠見到法性土和他受用土，而十地之前的聲聞、緣覺、菩薩三乘行者只能見到變化土。這些所見之土，都與能見者的有漏或無漏的清凈識不相分離。因此，《維摩詰經》說：『如果想要勤奮修行，莊嚴清凈佛土，首先應當方便地莊嚴清凈自己的心。隨著諸位菩薩自身的心得到莊嚴清凈，就能得到如此莊嚴清凈的佛土。』天親（Vasubandhu）菩薩的《般若論》說：『通過智慧學習唯識的道理，就能獲得清凈的佛土。』因此，修習智慧的因，果報就是『識』的清凈。內在的『識』清凈了，外在感得的眾生以及器世間國土都會清凈，詳細內容如經典所說。這也取決於見者相應的『識』，如前所述可以類推得知。 第五是份量。佛地論和唯識論都說，法性土雖然不是色法所攝，無法說其形狀大小，但依據事相來說，其量是無邊的，譬如虛空遍佈一切處。自受用土，《十地經》說，第十地菩薩得生大自在宮，有十種果相顯現，有巨大的寶蓮華座，周圓如十阿僧祇百千三千大千世界微塵的數量。從蓮花座中出生第十地菩薩，坐上蓮花座證得正覺。成佛之後，直到未來際，相續變為純凈的佛土，周圓無邊，以各種珍寶莊嚴，因為其量隨順法性土而無邊。他受用土，隨順十地菩薩所宜而顯現，或小或大，或劣或勝，前後改變。《梵網經》說：『我現在是盧舍那佛（Vairocana），端坐在蓮華座上，一朵蓮花有一百億個國土，一個國土有一尊釋迦牟尼佛（Sakyamuni）。』《攝大乘論》等說，初地菩薩悟入一百種法門，見到一百個佛土，一個佛國土就是一個三千大千世界，一個三千大千世界有一百億個。

【English Translation】 English version: Apart from 『consciousness』 (識), there is another realm, which refers to the Dharmata Land (法性土), that is, the Dharmata Mind (法性心). This is inseparable from the pure consciousness corresponding to non-discriminating wisdom (無分別智), because 『consciousness』 is the true nature. The Self-Enjoyment Land (自受用土), the Other-Enjoyment Land (他受用土), and the Transformation Land (變化土) are all inseparable from the pure consciousness corresponding to the Buddha's subsequent wisdom (后得智). However, 『consciousness』 is different: the Self-Enjoyment Land is the eighth consciousness (阿賴耶識, Alaya-vijnana), the Other-Enjoyment Land is the seventh consciousness (末那識, Manas-vijnana), and the Transformation Land is the first five consciousnesses (眼識, 耳識, 鼻識, 舌識, 身識, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness). They are each the consciousness corresponding to the subsequent wisdom. The Ten-Ground Bodhisattvas (十地菩薩) can see the Dharmata Land and the Other-Enjoyment Land, while the Three Vehicles (聲聞, 緣覺, 菩薩, Sravaka, Pratyekabuddha, Bodhisattva) before the Ten Grounds can only see the Transformation Land. These lands seen are inseparable from the defiled or undefiled pure consciousness of the seer. Therefore, the Vimalakirti Sutra says: 『If you want to diligently cultivate and adorn the pure Buddha Land, you should first expediently adorn and purify your own mind. As the minds of the Bodhisattvas themselves are adorned and purified, they will obtain such adorned and pure Buddha Lands.』 Vasubandhu Bodhisattva's (天親菩薩) Prajna Sutra says: 『By studying the doctrine of Consciousness-Only (唯識) through wisdom, one can obtain a pure land.』 Therefore, cultivating the cause of wisdom results in the purification of consciousness. When the inner consciousness is purified, the sentient beings and the world of vessels (器世間) perceived externally will all be purified, as detailed in the scriptures. This also depends on the corresponding consciousness of the seer, which can be inferred as before. Fifth is the measure. Both the Buddhabhumi Sutra and the Vijnaptimatrata Sutra say that although the Dharmata Land is not included in the category of form (色法) and cannot be described in terms of shape and size, its measure is boundless in terms of phenomena, like space pervading everywhere. The Self-Enjoyment Land, the Dasabhumika Sutra says that the Tenth-Ground Bodhisattva is born in the Great Free Palace (大自在宮), and ten fruit-like appearances manifest, with a huge jeweled lotus seat, as round as the number of dust particles in ten Asamkhya (阿僧祇) hundreds of thousands of three thousand great thousand worlds. The Tenth-Ground Bodhisattva is born from the lotus seat and sits on the lotus seat to attain perfect enlightenment. After becoming a Buddha, until the end of the future, it continuously transforms into a pure Buddha Land, round and boundless, adorned with various treasures, because its measure follows the Dharmata Land and is boundless. The Other-Enjoyment Land manifests according to what is suitable for the Ten-Ground Bodhisattvas, sometimes small, sometimes large, sometimes inferior, sometimes superior, changing before and after. The Brahma Net Sutra says: 『I am now Vairocana Buddha (盧舍那佛), sitting upright on the lotus seat, one lotus has one hundred billion lands, and one land has one Sakyamuni Buddha (釋迦牟尼佛).』 The Mahayana-samgraha says that the Bodhisattva of the First Ground enters one hundred dharmas, sees one hundred Buddha Lands, one Buddha Land is a three thousand great thousand worlds, and one three thousand great thousand worlds has one hundred billion.

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四天下。四天下各有一化佛。三千界中有百億化佛。初地菩薩見一百個百億化佛一受用身。受用身居一大寶蓮花臺。花有百葉。葉即三千大千世界。一受用佛名盧舍那。百個百億化佛名為釋迦。不離一盧舍那身有眾釋迦。二地菩薩見一受用佛坐千葉蓮華。乃至第十地所見佛極大花葉無邊。且二地中見初地所見十受用身盧舍那．千個百億化身釋迦。乃至十地見九地所見無量受用身盧舍那．無量化身釋迦。大千世界佛數雖多。不離釋迦之化故。名一佛所化。又小乘中唯言一佛無多化身。亦隨彼機說一佛也。或資糧道見一四天下有一主佛。加行道中見三千界有一主佛。初地以上漸漸增故。故他受用土其量不定。其變化土或凈．或穢．或小．或大。前後改轉亦無定限。隨生所宜一時現故。無垢稱經佛足指按大千界凈。無垢將至預變毗耶一城為凈。說法花經初變大千。次變十方各二百萬億佛國令凈。后更重變。故知大小隨時不定。瓔珞經云。毗盧舍那佛是法身。盧舍那佛是受用身。釋迦牟尼佛是化身。故作是說。

第六處所者。其法性土即真如理。無別處所。自受用土亦充法界更無別處。他受用土。佛地經言。超過三界所行之處。彼論釋言。非三界愛所執受故。離相應．所緣二縛隨增言超過三界。故是道諦善性所攝。彼有

【現代漢語翻譯】 現代漢語譯本 四天下（Sì Tiānxià，四大部洲）：每個四天下各有一尊化佛（Huàfó，應化身佛）。三千大千世界（Sānqiān Dàqiān Shìjiè）中有百億尊化佛。初地菩薩（Chūdì Púsà，初地菩薩）能見到一百個百億化佛和一個受用身（Shòuyòngshēn，報身）。受用身居住在一個大寶蓮花臺（Dàbǎo Liánhuātái）上，花有一百片花瓣，每片花瓣就是一個三千大千世界。一尊受用佛名為盧舍那（Lúshènà，光明遍照），一百個百億化佛名為釋迦（Shìjiā，能仁）。眾多的釋迦佛不離一尊盧舍那佛的身。二地菩薩（Èrdì Púsà，二地菩薩）能見到一尊受用佛坐在千葉蓮花上，乃至第十地菩薩（Dìshídì Púsà，十地菩薩）所見到的佛，其蓮花極大，花瓣無邊。而且二地菩薩能見到初地菩薩所見的十個受用身盧舍那，以及千個百億化身釋迦。乃至十地菩薩能見到九地菩薩所見的無量受用身盧舍那，以及無量化身釋迦。大千世界中的佛的數量雖然很多，但不離釋迦佛的化身，所以稱為一佛所化。另外，小乘佛教（Xiǎoshèng Fójiào）中只說有一尊佛，沒有很多化身，這也是隨順他們的根機而說的一佛。或者在資糧道（Zīliángdào）中見到一個四天下有一尊主佛，在加行道（Jiāxíngdào）中見到三千大千世界有一尊主佛。初地以上菩薩所見逐漸增多，所以他受用土（Tāshòuyòngtǔ，他受用土）的量是不定的。其變化土（Biànhuàtǔ，變化土）或者清凈，或者污穢，或者小，或者大，前後改變也沒有定限，隨眾生所宜而一時顯現。』維摩詰經（Wéimójié Jīng）』中說佛足指按地，大千世界變得清凈。維摩詰將要到來時，預先將毗耶離城（Píyélí Chéng）變為清凈。』法華經（Fǎhuá Jīng）』中，開始時變化大千世界，然後變化十方各二百萬億佛國，使之清凈，後來又重新變化。所以知道大小隨時不定。』瓔珞經（Yīngluò Jīng）』中說，毗盧舍那佛（Pílúshènà Fó，光明遍照）是法身（Fǎshēn，法身），盧舍那佛是受用身，釋迦牟尼佛（Shìjiāmóuní Fó，能寂）是化身，所以這樣說。 第六處所，指的是法性土（Fǎxìngtǔ，法性土），也就是真如理（Zhēnrú Lǐ），沒有別的處所。自受用土（Zìshòuyòngtǔ，自受用土）也充滿法界（Fǎjiè，法界），更沒有別的處所。他受用土，』佛地經（Fódì Jīng）』中說，超過三界（Sānjiè，三界）所行之處。該論解釋說，不是三界愛所執受的緣故，離開相應和所緣二種束縛，隨著增上而說超過三界，所以是道諦（Dàodì，道諦）善性所攝。那裡有...

【English Translation】 English version The four continents (Sì Tiānxià): Each of the four continents has one manifested Buddha (Huàfó). In the three thousand great thousand worlds (Sānqiān Dàqiān Shìjiè), there are a hundred billion manifested Buddhas. A Bodhisattva of the first ground (Chūdì Púsà) sees one hundred hundred-billion manifested Buddhas and one enjoyment body (Shòuyòngshēn). The enjoyment body resides on a great jeweled lotus platform (Dàbǎo Liánhuātái), and the lotus has one hundred petals, each petal being a three thousand great thousand world. One enjoyment Buddha is named Rocana (Lúshènà), and the hundred hundred-billion manifested Buddhas are named Sakyamuni (Shìjiā). The many Sakyamuni Buddhas are not separate from the one Rocana Buddha's body. A Bodhisattva of the second ground (Èrdì Púsà) sees one enjoyment Buddha sitting on a thousand-petal lotus, and even the Buddha seen by a Bodhisattva of the tenth ground (Dìshídì Púsà) has an extremely large lotus with boundless petals. Moreover, a Bodhisattva of the second ground sees the ten enjoyment bodies of Rocana seen by a Bodhisattva of the first ground, as well as the thousand hundred-billion manifested bodies of Sakyamuni. Even a Bodhisattva of the tenth ground sees the countless enjoyment bodies of Rocana seen by a Bodhisattva of the ninth ground, as well as the countless manifested bodies of Sakyamuni. Although the number of Buddhas in the great thousand world is very large, they are not separate from the manifested bodies of Sakyamuni, so it is called the transformation of one Buddha. Furthermore, in the Theravada Buddhism (Xiǎoshèng Fójiào), it is only said that there is one Buddha and not many manifested bodies, which is also said in accordance with their capacity. Or in the path of accumulation (Zīliángdào), one sees one principal Buddha in one four-continent world, and in the path of application (Jiāxíngdào), one sees one principal Buddha in the three thousand great thousand worlds. The vision of Bodhisattvas above the first ground gradually increases, so the measure of the other-enjoyment land (Tāshòuyòngtǔ) is not fixed. Its transformation land (Biànhuàtǔ) is either pure or impure, small or large, and the changes before and after are also not fixed, appearing at one time according to what is suitable for sentient beings. The 『Vimalakirti Sutra (Wéimójié Jīng)』 says that when the Buddha's toe pressed down, the great thousand world became pure. When Vimalakirti was about to arrive, he transformed the city of Vaishali (Píyélí Chéng) into purity in advance. In the 『Lotus Sutra (Fǎhuá Jīng)』, at the beginning, the great thousand world was transformed, and then two hundred million Buddha lands in each of the ten directions were transformed to make them pure, and later they were transformed again. Therefore, it is known that the size is not fixed at any time. The 『Yingluo Sutra (Yīngluò Jīng)』 says that Vairocana Buddha (Pílúshènà Fó) is the Dharmakaya (Fǎshēn), Rocana Buddha is the Sambhogakaya, and Sakyamuni Buddha (Shìjiāmóuní Fó) is the Nirmanakaya, so it is said in this way. The sixth place refers to the Dharma-nature land (Fǎxìngtǔ), which is the Suchness (Zhēnrú Lǐ), and there is no other place. The self-enjoyment land (Zìshòuyòngtǔ) also fills the Dharma realm (Fǎjiè), and there is no other place. The 『Buddha-bhumi Sutra (Fódì Jīng)』 says that the other-enjoyment land exceeds the place where the three realms (Sānjiè) are practiced. The commentary on that treatise says that it is not grasped by the love of the three realms, and because it is separated from the two bonds of correspondence and object, it is said to exceed the three realms as it increases, so it is included in the virtuous nature of the path truth (Dàodì). There is...

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三釋。有義各別。有處說在凈居天上。有處說在西方等故。有義同處。凈土周圓無有邊際。遍法界故。如實義者自受用土周遍法界無處不有。不可說言離三界處即三界處。若他受用土或在色界凈居天上。或西方等處所不定。法花亦言。眾生見劫盡大火所燒時。我此土安穩。天人常充滿。十地所見乃是報土。地前所見乃是化土。隨宜而現。何得定方別指一處。欲令眾生起勝欣心。別指處所。隨心凈處即凈土處。化土必隨三界處所。任物化生即便現故。古人於此種種分別。三界之外別有處所以為凈土。理必不爾。所化必有異熟識在。異熟識在必是三界攝。何得出界。土非界系言超三界。非處有別。隨所化故。

第七共不共者。成唯識云。其法性土。一切如來同所證故。體無差別。自受用土雖一切佛各變不同。而皆無邊不相障礙。餘二佛土。隨諸如來所化有情。有共不共。所化共者。同處同時隨應諸佛各變為土。形狀相似不相障礙。展轉相雜為增上緣。令所化生自識變現。謂於一土有一佛身。為現神通說法饒益。如此土眾生宜聞釋迦．彌勒．彌陀。此等諸佛即共變之。于不共者。唯一佛變。諸有情類無始時來。種性法爾更相系屬。或多屬一。或一屬多。如底沙佛令釋迦菩薩超九劫等。故所化生有共不共。不爾多佛久住

【現代漢語翻譯】 現代漢語譯本 三種解釋。意義各有不同。有的地方說在凈居天（Śuddhāvāsa，色界天的最高層）上，有的地方說在西方等等。因此，有一種解釋認為（凈土）在同一處所，凈土周遍圓滿，沒有邊際，遍佈法界。如實之義是，自受用土（Sva-saṃbhoga-kāya-kṣetra，佛為自身證悟而顯現的凈土）周遍法界，無處不在。不可說它離開三界（Trailokya，欲界、色界、無色界），即在三界之處。如果是他受用土（Para-saṃbhoga-kāya-kṣetra，佛為教化菩薩而顯現的凈土），或在凈居天上，或在西方等處，處所不定。《法華經》（Saddharma Puṇḍarīka Sūtra）也說：『眾生看見劫盡大火所燒時，我此土安穩，天人常充滿。』十地菩薩（Daśa-bhūmi，菩薩修行的十個階段）所見的是報土（報身佛的凈土），地前菩薩所見的是化土（應化身佛的凈土），隨順根機而顯現。怎麼能確定方位，特別指明一個處所呢？（佛）想要讓眾生生起殊勝的欣慕之心，才特別指明處所。隨心清凈之處，就是凈土之處。化土必定隨順三界的處所，隨著所化眾生的根性而顯現。古人對此有種種分別，認為在三界之外另有處所，作為凈土。道理必定不是這樣。所化眾生必定有異熟識（Vipāka-vijñāna，第八識，又稱阿賴耶識）存在。異熟識存在，必定是三界所攝。怎麼能超出三界呢？說凈土不屬於三界繫縛，是說它不被三界所限制，而不是說它在處所上有區別，而是隨順所化眾生的根性而顯現。

第七，關於共與不共。成唯識論（Vijñāptimātratāsiddhi）說：『法性土（Dharmatā-kṣetra，諸佛所證的真如法性所顯現的凈土），一切如來共同證得，體性沒有差別。自受用土雖然一切佛各自變現不同，但都無邊無際，互不障礙。其餘兩種佛土，隨著諸如來所教化的有情眾生，有共與不共。所教化的眾生共同感得的，在同一處所，同一時間，隨著相應的諸佛，各自變現為凈土，形狀相似，互不障礙，輾轉相雜，作為增上緣，令所化生的眾生各自的識變現。比如在一片凈土中，有一佛身，為眾生示現神通，說法饒益。比如此土的眾生，適宜聽聞釋迦牟尼佛（Śākyamuni），彌勒佛（Maitreya），阿彌陀佛（Amitābha）說法，這些佛就共同變現凈土。對於不共的，只有一佛變現。諸有情眾生從無始以來，種性自然地互相系屬，或者多數屬於一個佛，或者一個屬於多數佛。比如底沙佛（Tīṣa Buddha）令釋迦菩薩超越九劫等等。所以所教化的眾生有共與不共。否則，如果多佛長久住世，

【English Translation】 English version There are three explanations, each with different meanings. Some say it is in the Śuddhāvāsa heavens (the highest level of the Form Realm), while others say it is in the Western Pure Land, and so on. Therefore, one explanation is that (the Pure Land) is in the same place, perfectly round and without boundaries, pervading the entire Dharma Realm. The true meaning is that the Sva-saṃbhoga-kāya-kṣetra (the Pure Land manifested by the Buddha for his own enlightenment) pervades the entire Dharma Realm and is present everywhere. It cannot be said that it is apart from the Trailokya (Three Realms: Desire Realm, Form Realm, and Formless Realm), but rather it is within the Three Realms. If it is the Para-saṃbhoga-kāya-kṣetra (the Pure Land manifested by the Buddha to teach Bodhisattvas), it may be in the Śuddhāvāsa heavens or in the Western Pure Land, etc., with no fixed location. The Saddharma Puṇḍarīka Sūtra (Lotus Sutra) also says: 'When beings see the end of the kalpa and the great fire burning, my land is safe and secure, and gods and humans are always abundant.' What the Bodhisattvas of the Daśa-bhūmi (Ten Stages of Bodhisattva Practice) see is the Reward Land (the Pure Land of the Reward Body Buddha), and what the Bodhisattvas before the Ten Stages see is the Transformation Land (the Pure Land of the Transformation Body Buddha), which manifests according to the capacity of beings. How can we determine a direction and specifically point to one place? (The Buddha) wants to inspire beings to generate a supreme aspiration, so he specifically points to a place. Wherever the mind is pure, that is the Pure Land. The Transformation Land must follow the location of the Three Realms, manifesting according to the nature of the beings to be transformed. The ancients had various distinctions about this, believing that there was another place outside the Three Realms as the Pure Land. This reasoning is certainly not correct. The beings to be transformed must have the Vipāka-vijñāna (the eighth consciousness, also known as the Ālaya-vijñāna) present. If the Vipāka-vijñāna is present, it must be included within the Three Realms. How can it transcend the Three Realms? Saying that the Pure Land is not bound by the Three Realms means that it is not limited by the Three Realms, not that it is different in location, but that it manifests according to the nature of the beings to be transformed.

Seventh, regarding the common and uncommon. The Vijñāptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only) says: 'The Dharmatā-kṣetra (the Pure Land manifested by the true nature of Suchness, which is realized by all Buddhas) is jointly realized by all Tathāgatas, and its essence is without difference. Although the Sva-saṃbhoga-kāya-kṣetra is manifested differently by each Buddha, it is boundless and without obstruction. The other two Buddha Lands, depending on the sentient beings that the Tathāgatas teach, are either common or uncommon. What the beings to be taught jointly perceive is that in the same place, at the same time, according to the corresponding Buddhas, each transforms into a Pure Land, with similar shapes, without obstructing each other, intermingling with each other, serving as an enhancing condition, causing the beings to be transformed to manifest their own consciousness. For example, in one Pure Land, there is one Buddha body, showing supernatural powers, teaching the Dharma, and benefiting beings. For example, the beings in this land are suitable to hear the teachings of Śākyamuni Buddha, Maitreya Buddha, and Amitābha Buddha, and these Buddhas jointly transform the Pure Land. As for the uncommon, only one Buddha transforms it. All sentient beings have been naturally connected to each other since beginningless time, either many belonging to one Buddha, or one belonging to many Buddhas. For example, Tīṣa Buddha caused Śākyamuni Bodhisattva to transcend nine kalpas, and so on. Therefore, the beings to be taught are either common or uncommon. Otherwise, if many Buddhas were to dwell in the world for a long time,

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世間。各事劬勞實為無益。一佛能益一切生故。由此變化他受用土有共不共。

第八諸門者。于中有十。一土主。二輔翼。三眷屬。四任持。五事業。六攝益。七無畏。八游路。九所乘。十入門。第一土主者。佛地經云。如來所都。謂諸佛土諸佛為主。以殊勝故非余所都。唯屬世尊。或唯世尊住持攝受。非余所能。即三佛身各于自土為主非余。謂法性土體性唯一法身為主。自受用土雖遍法界。一一自變各自為主不相障礙。他受用土及變化土。雖諸佛變。然一合相。亦一相身。各各隨應攝受為主不相障礙。

二翼輔者。其法性土及自受用。唯有佛居而無翼輔。十地菩薩雖分能證。非是法身之能輔翼。法身無相不說之故。他受用土。佛地經言。諸大菩薩眾所云集。謂此凈土常有無量大菩薩僧常來輔翼。故無怨敵能為違害。諸佛慈悲于自識上。隨菩薩宜現粗妙土。菩薩隨自善根願力。于自識上似佛所生凈土相現。雖是自心各別變現。而同一處形相相似。謂為一土共集其中。佛地論云。如是十地所變凈土。為是有漏。為是無漏。略有三義。有義無漏。自無漏種願力資故變生凈土。于中受用大乘法樂。能證真如得真無漏常見諸佛。故道諦收。有義有漏。謂自心中加行有漏凈土種子。願力資故變生凈土。于中受用大乘

【現代漢語翻譯】 現代漢語譯本：世間各種事務的辛勤勞作實際上是沒有益處的。因為一尊佛能夠利益一切眾生。因此，他受用土和變化土有共同和不共同之處。

第八，關於各種門。其中有十種：一、土主（佛土之主）；二、輔翼（輔助者）；三、眷屬（眷屬）；四、任持（支持者）；五、事業（事業）；六、攝益（攝受利益）；七、無畏（無所畏懼）；八、游路（遊歷的道路）；九、所乘（所乘坐的）；十、入門（進入的門徑）。第一，關於土主。《佛地經》說：『如來所居住的地方，稱為諸佛土，諸佛是這些佛土的主人。』因為佛土殊勝，不是其他眾生所能居住的。唯獨屬於世尊，或者唯獨世尊住持攝受，不是其他眾生所能做到的。也就是說，三佛身各自在自己的佛土中做主，而不是其他佛身。法性土的體性是唯一的，法身是其主人。自受用土雖然遍佈法界，但每一個自受用土都是各自變化，各自做主，互不障礙。他受用土和變化土，雖然是諸佛所變化，但呈現為一種統一的相，也是一個統一的身相，各自隨順相應地攝受為主，互不障礙。

第二，關於翼輔。《法性土》和《自受用土》只有佛居住，沒有翼輔。十地菩薩雖然能夠部分證得，但不能輔翼法身。因為法身無相，不可言說。關於他受用土，《佛地經》說：『諸大菩薩眾所云集。』意思是說，這種凈土常有無量的大菩薩僧眾常來輔翼，所以沒有怨敵能夠危害。諸佛慈悲，在自己的識上，隨著菩薩的根器，顯現粗妙的佛土。菩薩隨著自己的善根和願力，在自己的識上，顯現出類似於佛所生的凈土的相。雖然是各自的心識所變現，但在同一個地方，形相相似，被認為是一個佛土，共同聚集在其中。《佛地論》說：『像這樣十地菩薩所變現的凈土，是有漏的還是無漏的？』大概有三種說法。有一種說法是無漏的，因為自身無漏的種子和願力的資助，變現出凈土，在其中受用大乘佛法的快樂，能夠證得真如，得到真正的無漏，常見諸佛，所以屬於道諦所攝。有一種說法是有漏的，指的是自身心中加行有漏的凈土種子，因為願力的資助，變現出凈土，在其中受用大乘佛法。

【English Translation】 English version: Worldly affairs and diligent labor are actually without benefit. Because one Buddha can benefit all sentient beings. Therefore, the Other-Enjoyment Land (他受用土) and the Transformation Land (變化土) have both common and uncommon aspects.

Eighth, regarding the various gates. There are ten of them: 1. Land Lord (土主) (Lord of the Buddha-land); 2. Assistants (輔翼) (Assistants); 3. Retinue (眷屬) (Retinue); 4. Sustainer (任持) (Supporter); 5. Activities (事業) (Activities); 6. Embracing Benefit (攝益) (Embracing and Benefiting); 7. Fearlessness (無畏) (Fearlessness); 8. Paths of Travel (游路) (Paths of Travel); 9. Vehicle (所乘) (Vehicle); 10. Entrance (入門) (Entrance). First, regarding the Land Lord. The Buddhabhumi Sutra (佛地經) says: 'The place where the Tathagata (如來) dwells is called the Buddha-land, and the Buddhas are the lords of these Buddha-lands.' Because the Buddha-land is supreme, it is not a place where other beings can dwell. It belongs solely to the World-Honored One (世尊), or solely the World-Honored One dwells and embraces it; it is not something that other beings can do. That is to say, the Three Buddha-bodies (三佛身) each preside over their own Buddha-lands, not other Buddha-bodies. The nature of the Dharma-nature Land (法性土) is unique, and the Dharma-body (法身) is its lord. Although the Self-Enjoyment Land (自受用土) pervades the Dharma-realm (法界), each Self-Enjoyment Land transforms individually and presides individually, without obstructing each other. The Other-Enjoyment Land and the Transformation Land, although transformed by all the Buddhas, appear as a unified aspect, also as a unified body, each embracing and presiding accordingly, without obstructing each other.

Second, regarding Assistants. The Dharma-nature Land and the Self-Enjoyment Land are only inhabited by Buddhas and have no assistants. Although the Ten-Ground Bodhisattvas (十地菩薩) can partially attain realization, they cannot assist the Dharma-body. Because the Dharma-body is without form and cannot be spoken of. Regarding the Other-Enjoyment Land, the Buddhabhumi Sutra says: 'The great Bodhisattva assemblies gather there.' This means that this pure land is always attended by countless great Bodhisattva Sanghas (僧伽), who constantly assist, so there are no enemies who can harm it. The Buddhas, out of compassion, manifest coarse and subtle lands on their own consciousness, according to the capacities of the Bodhisattvas. The Bodhisattvas, according to their own roots of goodness and vows, manifest the appearance of a pure land similar to that born of the Buddha on their own consciousness. Although they are transformed by their respective minds, they are in the same place and have similar forms, and are considered to be one land, gathering together within it. The Buddhabhumi Shastra (佛地論) says: 'Are the pure lands transformed by the Ten-Ground Bodhisattvas in this way tainted or untainted?' There are roughly three views. One view is that they are untainted, because the pure land is transformed by the aid of one's own untainted seeds and vows, and one enjoys the bliss of the Great Vehicle (大乘) Dharma within it, is able to realize Suchness (真如), attain true untaintedness, and constantly see all the Buddhas, so it is included in the Truth of the Path (道諦). Another view is that they are tainted, referring to the tainted seeds of the pure land cultivated in one's own mind, which, with the aid of vows, transform into a pure land, in which one enjoys the Great Vehicle Dharma.

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法樂。七地已前煩惱現起。十地修道煩惱及所知障種在。第八識體能持彼故現受熏故。猶是有漏。無記性攝。故非無漏。又非有情有二實身。身既有漏。所依凈土云何無漏。故唯有漏。苦諦所攝。如實義者。十地菩薩自心所變凈土有二。第八所變唯是有漏。有漏第八相分攝故。為有漏身之所依故。雖無漏善力所資熏其相凈妙。而是有漏。隨加行等所現亦爾。若隨後得無漏心變凈土影像。是無漏識相所攝故。從無漏善種子生故體是無漏。道諦所攝。其變化土三乘眾集。二乘聖人菩薩凡夫之所集故。佛所變者唯是無漏。余所變者。有義唯有漏。無漏后得不能變為凈土相故。有義亦無漏。無漏后得隨佛所變增上緣力亦變事相。理不乖故。前釋為善。

第三眷屬者。佛地經云。無量天龍人非人等常所翼從。其法性土．自受用土二無輔翼。無相如前。他受用土唯有天人以為眷屬。無有餘類。雖超三界天等仍是三界攝故。凈識如是。攝受變現為嚴凈土。故不相違。或為成熟所化有情。示現如是變化種類。如為調伏劫比拏王。現化無量轉輪王眾眷屬圍繞。或佛自化。或諸菩薩化作此類。任持凈土莊嚴供養。引導他方翼從如來。無量壽經亦言。命命鳥等皆是阿彌陀佛之所化作。化為二乘。莊嚴凈土亦復如是。變化土中亦以真實八

部輔翼。他受用土菩薩為真。二乘八部皆為權現。非是真實得生中故。變化土中二乘八部皆是真實。十地菩薩皆為權跡。十地不應生變化土。權示化形生於中故。

第四任持者。法性土佛不假任持。自受用土自法樂持。他受用土。佛地經言。廣大法味喜樂所持。十地菩薩大乘法味喜樂所持。食能令住是任持義。已超三界性是無漏。能斷有漏不應名食。是任持因故亦名食。如有漏法雖障無漏。然持有漏得名為食。無漏亦爾。雖斷有漏然持無漏云何非食。諸佛菩薩后得妙智。能說能受大乘法味生大喜樂。或正體智受真如味生大喜樂。能任持身令不斷懷。長養善法故名為食。七地已前猶分段生。非不資于段．觸等四。八地以上及一切佛不資段食。可說資余。諸論說為示現依止住食攝故。若變化土實資四食。亦得說資法味為食。如聞妙法花六十劫住故。然此經下菩提分品言。既餐不死法。還飲解脫味。以涅槃不死而為食者。所證妙境生於喜樂。可名食故。能持無漏亦與食名不相違也。然此食體諸教不同。廣如別章及法花疏。

第五事業者。其佛法身或唯自利。為二身依。或通二利。自受用身唯有自利。若他受用．及變化身。唯屬利他為他現故。佛地經云。作諸眾生一切義利。佛雖寂定。由先所修加行願力。任運能

【現代漢語翻譯】 現代漢語譯本：是輔助翼從。他認為受用土（Sambhogakāya-bhūmi，報身土）的菩薩才是真實的。聲聞乘（Śrāvakayāna）和緣覺乘（Pratyekabuddhayāna）以及天龍八部（Nāga，佛教的護法神）都是權宜示現，並非真實地往生於其中。但在變化土（Nirmāṇakāya-bhūmi，化身土）中，聲聞乘、緣覺乘和天龍八部都是真實的。十地菩薩（Daśabhūmika-bodhisattva，菩薩修行的十個階段）都是權宜示現的軌跡，十地菩薩不應生於變化土，因為他們是權宜示現化身而生於其中的。

第四是任持（dhāraṇa，保持）的意義。法性土（Dharmakāya-bhūmi，法身土）的佛不需要任持，自受用土（Svasaṃbhogakāya-bhūmi，自受用身土）由自身的法樂保持。他受用土（Parasaṃbhogakāya-bhūmi，他受用身土），《佛地經》（Buddhabhūmi Sūtra）中說：『由廣大的法味喜樂所保持。』十地菩薩由大乘法味喜樂所保持。食物能夠使人安住，這就是任持的意義。已經超越三界（Trailokya，欲界、色界、無色界）的自性是無漏（anāsrava，沒有煩惱），能夠斷除有漏（sāsrava，有煩惱）不應稱為食物，但因為是任持的原因，所以也稱為食物。如有漏法雖然障礙無漏，但持有有漏，可以得名為食物。無漏也是如此，雖然斷除有漏，但持有無漏，怎麼能說不是食物呢？諸佛菩薩的后得妙智（prsthalabdha-jñāna，證悟后獲得的智慧），能夠說、能夠接受大乘法味，產生大喜樂，或者正體智（tathatā-jñāna，如實知自性的智慧）接受真如味（tathatā-rasa，真如的滋味），產生大喜樂，能夠任持身體，使之不斷絕，長養善法，所以稱為食物。七地（saptama-bhūmi，菩薩修行的第七個階段）以前仍然是分段生，並非不依賴於段食（kabalīkāra-āhāra，分段食物）、觸食（sparśa-āhāra，感官接觸）、等四食。八地（aṣṭama-bhūmi，菩薩修行的第八個階段）以上以及一切佛不依賴段食，可以說依賴其餘的食物。諸論說這是示現依止住食所攝。如果變化土真實地依賴四食，也可以說依賴法味為食，如聽聞妙法蓮華經（Saddharma Puṇḍarīka Sūtra）六十劫（kalpa，時間單位）安住。然而此經下菩提分品（bodhipakṣa，菩提分法）說：『既餐不死法，還飲解脫味。』以涅槃（nirvāṇa，寂滅）不死而為食，所證的妙境生於喜樂，可以名為食，能夠持有無漏也與食的名稱不相違背。然而此食的本體，諸教不同，詳細情況如其他章節及法華疏（Saddharma Puṇḍarīka Sūtra commentary）。

第五是事業（karma，行為，作用）。其佛法身（Dharmakāya，法身）或者只是自利，作為二身（報身和化身）的依據，或者通於二利（自利和利他）。自受用身只有自利。若他受用身及變化身，只屬於利他，為他人示現的緣故。《佛地經》云：『作諸眾生一切義利。』佛雖然寂定，由於先前所修的加行願力（prayoga-praṇidhāna-bala，修行和誓願的力量），任運能夠。

【English Translation】 English version: It is the auxiliary wing. He regards the Bodhisattvas in the Sambhogakāya-bhūmi (Reward Body Land) as real. The Śrāvakayāna (Vehicle of Hearers) and Pratyekabuddhayāna (Vehicle of Solitary Buddhas), as well as the Nāga (Eight Divisions of Gods and Dragons, protectors of Buddhism), are all expedient manifestations, not truly born into it. However, in the Nirmāṇakāya-bhūmi (Transformation Body Land), the Śrāvakayāna, Pratyekabuddhayāna, and Nāga are all real. The Daśabhūmika-bodhisattva (Bodhisattvas of the Ten Stages) are all traces of expedient manifestation; the Bodhisattvas of the Ten Stages should not be born in the Transformation Body Land, because they are expediently manifested and incarnated to be born into it.

Fourth is the meaning of dhāraṇa (retention, upholding). The Buddha in the Dharmakāya-bhūmi (Dharma Body Land) does not need upholding; the Svasaṃbhogakāya-bhūmi (Self-Enjoyment Body Land) is upheld by its own Dharma bliss. The Parasaṃbhogakāya-bhūmi (Other-Enjoyment Body Land), as stated in the Buddhabhūmi Sūtra (Land of Buddha Sutra): 'Upheld by the vast delight of Dharma flavor.' The Bodhisattvas of the Ten Stages are upheld by the delight of Mahāyāna Dharma flavor. Food enables one to abide; this is the meaning of upholding. The nature that has transcended the Trailokya (Three Realms: Desire Realm, Form Realm, Formless Realm) is anāsrava (without outflows, free from defilements), and that which can sever the sāsrava (with outflows, with defilements) should not be called food, but because it is the cause of upholding, it is also called food. Just as sāsrava Dharma, although it obstructs anāsrava, yet holding onto sāsrava can be named food. It is the same with anāsrava; although it severs sāsrava, yet upholding anāsrava, how can it not be food? The prsthalabdha-jñāna (post-attainment wisdom) of all Buddhas and Bodhisattvas can speak and receive the flavor of Mahāyāna Dharma, generating great joy and delight, or the tathatā-jñāna (wisdom of suchness) receives the tathatā-rasa (flavor of suchness), generating great joy and delight, able to uphold the body, preventing it from ceasing, and nurturing good Dharma, therefore it is called food. Before the saptama-bhūmi (seventh stage of Bodhisattva practice), there is still segmented birth, not without reliance on kabalīkāra-āhāra (segmented food), sparśa-āhāra (sensory contact), and the like. Those above the aṣṭama-bhūmi (eighth stage of Bodhisattva practice) and all Buddhas do not rely on segmented food; it can be said that they rely on other foods. The treatises say that this is included in the manifestation of reliance on abiding in food. If the Transformation Land truly relies on the four foods, it can also be said to rely on the flavor of Dharma as food, such as abiding for sixty kalpas (eons) upon hearing the wonderful Dharma of the Saddharma Puṇḍarīka Sūtra (Lotus Sutra). However, the Bodhipakṣa (Wings to Enlightenment) chapter below this sutra says: 'Having eaten the deathless Dharma, one also drinks the flavor of liberation.' Taking nirvāṇa (cessation) and deathlessness as food, the wonderful state attained generates joy and delight, which can be named food, and the ability to uphold the anāsrava is not contradictory to the name of food. However, the substance of this food differs in various teachings, as detailed in other chapters and the Saddharma Puṇḍarīka Sūtra commentary.

Fifth is karma (action, activity). The Dharmakāya (Dharma Body) of the Buddha is either solely for self-benefit, serving as the basis for the two bodies (Reward Body and Transformation Body), or it encompasses both self-benefit and benefiting others. The Svasaṃbhogakāya (Self-Enjoyment Body) only has self-benefit. The Parasaṃbhogakāya (Other-Enjoyment Body) and the Nirmāṇakāya (Transformation Body) belong only to benefiting others, for the sake of manifesting to others. The Buddhabhūmi Sūtra states: 'Creating all benefits and advantages for all beings.' Although the Buddha is in stillness, due to the power of the prayoga-praṇidhāna-bala (strength of practice and vows) previously cultivated, he is naturally able to.

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作一切有情一切義利。他受用土中多說妙法。少作神通作利十地菩薩義利。變化土中多作神通。少說妙法作利三乘一切義利。

第六攝益者。自性身土及自受用。已斷圓滿不說攝益。其他受用攝益義者。佛地經云。滅諸煩惱．災橫．纏．垢。則諸煩惱名為纏垢。如是即名諸災橫因。煩惱．纏．垢此中無故。所作災橫此中亦無。或煩惱者則十煩惱。三界見修合有一百二十八種。纏有八種。謂無慚．無愧．惛沈．睡眠．掉舉．惡作嫉．慳。垢有六種。謂害．恨．惱．諂．誑．憍。災橫即是彼所發業及所得果。所知障中種名煩惱。現起名纏垢。離此二種名為攝益。如世封主雖不攝受。但不為災。封戶亦言主攝益我。此亦如是。又現證得解脫煩惱．災橫．纏．垢。殊勝福智故名攝益。化身土中二乘聖者準此亦爾。凡夫菩薩雖未永斷。制伏現行亦名攝益。地前名為損力益能。能轉道故。然此諸位。分別二障四十心中漸能制伏。於四善根加行道中能頓伏盡。初地頓斷名為攝益。俱生二障加行道中能漸伏之。十地隨應能漸斷之。初地已上能頓伏盡。故名攝益。

第七無畏者。內有攝益。外無怖畏。法性身土．自他受用．及變化身。久已無畏。佛地經云。遠離眾魔。魔即四魔。是怖畏因。由此能生諸怖畏故。佛皆無彼故無

【現代漢語翻譯】 現代漢語譯本 為一切有情眾生帶來一切利益。在他受用土（他受用報身佛所居住的清凈佛土）中，多宣說微妙佛法，少量示現神通，為十地菩薩帶來利益。在變化土（佛為度化不同眾生而示現的各種化身所處的國土）中，多示現神通，少量宣說微妙佛法，為聲聞、緣覺、菩薩三乘帶來一切利益。

第六，攝益：自性身土（法身佛所居的清凈佛土）以及自受用身土（自受用報身佛所居住的清凈佛土），因為已經斷盡一切煩惱，達到圓滿境界，所以沒有攝益的必要。其他受用土的攝益意義，《佛地經》中說：『滅除一切煩惱、災橫、纏、垢。』 煩惱被稱為纏垢，也是產生各種災橫的原因。因為（佛土中）沒有煩惱、纏、垢，所以也沒有由此產生的災橫。煩惱有十種根本煩惱，三界（欲界、色界、無色界）的見惑和修惑加起來有一百二十八種。纏有八種，即無慚、無愧、惛沉、睡眠、掉舉、惡作、嫉妒、慳吝。垢有六種，即害、恨、惱、諂、誑、憍。災橫是煩惱所引發的業以及所得到的果報。所知障中的種子習氣稱為煩惱，現行活動稱為纏垢。遠離這兩種障礙就稱為攝益。就像世間的封主，即使沒有特別的恩惠，只要不帶來災難，封戶也會說封主庇護了我。這裡也是如此。又因為現證獲得解脫煩惱、災橫、纏、垢的殊勝福德和智慧，所以稱為攝益。化身土中的聲聞、緣覺聖者也可以參照這個解釋。凡夫菩薩雖然沒有永遠斷除煩惱，但能制伏煩惱的現行，也稱為攝益。十地菩薩之前，名為損減煩惱的力量，增長修道的能力，因為能夠轉入正道。然而這些菩薩，在四十心中逐漸能夠制伏二障（煩惱障和所知障）。在四善根加行道中，能夠立即完全制伏煩惱。初地菩薩頓然斷除煩惱，稱為攝益。俱生二障在加行道中能夠逐漸制伏。十地菩薩隨其果位相應，能夠逐漸斷除煩惱。初地以上能夠立即完全制伏煩惱，所以稱為攝益。

第七，無畏：內心有攝益，外在沒有怖畏。法性身土、自他受用身土以及變化身，很久以來就已經沒有怖畏。《佛地經》中說：『遠離一切魔。』 魔即四魔（煩惱魔、五蘊魔、死魔、天魔），是產生怖畏的原因，因為它們能夠產生各種怖畏。佛沒有這些魔，所以沒有怖畏。

【English Translation】 English version He benefits all sentient beings in every way. In the Other-Enjoyment Land (the pure Buddha-land where the Sambhogakaya Buddha resides), he mostly expounds the wonderful Dharma and performs few supernormal feats, benefiting the Bodhisattvas of the Ten Grounds. In the Transformation Land (the lands where the various manifestations of the Buddha appear to liberate different beings), he mostly performs supernormal feats and rarely expounds the wonderful Dharma, benefiting all beings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna).

Sixth, Benefiting: The Self-Nature Body Land (the pure Buddha-land where the Dharmakaya Buddha resides) and the Self-Enjoyment Body Land (the pure Buddha-land where the Sambhogakaya Buddha resides) have no need for benefiting because they have already cut off all afflictions and attained perfect enlightenment. Regarding the meaning of benefiting in other Enjoyment Lands, the Buddhabhūmi Sūtra says: 'Extinguishing all afflictions, calamities, entanglements, and defilements.' Afflictions are called entanglements and defilements, and they are also the cause of various calamities. Because there are no afflictions, entanglements, or defilements (in the Buddha-land), there are also no calamities arising from them. Afflictions include the ten fundamental afflictions, and the afflictions of view and cultivation in the Three Realms (Desire Realm, Form Realm, Formless Realm) total one hundred and twenty-eight types. Entanglements include eight types: shamelessness (ahrīkya), lack of embarrassment (anapatrāpya), lethargy (styāna), sleep (middha), excitement (auddhatya), regret (kaukṛtya), jealousy (īrṣyā), and stinginess (mātsarya). Defilements include six types: harming (vihiṃsā), resentment (krodha), vexation (pradāsa), flattery (śāṭhya), deceit (māyā), and arrogance (mada). Calamities are the karma caused by afflictions and the resulting consequences. The seeds of the knowledge obscurations are called afflictions, and their manifest activities are called entanglements and defilements. Being free from these two types of obscurations is called benefiting. Just like a feudal lord in the world, even if he does not bestow special favors, as long as he does not bring disaster, the vassals will say that the lord protects me. It is the same here. Furthermore, because one directly realizes and attains liberation from afflictions, calamities, entanglements, and defilements, along with supreme merit and wisdom, it is called benefiting. The Śrāvakas and Pratyekabuddhas in the Transformation Land can also refer to this explanation. Although ordinary Bodhisattvas have not permanently cut off afflictions, they can subdue their manifest activities, which is also called benefiting. Before the Ten Grounds, it is called diminishing the power of afflictions and increasing the ability to cultivate the path, because one can turn towards the right path. However, these Bodhisattvas can gradually subdue the two obscurations (affliction obscurations and knowledge obscurations) in the forty minds. In the four foundations of goodness of the path of application, they can immediately and completely subdue afflictions. The Bodhisattva of the First Ground immediately cuts off afflictions, which is called benefiting. The co-arisen two obscurations can be gradually subdued in the path of application. The Bodhisattvas of the Ten Grounds can gradually cut off afflictions according to their respective levels. Those above the First Ground can immediately and completely subdue afflictions, so it is called benefiting.

Seventh, Fearlessness: Internally there is benefiting, and externally there is no fear. The Self-Nature Body Land, the Self-Enjoyment and Other-Enjoyment Body Lands, and the Transformation Body have long been without fear. The Buddhabhūmi Sūtra says: 'Far from all Māras.' Māra refers to the Four Māras (Kleśa-māra, Skandha-māra, Mṛtyu-māra, and Devaputra-māra), which are the cause of fear, because they can generate various fears. The Buddha has none of these Māras, so there is no fear.

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怖畏。他受用土。十地菩薩離粗四魔。無五怖畏。煩惱．蘊．死。漸斷位次隨應說之。其義可解。變化土中。三乘聖者亦分能離。十住菩薩八相成道能伏天魔。加行道中亦能制伏分別煩惱。離煩惱魔。十住第四生貴住中。舍離生死出三界故。分離死魔。入初地時分離分段死。亦名分離五蘊之魔。是故無畏。

第八游路者。佛地經言。大念．慧．行以為游路。彼論釋言。若諸如來大念即是無分別智。由念安住真如理故。無分別智為法性土所游之路。大慧即是后所得智。分別諸法真俗相故。為二受用及變化路。此二皆有造作凈土增上業用故俱名行。通生凈土故俱名路。或大念行是自利行。內攝記故。是法性土．及自受用路。大慧行者是利他行。外分別故。是他受用及變化路。上說佛已。十地菩薩。大念者聞慧。大慧者思慧。大行者修慧。以此三慧隨其所應親疏相資。為其有漏無漏土路。三慧皆通有無漏故。若變化土。地前三乘亦以三慧為其游路。二乘修慧亦通無漏。凡夫菩薩唯是有漏為其游路。

第九所乘者。御彼所乘行此路故。佛地經云。大止．妙觀以為所乘。止謂三摩地等持也。觀謂般羅若慧也。止．觀等運故名所乘。路是總位。位中止．觀各別名所乘。佛之三身恒乘於此入三佛土。十地菩薩乘此入於他

受用土。地前二乘隨應亦乘此止．觀品入于凈土。若化穢土。通散定慧以為所乘。不爾無由生佛土故。

第十入門者。從彼入門御此入故。佛地經言。大空．無相．無愿解脫為所入門。解脫者涅槃。緣此妙智名之為門。或無漏智亦名解脫。離繫縛故。因此三門入凈土故。且一義云。因無相門入法性土。觀法無相證真如故。因無愿門入自受用土。於三界中無愿求故。因大空門入他受用．及變化土。達二我無入二土故。或云三門皆入三種佛土。論說三門或各別。觀三種自性。或皆能觀三種性故。此說佛門。若諸菩薩因此三種無漏之門入他受用土。若地前二乘亦因三無漏。或復有漏入于化土。凡夫菩薩。唯因此三有漏等持入于化土。不名解脫門。非無漏攝故。理實。他受用．及變化土。皆有事乘游路門等。為令有情欣樂實德故就行說。其法性土．及自受用皆量無邊。不說別有事門等相他受用土既有分限。皆依蓮華而方建立。佛地經云。大寶蓮華之所建立。觀經亦言作懸鼓想。有蓮華座。化土不定。或有或無。準此佛土無蓮華故。

大乘法苑義林章卷第七

加點畢天文十(辛丑)五月六日未克功終。

從兼繼僧正御房被下畢。

覺清五師

此一帖餘本之

間覺清五師(仁)與奪之處全部感得之由被申被返畢。

天文十二(癸卯)六廿六記之前大僧正兼繼。

寬文十二年(壬子)十月日令修補畢。

清兼法印

享保七年(壬寅)正月日謹拜讀了訓兼(戒四歲十六)

【現代漢語翻譯】 現代漢語譯本： 間覺清五師（仁）與奪之處全部感得之由被申被返畢。

天文十二年（癸卯）六月廿六日記，前大僧正兼繼。

寬文十二年（壬子）十月日，命令修補完畢。

清兼法印

享保七年（壬寅）正月日，謹拜讀了訓兼（戒四歲十六）。

【English Translation】 English version: The reasons for all the gains and losses of Master Kankaku Seigo (Jin) have been fully reported and returned.

Recorded on the 26th day of the sixth month of Tenbun 12 (Mizunoto-U,癸卯) by the former Daisojo (大僧正, highest rank in the Buddhist priesthood) Kanetsugu.

Repairs completed by order on a day in October, Kanbun 12 (Mizunoe-Ne, 壬子).

Hoin (法印, Dharma Seal) Kanekiyo

Respectfully read Kunikane (戒四歲十六, precepts at age 4 and 16) on a day in January, Kyoho 7 (Mizunoe-Tora, 壬寅).

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